Star of the West extracts

comp. Mike Thomas

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This document is a selection1 of the text covering the talks and writings of 'Abdu'l-Bahá ,
which are not readily available elsewhere, from the George Ronald BC volume reprint of the
Star of the West.2 Some pilgrim's notes, historical records and reports relating mainly to
'Abdu'l-Bahá have been included. Material known to be available as newer translations or
published elsewhere in readily available publications, e.g. The Promulgation of Universal
Peace, have not been included. There are some repeated quotes and articles.
Idiosyncratic spelling or misuses of particular words in the original have been corrected
where possible. Obvious typesetting errors have been corrected, international spelling used,
accented letters added where known, and many additional Footnotes have been added.
Star of the West page numbers, formatted as "[vol:issue:page]", have (RCRB) been inserted in
the text to indicate the Star of the West volume, issue and page number at the start of each
new page. Each item is preceded by the Star of the West volume, issue and publication date.

The document, originally prepared by Sen McGlinn, has been extended to include all :; reprint volumes. Correct
transcriptions of "hybrid" words with an added English "s" are given in Footnotes when the hybrid "word" is first used.
The same applies to corrections to names of people and place names. First version completed January F;;:. A major
revision completed in September F;F:, and updated again May F;FI. —M. W. Thomas
The first volume was titled Bahai News.

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Reprint book 1
Vol. I, Nos B–BX (RB March BXBC—R March BXBB)
and
Vol. II, Nos B–BB (RB March BXBB—RZ September BXBB)
I:', *' March '.'/ [I:B:B]
The "Purest Branch"
In reproducing the photograph of the "Purest Branch" so lovingly sent by the maid-servant
of God, Fareeza1 Khá num, to the friends in the Occident, the following extracts from the "Life
and Teachings [I:B:R] of Abbas Effendi"2 ('Abdu'l-Bahá ), by Myron H. Phelps, relating how the
"Purest Branch" came to his death, will be of interest:
"We were imprisoned in the barracks, without any substantial change in our manner of life,
for two years. During this time none of us left the prison. One evening towards the end of the
second year, my younger brother came, as was his habit, to write for his Father. But as he was
not very well, and as others of the family were also ill, the Blessed Perfection (Bahá 'u'llá h)
told him to go and come later. So he went up to the flat roof of the barracks, where we were
accustomed to walk, and which was our only recourse for fresh air and exercise. He was
walking up and down repeating Tablets and gazing at the sky, when he stumbled, lost his
balance, and fell through the opening to which the ladder from below led up. The room into
which he fell had a lofty ceiling; it was the living-room of the family. No one was in the room
at the time, but hearing his cries, some of the family rushed in and found him in a heap on the
floor with the blood pouring from his mouth.
"We took him up and laid him on his mat. He was perfectly conscious. Later the Blessed
Perfection came and remained with him. The physician was sent for; he said that there was
no hope.
"My brother lived for thirty hours. When he was about to pass away the Blessed Perfection
said to him: 'What do you desire? Do you wish to live, or do you prefer to die? Tell me what
you most wish for.' My brother replied: 'I don't care to live. I have but one wish. I want the
believers to be admitted to see their Lord. If you will promise me this, it is all I ask.' The
Blessed Perfection told him that it would be as he desired.
"The death of this youngest and favourite child of a very gentle and sweet disposition—
nearly broke his mother's heart. We feared for her reason. When the Blessed Perfection was
told of the condition of his wife, he went to her and said: 'Your son has been taken by God that
His people might be free His life was the ransom, and you should rejoice that you had a son so
dear to give to the Cause of God.' When our mother heard these words she seemed to rally,
and after that she did not shed tear."
I:', *' March '.'/ [I:B:g]
Tablet by Bahá'u'lláh3
A tablet by Bahá 'u'llá h to the Persian Zoroastrian Bahá 'ı́s. Revealed in the purest old
Persian language, without an Arabic word in it.
In the name of God the peerless!
Glory is due unto God, the Discoverer, who, through one shower of the ocean of His
Generosity, expanded the firmament of existence, begemmed it with the stars of knowledge

Most likely Farı́da.
'Abbá s Afandı́.
Lawḥ -i-Má nikjı́ Ṣ á ḥ ib.

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and summoned the people to the most high court of perception and understanding!
This shower, which is the Primal Word of the Almighty, is sometimes called the Water of
Life, for it quickens the dead souls in the desert of ignorance with the spring of intelligence.
Sometimes it is called the First Emanation which appears from the Sun of Wisdom, and when
it began to shine the first movement became manifest and known; then phenomena stepped
into the arena of existence and these appearances were through the generosity of the
incomparable, the Wise One. He is the Knower, the Giver! He is sanctified and holy above
every statement and attribute! The seen and the unseen fail to attain the measure of His
understanding. The world of being and whatever has issued from it bears witness to this
utterance.
Therefore, it has become known that the First Bestowal of the Almighty is the Word. The
receiver and acceptor of it is the understanding. It is the First Instructor in the University of
Existence and it is the Primal Emanation of God. Whatever has appeared is through the
reflection of its Light and whatever is manifested is the appearance of its Wisdom. All the
names originate in His Name and the beginnings and endings of all affairs are in His Hand.
Your letter came to this Captive of the world in this prison. It brought happiness and
increased friendship; it renewed the remembrance of the former times. Thanks belong to the
Possessor of the Universe, who permitted us to meet in the land of Persia. We met, we
conversed and we listened. It [I:B:l] is hoped that no forgetfulness shall follow that meeting,
that the revolving of the wheel of time shall not take away its remembrance from the heart
and that the plants of love shall grow out of that which is sown and become green, verdant
and imperishable.
You have asked regarding the heavenly Books: the pulse of the universe is in the hand of
the skilful Physician. He diagnoses the illness and wisely prescribes the remedy. Every day
has its own secret and every tongue a melody. The illness of today has one cure and that of
tomorrow another. Look ye upon this day; consider and discuss its needs. One sees that
existence is afflicted with innumerable diseases compelling it to lie upon the bed of suffering.
Men who are intoxicated with the wine of self-contemplation prevent the wise Physician from
reaching it. Thus have they made themselves and the world to suffer. They know not the
ailment nor recognize the cure. They take the wrong for the right, the crooked for the
straight, the enemy for the friend.
Hearken ye to the melody of this Prisoner! Stand up and proclaim! Perchance those who
are asleep may awaken! Say, O ye dead ones! The generous Hand of the Almighty is passing
around the Water of Eternal Life. Hasten ye and drink! Whosoever becomes alive in this day
shall never die, and whosoever dies in this day can never find Life.1
Ye have written regarding the language: Both Persian and Arabic are good, for that which
one desires to gain from language is to attain to the meanings of the speaker and this can be
accomplished in both. As in this day the Sun of Wisdom has appeared and shone forth from
the horizon of Persia, the more you respect this language the better it is.
O Friend! When the Primal Word appeared in these latter days, a number of the heavenly
souls heard the Melody of the Beloved and hastened toward it, while others finding that the
deeds of some did not correspond with their words, were prevented from the splendours of
the Sun of Knowledge.
Say, O ye sons of earth! The Pure God proclaims that which in this glorious day shall purify
you [I:B:Z] from the stains of desire and enable you to attain to tranquillity in My straight path

A newer translation of this and the previous paragraph is to be found in Gleanings from the Writings of Bahá'u'lláh, Section
CVI.

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and My manifest road. To be severed from attachment means to be separated from those
things which occasion loss and lessen the grandeur of man. If the people of the world should
attain to the Heavenly Utterances they would never be prevented from the Ocean of Divine
Generosity.
The heaven of righteousness has no Star, and never shall have one, brighter than this. The
first Utterance of the Wise One is this: O ye Sons of Earth! Turn from the night of foreignness
to the shining of the Sun of Unity. This is that which shall benefit the people of the world more
than aught else.
O Friend! The Tree of the Word has no better Blossom and the Ocean of Wisdom shall
never have a brighter Pearl than this: O ye Sons of Intelligence! The thin eyelid prevents the
eye from seeing the world and what is contained therein. Then think of the result when the
curtain of greed covers the sight of the heart.
Say, O People! The darkness of greed and envy obscures the light of the soul as the cloud
prevents the penetration of the sun's rays. Should one listen with the ear of intelligence to
this Utterance, he shall spread the wings of freedom and soar with great joy toward the
heaven of understanding.
When the world was environed with darkness, the Sea of Generosity was set in motion and
Divine Illumination appeared so that the deeds were disclosed. This is the same illumination
which is promised in the heavenly books. Should the Almighty desire the hearts of the people
of the world, He will purify and sanctify them with the power of the Word, and will pour forth
the Light of the Sun of Unity upon the souls to regenerate the world.
O People! The word must be demonstrated by the deed, for the righteous witness of the
Word is action. The former without the latter shall not allay the thirst of the needy nor open
the door of sight to the blind.
The Heavenly Wise One proclaimeth: A harsh word is like a sword, but gentle speech is like
unto milk. The children of the world attain to knowledge and better themselves through this.
The tongue of Wisdom says: Whosoever possesses Me [I:B:m] not, has nothing. Pass by
whatever exists in this world and find Me. I am the Sun of Perception and the Ocean of
Science. I revive the withered ones and quicken the dead. I am that Light which illumines the
path of Insight. I am the Falcon of the Hand of the Almighty; I bear healing in My wings and
teach the knowledge of soaring to the Heaven of Truth.
The Peerless Beloved says: The way of freedom is opened! Hasten ye! The Fountain of
Knowledge is gushing! Drink ye! Say O friends! The Tabernacle of Oneness is raised; look not
upon each other with the eye of strangeness. Ye are all the fruits of one tree and the leaves of
one branch.1 Truly, I say, whatever lessens ignorance and increases knowledge, that has been,
is and shall be accepted by the Creator.
Say, O People! Walk ye under the shade of the Tree of Righteousness; enter ye under the
protection of the Tent of Unity. Say, O thou Possessor of Sight! The past is the mirror of the
future; look and perceive. Perchance, after the acquirement of knowledge ye may know the
Friend and attain to his good pleasure. Today the best fruit of Tree of Science and Knowledge
is that which benefits mankind and improves his condition.
Say! the tongue is the witness of My Truth; do not pollute it with untruthfulness. The spirit
is the treasury of My Mystery; do not deliver it into the hand of greed. It is hoped that in this
Dawn the universe shall become illumined with the rays of the sun of understanding and
knowledge, so that we may attain to the good pleasure of the Beloved and drink from the
Ocean of Divine Recognition.
According to Adib Taherzadeh, Revelation of Bahá'u'lláh, Vol. I, p. FV;, this is the source of the Ishrá qá t passage.

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O Friend! As there were few ears to hear, so for some time the Pen has been silent in its
own chamber and to such a degree that silence has preceded utterance. Say, O People! Words
are revealed according to capacity, so that the beginners may make progress. The milk must
be given according to the measure, so that the babe of the world may enter into the realm of
grandeur and be established in the Court of Unity.
O Friend! We have seen the pure ground and cast the seed of knowledge. Now it depends
upon the rays of the sun whether it burns up or is caused to grow. Say, today, through the
greatness [I:B:X] of the Peerless, Wise One, the Sun of Knowledge has appeared from behind
the covering of the Spirit and all the birds of the meadow of oneness are intoxicated with the
wine of Understanding and are commemorating the Name of the Beloved. Happy is the one
who finds this and becomes immortal.
Translated by Mirza Ahmad Sohrab, Chicago, Illinois, m September BXCX.
I:', *' March '.'/ [I:B:BB]
The Mashriqu'l-Adhkár
O ye friends and the maid-servants of the Merciful!
If it is your intention to have the general Convention in Chicago on the day of Naw-Rú z, so
that delegates might be sent there from everywhere to deliberate and discuss matters
pertaining to the Mashriqu'l-Adhká r, to proclaim the oneness of the kingdom of humanity, to
explain the Divine Teachings and to elucidate and expound the Exhortations of the Blessed
Perfection,—it is better to open this Convention during the Feast of Riḍ vá n; for the Feast of
Riḍ vá n is greater and more important and the temperature at that time mild and balmy.
Therefore, proclaim ye to all parts that all the delegates and friends gather in Chicago during
that blessed day.
Upon ye be Bahá 'u'l-Abhá !
(signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Ro February BXBC, Washington, D.C.
I:0, *1 April '.'/ [I:p:B]
Tablet from 'Abdu'l-Bahá
Revealed and sent to all parts of the world.
HE IS GOD!1
Praise be unto Thee, O my God! Thanks be unto Thee O my Beloved! Glory be unto Thee, O
my Lord! for that which Thou hast bestowed, favoured, conferred and granted. For Thou hast
chosen sincere servants from among Thy people to serve Thy Religion. Thou hast elected
them to draw inspiration from Thy Manifest Light, attraction from Thy Luminous Beauty and
to walk in Thy straight path. O my Lord! Verily the souls are heedless of Thy mentioning and
hearts deprived of Thy love, the eyes veiled from beholding the Kingdom of Thy Beauty and
the intellects wandering away from the Centre of Thy Glory, except those who are firm in Thy
Covenant, free from dissension, attracting the rays of the Sun of Truth, detaching themselves
from disharmony, arising in the service of Thy Cause amongst Thy people and exhilarated
from the pure wine of Thy Kingdom. Bestow upon them unlimited blessing and creative good
from the never-ending Bounty, and pour upon them with great abundance, from the Cloud of
Thy Majesty, the rain of Thy Grace, the water of Thy Generosity and the Universal Favour.

Huwa'llá h: "He is God" (Huwa + Allá h). Replacement phrase for the Islamic "There is none other God but God" (Lá ilá ha
illá 'llá h) in this dispensation (removal of the negation) (see Lawḥ -i-Salmá n I). The command confirming the removal of
the letter of negation, as described in the Tablet of Salmá n I, is believed to be in the Kitá b-i-'Ahd, the Will and Testament
of Bahá 'u'llá h, that established the Covenant of Bahá 'u'llá h and appointed its Centre, 'Abdu'l-Bahá .

&
O Lord, suffer them to become the signs of Thy Guidance, the standards of the Realm of
Might, the words of virtue, the army of the Supreme Concourse and the angels of heaven, so
that through them the East and the West of the earth may become Illumined, Thy Name be
mentioned in the North and South, that they may educate all races and communities and
clothe them with the garment of the comely names and the perfect example in this realm of
existence. [I:p:R]
O my Lord, reveal through them the ensign of Unity among mankind and the flag of Love
between nations, so that multiplicities may converge into the centre of oneness and harmony,
the veils of hatred be rent asunder, the conditions of discord pass away and enmity and
rancour vanish from the world of man, So that after disunion the Beloved of Union shall unveil
her countenance, animosity be changed into affection, the reign of faction and feud come to an
end, and success and prosperity be attained.
O my Lord, strengthen their backs in their service, gird up their loins in their adoration,
dilate their breasts with the light of Thy Knowledge, illumine the eyes by beholding Thy Face,
gladden their spirits by the significances of thy Providence and purify their souls by the
appearance of Thy Compassion. Verily Thou art the Merciful, the Clement, the Almighty, the
Bestower, the Unconstrained! There is no God but Thee, the Giver, the Pardoner, the Hidden,
the Manifest and the Source of Bounties!
O ye friends of God! Joy and happiness of the people of faithfulness consists in serving the
Threshold of the Most High and turning their faces to the Kingdom of Abhá . The hope of the
lovers is self-sacrifice, and the yearning of the longing ones Is self-effacement and
evanescence. For love is an irresistible power and an inextinguishable conflagration and the
mirror of the love of God is the great martyrdom. Therefore, the sanctified souls and the
Manifestations of God yearned for self-abnegation and attainment to the city of martyrdom.
They gave up their lives, experienced exile and banishment, endured persecution and dire
calamities, became subject to imprisonment and bondage and the targets of the arrows of
oppression, and objects of the sword of malice. They did not complain, neither did they
become disheartened. They drank the cup of martyrdom from the Hand of the Cup-Bearer of
Providence, and tasted with the greatest joy the sweetness of annihilation. They found not a
moment of rest. They sought not an instant of tranquillity. They withstood the persecution of
[I:p:p] the enemies and became the centres of derision and scoffing of the people of envy.
They sacrificed their homes and property and became homeless and wanderers. They
experienced not one hour of safety, nor a day of repose of mind or body. This is the proof of
the sincere lover and this is the evidence of the faithful friend. If it were not so every stranger
would become a friend and the deprived one would become the confidant of the mysteries,
the remote one would become the near one and the outcast would become the beloved.
Consequently the Most Great Wisdom has ordained that the fire of tests shall rage and the
rushing torrent of ordeals sweep tumultuously from the Mountain of Revelation, so that the
untruthful may become distinguished from the truthful, the unrighteous be known from the
righteous, the worshipper of self become separated from the worshipper of God, the good
fruit be set apart from the evil fruit, the signs of light become manifest and the gloom of
darkness be dispelled, the nightingale of trustworthiness sing the melody of love and the
raven of oppression croak the discordant notes of error; the fertile soil become green and
verdant and the barren ground produce its thorns and thistles; the attracted ones to the
Breath of Abhá become firm and the follower of passion and desire turn away. This is the
wisdom of trials and this is the cause of ordeals.
O ye friends of God! In these days the city of Tabrı́z has become red with the blood of
mankind. Holy souls from among the believers of God sacrificed their lives in the path of
Manifest Light. They hastened to the altar of love. Eyes are weeping on this account, hearts
are burning for these events, lamentation and moaning is ascending to the apex of the
'
Supreme Concourse and great grief and intense mourning is experienced. It is the utmost
yearning of 'Abdu'l-Bahá to drink from this cup of martyrdom and become exhilarated with
the wine of sacrifice, so that the end of his life shall become the opening chapter of Divine
Bounty. O my Lord, confer upon me that overflowing cup with the most great gift! Intoxicate
me with that wine of the glorious favour and suffer me to partake of that food which cannot be
tasted except by Thy [I:p:o] faithful servant. Crown my head with this refulgent diadem, cause
my blood to be shed in Thy Cause, my body to be suspended between heaven and earth, this
temple to be dismembered and its bones be disjoined by the arrows of the enemies.
O ye friends of 'Abdu'l-Bahá ! In these days, through the happy circumstances and the
confirmation of the Lord of the Supreme Heavens and the assistance of the Unseen Kingdom,
the holy remains of His highness the Supreme (Bá b) were transferred to the Mount of Carmel
in Haifa in the present Tomb. Therefore, it is necessary for the believers to celebrate the
occasion with joy and happiness. The believers in Tabrı́z became exhilarated with this cup
and with the polo of magnanimity carried away the ball of service from the arena of the Cause.
Perhaps later on the people of hatred and enmity, may calumniate and misrepresent the facts,
stating that the blessed remains of the Bá b are in some other place, or that a part of it is
elsewhere. The friends of God must know that this is a pure falsehood, calumny and malicious
slander. That blessed, crucified body is interred in its entirety on Mount Carmel, but the
enemies will not rest quiet. It is certain that they will raise a clamour and claim that we stole
that blessed body, or fraudulently transferred it or got hold of a part of it, or that the genii
took it away from the firm ones. All these statements are fabrications and slanders. The
whole truth is explained here. Upon ye be Bahá 'u'l-Abhá !
(signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, D.C., p March BXBC.
I:0, *1 April '.'/ [I:p:o]
Tablet extract
Extract from a recent Tablet from 'Abdu'l-Bahá :
"The time has not yet arrived, even in those countries (America), to spread Tablets and
Epistles with the utmost freedom, but it will soon come."
I:0, *1 April '.'/ [I:p:Bg]
The Mashriqu'l-Adhkár
Through Mirza Ahmad Sohrab, to the maid-servant of God who is firm in the Covenant, Mrs
Corinne True (Upon her be Bahá 'u'llá h!), Chicago, Illinois:
HE IS GOD!
O thou daughter of the Kingdom!
Thy letter, dated l January BXBC, was received with the enclosed papers.
Regarding the appointment of the time for the opening of the general convention in
Chicago, this matter is already written about. Undoubtedly you have received it by this time.
It was suggested to postpone the RC March to the days of Riḍ vá n, in which the climate is
temperate.
You have written regarding the election of delegates from among the Oriental Bahá 'ı́s. The
season for this work has not yet come. God willing, in its opportune time they will be sent.
Several plans and designs of the Mashriqu'l-Adhká r have been received from America.
Now the believers must display an endeavour so that the land may he bought in its entirety;
then collect contributions for the building, and then they may think about the plans. So far the

(
means are lacking. I hope from the favour of the True One that sufficient and ample
contribution may be gathered and afterward the best and most acceptable plans be decided
upon.
Upon thee be Bahá 'u'l-Abhá ,
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BR April BXBC, Washington, D.C.
I:6, '7 May '.'/ [I:o:Z]
Second annual convention of Bahá'í Temple Unity1
Prayer
A prayer read by Mr Mountfort Mills, Rg April BXBC—it is identical except for capitalization
to Tablets of Abdul-Baha Abbas, Vol. I, pp. R–p.
O my God! O my God! We are servants who have sincerely turned our faces unto Thy
grand face, severed ourselves from all else save Thee in this great day and are assembled
together in this glorious meeting, of one accord and desire, and unanimous in thought to
promulgate Thy Word amid Thy creatures.
O my Lord! O my Lord! Suffer us to be signs of guidance, standards of Thy manifest
Religion throughout the world, servants of Thy Great Covenant—O our exalted Lord!—
appearances of Thy oneness in Thy Kingdom, the Abhá , and stars which dawn forth unto all
regions.
O Lord! Make us as seas rolling with the waves of Thy great abundance, rivers flowing
from the mountains of Thy glorious Kingdom, pure fruits on the tree of Thy illustrious Cause,
plants refreshed and moved by the breeze of Thy gift in Thy wonderful vineyard.
O Lord! Cause our souls to depend upon the signs of Thy Oneness, our hearts to be dilated
with the boun- [I:o:m] ties of Thy Singleness, so that we may become united as are ripples on a
waving sea; become harmonized as are the rays which shine forth from a brilliant light; so
that our thoughts, opinions and feelings become as one reality from which the spirit of accord
may be diffused throughout all regions.
Verily Thou art the Beneficent, the Bestower! Verily Thou art the Giver, the Mighty, the
Loving, the Merciful! [I:o:m]
Tablet
The following Tablet, sent by 'Abdu'l-Bahá for this Convention, was then read by Mrs Eva
Webster Russell:
HE IS GOD!
Through his honour Dr Farı́d,
To the beloved of God in America.
Upon them be Bahá 'u'l-Abhá !
O ye sons and daughters of the Kingdom!
Praise be to God! The infinite bounty of God hath resuscitated the whole world, and the
East and the West have come united with the bond of the summons of God.
Today the call of the Kingdom of God hath reached the hearing of the far and near of all the
continents of the world and the standard of the solidarity of Mankind is held aloft by the grasp

Extracts

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of Divine Power.
The melody of the East has made joyous and happy the Western world, and the song of the
West has penetrated the ears of the Eastern people.
From inception of the world until now there has been no uniting bond between Persia and
America, and communication and correspondence never transpired between these two
countries. Now consider what a joy and bliss have united these two regions in the shortest
space of time! What a real and ideal tie hath bound these together! What spiritual
communications have been revealed! And now is only the beginning of this early morn and
this is only the result of the twilight preceding the dawn. Soon will the star of this unity shine
forth and flood all the horizons with its light and perfect connection and real oneness be
obtained in all the regions of the earth. But the speedy realization of these hopes is dependent
upon this: That the beloved of God in the West shall arise in unison with perfect strength,
girding the loins of endeavour in service and putting forth their greatest effort in the way of
unity and love. They must not rest a moment nor take a breath of ease. Nay, rather, night and
day must they be striving, working and serving! And with perfect severance, spirituality and
the best intent and effort must they hasten to promulgate the Divine Teaching, and above all
they must act according to the precepts and exhortations of His Holiness Bahá 'u'llá h, for in
this cycle of Bahá 'u'llá h verbal confessions and acknowledgements, literal faith and certainty
and external relations are of no avail. Nay, rather, the beloved of God and the maid-servants
of the Merciful must manifest such attributes and ethical conduct as to embody and personify
the teachings of Bahá 'u'llá h. They must promulgate the law [I:o:X] of the Kingdom with deeds
and not words. Thus may they become the quintessence of being, the signs of the Kingdom of
God, standards of the Supreme Concourse. May ye be salutary water for the thirsty, an
evidence of guidance for the seeker, protection and support for the helpless, a shelter and
home for the wanderers, the treasury of the Kingdom for the poor; the source of hope and
happiness for the disappointed; the remedy of the heart and soul for the ailing. May you
manifest the utmost of kindness to the human race; to weep with him who mourneth and to
laugh with him who rejoiceth; sympathizing with the helpless; in communion with the
wanderer; a friend to the friend and foe.
O ye beloved of 'Abdu'l-Bahá ! The beloved of God and the maid-servants of the Merciful
intend to found a Mashriqu'l-Adhká r in Chicago. They have sent to us numerous plans, that
one may be accepted and the edifice be built accordingly. Now the funds must be
accumulated, the land entirely paid for and the necessary preparations for building made and
then the accessory matters considered. Therefore, make ye an effort and show ye zeal that
the price of the land be fully discharged and the means for the edifice procured.
The beloved in the East are striving with heart and soul to contribute to the best of their
ability, although the internal conditions of Persia have, during the last few years, been
exceedingly disturbed. This revolution affected all conditions and walks of life. There has
been no agriculture, no trade and no commerce; nay, rather, in all the provinces there have
been political disputes and quarrels between the two parties, namely, the nationalists and the
constitutionalists. Thus, they have been wholly occupied with their own affairs.
Notwithstanding this, they have striven to contribute to the Mashriqu'l-Adhká r in Chicago
according to their best ability, and they will never be found wanting! If Persia should obtain
order, the beloved there will make a worthy contribution.
And I supplicate the Kingdom of God to aid and confirm you.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá

*
Translated by Dr Amı́n U. Farı́d,1 Bm March BXBC.
I:6, '7 May '.'/ [I:o:Bp]
"Mutual helpfulness—co-operation—confirmation"2
"Without the complete establishment of this divine principle in the hearts of the friends of
God, nothing can be accomplished"
To his honour Amı́n,3 Ṭ ihrá n, Persia:
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou spiritual Amín!
In all the world of creation all the existent beings are in the utmost connection. Through
this connection, mutual helpfulness and co-operation is realized. This mutual helpfulness and
co-operation is the origin of the conservation of the forces of life. If for one instant this mutual
helpfulness and co-operation were cut off from the sources and realities of things, all the
existent beings and things would be thrown into confusion and chaos, and be reduced to
nothingness and annihilation.
For instance: From the breath of the animals a watery element, called hydrogen and
carbon is exhaled, and this is the life principle of the vegetable kingdom. From the vegetable
kingdom and the trees, a fiery element, called oxygen, is emitted and this becomes the cause of
the maintenance of the life of the animal kingdom. In such a manner, mutual helpfulness and
co-operation is realized continually between all the existent beings.
Likewise, the greatest inter-relation [I:o:Bo] and communication exists between the sons of
men, without which peace, life and existence is entirely impossible. For a soul independent of
all the other souls and without receiving assistance from other sources cannot live for the
twinkling of an eye; nay, rather, he will become non-existent and reduced to nothingness;
especially among the believers of God between whom material and spiritual communication is
developed up to the highest point of perfection.
It is this real communication, the essential necessity and requirement of which is mutual
helpfulness, co-operation and confirmation. Without the complete establishment of this
divine principle in the hearts of the friends of God, nothing can be accomplished, for they are
the hyacinths of one garden; the waves of one sea, the stars of one heaven and the rays of one
sun. From every standpoint, the essential unity, the luminous unity, the religious unity and
the material unity are founded and organized between them.
In these times the utmost hope and wish of the friends of the West is the erection of the
Mashriqu'l-Adhká r, and in those regions the materials for construction and building are
expensive and costly. A large sum of money is needed for the building of a residence; then
how much more is needed for the foundation of the Mashriqu'l-Adhká r which must be erected
with the utmost splendour, beauty and magnificence!
Therefore, the friends of God must arise in every part of the world to raise contributions,
and with their hearts and souls strive to gather these funds to be sent to the Occident that it
may become known and evident throughout the universe that the Bahá 'ı́s of the East and West
are as members of one household and the children of the one Lord! The Turks and the
Persian, the Pá rsı́ and the American, the Hindu and the African—all of them are one army and
one cohort—and without any distinction they arise for the assistance and aid of each other.

Dr Amı́nu'llá h Farı́d.
Version as per Star of the West, V::;, pp. :bc–:be.
One of the venerable teachers of the East.

!+
This praiseworthy movement is beloved and accepted at the Threshold of the Forgiving
Lord. Truly, I say, in the erection of the Mashriqu'l-Adhká r in Ishqá bá d,1 the friends of God
have laid the foundation of the oneness of the kingdom of humanity and they worked nobly
together until now, and it is nearly completed. Praise be to God, that at this moment from
every country in the world, according to their various means, contributions are continually
being sent toward the fund of the Mashriqu'l-Adhká r in America.
Convey the gratitude of 'Abdu'l-Bahá to all the friends of God in this service.
In reality this magnanimity of the believers is worthy of great praise and thankfulness, for
from Ṭ ihrá n, Khurá sá n, Shı́rá z, Jahrum, Iṣ fahá n, even from the towns and villages of Khurá sá n,
Shı́rá z, and Yazd, contributions were sent. This donation in the path of the Orb of Regions is
conducive of the happiness of the souls of the spiritual ones.
From the day of Adam until now such an event has never even been witnessed by man, that
from the farthermost country of Asia contributions were forwarded to the farthermost
country of America. From Rangoon, India, donations are sent to Chicago, and from Jahrum, a
little village of Shı́rá z and Kheirol-Gora2 of Tarshiz,3 [I:o:Bg] money is transmitted for the
Mashriqu'l-Adhká r in America. This is through the bounty and providence of the Blessed
Perfection,4 the assistance and confirmation of the Sun of Truth, and the victory and triumph
of the Luminary of Effulgence, who has united so marvellously the regions of the world
together. Glory belongs to the Lord of Hosts! Sovereignty belongs to the Compassionate God!
Power and Might belongs to the Living, Self-subsistent One who has united the people of the
world and assembled them together like unto the brilliant stars of the horizon of adoration.
O my God! O my God! Favour belongs to Thee, Generosity belongs to Thee! Praise belongs
to Thee and Glorification is Thine, for that which Thou hast bestowed upon these indigent
ones, granted a refuge and asylum to these weak ones in the cave of Thy protection and
preservation, assisted them in the service of Thy Cause and confirm them in the worship of
Thy Exalted Threshold. O Lord! They have sacrificed their belongings and souls in Thy path,
contributed for love of Thee and missed no chance or opportunity in spreading Thy Signs,
diffusing Thy Word, promulgating Thy Name among Thy servants and proclaiming Thy
wonders among Thy creatures!
Verily, Thou art the Powerful, the Mighty, the Most High, the Omnipresent; and verily Thou
art the Clement and the Most Merciful!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BX April BXBC, Washington, D.C.
I:6, '7 May '.'/ [I:o:Bg]
Extract from a tablet to his honour Ibn-i-Abhar5
Explain to the people the details of the Mashriqu'l-Adhká r in Chicago and tell them how
contributions are received from the East and the West. For example, at this moment four
contributions were received in one day from Rangoon, Bombay (India), Jahrum of Shı́rá z and
Kheirol-Gora of Khurá sá n for the Mashriqu'l-Adhká r of America and were forwarded to their
destination.

In Russia.
Khayru'l-Qurá ("best of villages"), a name given by Bahá 'u'llá h to Zı́rak, a small village :I km WSW Bushrú yih.
Ká shmar; formerly Turshı́z (Torshiz), Ṭ uraythı́th (Turaythith) or Sulṭánabá d (Soltanabad); is a city (Ic.FbI;FF, ci.beicj:;
:cc km SW Mashhad). See reference to Khayru'l-Qurá a few paragraphs below, I:b, p. :c.
Bahá 'u'llá h.
Another of the venerable teachers of the East.

!!
Truly, I say, the friends of God displayed wonderful generosity in regard to the
contributions for the Mashriqu'l-Adhká r. They displayed magnanimity at any cost to such an
extent that some of them sold portions of their clothing on the streets. This is through the
Power of the Covenant of God, for until this day an event of this character has never
transpired that from the East and Asia contributions were forwarded to the West for the
building of a Temple. Verily this is a cause of astonishment for the people of perception.
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BX April BXBC.
I:6, '7 May '.'/ [I:o:RC]
Prayer1
Glory be to Thee, my God and my Beloved! Thy Fire is burning in me, O my Lord, and I feel
its glowing in every member of my weak body. Every organ of my temple declares Thy Power
and Thy Might, and every member testifies that Thou are powerful over all things. By Thy
Strength I feel strong to withstand all trials and all temptations. Make firm Thy love in my
heart and then I can bear all the swords of the earth. Verily every hair of my head says, "were
it not for trials in Thy Path, I should not have appreciated Thy Love." O my Lord, strengthen
me to remain firm and to uphold they hands of Thy Cause, to serve Thee among Thy people.
Thou art loving! Thou art Bountiful!2
I:6, '7 May '.'/ [I:o:RB]
"Words" of Bahá'u'lláh3
O ye discerning ones of the people! Verily the Words which have descended from the
Heaven of the Will of God are the source of unity and harmony for the world. Close your eyes
to racial differences and welcome all the with the light of Oneness. Be the cause of comfort
and promotion of humanity. This handful of dust, the world, is one home; let it be in unity.
forsake pride, it is the cause of discord. Follow that which tends to harmony.
I:6, '7 May '.'/ [I:o:Ro]
Prayer4
The convention closed by all of the delegates and friends joining hands and facing the East,
while Mr Hall read the following, which was revealed as a closing prayer for the House of
Spirituality:
HE IS GOD!
O God O God! Thou dost look upon us from Thine unseen Kingdom of Oneness, [beholding]
that we have assembled in this Spiritual Meeting, believing in Thee, confident in Thy signs,
firm in Thy Covenant and Testament, attracted unto Thee, set aglow with the fire of Thy love,
sincere in Thy Cause, servants in Thy vineyard, spreaders of Thy Religion, worshippers of Thy
Countenance, humble to Thy beloved, submissive at Thy door and imploring Thee to confirm
us in the service of Thy chosen ones. Support us with Thine unseen hosts, strengthen our
loins in Thy servitude and make us submissive and worshipping servants, communing with
Thee.
O our Lord! We are weak and Thou are the Mighty, the Powerful! We are mortals and

Prayer read at the opening of the convention session on Tuesday Fe April :j:;.
Author unknown.
The passage is said to be an extract from Bahá 'u'llá h's Words of Wisdom, but it does not correspond to the text as printed
in Tablets of Bahá'u'lláh Revealed After the Aqdas. Similar words are to be found in The Advent of Divine Justice, p. IV.
A different translation is in Bahá'í Prayers, US edition, pp. :Ij–b;.

!#
Thou art the great life-giving Spirit! We are needy and Thou art the Powerful and Sustainer!
O our Lord! Turn our faces unto Thy divine face; feed us from Thy heavenly table by Thy
godly grace; help us through the hosts of Thy supreme angels and confirm us by the holy ones
of the Kingdom of Abhá .
Verily Thou art the Generous, the Merciful! Thou art possessor of great bounty and verily
Thou art the Clement and Gracious!
(Signed) 'Abdu'l-Bahá
I:=, = June '.'/ [I:g:B]
Tablet from 'Abdu'l-Bahá
HE IS GOD!
O ye Spiritual Friends of 'Abdu'l-Bahá !
How long are ye silent and speechless! Although ye are speaking, yet in this age the speech
of the believers of God must be the soul entrancing melody of the Kingdom of 'Abhá and the
harmony of the Supreme Concourse! Therefore 'Abdu'l-Bahá is not satisfied with a meek
voice and depressing lamentation! He seeks the passionate tumult and joyous clamour and he
roars and cries at the top of his voice so that the realities of things may stir into movement
and action and the Beloved of Bounty unveil her Countenance in the world of creation! Those
friends must, like unto the stars in heaven, shine and gleam in the horizon of Truth with the
Light of Guidance so that the realities of the existent beings and the spirit of humankind may
find joy and happiness!
Upon ye be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, D.C., RZ May BXBC.
I:=, = June '.'/ [I:g:p]
School of Tarbíyat
As to the School of Tarbı́yat, the following Tablets have been revealed:
There exists a great Confirmation in the School of Tarbı́yat which is founded by the friends.
Although at this moment it is observed but by a few, yet it is assisted by the Almighty. If the
believers of God display generosity, that school will progress day by day in all its grades.
Encouragement and stimulus is necessary.
(Signed) 'Abdu'l-Bahá
__________
The problem of the School of Tarbı́yat is of the utmost importance. It is an essential
obligation and duty incumbent upon all the friends to serve that school. This is, the first
school that the friends have founded in Persia, and all the people know that it belongs to them.
Neglect and carelessness in the management of its progressive affairs is a blow to the Cause of
God. Therefore everyone must give extraordinary importance to the school of Tarbı́yat and
assist it from some standpoint either through enlightened ideals or the introduction of
modern system of education, either by liberal contributions or continual encouragement and
assistance. To be brief: It is the hope of this Servant that in the course of time this school
become distinguished from among all the schools of the world. Now consider how important
is this matter.
(Signed) 'Abdu'l-Bahá

!$
__________
The question of the School of Tarbı́yat is very important. Through the Bounty and
Providence of the True One it must become evident to all that it is the first school of Persia
and its graduates are the most successful. Otherwise its non-being is better than its being.
Therefore display the utmost zeal in matters pertaining to the progress of this school.
(Signed) 'Abdu'l-Bahá
__________
The Society has received the approval of 'Abdu'l-Bahá , the following Tablets having been
revealed recently, addressed to Mirza Ahmad Sohrab and to the officers of the Society
respectively:
To his honour Mirza Ahmad Sohrab.
Upon him be Bahá 'u'l-Abhá !
In the last two mails detailed answers have been written to thee. Now the papers that you
have forwarded pertaining to the Persian-American Educational Society have been received.
Truly I say, although the importance of this Society at present, is apparently unknown, but if it
remain firm and steadfast in the future it will become the Association of the union of the
realm of man, it will thoroughly combine and harmonize the East and the West and
accomplish a great service to humanity. … [I:g:o]
The believers of God must give great importance to this Society and arise to perform its
fundamental principles and essential duties with heart and soul. I send my congratulation
and felicitation to this blessed Society and ask from the bounty of His Highness the
Incomparable confirmation and assistance, supplicate and entreat at the Threshold of
Oneness and beg from the Kingdom of Abhá preservation and protection, providence and
safety. If this Society acts with independence and exerts itself in bringing about relations
between the East and the West, it will become the foundation of the oneness of the world of
humanity. Firmness is essential, for if small affairs can not be accomplished without firmness
and steadfastness, how much more are these qualities needed for the undertaking of great
matters! The friends of God must encourage each other to be firm and steadfast, to reason
and consult with each other so that day by day this Society will progress.
Persia and America are in great need of such a Society, even to matters pertaining to
material relations between these two Countries, especially America. This Society will become
the cause of spreading the American industries in Persia and the great profits, which in the
past other nations have collected through the introduction of their goods and implements in
Persia, will then go to America. Now consider thou, what great profits will be the result!
Moreover the spiritual powers will assist and help, the Breaths of the Holy Spirit will be
spread, the Breezes of the Paradise of Abhá diffused and the rays of the Sun of Truth will
display wonderful influence.
Convey, on behalf of 'Abdu'l-Bahá , to all the friends of God and the maid-servants of the
Merciful in America the wonderful greeting of Abhá and congratulate and felicitate them for
the organization of this Society.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Revealed in Haifa, Syria, B April BXBC. Translated by Mirza Ahmad Sohrab, Washington, D.C., Bg
May BXBC.

!%
I:=, = June '.'/ [I:g:o]
Tablet from 'Abdu'l-Bahá
To the Officers of the Persian-American Educational Society, through Mirza Ahmad Sohrab.
Upon thee be Bahá 'u'l-Abhá !
HE IS GOD!
O ye who are favoured in the Threshold of the Almighty and the lovers of His Holiness,
Bahá 'u'llá h!
According to the reports of his honour Mirza Ahmad Sohrab, in these days the Persian-
American Educational Society is organized in America and the friends of God and the maidservants of the Merciful with the utmost zeal and enthusiasm are engaged in the solidarity of
this Society. If possible, change the name of this Society to Persian-American
Interdependence Society so that in the future it may include all points, such as commerce,
industry and education so that spiritual and material results and benefits might be produced.
Now in the beginning it may find no im- [I:g:g] portance in the eyes of some of the people but
in the future it will attain to world-wide celebrity and it will indicate that—Praise be to God—
at this early period the friends have directed their thoughts to this most important subject.
Should the circle of this Society be widely extended and its various branches well organized
and systematized it will remain firm and become established and if its members arise with
perfect unity and agreement, know ye of a certainty that at the end it will become the greatest
Society of the world, produce inexhaustible results and benefits, become the tree of the
oneness of the realm of humanity and cast its all-encircling shade over the people of the East
and the West. But firmness and firmness, steadfastness and steadfastness is necessary. This
Society must be so organized and in the course of time its various policies so well defined, that
since the beginning of the world until now no such association has ever been founded. This
must become the first society embracing such universal aims and objects. 'Abdu'l-Bahá with
the utmost supplication and contemplation towards the Kingdom of Abhá , prays in your
behalf and begs confirmation and assistance.
Blessed is the Oriental-Occidental Interdependence Society! If it is organized in a befitting
manner it will be productive of great results; otherwise it will be fruitless and profitless.
Long live this Society! Long live this Society! Undoubtedly at the beginning of every month
a report of this Society should be sent to this Holy Land.
O Thou Almighty! Illumine Thou this Association and make Thou this gathering the bright
candle of the world! For their intention is for the public good and their aim is Service to
humankind.
O kind and compassionate God! Such a Society merits Thy Favours and such a Body
deserves inexhaustible Bounty and Providence.
Verily, Thou art Powerful, Mighty and Omnipotent and, verily, Thou art the Peerless and
Incomparable God!
(Signed) 'Abdu'l-Bahá
Revealed in Haifa, Syria, B April BXBC. Translated by Mirza Ahmad Sohrab, Washington, D.C.,
Bg May BXBC.
I:=, = June '.'/ [I:g:X]
"I came forth from God, and return unto Him, detached from all save Him, holding fast to

!&
His Name, the Merciful, the Compassionate."1
[In relation to the death of one of the friends, the following words from Bahá 'u'llá h's Lawḥ-
i-'Abdu'l-Vahháb are cited. This corresponds to Gleanings from the Writings of Bahá'u'lláh,
Section LXXXI, although this is an earlier translation.]
But concerning that which you asked about the spirit and its everlastingness after its
ascension, know that it will ascend at the time of its departure until [I:g:BC] it enters the
Presence of God in a form which, throughout all centuries, times and throughout all
circumstances and events of the world, will remain unchanged, but will he everlasting as the
perpetuity of the Kingdom of God, His Sovereignty, His Power and His Might, and from it will
appear the traces of God, His Qualities, Providences and Favours. The Pen cannot move at the
mentioning of this Station as it is in its Supremeness and Exaltation!
The hand of the Divine Bounty will cause it to enter into a Station that cannot he
comprehended by expression, nor be explained by all the creatures of the existence. Blessing
be upon the spirit who departed from the body purified from the doubts and superstitions of
the nations! Verily, it moves in the atmosphere of God's desire and enters into the Supreme
Paradise! All the angels of the Supreme Paradise attend and surround it, and it will have
fellowship with all the Prophets of God and His saints and speak with them and tell them what
happened to it in the Cause of God, the Lord of the Universe!
If anyone could realize what hath been assigned for it in the Kingdom of God, the Lord of
the Throne and the dust, he would immediately yearn with a great longing for that
Unmovable, Exalted, Holy and Abhá Station!
I:=, = June '.'/ [I:g:BC]
Tablet from 'Abdu'l-Bahá2
Through his honour Mirza Ahmad, to Mrs Louise R. Waite,3 Chicago, Illinois.
HE IS GOD!
O thou daughter of the Kingdom!
Thy letter was considered. On account of the lack of time, a brief answer is given.
The Spiritual Assembles which are organized for the sake of teaching the Truth, whether
assemblies for men, assemblies for women or mixed assemblies, are all accepted and are
conducive to the spreading of the Fragrances of God. This is essential. Likewise the public
meeting in which, one day during the week, the believers gather, to [I:g:BB] be engaged in the
commemoration of God, to read communes and deliver effective speeches, is acceptable and
beloved. But now it is utterly impossible to establish the House of Justice, which is mentioned
in the Book of Aqdas; nay, rather, it is impracticable and not to be thought of. That is for the
time when the Cause is proclaimed and the Commands of God have become effective.
Therefore, now is not the time for the House of Justice, which must be established by general
election. Its mention is not permissible and its realization impossible.
Endeavour ye as much as possible that differences may not arise in the affairs; let not every
insignificant matter become the cause of disagreement. If such a condition exists, the end will
be complete dispersion.
The believers and the maid-servants of the Merciful must all consider how to produce
Replaced with text from Bahá 'u'llá h, The Kitáb-i-Aqdas, p. ec.
The tablet below is also found in Bahá'í World Faith, p. b::, but the latter has had considerable stylistic revisions.
Louise Dunn (:iee–:jIj); used the name Louise Robinson Spencer from the :ij;s; was a poet, composer of music and
songs, and writer; who received b: Tablets from 'Abdu'l-Bahá . She married Edger F. Waite (d. :jI:) in :j;F. Named
Shahná z ("sweet music") Khá num by 'Abdu'l-Bahá , and called a "sweet singing bird" and a "nightingale".

!'
harmony, so that the unity of the human world may be realized; not that every wholly
unimportant subject become conducive to differences of opinion. It is my hope that the
friends and maid-servants of America become united on all subjects and not disagree at all, for
disagreement destroys the foundation of the Cause of God. It they agree upon a subject, even
though it be wrong, it is better than to disagree and be in the right. For this difference will
produce demolition of the Divine foundation. Though one of the parties may be in the right
and they disagree, that will be the cause of a thousand wrongs; but if they agree and both
parties are in the wrong, as it is unity, the truth will be revealed and the wrong made right.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, D.C., RC April BXBC.
I:A, *6 June '.'/ [I:l:B]
HE IS GOD!
O ye merciful friends and the respected spiritual maid-servants!
Your blessed photograph1 was received and studied. It imparted unmeasurable happiness.
Praise be to God! that the faces are illumined, the hearts [I:l:R] are the rose-gardens of the
love of God and the spirits are rejoiced through the divine Glad-tidings. Thank ye God that ye
have assembled your likenesses upon one page. All of you are the sons and daughters of the
Kingdom, are in perfect harmony and united, attracted and enkindled.
Just as these bodies are assembled together, so the hearts are attuned with the music of
heaven and the souls enraptured with the melody of Truth. Ye are all waves of one sea, rays of
one sun, trees of one orchard and flowers of one garden. The power of the Kingdom hath
assembled you together, and I hope that you may become assisted in such wise as to raise the
canopy of the oneness of the kingdom of humanity, to unfurl the banner of love and kindness
among the sons of men, to perfume the nostrils with the Fragrances of the Paradise of Abhá
and to illumine the hearts of the people of the world with the splendours of the Sun of Truth.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Rm February BXBC, Washington, D.C.
I:A, *6 June '.'/ [I:l:R]
Through Mirza Ahmad Sohrab to the friends of Buffalo, N.Y.
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye sons and daughters of the Kingdom!
Your brief and interesting letter was perused. Although it was brief, yet in reality it was a
detailed book. Every word was a letter, for it contained the oneness of the realm of humanity,
and it was a proof of the oneness and concord among the friends and maid-servants of God.
Today all the communities of the world are engaged in fighting and quarrelling with each
other. There is a religious strife, a sectarian strife, racial bias, patriotism, political contentions,
commercial competition, industrial rivalry and a battle to defend their honour.
In reality these strifes are continual, and there is no cessation or interruption thereto. Now
consider ye with what power and strength, love and devotion, union and harmony, happiness
Refers to photograph placed above the passage taken of the committee gathered to examine the plans submitted by
architects for the Mashriqu'l-Adhká r, at the residence of Mrs Corinne True, Chicago, : August :j;j.

!(
and joy [I:l:p] the friends of God must arise, so that they may reconcile and crystallize
together these different fighting and quarrelling communities. Were it not for the
confirmations of the Word of God the realization of these facts would have been impossible
and improbable. But the confirmation of the Kingdom of God, the penetration of the Word of
God, the illumination of the Divine Teachings, the instructions and advices of Bahá 'u'llá h will
solve these problems and ere long the Tabernacle of the Oneness of humanity will be raised in
all regions, the beloved will find great rejoicing and beatitude and like unto the luminous stars
they will shine from the horizon of sanctity.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, D.C., o May BXBC.
I:A, *6 June '.'/ [I:l:p]
Through Mirza Ahmad Sohrab, to the Bahá 'ı́ Assembly of Cleveland, Ohio.
HE IS GOD.
O ye brothers and sisters of 'Abdu'l-Bahá !
Your letter was received. The meeting which was established in the home of Dr Pauline
was an illumined gathering and merciful assembly. Should ye remain firm and steadfast,
know ye of a certainty that ye will be assisted by the help of the Kingdom of Abhá and
confirmed in the service in the Realm of Truth, for through the power of the Word of God and
the breaths of the Holy Spirit the universal forces of the angels of heaven are drawn in battle
array on the plain of the Supreme Apex and are expecting to assist and make victorious that
soul who is hastening toward the field of the Kingdom.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, D.C., o May BXBC.
I:A, *6 June '.'/ [I:l:o]
Through Mirza Ahmad, to the friends and maidservants of God, Sandusky, Ohio.
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye who are favoured in the Threshold of the Almighty!
Your letter was a rose-garden of significances and from it the fragrance of the Love of God
was exhaled. The friends can talk with each other without the lips or tongue, and without the
assistance of pen, ink and paper they correspond with each other In the world of heart and
spirit. Your brief letter was an indication of those detailed letters. It was the essence of truths
and contained innumerable meanings. Therefore, in reality I read in your letter a book, and I
felt that all of you are illumined by the light of guidance, are soaring in the infinite sphere of
the love of God, like unto the birds singing wonderful melodies in this rose-garden and like
unto the nightingale chanting harmonious songs and music. We expect that day after day this
melody will become sweeter, this symphony more wonderful and this song more exquisite. It
is assured that the confirmations of God will assist that gathering to progress; the boundless
gifts will increase and illumine all with the light of guidance.
Upon them be Bahá 'u'l-Abhá .
(Signed) 'Abdu'l-Bahá

!)
Translated by Mirza Ahmad Sohrab, Washington, D.C., o May BXBC.
I:A, *6 June '.'/ [I:l:o]
Extracts from a Tablet to a Californian believer1
HE IS GOD!
I beg of God that the means of thy composure may be brought about, that thou mayest be
released from the fetters of this world, become a nightingale, be freed from the cage of the
attachment of this earth and soar heavenward in the atmosphere of joy.
Regarding the use of liquors: According to the texts of the Book of Aqdas, both light and
strong drinks are prohibited. The reason for this prohibition is that it leads the mind astray
and is the cause of weakening the body. If alcohol were [I:l:g] beneficial, it would have been
brought into the world by the divine creation and not by the effort of man. Whatever is
beneficial for man exists in creation. Now, it has been proved and is established medically and
scientifically that liquors are harmful.
Therefore the meaning of that which is written in the Tablets: "I have chosen for thee
whatsoever is in the heaven and earth", signifies those things which are according to the
divine creation and not the things which are harmful. For instance, poison is one of the things:
now, can we say that poisons are to be used habitually because God has created them for
man? However, spirituous liquors, if prescribed by a physician for the patient and their use is
necessary, then they may be used as directed.
In brief, I hope that thou mayest find eternal bliss and receive inexhaustible joy and
happiness. The after effect of drinking is depression, but the wine of the Love of God bestows
exaltation of the spirit.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
I:A, *6 June '.'/ [I:l:g]
HE IS GOD!
O thou seeker after the knowledge of numbers!
Thy letter was received. The science of numbers is one of the common sciences, but the
aim of 'Abdu'l-Bahá is, that the Heavenly Knowledge and Divine Wisdom encircle the world of
existence.
Shouldst thou desire to become my pupil thou must acquire the Mysteries of God and attain
to the Knowledges and Sciences of the Kingdom—for they are the cause of the life of the world
and the salvation of humanity.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, D.C., RZ May BXBC.
I:7, '0 July '.'/ [I:Z:B]
Tablet from 'Abdu'l-Bahá to the believers of God in Persia
Upon them be the Glory of God, the Most Glorious!
HE IS GOD!

This tablet is printed in The Compilation of Compilations, Vol. II (The Prohibition of Intoxication), pp. Fbe–V, but in a
different translation

!*
O God! O God! Verily, verily the reality of Thy Oneness is sanctified above ascent or
descent, and the Sun of Thy Singleness is holy above appearance or disappearance. Thou hast
been in the mystery of Thine Identity and the eternality of Thine Existence; moving in the
exaltation of Thy Sanctity and the loftiness of Thy Purity. The souls who penetrate through
the facts of life cannot know Thee, and the minds which are imbued with the subtleties of the
universe do not apprehend Thee. Far from the spiders of imagination to weave the web of
their weak thoughts in the imperial palaces of Thy Knowledge, and far from the birds of
understanding to attempt soaring with their broken wings toward the golden apex of Thine
Explanation! Verily, all the wings of effort are broken and will not reach the glorious heaven
of Thy Singleness. The intellects are bewildered and if they cannot comprehend one verse of
the verses of Thine Omnipotence, how then can they perceive Thy Reality which surrounds all
things and is not surrounded! Thy Holy and Sanctified Identity is beyond the knowledge of
the wisest and mightiest in the world of emanation!
O Lord! O Lord! Deliver the souls from the superstitions, that they may not imagine any
disappearance for Thy Lights, any setting for Thy Luminary, any descent for Thy Reality, and
any ascent for Thy Identity. For verily Thou art above all these qualifications and beyond all
these attributes. Thou hast been and forever shalt be in Thine Inaccessible Station and Thine
Unattainable Position. The road is barred and the path is closed. Thy Proof is Thy Verses and
Thy Path is Thy Dominion. [I:Z:R]
O Lord! O Lord! These souls are righteous, their hearts attracted, their minds enkindled
their ears opened, their eyes seeing, their spirits rejoiced, their breasts dilated, their realities
contented, their identities, satisfied and their hearts attentive. They are supplicating toward
Thee, turning their faces to Thee, and begging for Thy Mercy.
O Lord! O Lord! Enkindle their lamps, ignite their torches, uplift their waves and open to
them the Door of Bounty.
O Lord! Adorn their gardens, beautify their orchards, illumine their faces, confirm their
words, hoist their ensigns, commemorate their names, perfect their morals, cleanse their
hearts, purify their breasts and glorify their countenances; so that the manifest light may be
seen upon their brow, and the Bloom of Paradise in their faces. Verily, Thou art the Merciful,
Thou art the Clement, the Compassionate and the Ancient!
O ye friends of God! The waves of confirmations are successive and the hosts of assistance
are drawn in battle array. The armies of the Kingdom of Abhá , like unto the waves of the
Supreme Concourse, are tumultuous, and the Breezes of Providence wafting from the
direction of Grace, rejuvenate with new life every faded and withered soul. The trees of the
Garden of the Covenant are stirred into the utmost cheerfulness and the fruits of the Orchard
of the Testament have reached the stage of perfection, sweetness and delicacy. The Majestic
Palm produces luscious dates, and the Luminous Star shines with infinite brightness. The
Zephyrs of the City of God bestow eternal life, and the Divine Wisdom grants spiritual insight.
The Bounties of God are perfected on every side, and the Favours of the Most High have
encircled all. Blessed are you!—and again, blessed are you!—for you have become the object
of the Bestowals of the Beauty of Abhá and the Centre of the Revelations of the Mysteries of
the Supreme Concourse.
His honour Amı́n1 has given the utmost praise [I:Z:p] and commendation on behalf of all,
saying that—Praise be to God!—all the friends in all parts of Persia are firm in the Covenant,
have taken hold of the Testament of His Highness the Merciful; their minds are full of
acclamations, their faces illumined, their hearts aspiring and their spirits soaring toward the
Realm of Truth, their souls full of glad-tidings and their consciences in infinite happiness. Day

Amı́n is one of the old, venerable, sanctified teachers of Persia.—Translator.

#+
and night they are engaged in spreading the fragrances, and morning and evening they deliver
the Word of God. They are the Signs of Oneness and the Tokens of the Bounties of the
Glorious Lord. They are the bright lamps and incontrovertible proofs. They are the horizons
of knowledge and the hosts of the Supreme Concourse. In reality he has given the greatest
praise and glorification. On account of this news great happiness was produced in the hearts
of the believers, and all are expressing their most wonderful glad-tidings.
I beg of God, that day by day this Fire may consume the world, and this Flame enkindle the
earth; this Favour become all-surrounding and this Path straight. Cast ye into oblivion all
signs of attachment and impurity so that all the regions may become sanctified and purified
and all the dawning-places shining and illumined. Then the Paradise of Abhá will be
established in the East and in the West, the glorious outpouring of the Majestic Lord, become
universal, the principles of the Cause produce results and the structure of the Revelation of
Truth reach to the Mansions of the Supreme Heights.
Upon ye be Glory!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, especially for the Bahai News, Washington, D.C., BZ June
BXBC.
I:7, '0 July '.'/ [I:Z:X]
That all may be informed as to what is intended for this institution,1 we quote the following
from a Tablet revealed by 'Abdu'l-Bahá :
I am hopeful by divine bounty and grace that the beloved ones of God may he confirmed in
the building of the Mashriqu'l-Adhká r and all its accessories, for the Mashriqu'l-Adhká r has
important accessories which are accounted of the basic foundations. These are: School for
orphan children Hospital and Dispensary for the poor: Place for the incapable: i.e., (Home for
the cripple); College for the Higher Scientific Education.
The meaning is this, that in every place:
First a Mashriqu'l-Adhká r must be founded.
Then a School for the Education of orphan children and the poor.
Then the Hospital and Medical Dispensary must be founded.
Then the home of the Cripple.
Then the College of Higher Scientific Education. [I:Z:BC]
In every city a great Mashriqu'l-Adhká r must be founded after this order.
Now we hope the Mashriqu'l-Adhká r may be founded in Chicago. After its foundation the
important accessories may gradually be founded.
(Signed) 'Abdu'l-Bahá
I:1, ' August '.'/ [I:m:B]
Four talks of 'Abdu'l-Bahá
To the Editors of the Bahai News:
Mı́rzá Munı́rih Zayn has sent me notes taken in Persian and then translated, from four of
'Abdu'l-Bahá 's talks given while Mr Struven and I were in Haifa. [I:m:R] I am enclosing them to
you, knowing they will be of value to you in your work.

The Mashriqu'l-Adhká r.

#!
Talk No. B was given shortly after our arrival in Haifa.
Talk No. R was given at a feast which 'Abdu'l-Bahá spread in his home, at which there was
gathered a throng of believers from many countries and of various religious faiths.
Talk No. p was given upon a most memorable occasion, the lmth anniversary of the
Declaration of the Bá b. (According to solar reckoning Rp May of the present year was the llth
anniversary of this event, but according to lunar reckoning—still used in some of the Oriental
countries—Bg May of this present year was the lmth anniversary.)
At an early hour of the day the believers from Haifa and the visiting pilgrims went up to the
hospice, situated near the Tomb of the Bá b, upon the Mount of Carmel. When the feast was
prepared 'Abdu'l-Bahá served us as we were seated about the table which had twenty–four
places. There was a second service and also a third, there being between sixty and seventy
present. After all had been served then he, himself, partook of food. As 'Abdu'l-Bahá gave the
material food he made the enclosed brief but soul sustaining address. It was the most
impressive meal that one could possibly imagine. Any description of mine would not give any
idea of the spirit manifested. Not only were there the many mentioned pilgrims present, but
also a number of those old and faithful servants of the Cause—men who have done pioneer
work in Persia and in neighbouring lands—men who have suffered for the faith in prisons and
in exile, and who now are spending the evening of life serving in the shadow of 'Abdu'l-Bahá .
In the late afternoon the friends assembled before the door of the Tomb. 'Abdu'l-Bahá was
there. All entered the outer chamber and stood facing the door of the inner chamber while he
chanted two tablets. All stood save one, for whom a chair had been placed, Au qá Siyyid Taqı́,
the aged Afná n who was assisted into the building, tenderly supported upon one side by
'Abdu'l-Bahá and upon the other by our good brother, Howard Struven.
Directly over the Tomb hangs a nine-branch candelabra and in this we were permitted to
place lighted candles. In the night Howard and I again climbed the mountain a second time.
The candles were still burning, and we had a quiet hour of prayer there together,
remembering in our supplications the friends in the many assemblies and lands visited on our
long journey, and thanking God for His wonderful bounties and blessings.
Talk No. o was given as 'Abdu'l-Bahá was giving us his parting blessing. I assure you it was
with joyful yet serious hearts that we left him to return to America. He had filled our souls
with his wonderful spirit of love and we were anxious to he away and serving as he directed.
Yours In His service,
Charles Mason Remey. [I:m:p]
Talk No. '—Haifa, '/ May '.'/
Concerning the death of King Edward of England, 'Abdu'l-Bahá said: "The English king,
with his pomp and grandeur, used to address the sun and say: 'Thou dost never disappear
from my lands' …; but now he is buried under the earth. Some time ago the flags at the top of
the masts proclaimed the day of his ascension to the throne; but today the flags are at halfmast, for he is dead. The flags and banners of the Beloved are ever waving at the top of the
masts; they are never inverted; nay, rather, they go on higher day by day; in fact, theirs is the
sovereignty. Without fighting forces they conquer the cities; and without and without taking
any tribute they bestow and give freely. The kings gain their victory through bloodshed and
the taking of life; whereas the Beloved of God confer life and are victorious. The sovereignty
of the friends is an eternal one."
Concerning the trials and hardships, ordeals and oppressions which befell the beloved of
God in Persia, 'Abdu'l-Bahá said: 'In America the people shall also thus serve you a little; they
shall not permit you to escape and you cannot get rid of them."

##
We spoke about the inhabitants of Honolulu; that many nationalities are there represented
and yet all are in great harmony. 'Abdu'l-Bahá said: "Time and place play a great influence
over the conditions; when in a certain place some strangers meet, necessity requires that they
should be in harmony; but our purpose is this, that the divine unity and concord may become
well established among all the nations, so that they may become as one spirit in different
bodies; the drops of one ocean; the fruits of one tree and the rays of the same sun. In America,
when the different people united together they were enabled to drive away the English
government and establish a new government for themselves. Consider how great is the result
of unity and harmony! There has never been any action performed nor any philanthropic
deed achieved except through unity and concord; disagreement and dissension have always
been the means of evil and corruption." [I:m:o]
"Animals are of two kinds, one the grazing and domestic; the other the wild and ferocious.
If the wild beasts are near each other for ten years, still, as soon as they find an opportunity
they attack and tear one another to pieces; whereas the tame creatures show their kind
feelings toward each other. … The beloved of God are like the blessed birds; they are kind and
merciful."
'Abdu'l-Bahá said a contribution had been sent from Persia for the Mashriqu'l-Adhká r in
Chicago and we should take the sum with us to the United States. Mr Struven said that since
contributions had come from the East to the West, we had felt ashamed of ourselves. 'Abdu'l-
Bahá replied: "You should never be ashamed; nay, rather, you must be very happy in realizing
the power of the Word of God, which has enabled the beloved to send contributions from
small villages of Persia."
"Some time ago, a few souls in America expressed their wish for a journey to Persia, but I
told them to defer this undertaking for a while. Now the time has come; they can go in these
days, as there is no danger now."
"As you both have been together during this long tour, I hope that you shall be together
also on your journey to Persia in the future."
Concerning the many Assemblies in America, 'Abdu'l-Bahá said: "These centres must have
a complete connection and a firm union with each other, just as all the various Assemblies in
Persia. Rest assured, all this shall come to pass."
"Now is the commencement of the daybreak and the radiant morn is approaching.
Consider the trees yonder; as soon as they peep out of the earth they receive the bounty of the
sun, the shower of mercy and the gift of breeze. Although the same bounties are being
bestowed upon them when they bring forth leaves, blossoms and fruit, still, there is a great
difference between this state and that of the former one."
'Abdu'l-Bahá asked Mr Remey if he remembered the few Persian words he had learned, and
then he said: "The beloved of God are endowed with a particular language through which
they express [I:m:g] their feelings and converse with one another. The sun speaks to the
existing beings, the cloud communicates with the earth and the gentle breeze whispers to the
trees."
"The assistance and confirmations of God which shall attend you in the future will be so
great and magnificent that when compared with those already experienced will make them
seem very little."
'Abdu'l-Bahá said: "The two words, East and West, are imaginary words; there is no East
and there is no West."
Talk No. *—Haifa, '0 May '.'/
'Abdu'l-Bahá spoke these words to a number of Jewish, Zoroastrian, Christian and Muslim
#$
Bahá 'ı́s seated around his table and while serving them all.
"Among the human race, the bonds of and means for love are numerous, for man cannot
live without it; nay, rather, human life is dependent upon friendship and affection. Both the
material and intrinsic development of man are conditional upon amity and love and the
greatest honour and pleasure in the human world is love; but the ways and means are
different. Sometimes the cause of love is simply relationship and kinship; and sometimes it is
a racial bond, patriotism, political affairs, etc. But, through all these various bonds and means
it is impossible to obtain a real and pure love; it is rather superficial and temporary. Such love
may easily be changed into enmity and rancour, for it is affected by the slightest manifestation
of hostility; whereas a true and ideal love is faith and assurance. Those who believe in God
and are confident in His Word shall enter the Kingdom, and the essential oneness appears
among them to such an extent that all become the drops of one ocean, the rays of one sun, the
fishes of one sea, the trees of one garden, the birds of one orchard, the candles of one
assembly and the stars of the same heaven. Such love is real; there is no interruption for this
connection, nor any separation for this union: this foundation shall never [I:m:l] be destroyed,
for it is eternal: hence it is established that the love which exists among the beloved of God is
everlasting, for it is a Divine bounty, a Godly appearance, a melody of the Kingdom and a
heavenly cohesion.
"In the Qur'á n it is said: 'They love Him and He loves them'—i.e., the bounty of love is one
of the Divine bounties which comes to man from God; just as the sun when it sends its rays to
the mirrors and thereby the mirrors are illumined; this effulgence and splendour are from the
bounty of the sun. Therefore, this love which is among the beloved is a Divine bounty, a Godly
splendour, an eternal manifestation and the power of Divinity; it is perpetual.
"Praise be to God! Ye are gathered here under the shadow of the Blessed Beauty and your
hearts are overflowing with His love, your souls are rejoicing in His favours and 'Abdu'l-Bahá
is serving you. What more do you need?"
Talk No. 0—Haifa, '= May '.'/
Uttered by 'Abdu'l-Bahá on the day of the annual celebration of the Bá b's Declaration, held
on Mount Carmel, when representatives of all different religions, such as Jewish, Zoroastrian,
Christian and Muslim Bahá 'ı́s were seated around the table and 'Abdu'l-Bahá was serving
them all personally:
"There are different gatherings and various meetings held in the world which apparently
are in the utmost degree of arrangement and order; in the palaces of the kings many feasts
and banquets are held which are incomparable and peerless; also, in the castles of the opulent
ones great entertainments are presented and various kinds of foods and victuals are served;
the singing of melodious tunes and playing of musical instruments exhilarate and deeply
affect the concourse. Associations for political affairs are formed and convivial banquets for
pleasure and gratification are offered: assemblages for exhibition of arts and sciences,
literature and acquirements are established: meetings for the promotion of industry and
commercial matters are being [I:m:Z] held; extraordinary conventions and religious
congresses are arranged. But all these assemblages and different gatherings are not to be
compared with and equal to this, our meeting. Although from those gatherings and
conferences certain results and effects are produced which render great service to the human
world and make mankind progress and develop on the plane of civilization, promulgate the
attributes and virtues of the world of humanity; yet the results are limited, the fruits thereof
are finite and the signs are bounded; whereas the traces, the lights and the results of this
gathering are unlimited, boundless and infinite, for it is held on the Supreme Spot (the Tomb
of the Bá b) and under the shadow of the Blessed Beauty.

#%
"This feast is one eternal! It has connection with and relation to the soul and body; it shall
be continued everlastingly. At least an hundred thousand feasts shall follow this one. All the
other gatherings shall be forgotten, whereas the commemoration and celebration of this
meeting shall remain and be duly observed forever throughout endless ages; it is under the
merciful glances of the Blessed Beauty.
"Once His Holiness Christ gathered the disciples together, and having offered to them the
Lord's Supper, He advised them, admonished them and uttered certain teachings to them, and
then He said this was 'The Lord's Supper.' Now, as this meeting is held under the shadow of
the Blessed Beauty, it should be called 'The Lord's Sustenance,' and as the consequences of
'The Lord's Supper' continued until the present time, so we hope that the results and effects of
this 'Lord's Sustenance' may also become permanent and perpetual. In fact, there is no
meeting better than this, for it is held in the vicinity of the Supreme Spot and the faces are so
brilliant and radiant! What is there superior to this?"
Talk No. 6—Haifa, '1 May '.'/
These words of 'Abdu'l-Bahá were addressed to Mr Charles Mason Remey and Mr Howard
C. Struven on the day of their departure from his presence: [I:m:m]
"In fact, you have shown forth a wonderful devotion; you left the West and came to the
furthermost part of Asia. On your journey you had to pass through hard experiences and
difficulties; yet the confirmations of God enabled you to spread the Cause and to raise the
summons of the Kingdom in all regions. The Sun of Truth shall send forth its rays, the breeze
of favour shall pass over and the rain of mercy shall be sent down upon the seeds which you
have scattered and there shall be gathered and collected many harvests. The results shall
indeed be magnificent and glorious; some of them you shall soon witness with your own eyes.
"Now, when you go back to America you must circulate in detail all the incidents and news
about your vast trip and inform them fully of the works achieved successfully throughout the
different countries.
"Now you have to rest and repose for some time and let your strength and breath be
renewed. When a bird has been soaring in the air for a long time, it has to come down and
rest for a while; after a long walk one must be seated and take some rest.
"I pray and supplicate at the Divine Threshold to confirm and aid you in all conditions, and
that the seeds scattered may grow rapidly and form a charming plantation."
After giving instructions to some Persian pilgrims who were leaving on the same day,
'Abdu'l-Bahá arose and embraced them all one by one. Some were crying, the tears rolling
down their cheeks.
"Good-by!" he said to all.
I:1, ' August '.'/ [I:m:BR]
Around the world with Messrs Remey and Struven
The Bahai News devotes this issue to notes taken and letters1 written by Mr Charles Mason
Remey and Mr Howard C. Struven during their recent journey around the world in the
interests of the Cause. The following extracts from tablets [I:m:Bp] revealed by 'Abdu'l-Bahá
show the importance and world-wide effect of this tour:
Truly, I say, this beloved of 'Abdu'l-Bahá left his native land, turned his back upon the
comforts and pleasures of home, accepted the difficulties of travels, and crossed the Pacific
and the Atlantic oceans. In the Hawaiian Islands he gave the Glad-tidings of the Kingdom;

Only the tablet extracts have been included here.

#&
in Japan he delivered the Teachings of His Highness the Incomparable. He summoned the
souls to the Most Great Guidance, and suffered the thirsty ones to drink from the Fountain
of Job. He proclaimed the Dawn of the Manifest Light in China, and he perfumed India with
the Fragrance of the Rose-garden of the Merciful. Praise be to God, he became assisted,
confirmed, and raised the Summons of the Kingdom in those countries, suffered the
Mysteries of the Realm of Might to become manifest, built a structure which will remain
firm and established forever and ever, enkindled a lamp whose illumination will be
perpetual, and planted a tree whose fruits will be limitless.
Consider thou how the power of the Word of God has united the East and the West and
bestowed spiritual communication, that a blessed soul from the inhabitants of America,
while in the Holy Land, mentioned to 'Abdu'l-Bahá the name of a man living in Asia, and
with the utmost devotion requests the writing of a Tablet. Praise be to God! What a
communication! What a unity and concord! Today the inhabitants of the world must be
engaged generally in praising the Word of God, which has bestowed such a bounty and has
established such a harmony and affiliation that the Beloved of the union of the race of man
has uncovered the face, displaying the utmost beauty and perfection in the assemblages of
the world, and is captivating the hearts of everyone in all the regions.
(Signed) 'Abdu'l-Bahá
I:1, ' August '.'/ [I:m:Bp]
Letter from Mr Remey1
Dear Friends in Abhá ,
Since my arrival in this country, from the Holy Land, on p June, I have received many
inquiries from the friends regarding any possible instructions which 'Abdu'l-Bahá might have
sent through Mr Struven and me to the friends in America to be followed in the Bahá 'ı́ work.
We are the bearers of no instructions whatever; nevertheless, we, as all who come from
'Abdu'l-Bahá , have a message or a lesson to share with all.
The one great lesson which we learned while with 'Abdu'l-Bahá was the lesson of the Unity
of the believers—the interdependence of the believers in each of the assemblies, and the
interdependence of these assemblies between one another, both East and West.
On our long journey to 'Akká many of the friends asked us to place before 'Abdu'l-Bahá
certain ques- [I:m:Bo] tions pertaining to the work of the Holy Cause. In practically every case
his reply was that the friends should consult together and that that which they agreed upon in
all joy and fragrance would be pleasing and acceptable to him, and that whatever should be
thus decided after consultation and deliberation is the course to be pursued in carrying on the
work of the Holy Cause.
In telling 'Abdu'l-Bahá of the work in the various cities in which the friends were united in
consultation and works, he was greatly pleased and showed evident satisfaction. In
practically every conversation which we had with 'Abdu'l-Bahá he gave us a lesson upon
consultation and working together—sometimes told in one way and sometimes told in
another.
During our travels of last summer Mr Struven and I found that some of the friends
interpreted the instructions of 'Abdu'l-Bahá to mean that the time has not yet arrived for
meetings of consultation in the various assemblies, nor for system in carrying on the work
(that is to say, organization).
While with 'Abdu'l-Bahá we learned that he had told others (as well as ourselves) that now
Part of the letter from Mr Remey.

#'
is not the time for establishing The House of Justice according to The Book of Aqdas. However,
from his many talks he left no doubt in our minds that he wished the believers to unite,
consult, organize and work together.
Personally I can see that united effort in the Bahá 'ı́ work is the crying need of this day. The
real work is now not being carried on by separate individuals but by those who are casting
aside individualism and are adhering to the principles of Unity in thought, spirit and action.
This is the principle of the spiritual growth and strength of the Holy Cause which 'Abdu'l-Bahá
made so very clear to us.
It is almost needless to mention that Mr Struven and I, in our round of visits, noticed that in
those centres where the friends were united in consultation and in harmonious work and
service, that there the Cause was manifestly strong and vigorous, while in those centres where
the friends were not working along systematic lines the fruits of the work were not so evident.
Some copies of the Bahai News were reaching the Orient while we were there. Everywhere
the friends were pleased with this effort. During our travels Mr Struven and I felt much the
need of such an organ which would strengthen the ties of Unity between the East and the
West.
About three years ago 'Abdu'l-Bahá told me to publish, semi-annually, a bulletin in both
Persian and English, at the same time instructing that the matter to be published should first
be sent to him to be approved. Accordingly, the manuscript for the first issue was sent to him,
and after an interval of three or four months the matter for the second issue was also
forwarded. Nothing was ever heard from either package. There was much correspondence
from my end of the line, but all to no avail for there were no traces to follow up. [I:m:Bg]
I know that 'Abdu'l-Bahá is still anxious to have an Occidental-Oriental publication to
further the holy work. I feel that the Bahai News is a most important step toward this other
work, and at the same time is accomplishing a long needed work among the English speaking
assemblies. …
Faithfully yours in His Cause,
Charles Mason Remey.
I:1, ' August '.'/ [I:m:Bl]
Tablet of 'Abdu'l-Bahá
Fourteen years ago the following words were revealed by 'Abdu'l-Bahá in a Tablet to the
Persian believers:
The Divine confirmations have in every way prepared for you the means of development.
Before long your brethren will come to Persia from Europe and America. They will
organize new industries; found the traces of civilization, various factories, the spread of
commerce, increase of agriculture, and the universalization of learning. As soon as security
and tranquillity are reached to the limit of perfection by the endeavours of the government,
they will come, and will make the territory of Persia the envy of the world and of the other
provinces. At that time the government will become exceedingly pleased, and the wishes of
this Servant in wishing good for the Empire and my sincerity to the Imperial Throne, will
become manifest.
I:., */ August '.'/ [I:X:B]
Tablet from 'Abdu'l-Bahá
Through Mr Howard Struven, to the Spiritual Assembly of Baltimore, Maryland:
HE IS GOD!

#(
O ye Merciful Assembly!
Mr Struven became the herald of the Kingdom and travelled through the countries of China,
India and Japan. The Supreme Confirmations bestowed assistance, so that he attained to this
heavenly Bounty. He became the cause of the glory of the believers of Baltimore and imparted
happiness and joy to the friends and maid-servants of the Merciful. He sacrificed everything
in the Path of the Kingdom and imparted life to many souls. The results of this trip, ere long,
will become apparent and manifest like unto the sun and moon, and the Most Great
Confirmation be unveiled.
O ye friends and the maid-servants of the Merciful, hearken to the counsels of 'Abdu'l-Bahá .
The world of matter is not worthy of consideration or indulgence therein. Soon the life of
everything will come to an end, therefore you must endeavour to raise the banner of
greatness in the uni-coloured universe of God, attract the splendours of the Sun of Truth,
become the cause of the illumination of the realm of man, serve all humanity, spread the
essential oneness, become the embodiment of Divine Mercy, the impersonation of the Gift of
His Highness the Almighty, seek eternal life, and discover the majesty of the age-abiding
sovereignty.
Ponder and reflect a moment, millions of kings have stepped forth from the invisible world
into [I:X:R] the arena of appearance, and all of them have vanished and disappeared. But a
servant of the servants of the True One, who finds eternal life through the Breaths of the Holy
Spirit, establishes everlasting dominion in the Kingdom of God; even in this temporal world
his signs are spread and are known, his name becomes famous and his light diffused in every
region.
Upon ye be the Glory of God!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, BZ June BXBC.
I:., */ August '.'/ [I:X:g]
Interview with 'Abdu'l-Bahá
Extract from a letter written by a Mrs Crockett, May BXBC, to Miss Frances Johnson, Pearl
City, Hawaii:
I must tell you a little about Palestine and about one experience in particular. A visit to
Palestine does certainly make the Bible seem like a new book and brings home to one's heart
the reality of Christ's life and teachings.
I felt this particularly at Nazareth, the home of His boyhood, and at the Sea of Galilee, which
is so associated with His ministry. We had a lovely early morning row on the peaceful lake,
and the memories of Christ that came to us seemed to make His presence very real.
Now, I know you will be eager to hear of my interview with the one in Palestine whose
teachings mean so much to you, the Prophet, or 'Abbá s Afandı́,1 as he is generally called.
I found that he is not now kept a prisoner at 'Akká , but since the order of constitutional
government in Turkey he is free to live in his home at Haifa (near by) and go and come as he
will.
I planned my trip so that I could stop and see him, for I remember when you gave me some
of the literature to read you said: "If you go to Egypt, Palestine is not far away and you will
surely want to see him." So I planned for the interview with him when the others of the party
went to 'Akká for a drive. (Perhaps you know that Haifa is a pretty little town right at the foot

'Abdu'l-Bahá .

#)
of Mt Carmel.)
Well, I sent word to him of my wish to see him and he replied that he would see me in the
afternoon, as his time was taken up that morning in seeing some people from India. So I went
to his house at the time appointed and was shown into the presence of an old man, clothed in
the flowing robe of a Persian, with white hair and a long white beard, with eyes that seemed
to look me through and yet were most friendly, too. It was the Prophet! He received me most
graciously, and his interpreter, a young Syrian, a student at the American Missionary College
at Beirut. [I:X:l]
I told him first about the little circle of his friends in far off Honolulu—you who meet
together to discuss his teachings—and I told him of your love and loyalty. He seemed very
happy at this and his face lighted up as he asked for the names of those who knew and loved
him. … He sent you all his love and blessing and said he would pray for each one of you, and
he added: "Tell them that they have a great mission—to make the blind eyes see, to make the
deaf ears hear and to shed the light of knowledge where the darkness of ignorance prevails."
That was his message to you. He talked with me for some time, first telling me of his country,
Persia, of his life and then of his teachings.
As he talked with me I felt my heart soften under the influence of his goodness and
kindness, and the tears came to my eyes. He asked me about myself, if I were well and if I
were happy. I replied to the latter question: "I have had many sorrows." "Forget them!" he
answered. "When your heart is filled with the love of God there will be no room for sorrow.
There will only be love and happiness." I cannot tell you the sweet sympathy of his voice as he
said these beautiful and comforting words.
Then he had the attendant bring in tea, a cup for him and a cup for me. We drank together,
wishing each other health and happiness, and then he told me that he hoped he should take
tea with me in the Kingdom of Heaven!
When I praised the tea he said it was real Persian tea and presented me with a package to
take away with me. (I wish I could send you some of it. I am afraid it would lose its strength
though before it reached you.)
When I finally said good-by he put his hand on my head and blessed me and wished that I
might be a blessing. … I went away feeling softened, uplifted and blessed. I am so glad you
told me of him and urged me to see him. He wrote his name in my book for me and told me
always to remember it.
I tell you all these little incidents as I know they will interest you.
I:., */ August '.'/ [I:X:m]
The Mashriqu'l-Adhkár
A recent pilgrim to 'Akká wrote to the Financial Secretary that when she was in Haifa last
winter she asked 'Abdu'l-Bahá if it was not of great importance to help in the sending of
spiritual people to Syria to be taught by him, and he replied: "It is now of utmost importance
for the Mashriqu'l-Adhká r to be built." Corinne True.
I:., */ August '.'/ [I:X:BC]
… the following extract from a Tablet to a believer in Persia, should receive the careful
perusal of the men who are interested in the progress of the Cause in the Occident:
You have written regarding the Assembly of Women. Undoubtedly, show ye great effort in
this matter, and [I:X:BB] make constant endeavour in the expansion of its spheres, and know ye
of a certainty that it will be crowned with great success. This subject is pregnant with farreaching results and when it is directed in a benefiting manner, such women will be trained In
#*
that Assembly that the whole world will be astonished by their eloquent speeches and fluent
utterances, and they will silence and discomfort the orators of the East and the West. Today
the women in the West lead the men in the service of the Cause, summon the people under the
shade of the Blessed Perfection, and loosen their tongues in eloquent lectures, delivery of
wonderful proofs and the elucidation of new arguments.
(Signed) 'Abdu'l-Bahá
I:., */ August '.'/ [I:X:BR]
Funeral readings and prayer1
To consider that after the death of the body the spirit perishes, is like imagining that a bird
in a cage will be destroyed if the cage is broken—though the bird has nothing to fear from the
destruction of the cage. Our body is like the cage, and the spirit is like the bird. We see that
without the cage this bird flies in the world of sleep: therefore, if the cage becomes broken,
the bird will continue to exist: its feelings will be even more powerful, its perceptions greater
and its happiness increased. In truth, from hell it reaches a paradise of delights, because for
the thankful bird there is no paradise greater than freedom from the cage.
Infants are under the shadow of the favour of God, and as they have not committed any sin
and are not soiled with the impurities of the world of nature, they [I:X:Bp] are centres of the
manifestation of bounty, and the Eye of Compassion will be turned upon them.
In the Name of God, the Supreme, the High! I ask Thee, by the sorrow of the hearts of the
beloved and by the tears of the eyes of the lovers, to deprive me not from the fragrances of
Thy Godliness in Thy Days, and from the melodies of the Dove of Thy Oneness at the
appearance of the Lights of Thy Face!
Hold Thou my right arm, O God! and dwell continually with me! Guide me to the fountain
of Thy Knowledge and encircle me with Thy Glory. Let mine ears hearken unto Thy
melodious tone and comfort me with Thy Presence. For Thou art the strength of my heart,
and the trust of my soul, and B desire no one beside Thee!
I:'/, 1 September '.'/ [I:X:B]
Words of 'Abdu'l-Bahá to friends in America
Extracts from Tablets recently received by the Librarian of the Spiritual Assembly (H. of S.)
of Chicago, for preservation in archives, and sent to the Bahai News for publication.
HE IS GOD!
O thou son of the Kingdom!
… Today, the most important affair and greatest hope is the unity and concord of the
Friends. In every city where the Friends are united, spirituality and illumination is manifest
and apparent with infinite power and strength; but where there is a lack of the warmth of
love, every one becomes withered, cold, unhappy and deprived. Therefore, endeavour ye with
all your heart and soul so that union and concord may be increased, the Word of God
promoted and the lights of unity be spread. Convey on behalf of 'Abdu'l-Bahá the wonderful
Abhá Greeting to all the Friends of that Spiritual Assembly.
Translated by Mirza Ahmad Sohrab, Bl August BXBC.
O thou daughter of the Kingdom!
… Ere long the regions of the West will become the dawning-places of the East, and the Sun
of Truth will shine in such wise that the darkness of ignorance will be dispelled. But a large

A letter reported the death of an infant child and the burial service. Included were the following unsourced readings.

$+
multitude of people will arise against you, showing oppression, expressing contumely and
derision, shunning your society, and heaping upon you ridicule. However, the Heavenly
Father will illumine you to such an extent that, like unto the rays of the sun, you shall scatter
the dark clouds of superstition, shine gloriously in the midst of Heaven and illumine the face
of the earth. You must make firm the feet at the time when these trials transpire, and
demonstrate forbearance and patience. You [I:X:R] must withstand them with the utmost love
and kindness; consider their oppression and persecution as the caprice of children, and do not
give any importance to whatever they do. For at the end the illumination of the Kingdom will
overwhelm the darkness of the world and the exaltation and grandeur of your station will
become apparent and manifest; nothing will remain hidden. If the light remain in the depth of
the well, ere long its shining will appear on the summit of the hill. The small ones will become
great, the powerless powerful, the babes will become the children of the Kingdom, and the
wanderers reach the Divine native land of the Father. Rest ye assured.
Translated by Mirza Ahmad Sohrab, Bo November BXCX.
(Signed) 'Abdu'l-Bahá
I:'/, 1 September '.'/ [I:X:l]
Around the world with Messrs Remey and Struven1
We take the liberty of prefacing the letters selected for this issue with the following Tablet
to one of the friends at Cincinnati, Ohio, believing it not only confirms the correctness of the
observations of our brothers that organization and systematic work is needed in many
centres, but that it will assist such centres in their endeavour to comply with the wish of
'Abdu'l-Bahá expressed therein:
Tablet from 'Abdu'l-Bahá
HE IS GOD!
O thou seeker of the Kingdom!
Thy letter was received. It is impossible to organize the House of Justice in these days; it
will be formed after the establishment of the Cause of God. Now, the Spiritual Assemblies are
organized in most of the cities, you must also organize a Spiritual Assembly in Cincinnati. It is
permissible to elect the members of the Spiritual Assembly from among the men and women;
nay, rather, it is better, so that perfect union may result. According to the Texts of the Aqdas
the dues are to be collected in the Treasury in order to meet the necessary demands, but do
not make the dues obligatory to anyone. Everyone can pay according to the dictates of their
hearts and let it be a voluntary contribution.
O thou seeker of the Kingdom! Now is the time that you may become engaged in that
country in the promotion of the Word of God, the diffusion of the sweet fragrances of the
Paradise of Abhá and the spreading of the Divine Teachings.
Upon thee be the Glory of God!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Bm May BXBC.
I:'/, 1 September '.'/ [I:BC:X]
Prayer from 'Abdu'l-Bahá
Excerpt from a long prayer revealed by 'Abdu'l-Bahá at the marriage feast of Mı́rzá

The third letter.

$!
Iskandar Khá n (Mr Sydney Sprague) and Farhangise1 Khá num, daughter of the well-known
Bahá 'ı́ teacher, Mı́rzá Asadu'llá h, who were recently married by 'Abdu'l-Bahá , himself, in the
presence of representatives of all nations and religions at Haifa, Syria:
Lord! Verily, Thy servant, Iskandar Sprague, journeyed to the most remote countries while
aglow with Thy Love; he was attracted by Thy Call while in those far-away regions, hastened
to the Radiant Spot (the Holy Land) and willed to unite with Thy pure maidservant who
believeth In Thy Verses, who is aflame with the Fire of Thy Love and who is related2 to The
Branch of the Tree of Thy Grace. Lord! Make this marriage blessed by Thy Favour; happy by
the benediction of Thy Generosity; an indissoluble tie; a partnership holy unto Sprague; a
blending fellowship, a rejoicing, a unity and an affinity lasting throughout the Eternity of
Eternities, in every world of Thy Holy Worlds—upon the plane of the Spirits and the Lights.
Verily, Thou art the Helper! Verily, Thou are the Generous! Verily, Thou art the Merciful, the
Clement!
(Signed) 'Abdu'l-Bahá
Translated by Dr Amı́n U. Farı́d, BX August BXBC.
I:'', *7 September '.'/ [I:BC:B]
Tablet from 'Abdu'l-Bahá
To the Beloved of God in Ṭ ihrá n, Persia.
HE IS GOD!
O ye Beloved Friends of 'Abdu'l-Bahá !
Today the most important affair is delivering the Cause of God and spreading the
fragrances of God. The duty of every soul among the believers of God is that he must rest
neither day nor night, and with every breath think of the diffusion of the fragrances of Truth.
That is, he must endeavour as far as lies in his power to quicken and guide a soul to the Path
of Immortality, for this service of his will be perpetuated throughout centuries and cycles.
The power of the faith of the first guide will be transmitted, find continuation and become
manifest in the lives of other believers, until one sanctified soul will become the cause of
quickening a hundred thousand souls. Consider how important this is, for the guidance of one
soul is greater than the sovereignty of a kingdom. The temporal dominion is ended in a few
days and no effect or result, no rejoicing or happiness, no beatitude or praise and no name or
fame is produced thereby. But this sovereignty which consists in the guidance of the souls is
eternal and everlasting. It embraces the Divine Beloved and it establishes man upon the
throne of grandeur. Therefore, Spiritual Assemblies must be established in all the cities and
their aims must be the guidance of the souls.
Likewise some teachers must be sent to various parts and in every direction, for the sake of
diffusing the fragrances of God, so that they may direct the seekers to the Divine Path; even
the coming and going of the friends is beneficial. For instance, the friends who live in the
smaller cities often do not receive any news, and then only at random. Now if certain souls
arise to travel through these places, give the Glad-tidings of God, stay in every [I:BC:R] place a
night or two, deliver the news of the Holy Land and other countries and cities of the East and
West, and associate with them with the utmost love, enthusiasm and happiness, this will be
conducive to attraction and enkindlement, the people will be trained in spiritual matters and
obtain exhilaration and life. This will become the cause of diffusing the fragrances and the
motive-power of the promulgation of the Word of God.

Faraḥ á ngı́z.
Faraḥ á ngı́z Khá num is a niece of Fá ṭimah Naḥ rı́ (Munı́rih Khá num), the wife of 'Abdu'l-Bahá .

$#
His Honour, Mı́rzá Au qá Ṭ ará z, and 'Alı́ Akbar are two blessed souls, and they are the cause
of happiness to the heart of 'Abdu'l-Bahá . It is assured that they will become assisted in the
universal services, and in the Kingdom of Abhá they will shine and gleam like unto the
morning star.
Upon ye be the Glory of God!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, especially for the Bahai News, Washington, D.C., Bo July
BXBC.
I:'', *7 September '.'/ [I:BC:g]
Around the world with Messrs Remey and Struven1
Words of 'Abdu'l-Bahá
Some of the words uttered by 'Abdu'l-Bahá to Messrs Howard C. Struven and Charles
Mason Remey while in his presence at Haifa, Syria, May BXBC.
"Welcome! You are blessed in making such a world pilgrimage and by being allowed to
serve in so many countries. Many Tourists travel around the globe visiting places and cities,
but their tours have no lasting effect and are soon forgotten. The effect of your tour will be
eternal. Its effect will be seen during the ensuing centuries." [I:BC:l]
…
In speaking of spreading the fragrances of the Kingdom, 'Abdu'l-Bahá said: "In movement
there is life; in immobility there is death. The travelling of the teachers from place to place,
country to country, and from the Occident to the Orient, is one of the greatest means for
sowing spiritual seeds in the souls of the people."
In speaking again of Japan, 'Abdu'l-Bahá said: "Blessed results will appear from the Holy
Cause established in that land. I have sent your letter regarding the work in Japan to Mr
MacNutt2 in [I:BC:Z] New York, that he may spread the word for some of the American
believers to go to Japan, and there serve and teach in the Cause. It is very good for teachers to
travel, and, through the love of God, give life to the people. American Bahá 'ı́s should go to the
Oriental countries as teachers."
At another time 'Abdu'l-Bahá said: "Encourage the Bahá 'ı́s to hasten to India, both men and
women teachers. In India, in particular, women teachers are needed. Delay not! Now is the
time to travel there, and in Persia, too."
"Later on, the results of your journey will be clearly seen. Praise be to God!—now our
meeting here in the Land of Desire (the Holy Land) i.e. open and easy, while in the past it
would have been most difficult. Some of the friends came long distances and could only see
me from a distance. Now you must go out and serve—you must no longer stay here."
I:'', *7 September '.'/ [I:BB:X]
Tablet of 'Abdu'l-Bahá
To his honour, Mr MacNutt—Upon him be Bahá 'u'l-Abhá .
HE IS GOD!
O thou herald of the True One!
His honour, Mr Remey, is travelling in India and has created wonderful interest among the

Extracts from the fourth letter.
See Tablet from page j of this issue.

$$
people. Truly I say, in these days, India is awakened to a greater receptive capacity. The letter
of Mr Remey is enclosed. Consider how India has attained to receptivity. If several teachers
from America travel to those parts it is certain that the Lights of the Kingdom shall illumine
that region and many souls will be raised from among the Hindus and become the Army of
Light through the power of the Word of God and the outpouring of the cloud of the Love of
God, they will make India a rose garden. Encourage and urge a few souls to take a trip to India
so that they may fully realize that the doors of the Kingdom are opened, behold the
uninterrupted confirmations of His Holiness Bahá 'u'llá h, and unfurl a banner waving forever
and ever with the breezes of Divine Confirmation and Assistance. Give this matter your most
earnest consideration, for it is the most important problem of all problems concerning the
Cause. We have also written to Persia to send a teacher to that country, but if several souls go
from America it will have greater influence and weight and far-reaching results will become
apparent and manifest.
Upon thee be the Glory of the Most Glorious!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BZ May BXBC.
I:'', *7 September '.'/ [I:BB:BC]
The Mashriqu'l-Adhkár
"The greatest affair and the most important matter today is to establish a Mashriqu'l-
Adhká r and to found a Temple from which the voices of praise may rise to the Kingdom of the
Majestic God."—'Abdu'l-Bahá .
I:'*, 'A October '.'/ [I:BR:B]
'Abdu'l-Bahá in Egypt
First of a series of special news items pertaining to the tour of 'Abdu'l-Bahá. Portion of a
letter from Mr Sydney Sprague to Mrs Isabella D. Brittingham.
Mount Carmel, RX August BXBC.
Dear Sister in the Holy Cause: I have a very big piece of news to tell you. 'Abdu'l-Bahá has
left this Holy Spot for the first time in forty–two years, and has gone to Egypt. Think of the
vast significance and importance of this step! By it many prophecies of the sacred Scriptures
are fulfilled. The Light and Life of 'Akká has departed and we feel as though we were now left
in obscurity while Egypt is illumined, and that ancient country which has seen the prophets
Joseph and Moses and even the infant Christ is now to see the Consummation of all the
prophets. Will it appreciate and realize this Bounty? Everyone was astounded to hear of
'Abdu'l-Bahá 's departure, for no one knew until the very last minute that he had any idea of
leaving. The afternoon of the day he left, he came to Mı́rzá Asadu'llá h's home to see us and sat
with us awhile beside a new well that has just been finished and said that he had come to taste
the water. We did not realize that it was a good-bye visit. Then he took a carriage and went
up the hill to the Holy Tomb (of the Bá b). That night, as usual, the believers gathered before
the house of 'Abdu'l-Bahá to receive that blessing, which every day is ours, of being in his
presence, but we waited in vain, for one of the sons in law came and told us that 'Abdu'l-Bahá
had taken the Khedivial steamer for Port Said. We could hardly believe it was true, so great
was this news. Think how happy we must be that after forty–two years in this cage, the
Divine Bird has spread His wings and in perfect freedom flown away.
__________
SPECIAL: Word has been received from Port Said that 'Abdu'l-Bahá has sailed from that
port on a steamer for an unknown destination.

$%
I:'*, 'A October '.'/ [I:BR:R]
Around the world with Messrs Remey and Struven1
Written shortly after the interviews with 'Abdu'l-Bahá, from notes taken at the time, by
Charles Mason Remey, while in Haifa, Syria, May UVUW.
Question—Many of the American believers desire to worship daily in accordance with the
Teachings. What prayers should they use daily? No instruction has yet been revealed for them
regarding daily worship.
Answer—Later on I will give instructions.
Question—Was Bahá'u'lláh of the seed of Jesse?
Answer—Yes. He was the ninth generation in succession from Jesse, but this was not the Jesse
of the Bible.
Question—What is the Command regarding the giving of tithes: Is it UV% of the increase of
one's capital, or is it the one–nineteenth part of one's income?
Answer—It should be the one–nineteenth part of one's income. This tithe giving is a blessed
privilege. Among mankind money is the greatest thing. This giving will confirm the people.
With this money many great works will be done. In Hamadan in Persia, the Jewish believers
raised much money in this way. At first I did not accept this money, but later on I directed that it
should be used in their own town for the Bahá'í school. This giving was a great spiritual blessing
to those believers. Everyone knows how the Jews love money.
Question—Is the calendar as revealed by the Báb to be used in this Dispensation?
Answer—Yes; but later on modifications will be made.
Question—From what year does the era of the New Dispensation date—from the Declaration
of the Báb or from that of Bahá'u'lláh?
Answer—From the Declaration of the Báb, AH UbcW or CE Udee.
Question—Which day of the week will the Bahá'ís eventually observe as a day of rest?
Answer—Friday.
Question—We have been taught that Bahá'u'lláh was the Seventh of a series of great World
(Universal) Manifestations of this present cycle, Christ being the sixth, Melchesidec2 the fifth,
while the first four [I:BR:p] were before the compilation of our present world history, and of
them we have no records; that their teachings were applicable to all mankind under all
conditions; while upon the other hand the Manifestations, such as Zoroaster, Abraham, Moses,
Muḥ ammad and the Bá b were sent each to a certain, people, bringing teachings which were
applicable to those certain conditions and people only, while the teachings of the World
Manifestations were not limited in their application to peoples. Is this teaching correct?
Answer—Yes, it is correct.
In a subsequent conversation, during which questions were being asked and answered,
'Abdu'l-Bahá said:
That Bahá 'u'llá h was not a descendant from the Prophet Zoroaster.
That the Anniversary of the martyrdom of the Bá b should be observed with solemnity by
the friends.

Extracts from the fifth letter.
Melchizedek ("king of righteousness"), king of Salem.

$&
That the Anniversary of the Departure of Bahá 'u'llá h should be observed in like manner,
and that in the night time a meeting of prayer should be held.
That it would be well for the Western friends to interest themselves in commercial and
industrial matters with the people of Persia, for Persia and the West both need connection one
with the other.
That in serving together the believers should always avoid those matters upon which they
cannot agree. The believers should serve together, the men and women working together in
harmony. In meetings of consultation the majority should rule, but it is far preferable that
there should be such unity that there be no minority—that all should be of one mind.
I:'*, 'A October '.'/ [I:BR:g]
The Mashriqu'l-Adhkár
"Today all the beloved of God In those parts must endeavour that the Chicago Mashriqu'l-
Adhká r be founded end be built In the utmost solidity and exquisiteness."—'Abdu'l-Bahá .
Translated by Mı́rzá 'Alı́ Qulı́ Khá n, BZ December BXCm.
I:'0, 6 November '.'/ [I:Bp:B]
Tablet from 'Abdu'l-Bahá
To the Believers in Sı́stá n, Persia.
Upon them be the Glory of God the Most Glorious.
HE IS GOD!
O ye believers of God and friends of 'Abdu'l-Bahá !
If ye knew how the heart of 'Abdu'l-Bahá is soaring at this moment at your mentioning and
the spirit is rejoicing at your name, undoubtedly you would not contain yourselves in this
physical temple, neither would you have heeded any persecution or suffering.
Today the world of existence is moved through the Call of the Covenant, and the disjoined
members of this earth have found mutual communication. Consider ye that the confusion
produced thereby cannot be cleared and the forces cannot be brought together save through
the Power of the Testament, and the darkness of the East and the West can only be dispelled
through the Sun of the Covenant. The Divine Covenant is like unto the spiritual Springtime,
which encircles all creation.
Now the greatest test for a tree is to have the latent possibility of fruition, and with the
appearance of the spring they put forth leaves, branches and blossoms, but if a tree is barren
at this season it will remain deprived and fruitless. Likewise, those souls who have been firm
in the Covenant of God, are detached from all else save God, and are attracted to the
fragrances of God, their faces will shine like unto the luminous moon, with the Light of
Assurance. But the jealous bats, the people of injustice and pride, flew away from the Light of
the Covenant and shrank out of sight into the dark dungeon of hesitation and fear. They have
left the lamp of the Testament and are running in the Sahara of discord and are seeking the
gloom of worldliness. They turned away from the Pure Spring of Life and attached themselves
to the stagnant pools of superstition. They left behind the Paradise of Abhá and were
contented with this nether world. [I:Bp:R]
They do not search after the Garden of Holiness but they wish for the sterile desert of
passions and selfishness. They passed by the Blessed Tree and gathered around the stunted
bitter plant. They did not yearn for the Star of Guidance, but they desired the will-o'-the-wisp
of allurements. This is the result of their exertion in this life. Leave them to themselves, pay
no heed to their faults, for verily they have left the Path of Guidance and forgotten the Road to
$'
Righteousness. Verily, they are afflicted with disharmony and discord and their loss will be
very great.
Therefore, O ye friends of God! enter ye in the Rose-garden of Oneness, take ye a share
from the essence of singleness and spread the Breaths of the Morn of Holiness. The Gladtidings of the Bounty of the Blessed Perfection is descending from the Invisible Kingdom, the
Sea of Providence is moving and the waves of the Mercy of the Almighty are unlimited.
Endeavour ye as far as ye can, so that ye may immerse yourselves in this vast Ocean and soar
heavenward towards this Exalted Apex.
The greatest of all affairs is unity and harmony, the love and affection of heart and soul.
The believers of God are the waves of one Sea, the drops of one River, the signs of one
Kingdom, the standards of one Regiment the lights of one Orb, the Armies of one General, the
stars of one Heaven and are addressed by one Covenant. Consequently they must associate
with each other like the brilliant Stars of Pleiades in one firmament and become the letters
and words of one Book.
Upon ye be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab especially for Bahai News, Washington, D.C., RB July BXBC
I:'0, 6 November '.'/ [I:Bp:Bp]
Letter from Yazd1
"O God, my aim, my hope! With hearts full of longing and breasts full of yearning, we beg of
Thee and we supplicate at the threshold of Thy Might to raise the foundation of the
Mashriqu'l-Adhká r in Chicago in the most speedy manner. Make its basis firm and its
structure enduring, suffer its pillars to remain unshakeable and make its columns of the steel
and iron of firmness. Glorify its servants, beautify the characters and make the worshipers
beloved. Suffer its nightingales to sing, 'Yá Bahá 'u'l-Abhá !' and its parrots to warble the
praises of our Lord, the Most Supreme. Make its men the standards unfolded on the
mountains of the world, and its women the sanctified angels of the tabernacle of the world!"
I:'0, 6 November '.'/ [I:Bp:Bo]
Tablet from 'Abdu'l-Bahá
Through Monsieur Dreyfus, to the friends and maid-servants of God, Stuttgart, Germany:
Upon them be the glory of Abhá !
HE IS GOD!
O sons and daughters of the Kingdom!
Your letter which was written on the Day of Naw-Rú z in the assembly of the friends, has
arrived. Its contents told of spiritual happenings and feelings of attraction. Its reading
brought me the utmost happiness, for—Praise be to God!—in Germany, the servants and the
maid-servants of the Rahman have adorned a gathering of friendship and love in the Day of
Naw-Rú z, have perfumed their nostrils with the vivifying breezes of the divine garden, and
have been mentioning the King of the Kingdom and the Lord of Hosts.
Therefore, 'Abdu'l-Bahá has been praying and supplicating to the Word of God that these
servants and maid-servants of the Raḥ má n may day by day become more brilliant and make
greater progress, penetrate the mysteries of the Kingdom, become the cause of the diffusing of
the principles of human unity, call every one to the Shade of the Tent of harmony and
A letter from the Bahá 'ı́ maid-servants of Yazd, Persia, to their sisters in America, contains the following 'supplication'
which is said to have been 'received' in the month of 'Alá ' (Fasting month), and thus is likely to be from 'Abdu'l-Bahá .

$(
instruction of mankind, become the cause of enlightenment of these regions, make the hearts
filled with the love of the bountiful Beloved, and attract the people to the divine Kingdom, so
that during the coming year they may make still greater progress.
The flowers which were inside of your letter were exceedingly sweet, delicate and
perfumed; it told of the sweetness of your countenances and characters.
Upon you all be the glory of God.
(Signed) 'Abdu'l-Bahá
I:'6, *0 November '.'/ [I:Bo:B]
Tablet from 'Abdu'l-Bahá
To the Members of the Spiritual Assembly of Iṣ fahá n, Persia.
Upon them be the Glory of God the Most Glorious!
HE IS GOD!
O ye illumined Friends of 'Abdu'l-Bahá !
Praise be to God, that you have organized and established a new assembly in the land of
Iṣ fahá n and with the utmost devotion its members are arising to serve the Blessed Perfection
(Bahá 'u'llá h). I was pleased to know, also, that you have organized a committee for
correspondence with all parts of the world, and another committee to teach the Truth to the
youths. Wonderful confirmation and complete assistance is destined for all the members of
these various committees. This move is identical with blessing and this glorious intention is
accepted in the Threshold of Oneness. It is my hope that you may perform these services in a
befitting manner; that you may become the dawning-places of the Bounties of the Infinite;
centres of merciful feelings and the manifestors of the rays of the Everlasting Glory.
I trust that you may make the land of Iṣ fahá n a salubrious fountain, so that the cool water
of knowledge and the flowing river of assurance may make that region the envy of the green
garden of Paradise. That city was illumined with the presence of His Highness, the Bá b, after
he left Shı́rá z; the Word of God was promulgated; many blessed souls became believers; a
number of them hastened toward the arena of martyrdom; his highness, the leader of the
righteous ones, the "King of the Martyrs," and the master of the friends, the "Beloved of
Martyrs," gave up their lives at the altar of love. His Highness, Ashraf, and many other martyrs
drank the cup of trials and sacrificed their lives with the utmost severance. Therefore, it is the
hope of 'Abdu'l-Bahá that that region may become the Green Garden and that city the
delectable Paradise.
Upon ye he the Glory of God!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BB November BXBC, especially for the Bahai News.
I:'6, *0 November '.'/ [I:Bo:R]
'Abdu'l-Bahá in Egypt1
"OUT OF EGYPT HAVE I CALLED MY SON."
To those who are familiar with the sacred prophecies and the history of the Bahá 'ı́
(Glorious) Revelation, 'Abdu'l-Bahá 's "going down into Egypt", after forty years' confinement
in the Holy Land—in the prison town of 'Akká , near the foot of Mt. Carmel—is an event
fraught with wonderful and tremendous significance; for it is, undoubtedly, that event
whereby the Word of God, as uttered by the Prophet Hosea (BB:B) finds its complete
Second of a series of special news items pertaining to the sojourn of 'Abdu'l-Bahá in Egypt.

$)
fulfilment—although foreshadowed in the sojourn of the infant Jesus in that land nearly two
thousand years ago (St. Matthew R:Rg).
It is an event that has stirred the Bahá 'ı́s everywhere, for when it became known that
'Abdu'l-Bahá had departed for that ancient country of Joseph, there swept over the Bahá 'ı́
world a mighty spirit of activity. It is an event that will, doubtless, soon command the serious
attention of the Jewish and Christian worlds (especially those who await the coming of the
Son "in the glory of his Father" as it has already commanded the attention of the Muslim
world; for, at present, the Egyptian newspapers the most influential in the Muslim world
today—are divided into two camps: some praising 'Abdu'l-Bahá 's work; others trying to stop
the floodgate of his irresistible influence.
Moamid,1 a paper respected by all the Islamic world, says: "Although he ('Abdu'l-Bahá ) has
lived the greater part of his life in 'Akká , Syria, yet there are millions of people—in Persia,
India, Europe and America—who follow him and respect him to the point of worship and
adoration. Whosoever associates with him, finds him a man who has information upon all
subjects of human interest; his words are eloquent and attract the hearts, and enkindle the
souls. His teachings and conversation revolve around the centre of the greatest of the world's
problems: To remove entirely, religious, racial and patriotic prejudices, and lay the
foundation of a brotherhood and unity that will last throughout the ages and eternity."
Such is the statement of the leading newspaper printed in Arabic, while the editor of an
influential [I:Bo:p] Persian newspaper printed in Cairo writes in a personal letter that he was
summoned by 'Abdu'l-Bahá to his presence, and although a few weeks before, he wrote and
published an article against the Cause of Bahá 'u'llá h, he accepted the invitation and left Cairo
for Alexandria. He met 'Abdu'l-Bahá and became a changed man. He went a stranger and an
avowed antagonist; he returned a friend, and will write an article in favour of the Cause. He
writes: "Indeed, I was very much benefited in meeting 'Abdu'l-Bahá . The Arabic newspapers
are now anxiously waiting to read my comment upon the matter. You shall read my paper No.
RC and believe you will prize it very highly. There is no doubt that some people will slander
and accuse me of being bought, but I do not care. I have seen the Truth, and I will write the
truth, no matter what may happen."
Many others, who have been the enemies of the Cause, have gone, either through curiosity
or honest investigation, to visit 'Abdu'l-Bahá —the Servant of God and man—and have
returned with the Glory of Truth in their faces.
What is the key to this irresistible spiritual power that thus opens the locked doors of the
hearts of men? Those who are familiar with his Teachings, answer that it is his practice of
them. He says: "Be ye kind to the human world and be ye compassionate to the race of man.
Deal with the stranger as you deal with the friends. Be ye gentle toward the outsiders as you are
toward the beloved owes. Know ye the enemy are the friend. Look upon the satan as upon the
angel and receive the unjust with the utmost love like unto a faithful one."
Truly, as of old, great miracles are transpiring on the banks of the river Nile, in the ancient
land of the Pharaohs!
I:'6, *0 November '.'/ [I:Bo:Z]
The Mashriqu'l-Adhkár in America
"When the Mashriqu'l-Adhká r was erected in 'Ishqá bá d, its influence was felt in all the
Oriental countries. Whosoever heard of it, commenced an investigation of the Cause. Now,
the Mashriqu'l-Adhká r of 'Ishqá bá d, like an evident banner, waves in the world. And if in
Chicago the Mashriqu'l-Adhká r is established, even as in 'Ishqá bá d, then you will see what the
al-Mu'ayyad ("The Strengthened") newspaper (:iij–:j:c).

$*
recognition of the Cause will do; particularly the arrangement of the Mashriqu'l-Adhká r is
such that it will exert the greatest effect upon the civilized world, for it has many accessories.
Among them are the following: A school for orphans; a college for higher scientific education
(or higher knowledge); a hospital; a home for cripples; a hospice. When the Mashriqu'l-
Adhká r, with its accessories, be established in the world, aside from its religious or spiritual
influence, it will have a tremendous effect upon civilization. Aside from the religionists who
will feel its influence, materialists will not be exempt therefrom. Moreover, it contains Divine
wisdoms, spiritual effects upon the intellects and thoughts. Subsequent to its erection these
will become evident."
'Abdu'l-Bahá
I:'=, '* December '.'/ [I:Bg:B]
Tablet from 'Abdu'l-Bahá
To the Believers of God in Ghalé Darré ,1 Persia.
Upon them be the Glory of God the Most Glorious!
HE IS GOD!
O ye servants of the Blessed Perfection!
In the Day of the Manifestation, you have caught the lights from the Manifestor on the
Mount of Sinai and beheld the splendour of the Ray of Truth. Ye are the children of the Period
of Bahá 'u'llá h and have become the appearance of the Effulgence of Mercifulness in the Day
wherein the rays of the Divine Sun radiate upon all things. Tear down the old garment and
clad your sanctified temples with the new robe! Ye have passed from the salty water of
ignorance and have drunk the salubrious salsabı́l of knowledge. Ye have closed your eyes to
the wine of heedlessness and became intoxicated with the choice sealed wine of intelligence!
Ye have taken the cup of prosperity from the cup bearer of the Covenant and with infinite
rejoicing, happiness and beatitude celebrated the Feast of beholding the rays of the Orb of
regions!
Now is the time that we may sacrifice for the sake of the love of that Beloved, our spirit, our
soul, our heart our mind, our property, our life and our all; and to wish for nothing but His
good-pleasure, search for nothing but His Path, and desire nothing but His Service!
Upon ye be Glory!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab. pC November BXBC, especially for the Bahai News.
I:'=, '* December '.'/ [I:Bg:R]
'Abdu'l-Bahá in Egypt2
… You have asked for an account of 'Abdu'l-Bahá 's departure to the land of Egypt. 'Abdu'l-
Bahá did not inform anyone that he was going to leave Haifa. The day he left he visited the
Holy Tomb of the Bá b on Mt Carmel, and when he came down from the mountain of the Lord,
he went direct to the steamer. This was the first anyone knew about the matter. Within two
days he summoned to his presence, Mı́rzá Nú ri'd-Dı́n-i-Zayn, Shoghi Effendi, Khusraw, and
this servant. The only persons who accompanied 'Abdu'l-Bahá to Egypt were Mı́rzá Munı́r
Zayn and 'Abdu'l-Ḥusayn, one of the pilgrims who was leaving at that time. When Mı́rzá
Nú ri'd-Dı́n-i-Zayn arrived in Port Said, his brother Mı́rzá Munı́r returned to Haifa.

Qarah Darrah, a village in Khuristan, Zanjan or Fars Provinces.
Third of a series pertaining to the stay of 'Abdu'l-Bahá in Egypt. Previous items are in Star of the West, I::F, p. :; and I::b,
pp. :–I.

%+
For nearly one month 'Abdu'l-Bahá remained in Port Said and the friends of God came from
Cairo, in turn, to visit him. One day he called me to accompany him when taking a walk in the
streets of the city. He said: "Do you realize now the meaning of my statement when I was
telling the friends that there was a wisdom in my indisposition?" I answered, "Yes, I do
remember very well." He continued, "Well, the wisdom was that I must always move according
to the requirements of the Cause. Whatever the Cause requires for its promulgation, I will not
delay in its accomplishment for one moment! Now, the Cause did require that I travel to these
parts, and had I divulged my intention at that time, many difficulties would have arisen."
The day that he left for Alexandria he did not mention the matter to anyone; nor did this
servant know the time of his departure. However, when I heard that he had left, I hurried to
the steamer and there met him with two pilgrims from Ishqá bá d. He said: "Tell the friends,
how, under severe circumstances of bodily weakness, I have accepted the hardships of travelling
to promote the Word of God, to spread the Cause of God and to diffuse the Fragrances of God! I
have left behind friends, relatives and home for the sake of the Cause!" By this he meant that the
believers of [I:Bg:p] God must follow in his footsteps and illumine the East and the West with
the lights of knowledge, peace and brotherhood.
While in Alexandria many noted persons, formerly enemies of the Cause for years, have
met him and after being in his presence are changed entirely. Also, distinguished editors of
Arabic and Persian newspapers, such as Moaid1 and Chehre Nema,2 have talked with him and
afterward wrote and published columns of praise and commendation on his Teachings and
greatness. Thus the newspapers have given great publicity to the Faith. In regard to the
Moaid article, 'Abdu'l-Bahá says: "A clipping from the newspaper of Moaid, which is the first
newspaper of Egypt and its editor well known throughout the world for his learning, is
enclosed. Formerly, this person, through the instigation of some influential resident Persians,
wrote many articles against this Cause and called the Bahá 'ı́s infidels. But when 'Abdu'l-Bahá
arrived in this country, with one interview he was completely changed and contradicted all
his former articles with this one. This is the type of the just man!"
There is no doubt that this trip is fraught with wonderful results for the Cause and many
people will become awakened. In one of these interviews 'Abdu'l-Bahá stated he may go to
Cairo and pass the remainder of the winter in that city. The Egyptian winter weather is ideal,
temperate and agrees with him. Since he has arrived in Egypt his health is much improved,
and should he decide to go to America it will not be before the springtime.
With great love and greeting to all the friends in the West, I am always
Your co-worker in the Cause,
Assadollah Gomi3
I:'=, '* December '.'/ [I:Bg:g]
Siyyid Asadu'lláh Qumí
Siyyid Asadu'llá h Qumı́, who has sent the special news item pertaining to the journey of
'Abdu'l-Bahá to Egypt, published in this issue, is one of the oldest and most patriarchal Bahá 'ı́s
of the early days of Bahá 'u'llá h. He has served the Cause in many ways and is now living in
Port Said as the channel of communication between the friends all over the world and 'Abdu'l-
Bahá having been sent there from 'Akká to continue the work of the late Siyyid Taqı́ Manshá dı́.
While a young man he was eager to learn the truth from every source. Later, he heard of
the Bahá 'ı́ Revelation and, after a thorough investigation, accepted it. He then began to teach
al-Mu'ayyad ("The Strengthened") newspaper (:iij–:j:c).
Pers. Chihra-Namá ("Face view" or "Portrait painter"). Iranian newspaper first published in Alexandria and then Cairo. It
acted as a conduit of ideas between Egypt and Iran in the campaigns of political, social, and cultural reform.
Siyyid Asadu'llá h Qumı́.

%!
and lead [I:Bg:l] others. On account of his open teaching, he was taken by the authorities of
Ṭ ihrá n and thrown into prison with the renowned Mı́rzá Abu'l-Faḍ l and eleven other
prominent Bahá 'ı́s. After a year and a half in prison, suffering untold hardships—the recital of
which is pathetic and soul stirring—he and others were set free. About this time, Mı́rzá
Asadu'llá h—who has been in America—and his family were preparing to leave Ṭ ihrá n for
'Akká , and Siyyid Asadu'llá h Qumı́ volunteered to go with them. Arriving at their destination,
Siyyid Asadu'llá h begged Bahá 'u'llá h to remain in His service, and for many years he was in
turn a gardener in the Riḍ vá n and a teacher to the Bahá 'ı́ children in the Holy Land.
When Bahá 'u'llá h departed from this life, for nine months Siyyid Asadu'llá h was instructed
by 'Abdu'l-Bahá in the art of teaching the Truth; after which he sent him to Persia to spread
the Cause. Again he was apprehended in one of the remote cities of Persia, and with chains on
his neck, hands and feet, was brought to Ṭ ihrá n to be judged. The Prime Minister, after
investigation and finding him innocent, liberated him. At this time 'Abdu'l-Bahá revealed to
him some very glorious Tablets.
It was about the year BXCC that our editor, Mirza Ahmad Sohrab, had the privilege of
travelling with him through southern Persia, India and finally to 'Akká , and who testifies of
Siyyid Asadu'llá h's gentleness, firmness, nobility of spirit and loftiness of mind.
I:'=, '* December '.'/ [I:Bg:Z]
The Mashriqu'l-Adhkár
"The beloved of God and the maid-servants of the Merciful intend to found a Mashriqu'l-
Adhká r in Chicago. They have sent to us numerous plans that one may be accepted and the
edifice be built accordingly. Now the funds must be accumulated, the land entirely paid for
and the necessary preparations for building made and then the accessory matters considered.
Therefore, make ye an effort and show ye zeal that the price of the land be fully discharged
and the means for the edifice produced."—'Abdu'l-Bahá
I:'A, 0' December '.'/ [I:Bl:B]
Tablets from 'Abdu'l-Bahá
Stating the conditions requisite for His coming to America
To the members of the Assemblies of Bahá 'ı́s in America.1
To the beloved ones and the maid-servants of the Merciful!
HE IS GOD!
O ye dear friends and maid-servants of God!
Your epistle was received.2 You have expressed joy and happiness because of the trip of
'Abdu'l-Bahá from the centre of prison ('Akká ) to the land of the divine Joseph (Egypt). There
are divine wisdoms in this journey! I am hopeful that it will be productive of results.
Now—praise be to God—some time is passed with the utmost of spirit and fragrance in
this country, and we are occupied with the service of the Cause of God and servitude to the
Holy Threshold.
When the service which is our (present) purpose is realized for the Kingdom of God,
perhaps we shall journey to other parts.
If the beloved of God in all America strive for unity and harmony, attain perfect love and

Through Lua M. Getsinger.
A letter sent by the Washington (D.C.) Assembly on behalf of the Assemblies of America, supplicating 'Abdu'l-Bahá to visit
this country.

%#
accord, and act according to the divine teachings and the precepts of the Blessed Perfection,
this will prove a magnet attracting 'Abdu'l-Bahá , so that, perchance, he may journey to
America.
But, until the light of oneness, unity and love shine forth from the lamp of America, and the
beloved act in accordance with the divine teachings and precepts of the Blessed Perfection,
and all the believers in America become united and harmonious, my coming to America will
be hindered—nay, impossible.
Therefore, strive ye that ye may become the em- [I:Bl:R] bodied teachings of the Blessed
Perfection, confirmed in the divine precepts, resurrected in holiness and purity, severance,
humility and meekness, set aglow with the fire of divine love; and loosen your tongues with
the praises and commendations of the Heavenly Kingdom.
Thus may the great attainment be realized. Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Dr Amı́n U. Farı́d, g December BXBC. Note: It is the wish of 'Abdu'l-Bahá that
this Tablet be read in all Assemblies.
Lua M. Getsinger
To the attracted maid-servant of God, Lua M. Getsinger.
Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou dear maid-servant of God!
Your epistle was received and the desire and request of the beloved ones and the maidservants of the Merciful became known.
The conditions requisite for the coming of 'Abdu'l-Bahá to those regions have just been
written for the friends and the maid-servants of the Lord—through you. I am hopeful that
these conditions will be carried out, perchance at some time a trip to those regions may be
taken; but if these conditions be not realized, this will hinder a trip to those parts.
Convey most reverend Abhá greetings with the utmost longing to his honour, the dear
friend, the Doctor (Getsinger).
(Signed) 'Abdu'l-Bahá
Translated by Dr Farı́d, l December BXBC.
Wellesca Pollock Allen
To the attracted maid-servant of God, Au sı́yih Khá num (Wellesca Pollock Allen).1
Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou dear maid-servant of God!
I hope, through the Lord, that thy request and desire may be granted. Thou hast written of
the [I:Bl:p] joy and happiness of the beloved, together with a request for my presence in
America.
'Abdu'l-Bahá is like the nightingale. The nightingale soars to the rose-garden. Should you
desire my presence there, you must make America a rose-garden. That is to say, you must

Wellesca Pollock Allen Dyar (:iV:–:jb;). Through Dr Amı́n Asadu'llá h Farı́d.

%$
make that country well adorned with every rose of spiritual qualities and human attributes.
Then certainly, God, the Generous, will reward you greatly, and, perchance, this Nightingale
will then fly to that rose-garden.
Thou hast written of thy new house wherein thou hast prepared a place for the travellers of
the East and West. This is very acceptable.
Now the beloved must strive to make America a rose-garden. Then your desire will be
realized.
O thou dear maid-servant of God! Thou art ever in mind and present before me. I hope,
through the bounty and bestowal of God, that thy dear son may be blessed and become dear in
both worlds.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Dr Farı́d, g December BXBC.
I:'7, '. January '.'' [I:BZ:B]
Tablets from 'Abdu'l-Bahá
New York City
To the friends of God and the maid-servants of the merciful in New York City.
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye real friends and beloved maid-servants of God!
Your letter, through the maid-servant of God, Dr Clock, was received and perused. Its
contents imparted the utmost joy and happiness, for it indicated your advancement to the
Kingdom of God, attraction with the love of God and supplication and prayer in the Threshold
of God.
The friends and maid-servants of the Merciful must render service to the oneness of the
human world and show love and affinity to all the children of men. They must deal with the
utmost devotion, good-will, love and kindness with all the communities, religions and sects.
Their aim and their work must be that the tree of their existence produce good fruits—and no
fruit is greater than love and kindness toward all humanity. His Highness Bahá 'u'llá h
addressing the world, says: "Ye are all the leaves of one tree and the fruits of One branch."
Therefore, the law of relationship, brotherhood, kinship, fatherhood and motherhood is
established and proven among all the families of the human race. Endeavour ye with all your
hearts and souls so that ye may live and act in accord with these teachings of His Highness
Bahá 'u'llá h; to become an asylum to every oppressed one; to assist and uplift every
vanquished one; to be a skilled physician to every sick one; to bestow a swift healing antidote
to every wounded one; to inspire with confidence every fearful one; to grant tranquillity and
composure to every agitated one; to gladden the heart of every depressed one; to become a
salubrious water to every thirsty one; heavenly food to every hungry one; to become the
[I:BZ:R] cause of glory to every fallen one and be charitable to all the poor ones.
Beware! Beware! lest ye offend any heart!
Beware! Beware! lest ye hurt any soul!
Beware! Beware! lest ye deal unkindly toward any person!
Beware! Beware! lest ye be the cause of hopelessness to any creature!
Should any soul become the cause of grief to any heart or despondency to any soul, it is

%%
better for him to hide himself in the lowest strata of the earth than to walk upon the earth.
Should any soul desire the abasement of his kind, undoubtedly his non-entity is better for him,
for his non-existence is better than his existence and his death better than his life.
Therefore, my advice to you is, endeavour as much as ye can to show kindness toward all
men, deal with perfect love, affection and devotion with all the individuals of humanity.
Remove from amongst yourselves racial, patriotic, religious, sectional, political, commercial,
industrial and agricultural prejudices, so that you may become freed from all human
restrictions and become the founders of the structures of the oneness of the world of
humanity. All the countries are one country; all the nations are the children of one Father.
The struggle for existence among the ferocious wolves has become the cause of all these
differences and strifes; otherwise the expanse of the world is spacious and the table of the
Bounties of the Almighty is spread in all the regions.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BB November BXBC.
Dr Faríd
To Dr Farı́d.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of the Blessed Perfection!
Your epistle dated pC October reached me at Ramleh.1 … Regarding my coming to America
and the assignment and preparation of homes or of places for me, I wrote a letter not long
since through you to the maid-servant of God Lua (Getsinger) wherein I mentioned that
abiding places in the hearts are needed; that is, the beloved in America must become united
and assembled in love so that it [I:BZ:p] may prove a magnet to attract 'Abdu'l-Bahá . Thus will
I journey to America with perfect love and zeal. When a fragrant breeze reaches my nostrils I
will certainly come.
Convey my longing greetings to Mr Kinney. Convey the utmost love to Mr Lennon.
I am hopeful through the bounty of God that the assemblies which were visited by you in
the company of Lua will flourish and grow in the spread of the glad-tidings.
Regarding the beloved and the maid-servants of the Merciful in New York, and their
securing a home in My Name wherein they gather together—in reality I am present among
them in life and heart though absent in body.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Mirza Ahmad Sohrab
To his Honour, Mirza Ahmad Sohrab.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou real beloved!
The letter which thou best written in regard to the happiness and joy, beatitude and
rejoicing of the American believers concerning the trip of 'Abdu'l-Bahá to the country of
ar-Ramlah, a city in central Israel.

%&
Joseph of Canaan, and likewise their expectation of my going to America was perused.
However, the latter event is depended upon several conditions which are already explained in
a former Tablet. The attractive power is necessary.
We must all with the utmost joy and cheerfulness sacrifice our lives for the Truth! Consider
how I have left aside a thousand works and with the greatest attraction am writing to thee
with my own hand; so that in every moment thou mayst raise a wave and in devotion in the
Love of God and the spending of thy life in the Cause, thou mayst make every possible effort.
I have written a Tablet with my own hand for the Star of the West. Print it in its pages.1
Upon thee be Bahá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Ro December BXBC.
I:'7, '. January '.'' [I:BZ:o]
'Abdu'l-Bahá in Egypt2
A call to the American Bahá 'ı́s
From Muḥ ammad Yazdı́.
Praise be to God! that 'Abdu'l-Bahá has left the gloomy city of imprisonment for the
freedom of the world. His only aim is to teach and raise the Standard of the Cause. When he
was under the surveillance of the authorities in 'Akká and confined to a limited prison life, he
created the spirit of happiness and joy in every heart, and never complained, neither did he
show distress or sadness on account of that imprisonment. When freedom was proclaimed in
Turkey, a constitution declared, the prisoners set free, and a new era of brotherhood and good
fellowship ushered in among the various sects, 'Abdu'l-Bahá , while happy for the freedom of
the people, longed for his own imprisonment. His opinion was that under all circumstances
he ought to serve the world of humanity, and while living in 'Akká he served it effectively,
even though a prisoner; but being freed, nothing was left for him to do in 'Akká , and, like a
bird released from its cage, he soared to other climes and countries.
'Abdu'l-Bahá in all his divine characteristics, is intensely human and keenly alive to the joys
and sorrows of existence. There is no one who feels more acutely the sufferings of humanity
than he and no one loves his fellow-men more than he. Here, in Alexandria, he lives exactly
like other men; he goes into the stores, into the mosques, into the churches, into the schools
and into the prisons. He converses just as kindly and amiably with the humblest man in the
street as with the highest in the land. His matchless and magnetic kindness attracts all,
whether ignorant or wise, rich or poor; be is no respecter of persons and in some instances,
after a half-hour's conversation, his bitterest enemy has become his staunchest friend.
His coming into Egypt has added great enthusiasm and zeal to the hearts of the friends. He
has uplifted them from a state of comparative oblivion to a world-wide celebrity. He is no
more a possible myth or a fable; he is there, standing "powerful, mighty and supreme!" The
sun of his presence radiates the light of love and compassion; people [I:BZ:g] see him feel the
wonderful influence of his presence, talk with him, walk with him as did the men of old
walking with Jesus of Nazareth along the shores of Galilee. They can no longer doubt him and
his Teachings.
When he first arrived in Egypt, a great cry and clamour was raised by the representatives
of the people (the newspapers). All were expressing opinions of 'Abdu'l-Bahá . No one could

See Tablet on editorial page.
Fourth of a series pertaining to the stay of 'Abdu'l-Bahá in Egypt. Previous items are in Star of the West, I::F, p. :; I::b, pp.
:–I; and I::c, pp. F–I.

%'
form a just and impartial view of him. Facts were exaggerated and misrepresentations
abounded in every paper. One writer expressed the opinion that 'Abdu'l-Bahá hates all
religions, that his followers throughout the world are very few, and that his Teachings are
destructive to the well-being and prosperity of human society.
Such were the conditions when 'Abdu'l-Bahá with his might and his glory, his meekness
and humility, entered the land of Pharaoh. But lo? after a short time the clouds of
misrepresentation were dispelled and the light of reality shone forth with great splendour. So
much so, that at present there is not one dissenting voice in the land of Egypt about the
greatness of 'Abdu'l-Bahá . Moggatam,1 one of the most influential Arabic newspapers, in a
long article of Rm November BXBC, comes out valiantly and defends in most eloquent terms the
Teachings of 'Abdu'l-Bahá . Not being satisfied with this, the editor quotes from the Book of
Aqdas wherein Bahá 'u'llá h commands all despotic rulers to lay aside their absolutism and
accept the constitution and establish in their kingdoms the Houses of Justice. He even
upbraids in the strongest terms the other newspaper writers, calling attention to the
responsibilities and duties of their positions—that is, to mirror forth facts and realities and
not falsehoods and accusations. He says that every writer has been revelling in a riotous feast
of exaggeration and derision; that they have gone beyond the limit of politeness and courtesy,
which attributes differentiate man from beast. Now, if we compare such articles with what
first appeared concerning 'Abdu'l-Bahá , we will find them as different as day from night.
Some people have expressed anxieties and fears because of 'Abdu'l-Bahá 's possible visit to
America; they think that the newspapers will write sensational articles and ridicule the Cause.
Such people are very short-sighted. They have not realized deep- [I:BZ:l] ly, nor superficially,
the force of 'Abdu'l-Bahá 's presence. Neither have they dreamed of the magnetic influence of
his Highness (rather his Kindness, ah, me!). He is a man whose very appearance will solve all
the perplexed anxieties of the visionaries of disaster. We as Bahá 'ı́s have nothing to be afraid
of. We are the spiritual physicians of the world; we are the torch-bearers of the ideal
civilization; we are the teachers of the Kingdom of Abhá . Should we be afraid to receive the
One who is the source of all our inspiration and all our light? America must raise a gladsome
voice of spiritual beatitude, spread a heavenly banquet and be prepared, for "lie shall come as
a thief in the night." Future historians will record the coming of 'Abdu'l-Bahá to America as a
great and momentous event. Broaden your vision and look into the future, when the nations
of America shall celebrate, from one end of the continent to the other, the anniversary of the
day when 'Abdu'l-Bahá set foot upon "the land of the brave and the free!" Future generations
will sing in anthems and songs the resplendent glory of such a day. Children will be taught to
respect and love that day. America is on the threshold of a great spiritual awakening, and it
must arise to fulfil the responsibilities of such a wonderful and glowing promise. 'Abdu'l-Bahá
has written to you in several Tablets that he will come as soon as the friends in that country
are united as bands of steel or a golden chain of life. Now it depends upon you. You must
show to the world that you are united, that you are worthy to receive him in your midst. Let
not this opportunity slip from your grasp. Arise, work, band together, remove the difficulties
from his path. This day is not for fretting and discontentment, nor imagining the possibility of
ridicule by the masses. Have you not faith in him? Has he not grappled with and solved the
greatest problems for the past sixty years? Has he not conversed with the wisest men of the
age? Again we say, prepare the way for his coming! Let not your minds be troubled with
outside questions. He is able to change the ridicule into praise, the enmity into friendship and
the derision into exaltation. When he arrived in Alexandria we were not prepared to receive
him. There is no need of preparing houses and establishments for his reception; the
probability is that he will take a place for him- [I:BZ:Z] self when he arrives. The first thing that
he did when he arrived in Alexandria was to take a house, and all the friends from far and near
al-Muqaṭṭam, published in Cairo (:iij–:jcF).

%(
flocked around him. He does not want your houses and palaces, but your hearts. Prepare
your hearts, purify your hearts, cleanse your hearts, that he may find a place therein!
The life of 'Abdu'l-Bahá is simple; his attitude is humble: his needs are very few. You think
that if he should come to America you must have a house prepared and surround him with
luxuries of modern civilization. Far from it! With love, unity and harmony, shining like stars
of heaven in your midst, a little cottage is greater than the imperial palace of the kings. All
through his life his sole purpose and aim has been to spread the fragrances of God, to serve
the Kingdom of Abhá , and to sacrifice himself for the good of the world. He has done all these;
nay, rather, his services to man cannot be measured by any criterion. His life, like unto a
tempestuous sea, is ever in motion, casting pearls of significance and truth upon its shore.
Humanity owes to him a debt that can never be paid with money or gratitude.
Notwithstanding all he has done for the world, hearken to what he says in a recent Tablet:
"The invisible hand has opened the doors, and wisdom requires that 'Abdu'l-Bahá hasten to
the country of Egypt; for he is infinitely ashamed and chagrined that he has not yet been assisted
in servitude. Perchance, through travelling in this land, he may be assisted in the future to some
small service. Now we are living in the country of Canaan and are supplicating day and night at
the Threshold of Mercifulness and beg confirmation and assistance for the friends of God, so that
all of us may participate and become partners in the servitude of the Holy Threshold and be
aided in accomplishing one service."
(Signed) Muḥ ammad Yazdı́
I:'7, '. January '.'' [I:BZ:m]
Report from Sydney Sprague1
… If we are asked the number of Bahá 'ı́s in the world, is it not better to reply that it is
impossible to know, and that we care much more about the quality of the believers than the
quantity? This is the policy of 'Abdu'l-Bahá , as the following incident will show:
Two nights ago, an American journalist, Mr William Ellis, representing The Continent, came
especially to Alexandria to interview 'Abdu'l-Bahá . It was my privilege to be the translator on
this occasion. One of the first questions Mr Ellis asked was: "How many followers have you?"
The answer was: "We have no statistics and we do not consider these things important. It is
the quality of the believers we care for. If a few are characterized with the attributes of God
and live according to the divine Teachings, it is praiseworthy. Five diamonds are worth more
than five million stones." Again the journalist asked: "Have you not many followers in
America'!" "I have a few friends in different cities who love me," was the reply. "Is it not true
that half of Persia is Bahá 'ı́?" persisted the journalist. "No; it is not," replied 'Abdu'l-Bahá , "but
many there who are not Bahá 'ı́s, are influenced by our Teachings." "Are there not many
followers in the Turkish Empire?" "No," and again 'Abdu'l-Bahá reiterated the nonimportance of numbers. The journalist seemed very much taken aback. He evidently
expected 'Abdu'l-Bahá to boast of a large following. What an example 'Abdu'l-Bahá has set us!
Then Mr Ellis asked briefly: "What are the Teachings of the Bahá 'ı́ Revelation and in what
does it differ from other religions?" 'Abdu'l-Bahá replied: "While all the other religions are
hating and denouncing each other, the Bahá 'ı́s are the friends of all religions and the lovers of
all peoples, and their aim is to unite and harmonize all." There were many other questions
which drew forth wonderful, illuminating explanations from 'Abdu'l-Bahá . I have not the time
to write them now, but he on the lookout for an account of this interview in The Continent. Mr
Ellis is on his way to Persia to write articles about that country, so he may write of the Cause
there. [I:BZ:X]

Extracts

%)
… When Mr Ellis asked him if he was benefited by the change of air, he replied: "Certainly,
one who has been a prisoner for forty years must he benefited to breathe another air."
I:'7, '. January '.'' [I:BZ:BR]
Tablet from 'Abdu'l-Bahá
Tablet revealed by 'Abdu'l-Bahá to the Star of the West. The original, which is reproduced
herewith, is in his own handwriting:
HE IS GOD!
O thou Star of the West!
Be thou happy! Be thou happy! Shouldst thou continue to remain firm and eternal, ere
long thou shalt become the Star of the East and shalt spread in every country and clime. Thou
art the first paper of the Bahá 'ı́s which is organized in the country of America. Although for
the present thy subscribers are limited, thy form is small and thy voice weak, yet shouldst
thou stand unshakeable, become the object of the attention of the friends and the centre of the
generosity of the leaders of the faith who are firm in the Covenant, in the future thy
subscribers will become hosts after hosts like unto the waves of the sea; thy volume will
increase, thy arena will [I:BZ:Bp] become vast and spacious and thy voice and fame will be
raised and become world-wide—and at last thou shalt become the first paper of the world of
humanity. Yet all these depend upon firmness, firmness, firmness!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Ro December BXBC.
I:'1, 7 February '.'' [I:Bm:o]
Message from 'Abdu'l-Bahá to The Christian Commonwealth
pC November BXBC.
To the Editor of The Christian Commonwealth.
My Dear Friend: I have received your letter, for the contents of which I am extremely
grateful to you. I understand the aims of your movement, and hope that with the greatest
spirituality and by the pursuit of truth, it will succeed in bringing about the unification of
mankind.
Enclosed you will find some of the sayings of Bahá 'u'llá h: insert them in The Christian
Commonwealth.
Be so kind as to accept for yourself and your honourable society my kindest regards.
(Signed) 'Abdu'l-Bahá
The extracts enclosed from the sayings of Bahá 'u'llá h illustrate the universality of the
Bahá 'ı́ outlook. We quote the following:
"Today the universal religion of God, the great Church of God, is divided into diverse faiths
which are at enmity one with the other. All the powerful [I:Bm:g] religions have appeared in
the East; their differences arise only from the necessities of epoch, time, or century. O people
of Bahá , therefore fasten securely the girdle of endeavour so that the discussions and strifes
between the various sects of the world may be destroyed. For the love of God, I call upon you,
His servants, to bestir yourselves, in this momentous matter!"
"Associate with all religions in reverence and with tolerance."
"O peoples of the world! Ye are all leaves of the same branch and plants in the same
garden; live in love, concord, friendship and union. I declare by the Sun of Truth that it is the

%*
light of fellowship which makes the heavens full of brightness."
"If you possess a saying, a treasure, of which other peoples are deprived, tell it to them with
affection …. The message of the prophets, the revelations of the sacred scriptures have no
other aim but the knowledge of God, and the unity of mankind."
"O peoples, do not spill blood and do not seize the goods of others. By my life, the sword of
good character and kindness is sharper than a sword of iron. Those men are truly wise who
are decorated with the ornaments of science and character; these are the head of the body of
mankind. The ruling of man has always been in their hands. I ask God to assist them to do
what He wishes, what pleases Him. Truly He is the Master of creation, the Lord of the
beginning and of the end!"
I:'1, 7 February '.'' [I:Bm:Z]
The Mashriqu'l-Adhkár in America
Tablet from 'Abdu'l-Bahá
Through Zia Effendi,1 the son of Muṣ ṭafá Afandı́ Baghdá dı́, to the maid-servant of God, Mrs
Corinne True, Chicago, Illinois.
Upon her be Bahá 'u'llá h!
HE IS GOD!
O thou attracted maid-servant of God!
Verily I read thy letter which indicated thy steadfastness in the Covenant of God and
evinced thy walking in the Straight Path toward the Kingdom of God.
Verily I entered in the country of Egypt, trusting in God, attracted to His Kingdom and
enkindled with the Fire of His Love, hoping to arise in the Servitude of the Threshold of Bahá ,
and I am always, day and night, serving. There is no rest, tranquillity or composure.
I beg of God to encircle ye with the Most Great Bounty and confirm ye with the Most
Eminent Grace which consists of building the Mashriqu'l-Adhká r of America in Chicago! This
foundation will have the greatest effect in the hearts of the people of faithfulness. Therefore,
endeavour ye with all your power and generosity so that ye may raise this first foundation in
the Name of Bahá on the continent of America.
I supplicate God to pour upon thee heavenly blessings and that thy family be protected
from every sadness and sorrow in this world.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BB January BXBB.
I:'1, 7 February '.'' [I:Bm:m]
Tablet from 'Abdu'l-Bahá
To the Editors of the Star of the West:
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye firm ones! O ye steadfast ones!
The publication of the Star of the West2 is conducive to the happiness and beatitude of the
Ḍı́yá ' Afandı́.
Continuing the Bahai News, after F: March :j::.

&+
friends; for it is a clear mirror in which the pictures of the events and happenings in the Cause
and the news [I:Bm:X] of the progress of the Kingdom throughout the world are reflected and
can be observed. Praise flows from the tongue of every growing and firm believer after
reading it, for he becomes informed of the events and thoughts. Unquestionably, this
publication shall serve the world of humanity. If it is continued, its arena shall become
broadened and it shall attain to such a station as to bring about the unity of the East and of the
West.
Do not become discouraged, nor yet dispirited! Show ye firmness and steadfastness, and, if
possible, publish it in a larger size and more legible characters.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Rl January BXBB.
I:'., * March '.'' [I:BX:B]
Recent Tablets from 'Abdu'l-Bahá
Madame Aurelia Bethlen
Through Mr MacNutt and Mirza Ahmad to Madame Aurelia Bethlen.
HE IS GOD!
O thou seeker of Truth!
The letter which thou hast written through Mr MacNutt was received. As he is a beloved
channel, I will immediately answer your letter, although I have little time.
You have expressed your longing for my presence in that country. Although I, too, have
infinite longing to meet the believers on that continent, yet that region must attain to the
capacity of attracting the presence of 'Abdu'l-Bahá . A harmonious and wonderful banquet
must be prepared, at which every kind of heavenly food may be served: after which you may
send me an invitation.
That heavenly food consists of deeds which are in accord with the Divine Teachings. The
first food is the Love of God. The second food is the attraction to the breaths of the Holy Spirit.
The third food is union and harmony among all the believers. The fourth food is sincerity,
trustworthiness, kindness, purity of intention and service to all humankind.
Should ye prepare and serve such a delicious, sweet and tempting banquet unquestionably
'Abdu'l-Bahá will hasten to America to partake of that food. Therefore endeavour ye with all
your might that this Food be prepared.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BC February BXBB. [I:BX:R]
Marie Watson
Through Dr Farı́d to the near maid-servant of God, the daughter of the Kingdom, Marie
Watson.
Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou candle of the Love of God!
Thy letter was received. Thou hast written that the daughter of the Kingdom, Au sı́yih, is

&!
studying Persian, and that thou art teaching Mı́rzá Faragollah Khá n,1 English.
Turn to the Kingdom of Abhá , seek assistance and put forth effort so that all may soon learn
Persian, and his honour, Mı́rzá Faragollah Khá n may also acquire the mastery of the English
tongue.
Thou hast learned of the conditions of my coming to America. I beg of God that the beloved
in America may become so enlightened that the lights of their love may flood the "Turk and
the Tajik," and that an attractive magnet may be brought forth in that country, capable of
attracting 'Abdu'l-Bahá with all power to those regions, and this is not far from His Mercy.
Regarding the meeting you have established in New York: I hope that through the Divine
Confirmation it may prove to be a gathering of the Love of God.
Convey the utmost kindness from me to the daughter of Mr and Mrs Sheber, Marguerite,
the daughter of the Kingdom, and say that the olive tree is an emblem of peace and concord,
and the olive is the fruit and result thereof.
God willing thou shalt attain the delicious fruit of peace and concord and thou shalt place a
bouquet of roses from the Garden of the Paradise of Abhá at the Heavenly Feast spread before
'Abdu'l-Bahá , i.e., God willing thou shalt attain such perfections as resemble a bouquet of
flowers and thou shalt offer it to the heavenly table.
Thou hast written that in a house of a Theosophist thou prepared a feast of joy and a fê te of
gladness. This Society is ready for hearing the Word of God. Treat them with the utmost love,
kindness, unity and oneness, so that the attractive power of the Word of God may draw them
to the Sun of Reality.
Upon thee be Bahá 'u'l-Abhá !
(signed 'Abdu'l-Bahá
Translated by Dr Amı́n U. Farı́d, RC February BXBB. [I:BX:p]
Dr Amín U. Faríd
To Dr Amı́n U. Farı́d.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art unique!
Thy letter dated BX January BXBB, was received. You have written of the good news from
California and from Chicago. I hope that the news from these places may become better and
that the glad-tidings may come of the Word of God becoming effective in all parts of the
American continent; nay, rather, that it may move the whole of the western hemisphere.
If the beloved of God should unite and should agree as it is requisite, thou canst rest
assured that in the shortest space of time the Sun of the Heavens (spiritual heavens) will so
shine from the Kingdom of Abhá as to rend asunder all the veils of superstitions.
Upon thee be greeting and praise!
(signed) 'Abdu'l-Bahá
Translated by Dr Amı́n U. Farı́d, Rp February BXBB. [I:BX:p]
Children's commune
Through Shahná z Khá num.

Mı́rzá Faraju'llá h Khá n.

&#
Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O my God! O my God! Thou seest these children, branches of the Tree of Life, birds of the
Garden of Safety, pearls of the shells of the ocean of Thy Mercy and roses of the rose-garden of
Thy Guidance.
O Lord! Verily we glorify in Thy praise, sanctify Thee and supplicate to the Kingdom of Thy
Mercifulness to make us candles of guidance, stars of the horizon of the Eternal Majesty
among the creatures; and teach us from Thy Knowledge, O Glory of the Most Glorious!
(signed) 'Abdu'l-Bahá .
Translated by Ḍı́yá ' M. Baghdá dı́, Rp February BXBB.
Fragment of a Tablet to Dr Faríd
In a recent Tablet from 'Abdu'l-Bahá to Dr Farı́d, the following appears: "God willing,
through the endeavour of the friends in America, may the Bird of Paradise be revealed in all
its beauty in the Philippine Islands." This refers to a command received some time ago that
the Cause would be served exceedingly if one or two of the friends would journey to the
Philippines and convey the Message there.
I:'., * March '.'' [I:BX:o]
'Abdu'l-Bahá in Egypt1
The following article concerning 'Abdu'l-Bahá ('Abbás Afandí) appeared in the UV January
issue of "El Ahram" (The Pyramids),2 an Arabic newspaper printed in Cairo:
Abbas Effendi the Leader of the Bahais
Statements regarding his morals and religion
Continually, the greatness of the Leader of the Bahais, Abbas Effendi, is the topic of
conversation, among the men of affairs and statesmen. The wise men of Alexandria, and the
nobility of that city are paying him great respect and homage. Latterly he has received many
letters from his numerous followers in the United States, requesting him to travel to those
parts so that they may meet him. They have prepared a great house in New York in accord
with his station and position amongst them. However, it is probable that he will not respond
to their invitation, on account of the remoteness of the country and the length of the trip.
We have received a letter from the celebrated scholar, Schokry Effendi,3 who has just
arrived from Syria, in which he praises Abbas Effendi, explains his religion and produces
certain arguments in his favour.
He says: "The wisdom of Abbas Effendi, our respected guest, descends from a family which
was noble in lineage and descent in the Kingdom of Persia. He is the son of the 'Dweller of
Paradise', Bahá 'u'llá h, the founder of the Bahá 'ı́ Faith, and he is the successor of his Father. In
regard to his morality and character, he is the pattern of dignity and perfection. He is
gracious, generous, noble-minded, philanthropic, charitable and full of benevolence. He is
very kind to the poor and patient to the indigent. He does not make any difference between
the followers of any religion, whether they be Christians, Jews, Muslims or Brahmans. To him
all are the same, he looks upon them as part of the same family of humanity and not their
particular religion. The aim of his Faith is the unity of religions in the world and their equality
among the children of men. He thinks that the differences of religions are impeding the

Fifth of a series of special news items pertaining to the sojourn of 'Abdu'l-Bahá in Egypt.
al-Ahrám ("The Pyramids") (c August :iVc–) is the most widely circulating Egyptian daily newspaper, and the second
oldest after al-Waqá'i' al-Maṣriyyah. It is majority owned by the Egyptian government.
Shoghi Effendi (Shawqı́ Afandı́).

&$
progress of the world' and he believes that the removal of these differences will benefit
mankind.
"This religion has spread greatly and is carried to Europe and America so much so that
today the number of Bahá 'ı́s has reached the number of fifteen million, men, women and
children included. Many of these Bahá 'ı́s are in New York, Chicago and India, Persia, Egypt
and Syria, and it is continually growing and spreading.
"The Tomb of Bahá 'u'llá h is in 'Akká , called Bahjı́ and every year the Bahá 'ı́s come from all
parts of the world to visit it.
"Twice I have called upon Abbas Effendi while in Ramleh and have seen the poor and
indigent gathered around his house waiting for him to come out and when he appears, they
beg alms and he gives to them. This is just a short sketch of his generous qualities and I
confess my inability to do it justice. His physical appearance is medium size, white hair,
penetrating eyes, smiling face and wonderful countenance, courteous, and his manner,
simplicity itself, disliking any ostentation and [I:BX:g] show. He is a wise man a philosopher
and his knowledge of the Turkish, Persian and Arabic is unsurpassed.
"He knows the history of nations and understands the causes of their rise and fall.
"He is sixty years old and on account of certain nervous ailments he has come to Egypt for
change of air. He personally reads all the articles and letters sent him from all parts of the
world, and answers the most important of them in his Persian hand writing which is famous
for its beauty. Many of the great men of this country and delegates from other nations have
met him and he gives a personal interview to each one of them. No one has visited him
without leaving him impressed by his presence and praising his qualities and wondering at
his magnanimity and his astonishing mind.
"Concerning the reports of his leaving 'Akká and the statement that he is against the
Constitution, this was without foundation and the proof of this is his endeavour to unite the
religions in the world and establish equality among nations. If such were his qualities,
working against religions and constitution, and on the other hand trying to bring union and
harmony amongst them, how can we reconcile the two? This is indeed far from him, for he is
a man who advocated the Constitution from the very beginning and before the Turkish people
received their Constitution. But the real object of his coming to Egypt is for the change of air
and his physical condition. This is the real truth we are proclaiming at the top of our voice
and if there is any virtue in it, it requires no praise or blame."
II:', *' March '.'' [II:B:l]
Tablet concerning the School of Tarbíyat
The following Tablet has been received from 'Abdu'l-Bahá in regard to the important
matter of sending two teachers to the School of Tarbı́yat:
HE IS GOD.
O Thou Servant of the Blessed Perfection!
They have written from Ṭ ihrá n that there is need of a scientific teacher for the School of
Tarbı́yat. He must be efficient in science as well as the English language; for at present there
is no man in the School of Tarbı́yat who is a scientist or linguist. They are in need of both,
science and the English language.
Therefore, consult with the believers of God and select one soon, from among the American
Bahá 'ı́s, who is efficient in science and arts, and send him to Ṭ ihrá n. He will receive a salary
sufficient to sustain him with the utmost ease while there.

&%
Likewise select a woman teacher who may fill the position of principal as well as teacher,
and send her without delay. The woman must have a share of the knowledge of sciences and
be proficient in woman's work, such as sewing, housekeeping, hygiene and household
economics, etc.
This matter is very necessary, and you must give to it the utmost importance and exert
yourselves to bring this about; so that the association of the Interdependence of the West may
render assistance to the East.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Rp February BXBB
II:', *' March '.'' [II:B:m]
Tablet of 'Abdu'l-Bahá
The following tablet to the Board of Officers,1 in answer to a supplication written to
'Abdu'l-Bahá by the Corresponding Secretary was received:
Through Au qá Ḍı́yá ' Afandı́, son of M. Muṣ ṭafá , to the maid-servants of God; Mrs Ida Brush,
Mrs Mary B. Grayson, Mrs Fannie G. Lesch, Mrs Elizabeth Greenleaf, Mrs Grace Foster, Mrs
Christine Loeding, Miss Laura E. Jones, Miss Mary Lesch, Shahná z Khá num (Mrs Louise R.
Waite).
HE IS GOD!
O ye believers who are attracted to the Centre of Lights!
Verily there have been various assemblies in America which were organized many times
and out of these but few remained firm.
I supplicate to the Divine Majesty for the establishment of every assembly which hath
turned its face towards God, left the scattered desires, abandoned the self and passion and
become firm in the Cause of God as solid mountains, which are not agitated by the winds and
violent storms.
Then, O ye maid-servants of the Merciful, it is incumbent upon ye to be firm, sincere and
highly energetic and in great unity; severed from all save God; effaced and annihilated in the
love of God; sacrificing yourselves under all conditions and circumstances; and glorious, so
that ye may be filled with the love of Bahá and that in ye nothing remains except the
abundance of Bahá . Should ye arise for these great gifts, ye may rest assured that the
confirmations of the Holy Spirit will follow ye in every time and instant.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Ḍı́yá ' M. Baghdá dı́, X February BXBB
II:', *' March '.'' [II:B:BC]
New Year's greeting from 'Abdu'l-Bahá2
HE IS GOD!
O ye children of the Kingdom!
It is New Year; that is to say, the rounding of the cycle of the year. A year is the expression
of a cycle (of the sun); but now is the beginning of a cycle of Reality, a New Cycle, a New Age, a

Chicago, Illinois.
Revealed for the American friends in :j;e, who had sent 'Abdu'l-Bahá a New Year greeting. (F: March)

&&
New Century, a New Time and a New Year. Therefore, it is very blessed.
I wish this blessing to appear and become manifest in the faces and characteristics of the
believers, so that they, too, may become a new people, and having found new life and been
baptized with fire and spirit, may make the world a new world, to the end that the old earth
may disappear and the new earth appear; old ideas depart and new thoughts come; old
garments be cast aside and new garments put on; ancient politics whose foundation is war be
discarded and modern politics founded on peace raise the standard of victory; the new star
shine and gleam and the new sun illumine and radiate; new flowers bloom; the new spring
become known; the new breeze blow; the new [II:B:BB] bounty descend; the new tree give forth
new fruit; the new voice become raised and this new sound reach the ears, that the new will
follow the new, and all the old furnishings and adornments be cast aside and new decorations
put in their places.
I desire for you all that you will have this great assistance and partake of this great bounty,
and that in spirit and heart you will strive and endeavour until the world of war become the
world of peace; the world of darkness the world of light; satanic conduct be turned into
heavenly behaviour; the ruined places become built up; the sword be turned into the olive
branch; the flash of hatred become the flame of the Love of God and the noise of the gun the
voice of the Kingdom; the soldiers of death the soldiers of life; all the nations of the world one
nation; all races as one race; and all national anthems harmonized into one melody. Then this
material realm will be Paradise, the earth Heaven and the world of Satan become the world of
Angels.
(Signed) 'Abdu'l-Bahá
II:', *' March '.'' [II:B:BB]
Tablet from 'Abdu'l-Bahá
Through Mirza Ahmad Sohrab, to the attracted maid-servant of God, Mrs Corinne True,
Chicago, Illinois.
HE IS GOD!
O thou beloved maid-servant of God!
Your detailed letter was perused and from its contents it became evident that the debt on
the land of the Mashriqu'l-Adhká r is clear. This news made the hearts happy and caused
infinite rejoicing.
Now it is hoped that the believers of God may show magnanimity and raise a great sum for
the building, so that the foundation of the Mashriqu'l-Adhká r may be laid, and, perchance, God
willing, the cornerstone of the foundation may be laid by the hands of 'Abdu'l-Bahá . [II:B:BR]
This confirmation will descend upon the people of America if they will all arise and
endeavour with great courage to establish union and harmony, so that every trace of
difference may be uprooted and they may all become as one heart and one soul.
Convey the wonderful Abhá greeting to all the friends and the maid servants of the
Merciful.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, o March BXBB.

&'
II:*, . April '.'' [II:R:p]
Tablet revealed by Bahá'u'lláh
To the Sulṭán of Turkey.1
Describing the sufferings of himself and his followers, after his arrival in 'Akká .
HE IS THE POSSESSOR IN HIS MIGHT AND POWER!
The Supreme Pen proclaims:
O, thou personage, who considerest thyself the greatest of all men, while looking upon the
Divine Youth, thinking him to be the lowest of men, yet through him the Eye of the Supreme
Concourse is brightened and illumined. This Youth has never made nor will he ever make a
request of thee: For from the beginning every one of the Manifestations of Mercifulness and
the dawning-Places of the Glory of the Almighty, who have stepped forth from the Realm of
Immortality upon the arena of existence and shone forth with great splendour for the
quickening of the dead, men like thee have considered those Sanctified Souls and Temples of
Oneness upon whom the reformation of the world depends, as the people of strife, and wrongdoers. Verily, their names (the deniers) are forgotten and ere long thy name will also be
forgotten and thou shalt find thyself in great loss. According to thy opinion this quickener of
the World and its Peace-Maker is culpable and seditious. What crime have the women,
children and suffering babes committed, to merit thy wrath, oppression and hate? In every
religion and community the children are considered innocent, nor does the Pen of Divine
Command hold them responsible, yet the reign of thy tyranny and despotism has surrounded
them. If thou art the follower of any religion or sect, read thou the Heavenly Books, the
Inspired Epistles and the Divine Writings, so that thou mayest realize the irresponsibility of
children. On the other hand, even those people who do believe in God, have never committed
such crimes. In everything an effect is hidden, and no one has denied the effects of things
except an ignorant one who is completely denied and deprived of intelligence. Therefore,
undoubtedly the lamentation of these children and the cries of these wronged ones will
produce a great effect.
You have persecuted a number of souls who have shown no opposition your country and
who have instigated no revolution against the government; nay, rather, days and nights they
have been peacefully engaged in the mentioning of God. You have pillaged their properties
and through your tyrannical acts, all they had was taken from them. When the order was
issued for the banishment of this Youth, these souls began to lament, but the officers who
constituted my guard mentioned that these souls had committed no wrong, nor has the
government banished them, but if they desire they may follow you for no one will oppose
them. Consequently, they paid all their own [II:R:o] expenses and leaving their property
behind, they were contented with the Countenance of this Youth and trusting upon God they
departed again with the True One, until the fortress of 'Akká became the place of the
incarceration of Bahá '. The day after the arrival, the officials of the army surrounded the men,
women and children and carried them to the gloomy dungeon of the barrack. The first night
they were given neither bread nor water, for the sentinels were guarding the door of the
prison and permitted no one to leave the place. They did not consider the plight of these
wronged ones. Water was asked for, but it was refused. It is now some time since we are all
imprisoned in this dungeon; although we were living for five years in Adrianople and all the
people, whether ignorant or wise, rich or poor, testified to the sanctity and holiness of these
servants.
When departing from Adrianople one of the believers of God sacrificed himself with his
own hand, for he could not see this Wronged One in the hands of the tyrants. On our way we

Lawḥ-i Ra'ís III (Tablet to 'Alı́ Pá shá III). See Adib Taherzadeh, The Revelation of Bahá'u'lláh, Vol. III, p. II.

&(
were transferred three times, from one ship to another, and it is evident that a number of the
children suffered under these severe circumstances. When we left the steamer, they
separated four of the friends from us, and prevented them from following, and upon the
departure of this Youth, one of the four, named 'Abdu'l-Gaffar,1 threw himself into the sea and
no one has ever found any trace of him. This is a drop of the ocean of persecution which
surrounded and encircled us. Notwithstanding these things, they are not yet satisfied, and
every day the officers of the government are increasing their hard-heartedness, nor is it
ended; day and night they are forming new intrigues and adding to our sufferings. From the
government supplies, these prisoners receive three loaves of bread to last for twenty–four
hours, and no one is able to eat it.
From the beginning of the world, no such persecutions have been seen or heard of! I
declare by the One who has commanded Bahá to speak, between the heavens and the earth,
there is no name or mention for you equal to those who sacrificed their spirits, bodies and
property for the love of God, the Mighty, the Powerful, the Omnipotent! Before God, a handful
of dust is greater than your kingdom, sovereignty, glory and dominion, and should He desire,
He would scatter you as the sand of the desert, and ere long His wrath shall overtake thee,
revolutions shall appear in your midst and your countries will be divided! Then you will weep
and lament and nowhere will you find help and protection. The mentioning of these facts is
not for the sake of your becoming mindful, for already the wrath of God has surrounded you,
but you have not nor will you become mindful; neither is it for the sake of reciting the
persecutions which have descended upon these holy souls, for they are intoxicated with the
Wine of the Merciful and they are so exhilarated with the clear Salsabı́l of Divine Providence,
that should the persecutions of all the world descend upon them in the Path of God, they are
satisfied, nay, rather, grateful; they never had nor will they ever have any complaints to offer.
At every moment the blood in their bodies begs and supplicates from the Lord of both worlds,
that it be shed upon the ground in His Path; likewise their heads yearn to be raised upon a
spear for the sake of the Beloved of the heart and soul. For several times the tests of God have
descended upon you, and you were not mindful; one was a conflagration which burned the
city with the Fire of Justice, so much so that poets have composed poems about it, declaring
that such a conflagration has never appeared before; notwithstanding this your negligence
increased. Then the cholera came, and still you remained heedless. Be ye watchful, for the
wrath of God is prepared, and ere long ye shall behold that which is descended from the Pen
of Command. Have ye [II:R:g] thought that your glory is everlasting, or did ye dream that your
kingdom would remain forever? No, by the life of God! Your glory is not eternal, and our
humiliation will not last. This humiliation is the diadem of all the glories, and only man in his
perfection can comprehend it.
When this Youth was a child and had not yet reached the age of maturity, one of my
brothers intended to marry in Ṭ ihrá n and according to the custom of that country, for seven
days and nights they were engaged in feasting and banqueting. The programme for the last
day of the entertainments for the guests was the play of Sulṭán Salı́m. The ministers, the
grandees and officials of the city were there in a great throng, and this Youth was sitting in
one of the galleries of the building and was observing the scenes. Then they raised a great
tent in the middle of the court; representations of human forms only a few inches in height
would come out of the tent and cry: "The king is coming, arrange the seats in order." Then the
other figures came out, sweeping the round while a number were sprinkling the streets with
water; then another picture was presented, who was supposed to be the herald, acquainting
the people to be ready for review before His Majesty, the Sulṭán.
Then the ministers came, with hat and shawl, according to the Persian custom; others were

'Abdu'l-Ghaffá r.

&)
present with clubs, while a number of others were garbed chamberlains, aides-de-camp,
farrá shes1 and executioners with instruments of punishment. All these men were lined
according to their station and class. At last the king appeared, with sovereign power and
shining diadem upon his head, and with splendour and glory walked slowly and majestically,
and with perfect calmness, tranquillity and composure, seated himself upon the throne. At
that moment the noise of the guns and the music of the national anthem was raised, and the
smoke surrounded the tent and the king. When the air was cleared, it was seen that the king
was on his throne, and the ministers, the magistrates and secretaries had taken their places
according to their rank. Immediately, a thief, captured by the police, was brought before the
king, and royal order was issued to behead him. Then the chief of the executioners took the
captive and decapitated him, and a red fluid, which was like blood, was seen by all the
spectators. While the Sulṭán was consulting with some of his ministers, the news was brought
in that a certain person had become a rebel. The Sulṭán issued orders that several regiments
of soldiers and artillery men be sent to the scene and quell the disturbance. After a few
minutes the thunderous noise of guns and artillery was heard behind the tent, and we were
told they were engaged in battle. This Youth became astonished and bewildered at these
affairs. Then the review ended and the curtain descended.
After twenty minutes a man came out from behind the tent with a box under his arm. I
asked him, "What is this box? Where is the king and all the men?" He answered that all these
great things and manifest objects, such kings, princes and ministers, glory, majesty, power and
sovereignty that we beheld were enclosed in this box.
I declare by the Lord who has created all things through His Word, that from that day all
the conditions of this world and its greatness are like that play before the eyes of this Youth.
It has not nor will ever have the weight of a mustard seed. I was wondering greatly that the
people glorify themselves in these affairs, notwithstanding this, the people of insight will
discern with the eye of certainty the end of the glory of every great one before beholding it. I
have seen nothing except I have discerned its transiency, and God testifies to this. It is
incumbent upon every soul in these few days of life to spend them in truthfulness and justice
and if he be not confirmed with the knowledge of the True One, he can at least walk in the
path of equity and intelligence. [II:R:l]
Ere long all these apparent things, manifest treasuries, worldly wealth, valiant soldiers,
beautiful dresses and haughty souls, will he enclosed in the box-like tomb, similar to the box
which contained all the players, and all this quarrel, strife and so-called honours are like the
play of the children before the people of insight. Be ye admonished, and be not of those who
see the Truth and yet deny. These things will not affect this Youth and the friends of the True
One, for they are all prisoners and enchained, and will not nor will ever make any request of
people like thee.
The point is this, that thou mayest raise thy head from the bed of negligence and become
mindful and not oppose the servants of God without reason. Bear in mind that so far as power
and strength remain in the body, thou shouldst remove persecutions from the oppressed
ones. Shouldst thou have a little justice and behold with the eye of certainty in the affairs and
differences of the ephemeral world, thou shalt acknowledge that all of them are like unto the
above-mentioned play. Hearken unto the word of Truth! Be thou not proud on account of the
world. Where are those people who were like unto thee, who claimed divinity in this earth
without the permission of God, and desired to extinguish the Light of God and to demolish the
foundation of Truth? Dost thou see any one of them? Be just! Then turn to God, perchance He
may forgive the sins thou hast committed in this ephemeral life. Yet we know that thou shalt
not become assisted in this, for through thy tyranny the Fire of Sinai flamed forth, the Spirit

Farrá sh, pl. farrá shú n.

&*
wept, and the hearts of the angels bled.
O, ye people of the earth! Hearken to the voice of this Oppressed One with the ear of the
soul, and ponder ye deeply over the above-mentioned story. Perchance ye may not be burned
with the fire of passion and desire, and be not prevented from the meeting of the True One,
through the worthless things of the faithless world. Glory and abasement, poverty and wealth,
trouble and tranquillity, all shall pass away, and ere long all the inhabitants of the earth shall
return to the tomb. Therefore every possessor of insight must behold the immortal outlook,
that peradventure, through the Bounties of the Eternal Sovereign, he may enter into the
everlasting Kingdom and rest under the shade of the Tree of Command. Although the world is
the place of treachery and duplicity, yet under all circumstances it reminds all the people with
the idea of change. The passing of the father is an admonition for the son, and it reminds him
that he, too, must pass away. It would have been well if the people of the world who are
amassing great fortunes and are deprived of the True One, knew what would become of their
great wealth. By the Life of Bahá , no one is cognizant of this fact except God, Glorified is His
Station!
The philosopher, Avicenna—peace be upon him—says: "Be admonished, O ye whose
hearts are darkened, be ye admonished O ye, whose faces are covered with the lines of age!"
However, the majority of the people are asleep. The example of those souls is like unto a
person who was so intoxicated with wine that he was showing the signs of affection to a dog,
and showering upon him tender words of love and affection. When the morning of
intelligence dawned, and the horizons of the heaven were illumined with the brilliant orb, he
beheld that his beloved was only a dog; when ashamed regretful and remorseful on account of
his act, he returned to his home.
Do thou not think that thou hast made this Youth powerless, or that thou hast conquered
him. Thou art defeated by one of the servants, but knowest it not. The worst and lowest of
creatures ruled over thee, and that is thy passion and desire, which has been condemned
forever. If it were not on account of the consummate Wisdom of God thou wouldst have seen
thy [II:R:Z] weakness and the weakness of the people of the earth. This humility is the glory of
My Cause, wert thou to know! This Youth has never loved nor will ever love to utter any word
which is against courtesy. Verily, courtesy is My Garment with which we have adorned the
temples of our favourite servants. Otherwise some of thy actions that thou thinkest are
unknown, would be mentioned in this Tablet. O, thou possessor of might! These little
children and these friends of God did not need the officers and soldiers as guards. After our
arrival, one of the officers presented himself and after much conversation expressed his own
innocence and thy crime. This Youth mentioned to him that: "Primarily, it was necessary to
bring about a meeting of the Ulamas1 of the time and Himself so that the crimes of which these
servants are accused might become evident. However, time has passed and according to thy
statement thou art commanded to imprison us in the 'most desolate city.' But I have one wish
to make of thee, and that is to request of His Majesty, the Sulṭán, to grant Me an audience of
ten minutes in order that he may ask proofs and arguments which he thinks would establish
the validity of the Word of God. If the proofs which he desires are made manifest on the part
of God, he should then liberate these wronged ones and leave them to their own condition."
He promised to take this message and send an answer, but we heard nothing more from
him; although it is not the Station of this True One to present Himself before any person, for
all the people are created for His worship: Yet for the sake of these little children and the
number of women who are away from their country and people, we volunteered this act, but
notwithstanding this, no result was produced. Omar is living and ready, ask of him so that the
Truth may become manifest to thee. Now all these exiled ones are sick and lying in prison. No

'Alı́m, pl. 'ulamá ' (Pers. 'ulamá ).

'+
one but God the Mighty, the Glorious, knows what will happen to us.
During the first days two of these servants passed into the Supreme Concourse. One day
one of the officers commanded that they could not remove those blessed bodies unless they
were paid for the shroud and casket, although no one ever asked anything of them. At that
time we possessed no means, and when we insisted that they leave the work to us and allow
the friends to prepare the dead for burial, they refused. Finally they took a rug to the bazaar
and sold it at auction, and delivered the money to the officers. Later on it became evident that
they only dug the ground and laid the two blessed bodies in the one grave, although they had
been doubly paid for shrouds and caskets. The pen is unable and the tongue is powerless to
describe that which has descended upon us; however, all these poisons of tests are sweeter to
this Youth than honey. I pray that under all circumstances the trials of the world in the Path
of God and the Love of the Merciful may descend upon this Ocean of Significances. We beg of
Him patience and endurance.
Thou art weak, and knowest it not. Couldst thou realize and be perfumed with the
fragrance wafted from the direction of the Ancient Beauty, thou wouldst leave everything that
thou hast in hand and hasten to come and live in one of the ruined rooms of this Most Great
Prison. Ask thou of God that thou mayest attain to the age of maturity so that thou mayest
recognize the beauty and ugliness of deeds and actions. Peace be upon those who follow
guidance!
Translated by Mirza Ahmad Sohrab, especially for the Star of the West.
II:*, . April '.'' [II:R:m]
Tablet to the editors of the Star of the West
O ye Editors of the Star of the West!
Your letter was received and your effort became known. I hope that, day by day, you may
add to your effort and give importance to this newspaper, for it shall progress step by step
and shall attain to the praiseworthy station.
The detailed Tablets of 'Abdu'l-Bahá in regard to Exhortations and Education are many.
Ask for them and print them in the paper. You have permission. Whenever, in the future,
detailed Tablets are written, copies will be sent to you for publication.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
__________
Extract from Tablet to Mirza Ahmad Sohrab in reference to the foregoing Tablet: "A new
Tablet is revealed for the Editors of the Star of the West. Translate and forward it to them.
The volume of this newspaper, God willing, will grow to the dimensions that you outline.
There are many detailed and general Tablets by 'Abdu'l-Bahá upon purely exhortational
matters, pertaining to moral and spiritual development. Print them by degrees in the Star of
the West. Likewise, whenever, in the future, you receive any detailed Tablets, you should print
them in its columns. God willing, the number of its subscribers shall also increase."
II:0, *1 April '.'' [II:p:p]
Words of Bahá'u'lláh
O my servant! O Joseph! Hear the tone of God and do not compare this day with any other
day, neither the wonderful, sweet Word of God with any other words; look to the apparent
matters with thine own eye and do not follow anyone in knowing the Greatest and Brilliant
Orb.

'!
In this day, the beloved of God must not hesitate or delay an instant in teaching the Cause of
the Manifestation, and must summon the people continually, with great admonition and
conciliating words, to the Religion of Majestic Oneness; because, verily, in this day, to the soul
who is the cause of guidance to another soul the recompense of a martyr in the way of God
will be assuredly recorded by the Pen of the Cause, for his deed.
II:0, *1 April '.'' [II:p:p]
The difference between material civilization and divine civilization
Tablet from 'Abdu'l-Bahá 1
To Mr Arthur S. Agnew, Chicago Illinois.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
Thou Servant of the Beauty of Abhá !
I received thy letter, and the books that thou hadst sent have been received. Convey, on my
behalf, most wonderful Abhá , greetings unto Mr Herbert R. Windust, Miss Gertrude Buikema
and Miss Mary Lesch. During hours of leisure, when in the middle of the night I engage in
supplications, I shall beg for assistance and favour in their behalf. Indeed, they have made a
great effort in the printing and publication of the letters (i.e., tablets).2
As to the difference between the natural (i.e., physical or material civilization which is in
the present day in force, and the Divine civilization shall be of the results of The House of
Justice: The material civilization prevents and safeguards people from committing evil deeds,
through the force of the laws of retaliation and correction. Thus, you see how prohibitory
laws and rules of correction are constantly in circulation and yet, by no means, any (adequate)
law of retribution is to be found; and in all the cities of Europe and America spacious prison
buildings have been founded and established for correcting and punishing the criminals.
But the Divine civilization will so train mankind that no soul will commit crimes, except
rare (or few) individuals, which exception is of no importance whatsoever. Consequently,
there is much difference between preventing people from evil actions and crimes through
correction and retaliation or through violent punishment, and so training them, enlightening
them and [II:p:o] spiritualizing them that they will shun crimes and evil deeds without any
fear (however) of punishment, prevention or retaliation. Nay, they will consider crimes
themselves as the greatest punishment and mightiest retribution, will be attracted to the
virtues of the human world and devotedly spend their lives in that which is conducive to the
enlightenment of mankind and to spreading qualities acceptable in the Threshold of the
Almighty.
Consequently, consider what a difference and distinction is there between the material
civilization and the Divine civilization! The natural civilization prevents men from doing
harm and wrong through force and punishment and thus withholds them from committing
crimes. But the Divine civilization so trains men that the human individuals avoid sins
without having any fear from (material) punishment; and the very sin itself becomes unto
them as the severest punishment. And they will engage in acquiring human virtues, gaining
that by which mankind will be uplifted and that which will enlighten the human world with
the utmost zeal and fervour.
O Thou Creator! Bring the American friends nigh unto the Kingdom of Abhá and suffer
their deeds and actions to be in conformity with the Commandments and Exhortations

First of a series of Tablets containing Exhortations to moral and spiritual development.
Refers to the compilation of three volumes of Tablets of Abdul-Baha Abbas, by the Bahá 'ı́ Publishing Society in America.

'#
written in the Tablets. Make them firm in Thy Love and steadfast in Thy Cause. Attract them
unto the Bahá 'ı́ Beauty and cause them to attain infinite warmth and fervour. Bestow upon
them a firm footing and give them a heavenly power in order that they may engage in Thy
service and spread the Signs of the Kingdom.
Thou art the Powerful, the Mighty! Thou art the Compassionate, the Gracious, the Seer!
Upon thee be Bahá 'u'l-Abhá !
Convey, on my behalf, the most wonderful Abhá , greeting to his honour, Mr MacNutt and
Mrs MacNutt.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
II:0, *1 April '.'' [II:p:o]
Extract from recent Tablet to the friends in Khurásán, Persia
The news of the attraction of the hearts of the believers of God ignited the candle of
happiness and created spiritual joy. 'Abdu'l-Bahá travelled to the land of Joseph of Canaan
and became well known in the servitude of the Holy Threshold. Although the attack of the
sects and the false rumours and statements in the newspapers are intense, yet it is my hope
that this journey may become fruitful and the Voice and Summons of the Cause of God may
move these regions; some seeds may be sown and watered and be assisted by the downpour
of the rain of the Mercy of the Almighty. Assuredly they will grow and become green and
verdant.
Praise be to God! that through the Bounty and Favour of the Most Great Name—May my life
he a sacrifice to His believers—the Voice of the Cause of God is raised in all countries and the
Fame and Melody of the Word of God is spread in every region. In these days the Cause of God
is progressing and advancing in America, and in Asia there is the clamour of Turk and Tajik.
The Bahá 'ı́s have founded an English newspaper in the capital of Japan, which is edited and
circulated by his honour, the learned Professor Baraku'l-Allá h, of India. Some of the American
believers are expecting to make a trip to China and Manchuria so that they may raise the Voice
of the Kingdom in those parts, and in Europe and Asia the Trumpet of the Supreme Concourse
is heard.
God be praised! Notwithstanding this divine, Majestic Cause, the promotion of the Word of
God and the diffusion of the Fragrances of God, a few impotent ones, who are less than the
flies, desire to break the Covenant and violate the Testament. How fruitless and weak is their
endeavour! The screech of the owl is discordant before the Melody of the Kingdom and the
cawing of the crow is drowned before the harmony of the [II:p:g] Nightingale of Significance;
the weak bat with its shattered broken wing cannot soar with the white-winged Gabriel, and
the darkness of humiliation and remorse cannot cover the rays of the Sun of Truth. Were
there any justice they would all testify that this Pen is not moving the East and the West
except through the Confirmation of the Blessed Perfection, and this Melody is not imparting
rejoicing and delight to the world except through the assistance of the Most Great Name.
When the blind souls deny the existence of the sun, they think they have accomplished a great
feat, while heedless of the fact that they have proved more than anything else their own
ignorance.
(Signed) 'Abdu'l-Bahá .

'$
II:0, *1 April '.'' [II:p:Z]
The Mashriqu'l-Adhkár in America1
…
One day, the Editor of an American journal, in an interview with 'Abdu'l-Bahá asked, "Have
you many followers in America?" 'Abdu'l-Bahá replied, "I have a few friends in different cities
who love Me." …
When we left New York last January for Egypt, we carried with us many supplications and
earnest entreaties from sincere and loving souls, begging us to ask 'Abdu'l-Bahá for a final
word as to his wish in connection with the Mashriqu'l-Adhká r, saying, that many demands
were being made upon them for money to support other enterprises which were represented
as of equal importance as the Mashriqu'l-Adhká r; that they were in a state of perplexity and
uncertainty as to their duty in this important matter.
'Abdu'l-Bahá said, "When you return to America, call together those sincere souls who have
asked this question and say: The most important thing in this day is the speedy erection of
this Edifice (the Mashriqu'l-Adhká r). Its mystery is great and cannot be unveiled just yet. In
the future it will be made plain. I want everyone left free to act as he wills. If anyone wishes
to put money into other things, let him do so. Do not interfere with him in, any way. But be
assured, the most important thing at this time is the building of the Mashriqu'l-Adhkár."
Percy F. Woodcock.
P.S.—A Tablet recently received by Mr Mountfort Mills contains the following: "Announce
on my behalf my warmest greetings to Mr Flowell, and say, The Mashriqu'l-Adhká r of Chicago
is of the greatest importance. This is a Bahá 'ı́ Temple, a supreme House of Worship, a place of
spiritual gathering and of the manifestation of Divine Mysteries. The friends of God must
endeavour with all their hearts and souls that this structure may be raised and completed."
II:6, '7 May '.'' [II:o:l]
Tablet to the American friends from 'Abdu'l-Bahá
Translate this Tablet in great haste, and with its original, print and spread. (Signed)
'Abdu'l-Bahá .
Through Mirza Ahmad Sohrab—Upon him be Bahá 'u'llá h!—To the friends of God and the
maid-servants of the Merciful:
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye friends and the maidservants of the Merciful!
When the deposed Sulṭán of the Ottoman Empire, 'Abdu'l-Ḥamı́d, arose in tyranny and
oppression, 'Abdu'l-Bahá was incarcerated in the prison of 'Akká and was surrounded with
the utmost surveillance of police, detectives and men of the Secret Service. The door of
communication was entirely closed and the means of correspondence was prevented. If any
soul approached the house he was searched; nay, rather, threatened with dire persecution.
The affairs reached to such a degree that, not being satisfied with these restrictions, the Sulṭán
sent an oppressive investigating Commission, so that with all kinds of wiles, simulations,
slander and fabrication of false stories they might fasten some guilt upon 'Abdu'l-Bahá in
order that he might crucify Him, or cast Him into the sea, or banish Him into the heart of the

Letter by Percy F. Woodcock, F: April :j::.

'%
distant and unknown Sahara of Feyzan (Africa).1 That oppressive investigating Commission
exercised its rights with tyranny and passed the sentence that 'Abdu'l-Bahá merited all kinds
of persecution. Finally they decided to send Him to Feyzan, and when they cabled this
decision to the palace of 'Abdu'l-Ḥamı́d, an answer was received that the matter of Feyzan was
approved by the Imperial Order. Then that unjust investigating Commission returned to
Constantinople. They were in the midst of the sea when the cannon of God boomed forth
before the palace of 'Abdu'l-Ḥamı́d, a charge of dynamite was exploded, a number of people
were killed, 'Abdu'l-Ḥamı́d fled into the interior of his residence, difficulties and trials
surrounded him, and incidents and events developed rapidly. Therefore he did not find the
opportunity to oppress 'Abdu'l-Bahá ; public revolution was started, which ended in his
deposition, and the Hand of Divine Power released the neck of 'Abdu'l-Bahá from the chains of
the prison of Joseph and the fetters and manacles were placed around the unblessed neck of
'Abdu'l-Ḥamı́d. Be ye admonished, O ye people of insight! Now 'Abdu'l-Bahá , with the
greatest power, has hastened to the country of Egypt from the land of prison. Praise be to
God, that through the Bounty and Providence of the Blessed Perfection, no sooner did he land
in Alexandria than the Word of God was promoted and the melody of the Kingdom of Abhá
was heard. All the newspapers wrote innumerable articles. Some gave the utmost praise;
others raised a great cry, saying: "The arrival of this personage in this land will shake the
pillars of Religion and will shatter to pieces ancient customs and conventions. He attracts
every one he meets and when he loosens his tongue in any meeting, it creates faith in the
hearts of the deniers." The papers are still writing detailed articles and will continue to do so.
Now the friends and the maid-servants in America have written innumerable letters and all
of them are pleading that 'Abdu'l-Bahá make a trip to that country. Their supplications and
entreaties are insistent. In view of the differences among the friends and the lack of unity
among the maid-servants of the Merciful, how can 'Abdu'l-Bahá hasten to those parts? Is this
possible? No, by God!
If the friends and the maid-servants of the Merciful long for the visit of 'Abdu'l-Bahá , they
must immediately remove from their midst differences of opinion and be engaged in the
practice of infinite love and unity. No Bahá 'ı́ must open his lips in blaming another one, he
must regard backbiting as the greatest sin of humanity, for it is clearly revealed in all the
Tablets of Bahá 'u'llá h that backbiting and fault-finding are the fiendish instruments and
suggestions of Satan and the destroyers of the foundation of man. A believer will not blame
any soul among the strangers, how much less against the friends. Fault-finding and backbiting
are the characteristics of the weak minds and not the friends. Self-exaltation is the attribute
of the stranger and not of the Beloved. It is our hope that the believers and the maid-servants
of the Merciful in America may become the cause of the union of the East and the West, and
unfurl the Standard of the Oneness of the Realm of Humanity. Now, we observe that
strangeness, lack of unity and the utmost difference exists among the friends and the maidservants of the Merciful. Under such a condition, how can they arise to guide the people of the
world and establish union and harmony between the nations of the earth? His Highness
Christ, addressing His disciples said: "Ye are the salt of the earth: but if the salt hath lost its
savour, wherewith shall it be salted?" [II:o:Z]
O ye friends and maid-servants of the Merciful! If ye are yearning for my meeting, and if in
reality ye are seeking my visit, ye must close the doors of difference and open the gates of
affection, love and friendship. Ye must pulsate as one heart, and throb as one spirit. You must
be like the waves, though they are innumerable they constitute the all-encircling sea.
O ye friends and maid-servants of the Merciful! Praise be to God, ye are the fish of one
ocean, the birds of one rose-garden, the trees of one orchard and the flowers of one paradise.

Fazzá n (Fezzan), the southwestern region of modern Libya.

'&
Then why this difference? Why this lack of harmony? Wherefore this condition?
Verily, verily, I say unto you, were it not for this difference amongst you, the inhabitants of
America in all those regions would have, by now, been attracted to the Kingdom of God, and
would have constituted themselves your helpers and assisters. Is it meet that you sacrifice
this most glorious Bounty for worthless imaginations? No, by God! Should you reflect for one
moment, you shall become enabled to destroy instantly the foundation of this difference by
absolutely refraining from backbiting and fault-finding amongst yourselves. Adorn with
infinite love and concord the assemblage of beatitude, bring about the meeting of happiness,
establish the banquet of the oneness of the realm of humanity, loosen your tongues in praising
each other, and then anticipate the presence of 'Abdu'l-Bahá in your midst.
Aside from all these considerations, some of the ná qidı́n1 have come secretly amongst you
and are expressing their firmness in the Covenant and with all kinds of intrigues and
strategies are creating disorder and calamities, so that ye might be deprived of the Lights of
the Divine Testament and subjected to the darkness of violation.
Is it worthy of you to be engaged with differences amongst you and thereby enabling the
ná qidı́ns2 to spread a noose and chase such firm believers as you are?
I beg of God to confirm you in union and concord that you may become the cause of the
oneness of the kingdom of humanity. Live and act in accord with the Divine teachings, be
abstracted from all the attachments of the human world, characterized with merciful
characteristics, release yourselves from the nether world, become heavenly souls, spiritual
beings and the angels of Paradise.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Rm April BXBB.
II:6, '7 May '.'' [II:o:Z]
Record of Third Annual Convention of Bahá'í Temple Unity3
Monday, B May BXBB
The commune of silence was followed by Mr Mills reading the following Tablet, revealed by
'Abdu'l-Bahá :
HE IS GOD!
O my God! O my God! We are servants who have sincerely turned our faces unto Thy
Grand Face; severed ourselves from all else save thee in this Great Day and are assembled
together in this glorious meeting of one accord and desire, and unanimous in thought to
promulgate Thy Word amid Thy creatures.
O my Lord! O my Lord! Suffer us to be signs of guidance, standards of Thy Manifest
Religion throughout the world, servants of Thy Great Covenant—O our Exalted Lord!—
appearances of Thy Oneness in Thy Kingdom, the Abhá , and stars which dawn forth unto all
regions.
O Lord, make us as seas rolling with the waves of Thy Great Abundance, rivers flowing from
the mountains of Thy Glorious Kingdom, pure fruits on the Tree of Thy illustrious Cause,
plants refreshed and moved by the Breeze of Thy Gift in Thy wonderful vineyard.
O Lord, cause our souls to depend upon the signs of Thy Oneness, our hearts to be dilated
Ná qidı́n (nakazeen) or ná qidu'l-mithá q—Covenant breakers.
Naqı́ḍ, pl. Ná qiḍ ı́n. Covenant-breaker.
Extracts.

''
with the Bounties of Thy Singleness, so that we may become united as are ripples on a waving
sea; become harmonized as are the rays which shine forth from a [II:o:m] brilliant light; so that
our thoughts, opinions and feelings become as one reality from which the spirit of accord may
be diffused throughout all regions.
Verily, Thou art the Beneficent, the Bestower! Verily, Thou art the Giver, the Mighty, the
Loving, the Merciful!
(Signed) 'Abdu'l-Bahá
… [II:o:X]
[Fragments of the morning session of the Third Annual Convention of the Bahá 'ı́ Temple
Unity, B May BXBB.]
In responding for the Chicago Assembly, Mrs Corinne True said: "When 'Abdu'l-Bahá was
asked what would best promote the Cause and bind together the friends, he replied: 'First,
the character of the teachers, and, second, the work for the Mashriqu'l-Adhká r. The teachers
must so live that their deeds will teach the people, even if they do not teach by word of mouth.
The teachers are of the first importance; their lives must be examples.'"
…
Responding for [the] Seattle Assembly, Mrs Ida A. Finch read a Tablet from 'Abdu'l-Bahá ,
from which the following is a quotation:
"Through the boundless Favour, I hope that in Seattle by the endeavour of the beloved of
God, certain souls may arise who may prove a radiant lamp to the world of humanity and
merciful spirit to the phenomenal body; that they may be the cause of the purification of souls
and the means of sanctification of hearts; that they may know this mortal world as fleeting
shadow and call the rest and repose, the pleasure and blessing, the wealth and sovereignty of
the earth, the waves of the sea of imagination; that they may arise in such wise to live by the
Divine Teachings and Exhortations of the Blessed Beauty as to sparkle even like the morning
star from the horizon of holiness."
II:=, = June '.'' [II:g:p]
Brief answers to seven questions1
Tablet from 'Abdu'l-Bahá
Through Mirza Ahmad Sohrab and Mı́rzá Raffie,2 to Mr and Mrs Ostburg, Boston, Mass.
HE IS GOD!
O ye two seekers of Truth!
Your letter was received and I became informed of its contents. Some of the letters you
have forwarded have not been received, while others have been received at the time of the
intense persecutions of the enemy, so it was impossible to reply. When this last letter was
received I found opportunity to answer it, notwithstanding the multiplicity of occupations, so
that you may know how much ye are beloved in this spot and accepted in the Kingdom of God.
As there is little time, brief answers are given to your questions:
Answer to the first question: The spirits of the sons of the Kingdom after the disintegration
of this body ascend to the world of Eternal Existence; but should you ask of the place, know
thou that that world of existence is the world of unity, but the grades are different. For
instance, the mineral existence has a grade, but that mineral being has no knowledge of the
vegetable kingdom. It (the mineral existence) has no information of a higher realm nay,
Second of a series of Tablets containing exhortations to moral and spiritual development.—Ed.
Mı́rzá Rafı́'.

'(
rather, according to appearances, it may deny the higher grade. Likewise the vegetable life
has no knowledge of the animal kingdom. It is entirely heedless and unconscious of that
kingdom, because the grade of the animal is higher than that of the vegetable. The vegetable,
according to its limited environment, is veiled from the knowledge of the animal kingdom, and
it may deny it, although the animal, the vegetable and mineral live in the world of existence.
Likewise, the animal cannot comprehend the intelligence of the faculties of man, which is the
generalizer of the universal and the discoverer of the mysteries of beings, so much so that
while living in the East he organizes and founds institutions in the West, and he reveals
hidden things. Though he abides in Europe he discovers America. Though he dwells upon the
earth, he unravels the realities of the solar system. The animal is entirely unconscious, nay,
rather, a denier of this intelligent force, which penetrates into the unknown and comprehends
the general as well as the particular ideas of this illimitable universe. Likewise the people of
the world lack the knowledge of the world of the Kingdom, nay, rather, they deny it. Do we
not hear from their lips the words, such as these: "Where is the Kingdom? Where is the Lord
of the Kingdom?" But these souls are like unto the mineral and vegetable who know nothing of
the animal and human kingdoms. They neither see nor search. However, the mineral, the
vegetable and the animal kingdoms all live in this world of existence.
Answer to the second question: The Divine trials are in this world not in the world of the
Kingdom.
Answer to the third question: The human reality in the other world has no physical
likeness, nay, rather, it has the likeness of the Kingdom, which consists of the harmonious
element of the realm of the Spiritual Kingdom.
Answer to the fourth question: The centre of the Son of Truth and of the Supreme World is
the Divine Kingdom. Those souls who are purified and sanctified, after the disintegration of
this elemental tabernacle, hasten to the Divine Realm, and that Realm is in this universe, but
the people of this world have no knowledge of it, just as the mineral and vegetable kingdoms
have no knowledge of the animal and human kingdoms. [II:g:o]
Answer to the fifth question: His Highness, Bahá 'u'llá h, has raised the Canopy of the
Oneness of the Kingdom of Humanity. Whosoever enters under the shade of this all-inclusive
Tent, his heart and soul become detached from other tents.
Answer to the sixth question: Whenever a difference of opinion arises between two
parties, refer it to the Centre of the Covenant; so that the difficulty might be solved.
Answer to the seventh question: His Highness, Bahá 'u'llá h, has appeared for the benefit of
all humanity, summoning all to the Divine Table upon which is spread the Heavenly Food. But
today the majority of those who partake of this Heavenly Food are poor. That is why His
Highness, Christ, said: "Blessed are the poor." Wealth prevents the people from entering the
Kingdom, as it is stated by Christ: "It is easier for a camel to go through the eye of a needle
than for a rich man to enter into the Kingdom of God." But should a rich person not be
prevented from entering the Kingdom because of wealth and riches, glory and influence of
this world, that rich person will become favoured in the threshold of the Almighty and
accepted by the Lord of the Kingdom.
To be brief, Bahá 'u'llá h has manifested for the education and training of all humanity. He is
the Teacher of all, whether rich or poor, black or white, oriental or occidental, northern or
southern.
Regarding the people who come to 'Akká ; some of them make wonderful progress;
extinguished lamps they were, they became ignited, withered were they, they became fresh
and young; dead were they, and they became alive, returning to their respective countries
electrified with the dynamic forces of the Most Great Glad-Tidings. On the other hand, others

')
have come and left without being touched by this great force.
O ye two attracted ones towards the Kingdom: Thank ye God that ye have made your
house the gathering-place and the assembly of the believers.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, RR February BXBC.
II:=, = June '.'' [II:g:o]
Recent Tablets from 'Abdu'l-Bahá
New York State
To the beloved of God and the maid-servants of the Merciful—New York (State):
… [names omitted]
HE IS GOD!
O ye who are attracted to the Beauty of Abhá !
Your letter was received; it indicated that a new union and harmony is created among
those souls. This glad tiding produced a great happiness and a new hope was seized that
perchance the friends of New York, God willing, may become united and harmonized with the
heavenly power. Today the most beloved and acceptable deed before His Highness,
Bahá 'u'llá h, is the union of the friends and the concord of men, and the most unacceptable is
difference and disharmony.
Praise be to God that ye have become assisted with this Most Great Bounty, that is, unity
and harmony, and become the cause of the happiness of the heart of 'Abdu'l-Bahá .
His Highness, Bahá 'u'llá h, said, That if Religion and Faith become the cause of difference,
enmity and hatred, undoubtedly its non-being is better than its being. Consider ye how much
emphasis He has placed upon love, harmony and affection.
Upon ye he Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by M. A. Sohrab, March BXBB. [II:g:g]
Philadelphia
To the believers of God and the maidservants of the Merciful, Philadelphia. Upon them be
Bahá 'u'l-Abhá !
Through Mirza Ahmad Sohrab. Upon him be Bahá 'u'llá h!
HE IS GOD!
O ye sons and daughters of the Kingdom!
It is some time since news has reached me from you. Today the illumined photographs you
forwarded fourteen months ago were received. By looking at these pictures I remembered
you and am writing you this tablet so that you may know I have not forgotten you and am
always engaged in your mentioning and your illumined pictures are ever present.
O ye friends and maid-servants of the Merciful! It is easy to advance toward the Kingdom,
but it is difficult to remain firm and steadfast. Therefore endeavour ye as much ye can to
make your faith firm like unto a well-rooted tree and produce blossoms and fruits. Neither be
ye agitated on account of the blowing winds of tests and trials. The firmer the roots of the tree
the greater its blossoms and fruits. Because the apostles of Christ remained firm and

'*
steadfast they became assisted in the most great services and the confirmations of the Holy
Spirit descended upon them uninterruptedly. If ye seek the illumination of the Kingdom ye
must arise with infinite resolution. Be ye not discouraged or lukewarm on account of troubles
and vicissitudes. Show ye an effort so that that region may be illumined, the Kingdom of God
may raise its tents and the breaths of the Holy Spirit may quicken the souls.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá .
Translated by Mirza Ahmad Sohrab, Rm April BXBB. [II:g:l]
Mrs Cecilia M. Harrison
Through Ḍı́yá ' Afandı́ Baghdá dı́ to Mrs Cecilia M. Harrison, Chicago.
HE IS GOD!
O thou attracted maid-servant of God!
Your letter was received. From its contents, heart attracting meanings were understood;
for they indicated entire attraction by the Kingdom of Abhá and the attachment of the heart to
the Supreme World.
The chanting of the verses, whether done individually or collectively, is the cause of
manifesting the effect of the Word of God in the hearts, and the means of igniting the fire of
the love of God in the breasts. But it is as thou hast written that the Condition required is, the
hearts must become like pure and polished mirrors, and the spirits attain perfect joy and
happiness by the divine glad-tidings.
Assuredly the blessed souls who direct their entire attention to the Lord of Hosts, who are
severed from the nether world and submerged in the outpourings of the Realm of Might, if
they travel in various parts of America, associating with all and visiting the assemblies while
surging with the love of God, they will certainly be the cause of the unity of the friends and the
maid-servants of the Merciful. This is indeed most beloved and acceptable, productive of
great results and conducive of great good.
The enclosed paper sent by thee contained beautiful expressions and delightful statements.
I ask God that thou mayst awaken the people of America thereby from the sleep of negligence
and prove to be to them the means of knowledge and wisdom.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Dr Amı́n U. Farı́d, R June BXBB.
II:=, = June '.'' [II:g:l]
Tablet to the Bahá'ís of England from 'Abdu'l-Bahá
HE IS GOD.
O ye sons and daughters of the Kingdom!
Your letter which was written by heavenly inspiration, whose contents and meanings are
full of interest, and whose discrimination springs from hearts that shine, has been received.
Of a truth, the believers of London, being steadfast servants, stand firm. They shall not
slacken, nor, in the lapse of time, shall their light grow dim. For they are Bahá 'ı́s, children of
Heaven and of the light of the Godhead. Surely, without doubt they shall be the cause of
spreading God's Word, and the channel for spreading the Divine Teachings and bringing about
the unity and equality of mankind.
It is easy to accept the Kingdom, but it is difficult to endure therein for the tests are hard
(+
and heavy. On all occasions the English are firm and are not turned aside, being neither prone
to begin a matter for a little while nor ready to abandon it for a little reason through failing in
zeal. Verily in every undertaking they show firmness.
Though you dwell in the West, praise he to God, you have heard the Divine Call from the
East, and like unto Moses you have become warmed by the fire of the Tree that has been
lighted in Asia, and you have found the true Path, becoming kindled like lamps, having entered
into the Kingdom of God. Now in thanksgiving for this bounty you pray for blessing upon the
people of the world, till by light of the Kingdom of Splendour their eyes become illuminated
and their hearts become even as mirrors attaining the rays of the Sun of Truth.
My hope is this: that the outbreathing of the Holy Spirit be inspired into your hearts, that
your tongues begin to reveal the mysteries and to expound the meaning and the truth of the
Holy Books. May the friends become physicians to cure by the Divine Teachings the deeprooted diseases of the body of the world, to give sight to the blind, hearing to the deaf, life to
the dead and awakening to the sleepers. Be sure that the blessing of the Holy Spirit will
descend upon you, and that the Hosts of the Kingdom will come to your aid.
Upon you be the Glory of God!
(Signed) 'Abdu'l-Bahá
Given at Ramleh, Egypt, May BXBB. Translated by Tamaddun'ul-Mulk.
II:=, = June '.'' [II:g:Z]
News of the cause in London
We were favoured with the foregoing beautiful Tablet from 'Abdu'l-Bahá addressed to the
Bahá 'ı́s of England, in reply to a joint supplication sent to him early in the year.
Miss Buckton has just returned from her second visit to 'Abdu'l-Bahá . The following are a
few of the words she brings back from him: "A Bahá 'ı́ is known by his deeds. The Kingdom of
God is not in any Society; but some seekers go through many Societies as a traveller goes
through many cities, till he reaches his destination. If ye belong to a Society already, do not
forsake your brothers." … "The highest and most successful way to spread the Cause of the
Kingdom is by deeds. This is open to all. Join yourselves to those who work for the poor, the
weak and the unfortunate;—this is greatly to be commanded. To spread the knowledge of the
Kingdom by teaching requires the skill of the physician;—a wise physician does not offer help to
those who do not need treatment!"
RZ May BXBB
Arthur Cuthbert
II:=, = June '.'' [II:g:X]
The Bahá'í Faith
a teaching of peace
Address made before the Third National Peace Congress, Baltimore, Maryland, USA, Saturday,
l May BXBB.
Charles Mason Remey
"We desire but the good of the world, and the happiness of the nations. … That all nations
should become one in faith, and all men as brothers; that the bonds of affection and unity
between the sons of men should be strengthened. … These fruitless, strifes, these ruinous wars
shall pass away and the Most Great Peace shall come. … Let not a man glory in this, that he loves
his country; let him rather glory in this, that he loves his kind."—Words of Bahá'u'lláh.
Over half a century ago, before the attention of Western thinkers had to any degree been

(!
directed toward the problem of Universal Peace, there was born in the Orient a movement for
peace and brotherhood, the call of which is now being heard in the Occident.
The Bahá 'ı́ Faith has for its object, not only international conciliation, as considered from
the political and economic view points, but essentially the unification of the people of all races
and religions along spiritual lines.
Religious and racial hatred has been the chief cause of warfare. Through the removal of
these prejudices the followers of this Faith believe that Peace will be established among
nations. Through it thousands of Christians, Moslems, Jews, Zoroastrians, Hindus, and
Buddhists, of every race and nationality, are being firmly united in the universal brotherhood
of man under the fatherhood of God.
In the month of May Bmoo, there arose in Persia a teacher, calling himself the Bá b, who
proclaimed himself to be the forerunner of "He whom God would Manifest"—One who would
shortly appear with spiritual wisdom and power, through whose teaching would be
established the "divine kingdom" of Peace upon earth. The Ministry of the Bá b lasted six
years, and was followed by his martyrdom, as well as the martyrdom of thousands of his
followers, which was brought about by the Muslim clergy upon the charge of heresy.
Shortly after the martyrdom of the Bá b, the promised one, whose coming he had foretold,
appeared in the person of Bahá 'u'llá h.1 Under the most severe persecution, Bahá 'u'llá h,
together with some of his followers, was exiled to Turkey in Asia, then to Turkey in Europe,
and later on, in Bmlm, was sent to the town of 'Akká , a penal colony situated on the
Mediterranean, just north of Mt Carmel, in Syria. Here in 'Akká he lived and taught until he
passed out of this mortal world in the year BmXR. He gave his teachings and spiritual
instructions, yet during his Ministry his cause was not explained and established in the world
in general. To this end Bahá 'u'llá h commanded his followers upon his departure to turn their
faces toward his son, 'Abdu'l-Bahá , as their spiritual guide, the explainer of his teachings, the
one who would establish his cause in the world, the one upon whose shoulders his mantle
would fall.
'Abdu'l-Bahá , also known as 'Abbá s Afandı́, from Bmlm until BXCm, because of his teaching,
was held a state prisoner in the town of 'Akká . At present he is in Egypt and there is a
possibility that he may visit this country of America. He makes but one claim for himself, that
of service in the Path of God. His name, 'Abdu'l-Bahá 'Abbá s, means "'Abbá s, the servant of
God". He is the spiritual leader of the Bahá 'ı́s, and is their example to be [II:g:BC] followed in
teaching this great faith in the world, He is making the spiritual life of Bahá 'u'llá h possible,
and bringing it within the reach of the people.
While there have been three teachers in this Cause, Bahá 'u'llá h is the central figure, about
whom the other two revolve. It is from his name, Bahá , that the Faith takes its name. The Bá b
and his Faith were but introductory to, while 'Abdu'l-Bahá and his work are explanatory of,
the Bahá 'ı́ Faith.
This religious teaching is brief and simple. Each of the founders of the great religious
systems of the world is looked upon as having been inspired by the one spirit of truth, which
is God. The form and letter of the teachings of these various leaders differ because of the
differing conditions of humanity to which they ministered, but in spirit each taught the
Fatherhood of God and the brotherhood of Man. In the various religions the fundamental
truths are one and the same.
Moreover, each of the prophets taught of the coming of a great teacher, and of the
establishment of a Universal Religion. The Jews await the coming of their Messiah, the

Bahá 'u'llá h means "The Glory of God".

(#
Christians the coming of the Christ, the Moslems the coming of the Mahdi, the Buddhists the
coming of the fifth Buddha, the Zoroastrians the coming of Shá h Bahrá m, and the Hindus the
return of Krishna.
The Bahá 'ı́s teach that the spirit of these promised teachers is one and the same, and they
believe that in Bahá 'u'llá h was manifested again this one spirit of truth, The Word of God.
Therefore in his mission and teaching he has accomplished the hopes of the peoples of all
religions. They believe that he was spiritually endowed with the wisdom and understanding
necessary to found a new form of religion, applicable to the needs of this day, one which will
embrace within its fold people of all races and religions, uniting them in one human
brotherhood.
The Bahá 'ı́ teaching is in no sense an eclectic philosophy. It is not a theology, nor does it
put forward doctrine or dogma. It is essentially a religious faith. It seeks to change man's
nature not by enforcing upon him laws from without, but by developing the higher nature of
the individual from within.
Among the Muslims the Bahá 'ı́ teaching has bad a phenomenal spread. The several recent
progressive changes in the Islamic world in Persia have only been made possible through the
introduction into that country of such progressive thought, and freedom from the
superstitions of the past, as the Bahá 'ı́ Faith stands for and takes with it wherever it goes. The
progressive Muslim finds the Bahá 'ı́ teaching to be quite in accord with the spirit of the Qur'á n
and he accepts it as a new testament added thereto.
In like manner the Jew sees in this Faith the fulfilment of the hope of the millennial age held
out to him in his Bible and realizing this he finds himself at one with the Muslim and the
Christian.
In going farther into the Orient one finds staunch Bahá 'ı́s among the remnant of the ancient
Zoroastrian faith. These received this message and believed its principles because in their
ancient holy literature they find hidden away its simple truths.
Thinking Hindus are also being reached by the Bahá 'ı́ thought, and through its positive
principle of action and service in bettering humanity they are working to free themselves
from superstition and caste. Thus they are in sympathy with the progress of the world along
material and spiritual lines together, whereas formerly their progress was limited because of
the negative phase in which Hinduism has been during so many centuries.
The enlightened believer in Gautama, the Buddha, finds in his own teaching the promise of
peace and universal brotherhood on earth which makes it easy for him to detect and
recognize the fulfilment of the same in the Bahá 'ı́ Faith. To the Buddhist, therefore, the idea of
this Faith for the readjustment of earthly conditions and the establishment of peace, is a
welcome one.
Of all people, none have taken up the Bahá 'ı́ teaching with more fervour than those
scattered here and there, where this message has reached, throughout Christendom. To them
it fulfils and accomplishes the hopes of Christianity and they are taking hold of the teach-
[II:g:BB] ing as a practical power in daily life. They are applying its principles and are holding
out a helping hand to their co-workers in various parts of the Orient. Through this spirit of
oneness with the Orientals a bond between the East and the West is established, a bond which
will strengthen and grow until all peoples Occidental and Oriental will be as one people—until
the great universal civilization, which is so rapidly casting its signs before it, shall stand
accomplished.
The Bahá 'ı́s have no form of admission to their ranks, nor have they any enrolled
membership. They do not form a sect. Those who sympathize with their aims they consider

($
as friends and co-workers. As people work with them, they gradually imbibe the spirit and
life inspiring the body of workers until they stand forth as exponents of this new faith. The
Bahá 'ı́ s have no outward institutions as barriers to differentiate nor to separate them from
other people.
Some of the ordinances of this teaching touch upon the following subjects:
Religious unity: All men are free to believe and to worship as they will, but they are exhorted
to unite in faith, for only through spiritual unity will mankind attain the highest development.
Tolerance: The Bahá'ís should not separate themselves from people who are not of their
belief, nor should they denounce nor antagonize those holding views other than their own. They
should mingle freely with all people and show forth their faith through love and service to their
fellow men.
Peace: Warfare should be abolished and international questions should be settled by
arbitration. In order to facilitate international communication, one language should be chosen
from those already existing, or one devised for that purpose.
Government: Representative legislation is most conducive to the welfare of the people. The
Bahá'í s should be loyal and law-abiding citizens in whatever country they may dwell. They
should not glory in that they love their country, but in that they love their kind.
Worship: Prayer supplemented by a pure and useful life in this world form the elements of
true worship. Faith without works is not acceptable. Everyone should have an occupation which
conduces to the welfare of humanity, the diligent pursuance of which as in itself an act of
worship.
Resistance: Harshness should be met with gentleness and hatred with love. With these
weapons the Bahá'ís will overcome all opposition.
The Church: In this Cause there is no priesthood apart from the laity. Each one who receives
the spirit should share it with those whom he meets in daily life. All are teachers. Teaching is
given without money and without price.
Religious government: "The House of Justice", a central assembly, the members of which are
selected by general vote, is to preside over the affairs of the Bahá'í world. Its work has to do with
charitable and educational matters and the general welfare of the people.
Temperance: In all matters moderation is to be observed. Man should not use intoxicating
liquors as a beverage. The taking of opium and kindred drug habits are most emphatically
denounced, and gambling is also forbidden. The use of tobacco is discouraged.
Admonitions forbidding mendacity, slavery, cruelty to animals, and various offences,
together with rules regarding public hygiene, education of both sexes and other matters need
not here be mentioned, as they are already provided by Western civilization, though in the
Orient the need for these is very great.
The effect of these ordinances cannot be overestimated. In the Orient, where religion is a
far more potent factor in every day life than it is here in the West, religious exhortations and
injunctions have inestimable weight in the lives of the masses of the people. [II:g:BR]
I have made a study of the Bahá 'ı́ Faith, and would like to add a few words of personal
testimony regarding what I have seen among the Bahá 'ı́s in many parts of the world.
In Persia, where this Faith had its birth; I found that the Bahá 'ı́s had not only overcome the
hatred and antipathy which has for centuries existed between Christian, Jew, Zoroastrian and
Muslim, but through the uniting spirit of their teaching this previously existing enmity had
been replaced by a most binding fraternal spirit. In the Bahá 'ı́ Assemblies all differences of

(%
the past had been superseded by the strongest of ties. In that country these people have
suffered much because of the fanaticism of the surrounding people. Thousands of their
members have in the recent past been massacred, while in the present they are under many
difficulties. As recent as BXCB over one hundred and seventy Bahá 'ı́s were massacred in one
town by the Muslims.
In Southern Russia and in Turkistan I have visited Assemblies of Bahá 'ı́s. In these
territories the Faith is protected by the Russian Government, for it is understood that the
Bahá 'ı́s stand for Peace and are in no way connected with the many revolutionary movements
which continually keep those countries in a state of unrest.
In Egypt and Syria, as well as Turkey, I have met groups of Bahá 'ı́s working along
progressive lines, but in those countries; as well as in Persia, the outward progress of the
work is not as great as the unseen progress. This is due to the prejudice and persecution of
the Muslims, which often leads to bloodshed.
In India the principal centre of the Bahá 'ı́s is in Bombay. There I found many Pá rsı́s1 or
Zoroastrians taking part in the work. In Calcutta, Baroda, Allahabad, Agra, Lahore, Poona and
other cities there are assemblies, and in these meetings Christians, Hindus and Muslims
mingle as brothers.
In Burma there is a large Buddhist element amongst the Bahá 'ı́s. Last year I spent some,
time travelling in that country, and was most hospitably received by the Bahá 'ı́s in several
towns and cities. In Japan I found the Bahá 'ı́ teaching to be attracting some attention and in
China, too, the Faith to have a beginning. Here in these United States, as well as in Great
Britain and Europe, I have visited many assemblies and found the work progressing among
people of all classes and of varying religious thought. Being essentially a spiritual Faith this
teaching appeals alike to the enlightened and to the uncultured as it does to people of various
religions, races and nationalities.
Notwithstanding the previous attitude of the religionist, which is usually antagonistic to
beliefs other than his own, the moment he becomes imbued with the spirit of the Bahá 'ı́s he no
longer limits his interest to the mental confines to which he has been accustomed. He
becomes a citizen of the world, freed from national, religious and racial prejudices. This is
noticeable in the Occidental Bahá 'ı́, while in the Oriental Bahá 'ı́ it is many times more so,
because of the surrounding background of ignorance, superstition and fanaticism against
which he stands out emancipated in bold relief.
One who has lived in the Orient and known the Oriental people will at once recognize the
importance of the religious factor in bringing about Universal Peace. It is the religious
differences between the Oriental and Occidental which have created the great chasm between
Eastern and Western thought, manners and customs. There being no religious thought in
common between the East and West, there is no ground upon which their respective peoples
can meet, hence the necessity for a common religion which only car, solve the problem. The
Bahá 'ı́ Faith is working directly to bring about confidence, understanding and unity between
the Oriental and the Occidental peoples. Bahá 'u'llá h, like all world movers, was far ahead of
his time. A Universal religion, International Arbitration, Peace, a Universal Language,
Universal Suffrage, in fact, a Universal Civilization, with all of its universal institutions, was
unthought of by the world when he, over half a century ago, first announced these principles.
Now the world in general is awaking to the necessity for those very institutions to which
thousands of Bahá 'ı́ s have borne witness by persecution and martyrdom. [II:g:Bp]
Progress is the resounding chord of this day. Progress in religion is needed more than
progress in anything else. The world is now ready for a live and progressive Faith of
Pá rsı́, pl. pá rsiyá n.

(&
brotherly love which is broad enough to take in every race and every people; a Faith which
will lead and create progressive thought and progressive institutions; a Faith which will
actually produce a change in men's natures, developing within their souls divine virtues; a
religion which does not destroy but which fulfils the religions of the past; a religion free from
dogma, applicable to all races and conditions, the unique object of which is Peace and the
Universal Civilization. Such a faith is the Bahá 'ı́ Teaching.
II:=, = June '.'' [II:g:Bp]
The Mashriqu'l-Adhkár in America
Tablet from 'Abdu'l-Bahá
The maidservant of God, Mrs Corinne True, Chicago. Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou dear maid-servant of God!
The question of the Mashriqu'l-Adhká r is very important and is superior to every matter;
surely put forth utmost effort for it. In the fact that you have registered the name of 'Abdu'l-
Bahá in the contribution book, I became very happy.
Concerning his honour, M. Muṣ ṭafá Baghdá dı́, indeed he was an honourable person, who
devoted his days to service in the Kingdom of God, became confirmed in excellent services, a
cause of guidance to many, was firm in the Covenant, a promulgator of the Religion of God.
Regarding this a comforting letter was written to Ḍı́yá ' Afandı́.1
The receipt you have sent was received.
(Signed) 'Abdu'l-Bahá
The following was written by 'Abdu'l-Bahá 's own hand at the bottom of the page:
HE (IS GOD)!
O thou daughter of the Kingdom!
Today in America no matter is greater for the elevation of the Word of God than the
Mashriqu'l-Adhká r. Surely give it the utmost importance. I am always waiting that a good
report regarding the Mashriqu'l-Adhká r should come.
In most of the cities of Persia, even in some of the villages, a Mashriqu'l-Adhká r has been
founded.
Now the beloved in America must make effort to establish one Mashriqu'l-Adhká r.
Upon thee be Bahá 'u'l-Abhá .
(Signed) 'Abdu'l-Bahá
This double Tablet was translated by Dr Ḍı́yá ' M. Baghdá dı́, B June BXBB.
II:=, = June '.'' [II:g:Bp]
Portion of a recent Tablet to Mrs I. D. Brittingham
If the believers of God in New York and other cities of America establish, in a befitting
manner, union and harmony with spirit, tongue, heart and body, suddenly they shall find
'Abdu'l-Bahá in their midst. Unless this union is brought about, the Breath of the Holy Spirit
shall not have any effect, for the physical body must find capacity, so that the life the Spirit
may breathe through it. If the Beloved of the union of the friends and the harmony of the
believers become manifest, the East and the West of America shall be perfumed through the

Dr Ḍı́yá ' Mabsut Baghdá dı́ ("Zia Effendi") is the youngest son of M. Muṣ ṭafá Baghdá dı́.

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sweet fragrance of the Paradise of Abhá , the Mashriqu'l-Adhká r shall be constructed, the
outpouring of the Sun of Reality shall descend, the everlasting glory of the friends of God shall
become apparent and the heavenly life be attained.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Rm April BXBB.
II:=, = June '.'' [II:g:Bo]
A letter answering an inquiry as to what is
the difference between the metaphysical teaching of the present day and that of the Bahá 'ı́
Revelation
Ellen V. Beecher
Many of the teachers of the so-called New Thought school have laid down as their first
principle—and as a fact—that, as God's creatures, we possess in embryo not only His
attributes and His power to dominate our whole being as we will, but they assume that "all is
good", because all is a part of God.
Again, that as man holds and operates the creative life forces—which some designate as
love—he is himself the "I am" of his being. Then, by reason of this fact and by the use of will
and intelligence, he may not only heal the body, and free it from disease and deformity, but he
may do all things, and bring all conditions to himself, by concentration and affirmation.
Lastly, all of these attainments are by his own will and word, because man is an integral
part of God.
This is what we understand to be the foundation or fundamental precepts of the so-called
"Science", which has been elaborated and enlarged upon by its ardent followers, until its
beautiful word pictures have attracted a large part of the civilized world to its fold.
"Well," you say, "the effect of such teaching must be uplifting to the thinking mind." Yes, it
has been exceedingly comforting, and has enthused many souls who were in darkness; and
thrown light and joy upon their paths, and brought health to their bodies as well. But let us
see if the foundation stone in this structure is based upon the Truth of God's Word, or upon a
basis which cannot stand before His judgements in the latter day, when the "wheat and the
tares", which have grown side by side so long, shall finally be separated, and the chaff be
burned with the "fire" of God's Love; for "our God is a consuming fire" of all theories and
things of man's intellect alone.
We cannot find any revelation in any of the great and accepted religions from God which
states or tries to prove that man is an inherent part of Himself. That God is within all is true.
We were created by God. He breathed the breath of life in us, which was spirit, and endowed
us with the possibilities of attaining His attributes and eternal life. All life has come from Him;
but that did not constitute man any part of God's Essence. Man was made in the image of God.
An image is only a representation of something which is a picture of the mind, or an idea put
in form—the likeness of an object formed by reflection.
Man, therefore, is no more a part of his Creator than the watch is a part of the watchmaker,
or the shadow a reality of the thing which cast it. Man is not even in the image of God's
Essence; for that cannot be expressed; he is simply in the image of God's Manifestation.
Before man was created, God thought a form by and through which He could make Himself
known to the world, and through which He could speak the Word; and then He honoured man
by creating him in this beautiful Image of the Anointed Manifestations of Himself.
It is true that the human spirit may come to recognize the power and work of the Holy

((
Spirit; and by its own development (by grace) come into at-one-ment with the Mind or Will of
God, and so attain great wisdom, and even perfection; but on his own plane, [II:g:Bg] never on
God's plane. We may be the adopted sons and daughters of God, but no part of His Essence.
All religious sects agree as to the Oneness of God; but we find the Singleness of God
emphasized in the teachings of Bahá 'u'llá h. If God be Single, it is a self-evident fact that man
cannot be any part of His Essence from any standpoint. As we have said, man may possess the
attributes of God, but they are His gifts, as man comes into at-one-ment with His Will.
The Bahá 'ı́ bases all spiritual truth upon the Oneness1 and Singleness,2 then, of God;
consequently the Bahá 'ı́ knows that man's powers are limited, and his daily confession before
the Lord of Glory is: "I testify that I am powerless and Thou art Powerful; I am weak and Thou
art mighty." Let us turn to the words of Bahá 'u'llá h, himself, for confirmation. In the Book of
the Iqan, which is one of his greatest works, he says:
"It is evident to the possessors of knowledge and illumined minds that the Unseen Divinity
and Essence of Oneness hath been and is everlastingly hidden in His own Essence, and will be
eternally concealed from eyes and sights in His own Identity. … No relation, connection,
separation, union, nearness, remoteness, position or reference is possible between Him and
the contingent things, inasmuch as all in the heavens and earth have become existent by the
Word of His Command, and have stepped forth from utter and absolute non-existence and
nothingness into the court of the existent and visible—through His desire, which is the Will
Itself."
Bahá 'ı́s recognize the fact that man may dominate his body and soul; may heal the body of
its diseases, caused by an unbalanced mind; and overcome defects in character, by an
understanding of the law of concentration and the human will. But you observe that the
above process is based upon the intellect, or the knowledge of material law; upon reason, and
the five senses; all of which belong on the human plane and will never enter the realm of
Spirit, for Spirit [the] knows. It has no need of reason and intellect in that sphere. We
apprehend Wisdom to be the gift of the Holy Spirit to those whose wills have been yielded to
the Will of God; for until one's will has been yielded to Him, his intellect and reason will veil
him from the inner significances of God's Word and purposes. Wisdom is the knowledge of
the Divine Law, which cannot be obtained through reason and research alone.
You may ask if a man has no need, then, of intellectual pursuit and attainments? If he
should cease to develop his brain faculties and abandon the realm of reason? By no means,
for these powers are given us that our capacity may be enlarged on this plane, so that God
may express Himself through us and use us in His kingdom on earth, to prepare those who are
seeking Him and be better able to meet all sorts and conditions of mankind—so helping them
into the light from their own standpoint; for until man has been quickened from within, he
must be taught from the intellectual side of his nature; he must be reasoned with. We must be
able "to give a reason for the hope that is within us," and be able to state the truth so as to be
comprehended. It is our privilege to enlarge our possibilities on every plane, but always to
keep in mind the fact of our limitations.
The trend of metaphysical movement within the past few years has been to cause man to
assume God's power to be his own, by his right in being a part of God; and its tendency in
many cases has been to turn the mind from the Oneness of God to self and self-glorification.
'Abdu'l-Bahá , the Servant of God, whose office is to unlock to man spiritual truth, says,

"Oneness, in its true significance, means that God alone should be realized as the One Power which animates and
dominates all things, which are but manifestations of Its energy."—Bahá'u'lláh
"God, singly and alone, abideth in His Own Place, which is holy above space and time, mention and utterance, sign,
description and definition, height and depth."—Bahá 'u'llá h

()
[II:g:Bl] that the Holy Spirit dominates every part of the human being when its will is
subservient to His Will; that by it we may be healed in body and soul; by its operation we may
be transformed and attain to wisdom and spiritual power which nothing on the material plane
can withstand. In speaking of his own station, he says that the Holy Spirit moves his limbs.
Note the difference between, the two processes: one is attaining physical power and
understanding of the natural laws given by Infinite Mind for the control of matter only, while
the other is accomplished by the Holy Spirit alone—man's part being simply to yield his will to
its guidance and quickening influence.
The highest attainment, as taught by The Christ in Jesus, could be gained only by a complete
renunciation of self, a complete submission to the Will of God in all events.
But what does Bahá 'u'llá h teach? He has instructed us that all past teachers from God gave
renunciation of self as the highest attainment or station possible in their time, but, in this
great day, this is but the first station; that "the servants of God shall never attain to the shore
of the Sea of Knowledge except by complete severance from all that is in the heavens and
earth."
Perhaps you can get a clearer idea of man as he is if I quote from the teachings of
Bahá 'u'llá h and his son, 'Abdu'l-Bahá . They have stated: "As the world travels in a circle, so
also do human beings work out their lives in cycles. Man begins with God, and from His hand
he first reaches the Mineral condition or kingdom, on his descent into matter, and contains
latent force or power of growth. Then he reaches the Vegetable kingdom, which is still only
matter, but it has the power of growth added. Then be progresses to the Animal kingdom,
which has the power of the former conditions with a third power added—that of sensation.
At birth man enters the Human kingdom. This progression is only by the power of God in
matter. The seed of the child grows by the power of God into the human being, just as the
seed grows into the tree by the power of the sun. The human being has the powers of all the
other conditions, and has reached the point opposite and farthest from God; has passed
through all the material condition of the circle by the hidden power of God." Man is now
ready to begin ascending the scale of spiritual life. "The soul starts from God, and if it enters
the spiritual realms, it may return to God."
"There are three births of man: first, the material; second, to be born of water, or the Truth
and Knowledge of God; and third, to be born of the Spirit. "… To be born of the Spirit is to give
up material desires, and to take on all the qualities of God, and thus he begins to ascend the
other side of the circle. The spiritual half has an indefinite number of conditions, but always
progressing upwards." Bahá 'u'llá h has applied a new light to the torch of Truth, so that man
may see how to live the true Christian life; how to gain victory over egotism by sacrifice and
servitude.
We hold that there are two distinct phases of optimism. One is based on the assumption of
conditions, which the objective mind has first conceived and pictured, as it were, on the walls
of the subjective mind. By holding this thought or picture without wavering, we may possibly
bring things to pass. We may brighten our own paths by happy, cheerful thoughts, and help
uplift others who are in negative states of mind. But this effort must be diligently continued,
for all depends upon our own power to hold the pictures formed.
The other kind of optimism is wholly based on the spiritual mind. It comes by a calm and
absolute trust in the power of God to bring to pass all things for our highest good, whatever
the seeming may be. Circumstances and environments cannot destroy it. Our good may often
come through severe tests and trials, so that it may not appear as such on the face of it, but by
faith in the power and promises of God to do all things, the silver lining of every cloud is made
visible, and one is enabled to obey His command, given through Bahá 'u'llá h, to "Cheer up thy

(*
heart with delight, that thou mayst be fitted to meet Me and become a mirror of My beauty."
II:A, *6 June '.'' [II:l:p]
Tablet from 'Abdu'l-Bahá to the Spiritual Assembly of Baku, Russia1
Upon them be the Glory of God, the Most Glorious!
HE IS GOD!
O ye friends of God! O ye manifestors of bounties and favours of the Beauty of Abhá !
That illumined Orb (Bahá 'u'llá h) hath risen from the horizon of sanctity and holiness to
shed Its Rays upon the expanse of the universe and that mysterious Beloved hath rent
asunder the veil of concealment and appeared in the Assemblage of Humanity so that the
wooers of His heart-captivating Beauty attained to His meeting, and torrents of spiritual
teachings have descended from His Holy Lips, that we may be enabled to hear with the ear of
the spirit, walk in the Path of the Beloved; see His Attributes and Manners; behold His
Character and Principles; drink the Cup of Bestowal, taste the sweetness of His Reality, obey
His Religion and emulate His glorious Example.
O ye friends! His gentle nature was excellent and His sweet disposition sublime. He was in
the utmost humility and submission, and perfect kindliness and praise. Worthy courtesy
adorned His Being. He was a refuge for every affrighted one; an asylum for every discomfited
one; a fountain for every thirsty one; a Highway of Salvation for every wandering one; a
healing to every sick one, and a dressing for every wounded one. In brief, ye have
undoubtedly heard and read His Holy Instructions. But alas! we have entirely neglected them
and are pursuing our own desires, following our own opinions, seeking our own ideas, and
chasing our own shadows! Is it not a shame to change His Rose Garden into a bramble patch?
His Delectable Paradise into a ruined abode? To seek to eradicate His Foundation and
completely destroy His structure? To forget the Divine Instructions and cast behind our backs
[II:l:o] the Commands of God; with our lips to speak of the waves of the tumultuous Ocean,
while inwardly we are dying of thirst; and while claiming divine wealth of consciousness, we
are so poverty-stricken in spirit as to be but illusive phantoms—blown about by every wind?
I declare by the Bounty of the Blessed Perfection that nothing will produce results save
intense sincerity! Nothing will be productive of fruit save complete advancement toward God!
Everything is condemned save severance and every idea is fruitless and unacceptable save
supplication, communion, prayer and obedience! We must entirely collect our scattered
thoughts, purify and sanctify the house of our existence from every attachment and make the
palace of our hearts the nest and shelter of the Dove of Holiness. Then, and not till then will
the significance of confirmation and assistance become evident and known, the power of the
Kingdom become apparent, and the hosts of the Supreme Concourse run swiftly into the arena
of heavenly conquest, to gain victory over the East and the West of the hearts, and make the
North and South of the spirits of men the flowery regions of the Love of God!
Praise be to God that the Province of Caucasia—Baku—is a glorious light in the Lamp of
Oneness, a wonderful effulgence from the Sun of Beauty of the Divine Beloved. Its believers
arc sincere and its friends are the favoured ones in the Threshold of Oneness.
Truly I say this is a most great Bounty and a most eminent Gift!
Upon ye be the Glory of God!
(Signed) 'Abdu'l-Bahá

Issue begins with an extract from the Lawḥ-i-Sulṭán, taken from Browne's translation in A Traveller's Narrative, page Ijc,
with stylistic amendments.

)+
II:A, *6 June '.'' [II:l:g]
Portions of Tablets from 'Abdu'l-Bahá
Thou hast written concerning the meetings and gathering-places of the believers of God.
Such assemblies and gatherings will greatly aid the promotion of the Word and all the
audience, whether friends or not, will become affected. But when the friends have the
intention of entering into these meetings they must disengage the heart from all other
reflections, ask the Inexhaustible Divine Confirmation, and with the utmost devotion and
humility set their feet in the gathering-place. Let them not introduce any topic in the meeting
except the mentioning of the True One, neither must they confuse that merciful assembly with
complex outside questions. They must either teach or open their tongue in propounding
arguments, either commune or supplicate and pray to God, either read Tablets or give out
advices and exhortations.
(Signed) 'Abdu'l-Bahá
__________
You have written concerning the spiritual meetings. The foundation of the spiritual
meetings must be the teaching and delivering of the Cause of God. In these meetings the
believers and maid-servants of the Merciful must proclaim the proofs and arguments and
explain the signs of the appearance of the beauty of Abhá —May my life be a sacrifice to the
beloved ones! Meanwhile they may read some Tablets, and Communes, and at the end of the
meetings, if they desire to sing with the utmost supplication and meekness, it is acceptable.
But the fundamental principle of the establishment of spiritual meetings is for the sake of
teaching and delivering the Truth so that those souls who are present may become informed
of the Divine Evidences and Proofs.
(Signed) 'Abdu'l-Bahá
__________
Thou hast inquired regarding the teachings and instructions of Bahá 'u'llá h! Thou must
instruct the people of the world in the Love of God, that they may eradicate the foundation of
warfare and strife, be attracted by the Glad-tidings of the kingdom of Abhá , lay the basis of
love and amity, raise the melody of affinity, and the oneness of the Kingdom of humanity;
transmute tyranny and persecution into love and faithfulness efface the traces of bloodshed
and carnage; construct the edifice of reconciliation, dispel the darkness of estrangement,
diffuse the light of unity; change the poison of animosity into the honey of sympathetic
affection; destroy the religious, national and social prejudices from the individuals of
humanity; live and act, with and toward each other as though they were from one race, one
country, one religion, and one kind.
(Signed) 'Abdu'l-Bahá
__________
But regarding teaching the Truth: One must teach with wisdom, amiability, goodnaturedness and kindness. And should anyone circumscribe conditions (for teaching the
Truth) it will become rare.
But concerning the established (organized assemblies), altogether outside conversation
must not be introduced therein. Nay, rather, conversation must be limited to the reading of
verses, the perusing of Words and affairs which pertain to the Cause of God, such as
explaining proofs and evidences, delivering clear and irrefutable arguments and announcing
the signs of the Beloved of the creatures.
Those souls who are in that assembly before their entrance therein must be adorned with
utmost purity, turn their faces toward the Kingdom of Abhá [II:l:l] and enter with infinite

)!
humility and meekness, and when someone reads Tablets they must be silent and attentive.
Should anyone desire to speak, he must do it with the utmost courtesy and with perfect
eloquence and fluency by the consent and permission of the people of the assembly.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
__________
The believers of God must assemble and associate with each other in the utmost love, joy
and fragrance. They must conduct themselves (in the meetings) with the greatest dignity and
consideration, chant divine verses, peruse instructive articles, read the Tablets of 'Abdu'l-
Bahá , encourage and inspire each other with love for the whole human race, invoke God with
perfect joy and fragrance, read the verses of glorification and praises of the Self-Subsistent
Lord and deliver eloquent speeches.
(Signed) 'Abdu'l-Bahá
__________
Thy mission in America for the present is this: Thou must travel as far as possible to every
part and pass through cities and towns, summoning everyone to the Beauty of Abhá , raising
the Call of the Kingdom and proclaiming at the top of thy voice:
"A hundred thousand glad-tidings be upon ye that the Sun of the Reality of the Beauty of
Abhá hath shone forth from the Horizon of the Contingent Being and hath illumined the
regions with the lights of the Most Great Guidance. The realities of the Old Testament and the
Gospel are already fulfilled and the Mysteries of the Heavenly Books have become manifest.
This is the century of the Merciful One and the Period of Joy and Gladness. O ye heedless ones,
become mindful! O ye sleeping ones, be awakened! O ye blind ones, become seeing! O ye deaf
ones, become hearing! O ye dumb ones, become speakers! O ye dead ones, become living! O
ye deprived ones, take a portion! This is the effulgence of the Merciful and the moving of the
Depthless Sea. This is the outpouring of the wonderful and new springtime and the falling of
the showers of the Bounty of the Most Great Lord!"
This is thy mission.
(Signed) 'Abdu'l-Bahá
__________
Thy letter was received and read. Thou hast invited me to America, saying: "In that region
and in that country there are many fragrant and multi-coloured flowers; likewise there are
thorns and thistles; but 'Abdu'l-Bahá should not look upon the thistles of the desert. He must
hasten to that country for the sake of the flowers." This simile is very beautiful; but when a
gardener invites a man to his garden, first he will arrange all the flowers with the utmost
elegance, beauty and art, then he will invite his guest. Moreover, there are differences among
the flowers. Therefore pray thou that harmony may be created so that your country may find
the capacity for the Presence of 'Abdu'l-Bahá . I have the utmost yearning to meet all of you;
but unless the conditions which have been previously mentioned are realized, my trip to those
parts would be difficult, for it would produce no results.
I hope that all the friends and the maid-servants of the Merciful may be united with each
other so that 'Abdu'l-Bahá without any cloud may travel from the East to the West. It is hoped
that this unity may become realized.
(Signed) 'Abdu'l-Bahá

)#
II:A, *6 June '.'' [II:l:m]
Four questions and answers
Questions, sent by Professor Cairns, Edinburgh, *6 June '.'/:1
B) Is it right to speak of the Bá b and of Centre as Manifestations, or as Incarnations?
R) Do the Bahá 'ı́s teach the doctrine of reincarnation?
p) Did Bahá 'u'llá h claim to supersede the Revelation of Jesus, the Christ?
o) Did Centre claim to be greater than Jesus, the Christ?
Answers of 'Abdu'l-Bahá (the servant of God), Haifa, */ July '.'/:
O daughter of the Kingdom!
Your letter has arrived. Its contents caused spiritual happiness and heartfelt gladness.
I wish to answer in detail, but at present my health is not very strong; I am fatigued, so am
obliged to write in short. When I feel better, I will write at length, for verily, you are occupied
with the work of the Kingdom and are serving the world of Humanity, and therefore are
worthy of correspondence.
Now I will write shortly.
Bst Answer. The Bahá 'ı́s believe that the incarnation of the Word of God, meaning the
changing of the nature of Divinity into Humanity and the transformation of the Infinite into
the finite, can never be. But they believe that the Bá b and Bahá 'u'llá h are Manifestations of a
Universal Order in the world of humanity. It is clear that the Eternal can never be transient,
neither the transient Eternal.
Transformation of nature is impossible. Perfect man, Manifestation, is like a clear mirror in
which the Sun of Reality is apparent and evident, reflected in its endless bounties.
Rnd Answer. In the teaching of Bahá 'u'llá h, the reincarnation of the spirit in successive
bodies is not taught.
prd Answer. Bahá 'u'llá h has not abolished the teachings of Christ. He gave a fresh impulse
to them and renewed them; explained and interpreted them; expanded and fulfilled them.
oth Answer. Bahá 'u'llá h has not claimed himself to be greater than Christ. He gave the
following explanation: That the Manifestations of God are the Rising Points of one and the
same Sun; i.e., the Sun of Reality is One, but the places of rising are numerous. Thus, Beauty is
One, but it is shining upon several mirrors.
Your own answers were good; and now I have myself answered in short.
Upon you be the Glory of the Most Glorious!
(Signed) 'Abdu'l-Bahá
Translated by Munı́rih Khá num.
II:7 & 1, ' August '.'' [II:Z&m:BB]
Recent Tablets from 'Abdu'l-Bahá
Mr Thornton Chase
Through Mirza Ahmad to Mr Thornton Chase.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!

Questions asked by Mrs Jane Elizabeth Whyte, Scotland.

)$
O thou herald of the Kingdom!
I received thy two letters, an old one and one of recent date, and both of them were read
with the utmost attention. Praise be to God! that thou didst not waver before the tests; nay,
rather thou didst remain firm and steadfast. When the tree sends down its roots into the
bowels of the earth, then, it will bring forth blossoms and fruits. Now, Praise be to God! that in
this day of the kingdom thou art firm and steadfast. Rest thou assured that thou wilt become
the recipient of confirmation and assistance and the object of infinite bounties.
Thou hast asked about the statement in the Hidden Words, which reads: "O Son of Spirit!
Turn thy face so that thou mayest find Me within thee. Powerful, Mighty and Supreme." This
is the statement to which His Holiness the Christ, referred His apostles in the Gospel, saying.
"The Father is in the Son, and the Son is in you." [II:Z&m:BR]
This is evident that, when the hearts are purified and through divine education and
heavenly teachings become the manifestors of infinite perfections, they are like clear mirrors,
and the Sun of Truth will reflect with might, power and omnipotence in such a mirror, and to
such an extent that whatever is brought before it is illumined and ignited. This is a brief
interpretation because of the lack of time. Therefore, do thou reflect and ponder over it so
that the doors of significance may be opened before thine eyes.
In regard to the philosophy of the Theosophists, these people have borrowed some
remarks and statements from the heavenly Books, but they have not attained to the Reality.
Notwithstanding this, they have made these appearances the foundation of their faith and
religion. However, the reality of the question of Unity is thus:
The Sun of Truth hath shone faith from the Horizon of Unity upon all the regions. All
contingent things are clad with the garment of existence through the rays of the sun. Were it
not for the rays of the sun no being would step forth upon the arena of life. Everything would
have remained hidden; nay, rather, the life of the terrestrial beings is continued through the
light and heat of the sun to such an extent that all the infinitesimal atoms, which move
through this realm of earth, owe their life to the reflection of the sun. Of course, each being
manifests its inward tendencies according to its ability and capacity. However, no matter how
much the sun reflects itself through all the contingent beings, yet it never leaves its supreme
height and exalted station. It (the Divine Sun) is not divided among these beings, so that every
being may became a part and a portion of Divinity.
Descent, division, transmission and transmigration in the stations of life are the conditions
of the contingent beings, but the Eternal Reality is wholly beyond and above these conditions;
for when you behold that a being is subject to division, descent and disintegration, this is a
proof of the contingency and impermanency of that being. The Ancient, the Ever-living, and
the omniscient Lord, who is above the comprehension of humanity and is qualified with selfexistent perfections, will never descend to the stations of life, and will not be divided so that
every man may become an atom or a part of Him. Children can understand the untenability of
this proposition. This is the pure imagination of the weak minds.
Therefore, according to their theory, the Manifestations of God are infinite in number, and
this would leave us to believe in the theory of the "Concatenation of life"; but concatenation is
false, and change is the essential condition of the contingent realities, and not of the Eternal
Reality. Ponder deeply over the above explanation, so that it may become evident to thee that
by Unity is meant the outpourings of the Divine which appears and manifests in the realities
of all existence and especially in the unity of man.
The story of the cock that you have written is very appropriate. (This refers to the play of
Chanticleer wherein the Cock supposed the sun to be caused [II:Z&m:Bp] to arise through his
crowing, until he was chagrined to learn that its rising was independent of him and his voice.)

)%
Associate with the utmost love and friendship with the Theosophists, and make them
comprehend this unity of humanity, which is the unity of the outpouring of the Divine, so they
may attain to the essence of the facts.
In regard to the verse, which is revealed in the Qur'á n, that His Highness Christ, was not
killed and was not crucified by this is meant the Reality of Christ. Although they crucified this
elemental body, yet the merciful reality and the heavenly existence remain eternal and
undying, and it was protected from the oppression and persecution of the enemies, for Christ
is Eternal and Everlasting. How can He die? This death and crucifixion was imposed on the
physical body of Christ, and not upon the Spirit of Christ. …
Regarding my coming to America, it depends upon the realization of conditions of which I
have already written to that country. If those conditions are brought into fruition, rest thou
assured that I will present myself, otherwise, it will be difficult.
Upon thee be the Glory of God!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, m June BXoB. Washington, D.C.
Miss Juliet Thompson
To the attracted maid-servant of God, Miss Juliet Thompson. Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Thy letter was received and its contents became evident.
If America attains to the capacity of the Presence of 'Abdu'l-Bahá , I will travel to that
country and all the difficulties shall be solved.
There is no doubt that the tests are severe. The more a soul resists and shows firmness and
steadfastness, the greater will be his progress, and he shall soar to the sublimest heights of the
Kingdom. …
O thou daughter of the Kingdom! Thou hast expressed the hope of my Presence in America.
It depends upon capacity and merit.
O thou who art attracted to the fragrances of God! Endeavour thou as far as thou canst to
become the cause of the unity and harmony amongst the believers of God. …
Announce on my behalf to Mrs MacNutt "I do not forget thee and my beloved friend, Mr
McNutt, for one breath; nay, rather, I beg continually for your divine confirmations and
supreme assistance." …
(Signed) 'Abdu'l-Bahá .
Translated by Mirza Ahmad Sohrab. p June BXBB.
II:., */ August '.'' [II:X:p]
The first Universal Races Congress1
Held in London, England, Rl–RX July BXBB.
Mr W. Tudor-Pole
…
… Great interest was aroused on Thursday during the discussion on 'Abdu'l-Bahá 's letter to
the congress, the full text of which follows:
Alexandria, RX May BXBB.

Reprinted from the Christian Commonwealth, F August :j::.

)&
To the President, First Universal Races Congress.
My Dear Friend: Your letter of invitation has been received, and I am much obliged for it. It
is my utmost desire to be present at such a gathering, for I am thoroughly confident that
beneficial results shall surely follow these meetings, and that they [II:X:o] will become the
means of establishing friendship and love among the world's different races. Thus the basis of
enmity may be destroyed and the tent of unity of the world of humanity be raised throughout
all regions.
I regret much that circumstances may prevent me from attending, but I will endeavour as
much as lies in my power to attend. Failing to do so, pray excuse me.
With a sincere heart I supplicate at the Divine Threshold that this congress may be
successful in founding a noble institution which shall be permanent and everlasting; that it
may ignite a candle from which a heavenly light shall beam, and plant a tree whose fruit may
be friendship, love and unity between all the children of men, so that conflict and warfare may
be abolished, and patriotic, racial, religious and political prejudices become unknown. Peace
should replace strife, enmity be superseded by love, estrangement annihilated, and unity
established. The what has been spoken of in the heavenly books will become well rooted in
the hearts of all, and the glad-tidings of the sacred writings be fulfilled. In conclusion I offer
my utmost appreciation and respect to such a blessed congress.
(Signed) 'Abdu'l-Bahá
II:., */ August '.'' [II:X:g]
Letter from 'Abdu'l-Bahá to the First Universal Races Congress
When travelling about the world we observe an air of prosperity in any country, we find it
to be due to the existence of love and friendship among the people. If, on the contrary, all
seems depressed and poverty-stricken, we may feel assured that this is the effect of animosity,
and of the absence of union among the inhabitants.
Notwithstanding that such a state of things is obvious to the passing traveller, how often
the people themselves continue in the sleep of negligence, or occupy themselves in disputes
and differences, and are even ready to slaughter their fellow-men!
Consider thoughtfully the continual integration and disintegration of the phenomenal
universe …. Unification and constructive combination is the cause of Life. Disunion of
particles brings about loss, weakness, dispersion, and decay.
Consider the varieties of flowers in a garden. They seem but to enhance the loveliness of
each other. When differences of colour, ideas, and character are found in the human Kingdom,
and come under the control of the power of Unity, they too show their essential beauty and
perfection.
Rivalry between the different races of mankind was first caused by the struggle for
existence among the wild animals. This struggle is no longer necessary: nay, rather
interdependence and co-operation are seen to produce the highest welfare in nations. The
struggle that now continues is caused by prejudice and bigotry.
Today nothing but the power of the Divine Word, which embraces the Reality of all things,
can draw together the minds, hearts, and spirits of the world under the shadow of the
heavenly Tree of Unity.
The Light of the Word is now shining on all horizons. Races and nations, with their
different creeds, are coming under the influence of the Word of Unity in love and in peace.
The Blessed One, Bahá 'u'llá h, likens the existing world to a tree, and the people to its fruits,

)'
blossoms and leaves. All should be fresh and vigorous, [II:X:l] the attainment of their beauty
and proportion depending on the love and unity with which they sustain each other and seek
the Life eternal. The friends of God should become the manifestors in this world of this mercy
and love. They should not dwell on the shortcomings of others. Ceaselessly should they be
thinking how they may benefit others and show service and co-operation. Thus should they
regard every stranger, putting aside such prejudices and superstitions as might prevent
friendly relations.
Today the noblest person is he who bestows upon his enemy the pearl of generosity, and is
a beacon-light to the misguided and the oppressed. This is the command of Bahá 'u'llá h.
O dear friends! the world is in a warlike condition, and its races are hostile one to the other.
The darkness of difference surrounds them, and the light of kindness grows dim. The
foundations of society are destroyed and the banners of life and joy are overthrown. The
leaders of the people seem to glory in the shedding of blood—Friendship, straightness, and
truthfulness are despised.
The call to arbitration, to peace, to love, and to loyalty is the call of Bahá 'u'llá h. His
standard floats since fifty years, summoning all of whatever race and creed.
O ye friends of God! acknowledge this pure light; direct the people who are in ignorance,
chanting the melodies of the Kingdom of God, until the dead body of mankind quickens with a
new life.
Guide the people of God. Inspire them to emulate the lives of the holy ones who have gone
before. Be ye kind in reality, not in appearance only. Be ye fathers to the orphans, a remedy
to the sick, a treasury of wealth to the poor, a protector of the unfortunate.
Where love dwells, there is light! Where animosity dwells, there is darkness!
O friends of God! strive to dissipate the darkness and reveal the hidden meanings of things,
until their Reality becomes clear and established in the sight of all.
This Congress is one of the greatest of events. It will be forever to the glory of England that
it was established at her capital. It is easy to accept a truth; but it is difficult to be steadfast in
it; for the tests are many and heavy. It is well seen that the British are firm, and are not lightly
turned aside, being neither ready to begin a matter for a little while, nor prone to abandon it
for a little reason. Verily, in every undertaking they show firmness.
O ye people! cause this thing to be not a thing of words, but of deeds. Some congresses are
held only to increase differences. Let it not be so with you. Let your effort be to find harmony.
Let Brotherhood be felt and seen among you; and carry ye its quickening power throughout
the world. It is my prayer that the work of the Congress will bear great fruit.
'Abdu'l-Bahá
II:., */ August '.'' [II:X:Z]
Persian section editorial
We have received from London the advance publication (a large book) of the papers
prepared for reading at the first Universal Races Congress, and among them is one from
'Abdu'l-Bahá . It is the briefest of them all, being very short, only two pages; and its character
is entirely different from all the others. Theirs are largely from the point of view of country
and race; his is universal. Theirs spend much time and words to tell of their ancestral
greatness and the abilities of their land and race; he uses few words and little time to teach
the oneness of all mankind, their individual and mutual duties, and the needs of the time.
Theirs look to scientific progress, philosophical discussions, courts of arbitration, commercial
interests, or socialistic ideas, to bring about the advance and better welfare of mankind. He
)(
goes at once to the root of the matter and says: "Today nothing but the power of the Divine
Word, which embraces the Reality of all things, can draw together the minds, hearts and
spirits of the world under the shadow of the heavenly Tree of Unity. The Light of the Word is
now shining on all horizons …. Races and nations, with their various creeds, are coming under
the influence of the Word of Unity in love and peace."
In brief, the thought of practically all of those who submitted papers to the Congress, was
from the human point of view, while that of 'Abdu'l-Bahá was from the Divine Seeing. His was
primary, theirs secondary. His presentation referred to the very seed and root of the matter;
theirs to the branches and twigs, or results. They failed to perceive that all the advances of
science, philosophy, ideal and action grow out of the spiritual enlightenment of mankind
through the radiance of the Sun of Truth, which is now bathing the world [II:X:m] in splendour.
He points mankind to the Word, the Spirit, and its workings in the hearty of men; they point to
the results, as though they originated with man alone. Several of them speak at more or less
length of Religion as affecting the ideas of men and nations, but they limit religions to racial
conceptions rather than to the Spirit of God as an active, actual Power among all men.
But it is a wonderful and glorious sign of the times and a proof of the working activity of the
Spirit, that men from many nations, grown under different trainings, coloured with different
mental and spiritual ideas, should gather in such a congress, without political intentions, and
only with the purpose of promoting the mutual acquaintance, respect, friendship, peace and
prosperity of the races of mankind. It is another of the fast multiplying proofs of the Divine
Mission of Bahá 'u'llá h.
Without any apparent instigation or influence from Bahá 'ı́ sources, it proceeds to forward
greatly the very principles which Bahá 'u'llá h came to promulgate and to impress on mankind
in this time of the ending of the old and the establishment of the new. This fact alone is
sufficient to prove that the Word of Bahá was the declaration of that Divine Spirit which is
working in the consciences and hearts of men all over the world to bring to pass that which
He proclaimed as the duty of men in this new age. Those writers and speakers from many
nations were busily calling attention to the appearance of the "new earth"; while 'Abdu'l-Bahá
proclaimed to them the advent of the "New Heaven".
The new earth must indeed be prepared for the establishment upon it of a new heaven.
This is true of the physical world, the conditions and environments of mankind, as it is of the
individual man, who contains within himself the earth and heaven of his dual nature. But
there can be no re-creation of the earth itself except it be from the power of the Spirit, its
Creator. Men of perception note the wonderful changes going on in the material realms of
earth and mind, the revealing of hidden laws and power, the discoveries of actions and
conditions which conduce greatly to the improvement of man's abilities, but they do not yet
perceive that all this advancement comes from the presence and action of the Mighty Spirit of
God, that Universal, Invisible, Creating Light of Divine Intelligence, which surrounds,
penetrates and permeates every atom of existence, throughout all space and the "Spaceless".
All things—"Every good gift and every perfect gift is from alcove and cometh down from the
Father of lights." (James B:BZ) O that men would recognize the bounty of God and turn to Him
in praise and thankfulness for all that they have and are!
Thornton Chase
II:'/, 1 September '.'' [II:BC:p]
Tablets from 'Abdu'l-Bahá
Muḥammad 'Alí Khán
Translated by Mirza Ahmad Sohrab
To Muḥ ammad 'Alı́ Khá n, Ṭ ihrá n, Persia.
))
HE IS GOD!
O thou intimate companion!
The flame of reformation is ignited in the heart and soul of Persia and the spirit of every
real reformer is longing for better conditions. For Persia is sick and is suffering with intense
agony. But the children of the East are abiding under the shade of the banner of discord and
are completely heedless and veiled Now, what remedy can be applied! The sick Persia is
flying away from the physician; nay, rather that thirsty one is depriving himself of the sea of
the salubrious water of health. Therefore, this exiled one has found no other alternative than
to turn his face towards the West and raise the melody of the Kingdom; for to a certain degree
the insight of the people in those parts is open and they are familiar and associate with reason
and understanding. When Joseph found that his envious brothers and his jealous relations
and friends were heedless and unmindful, he unveiled his face in the market of the Egyptians,
so that in exile he might destroy the foundation of strangeness and raise the banner of unity.
Therefore, it is the aim of this exiled one, that, God willing, he may become the Herald and
carry the glad-tidings of the Kingdom to the empires of the West. Perchance the splendour of
the Beauty of the real Joseph—the Most Great Name—May my life be a sacrifice to Him—may
shine from the countries of the Occident; and I beg of God that the glances of mercifulness may
assist.
I hope that the bounties of the True One may become realized in thee, but it is conditional
upon thy serving the Real Master and living in accord with the manners and behaviour of the
real Bahá 'ı́s and showing the utmost sincerity and beauty of intention.
Upon thee be the Glory of God!
(Signed) 'Abdu'l-Bahá .
Anna M. Dahl
To Anna M. Dahl, Pittsburgh, Pa.
HE IS GOD!
O thou seeker of Truth!
Thy letter was received and thy thankfulness became evident. Glorification of God is the
cause of attraction of confirmation and draws down the bounties of the Glorious Lord.
Therefore the glances of the providence of [II:BC:o] the True One shall ere long encircle all the
family. I pray God that Pittsburgh may be blessed. It is not permitted to distribute Bahá 'ı́
pamphlets and literature through the streets and markets. On account of the lack of time a
brief answer is given.
Upon thee be the Glory of God!
(Signed) 'Abdu'l-Bahá
Adolph M. Dahl
To Adolph M. Dahl, Pittsburgh, Pa.
HE IS GOD!
O thou servant of God!
Thy letter was received. Praise be to God, that the call of the Kingdom of Abhá reached
Pittsburgh. Should the friends of God show firmness and steadfastness, the ray of the light of
the Kingdom of Abhá will shine and that state and city will become illuminated.
Endeavour thou that thou mayest study the Persian language thoroughly, so that thou
mayest read the Tablets of Bahá 'u'llá h and comprehend their meanings.

)*
In reality, if someone should go to the Netherlands and engage in teaching the Truth great
results would follow. Although such a person cannot he found for the present, yet before long
he shall be discovered.
I supplicate and entreat at the Kingdom of Abhá and ask heavenly confirmation for thee.
Perchance, God willing. at some future date we may meet each other.
Upon thee be the Glory of God!
(Signed) 'Abdu'l-Bahá
San Francisco
Through the maid-servant of God, Mrs Helen S. Goodall, to the Members of the Assembly of
'Abdu'l-Bahá , San Francisco, California.
HE IS GOD!
O ye faithful friends!
The maid-servant of the Kingdom of Bahá 'u'llá h has written the joyful news that the friends
in that region have established an Assembly, have engaged in the spreading of the teachings of
God and have arisen with the utmost endeavour, sincerity of intention, and enkindlement with
the fire of the Love of God so that that country may become a main-spring of the signs, and
that city become illumined, and a number of souls like stars of the Horizon of Holiness may
shine in the assemblage of the Kingdom of man (humanity).
This Assembly was organized at the right time. It is my hope that it may become a magnet
of confirmation. If it remain firm and steadfast this Assembly will become so illumined that it
will be a full, refulgent moon in the Horizon of everlasting Glory.
Report and write to me the services which are accomplished by this Assembly so that they
may become the cause of spiritual happiness and joy to the heart.
Upon thee be the Glory of God!
(Signed) 'Abdu'l-Bahá
II:'/, 1 September '.'' [II:BC:g]
Impressions of 'Abdu'l-Bahá while at Ramleh
Mr Louis G. Gregory
I am asked by the Star of the West for impressions gathered during a recent pilgrimage to
'Abdu'l-Bahá at Ramleh and the Holy City. Now I can respond but briefly; but later I hope that
a full account may be given to the friends of the Cause of all the valuable lessons received from
the Perfect Man.
It is the will of 'Abdu'l-Bahá that all the friends should be united and happy in the light of
the Kingdom. On one occasion Bahá 'u'llá h said, "My Presence is happiness and peace. Hell is
the hearts of those who deny and oppose." Today the happiness and peace of the Glory of God
(Bahá 'u'llá h) are reflected in the clear Mirror of 'Abdu'l-Bahá . Thus by meeting him one meets
all the Prophets and Manifestations of cycles and ages past. It is difficult for one to realize at
the time, or for a long time afterwards, the true honour of such a meeting. To one who
realizes even faintly who this Servant of God is and what powers he represents, such a
meeting is high above all the honours of earth. But no soul can give adequate testimony of
what 'Abdu'l-Bahá may be to any other soul. With mental and spiritual horizon more or less
limited, each pilgrim discerns according to his capacity the Majesty and Power that radiate
from the Centre of God's Covenant.

*+
At Ramleh, 'Abbá s Afandı́1 might at times be seen walking about the streets. Oft times he
would ride upon the electric tramway, making change and paying his fare in the most
democratic fashion. His reception room was open to believers and non-believers alike. Upon
a visit to some unfortunates one day, I asked if they knew him. "O yes," they responded, "he
has been in this house." Thus in one way or another thousands of persons had opportunity to
see 'Abbá s Afandı́; but among these how few perceived 'Abdu'l-Bahá !
Viewed with the outer eye, he seemed about the medium height, with symmetrical features.
His lineaments indicate meekness and gentleness, as well as power and strength. His colour is
about that of parchment. His hands are shapely, with the nails well manicured. His forehead
is high and well rounded. His nose is slightly aquiline; his eyes light blue and penetrating; his
hair is silvery, and long enough to touch the shoulders; his beard is white. His dress was the
Oriental robes, graceful in their simplicity. On his head rested a light tarbush, surrounded by
a white turban. His voice is powerful, but capable of producing infinite pathos and
tenderness. His carriage is erect and altogether so majestic and beautiful that it is passing
strange that anyone seeing him would not be moved to say: "This truly is the King of men!"
On the rational plane his wisdom is incomparable. During the time of my visit persons of
culture were present from different parts of the world. But people of acquired learning are
but as children to 'Abdu'l-Bahá . They were reverent in their attitude toward him and one of
them, an Oxford man, [II:BC:l] praised his wisdom with much enthusiasm. They sought his
advice and found it of the highest value in application to life.
'Abdu'l-Bahá has the power to make his friends very happy. What music and harmony, joy
and peace, may enter into the lives of those who attain this meeting! He has a balm for every
wound and feeds hungry souls with the Manna of his Perfect Love. One of the friends at Cairo,
a noted worker in the Cause, exclaimed, "If I could only see 'Abdu'l-Bahá once a week!" At
'Akká and Haifa were to be found those who had spent most of their lives with him. But they
were all longing for his Presence. Among the letters received by him at Ramleh was one from
the daughter of a king, expressing as her utmost desire a visit at the threshold of his door.
This is the Power of the Spirit.
Thus the friends of the Cause may catch a glimpse of what is in store for them if he visits
America. Nor should we spare any pains or hesitate at any sacrifices to ensure his coming.
The Reality of 'Abdu'l-Bahá , the supreme joy of the Kingdom, is found by promoting that
which tends to unity and harmony among the friends of God and the whole human family.
"O Son of Man: Lift up thy heart with delight, that thou mayest be prepared to meet Me and
to mirror forth My Beauty."
II:'/, 1 September '.'' [II:BC:m]
Tablet from 'Abdu'l-Bahá
Extract from a Tablet received by Au qá Mı́rzá Ṭ ará zu'llá h of Qazwı́n,2 Persia, concerning the
Star of the West:
In regard to the Star of the West which in Rasht fell into the hands of strangers. There was
a wisdom in this. It will have great effect in the future. The editors of the newspapers are
mistaken. The literature of the Bahá 'ı́s has encircled the world and not alone Persia. The
derision and the scorn of the editors of the newspapers will be the cause of their own undoing
and regret. They must loosen their tongues in thankfulness and praise and glorification
that—Praise he to God! Persia has found such influence in America that a magazine like unto
the Star of the West is founded. This behoveth them to be thankful and not complain. This is
'Abbá s Afandı́ (Abbas Effendi), the name by which 'Abdu'l-Bahá is known among those who are not believers.
city :b; km NW of Ṭ ihrá n.

*!
the cause of the glory of Persia and the Persians and not their shame. How long this
community does not behold the wonders and miracles of Thy Lord!
(Signed) 'Abdu'l-Bahá
II:'', *7 September '.'' [II:BB:R]
Towards spiritual unity1
An Interview with 'Abdu'l-Bahá
Dialogue between 'Abbá s Afandı́ and Rev. R. J. Campbell, M.A.
…
Some months ago I received private information that 'Abdu'l-Bahá might possibly visit this
country, and recently he dispatched from Switzerland the telegram published in our columns
a fortnight ago. On Monday evening of last week "The Master," as his followers naturally call
him, arrived in London, and on Tuesday I had the privilege of meeting him. "What is he like?"
Let me quote the words of one who visited him at 'Akká a few years ago:
"He is of middle stature, strongly built. He wears flowing light-coloured robes. On his head
is a light buff fez with a white cloth wound about it. His long grey hair rests on his shoulders.
His forehead is broad, full, and high, his nose slightly aquiline, his moustaches and beard, the
latter full, though not heavy, nearly [now quite] white. His eyes are grey and blue, large, and
both soft and penetrating. His bearing is simple, but there is grace, dignity, and even majesty
about his movements. … We see the benignity and the kindliness of his countenance."
It was interesting to find 'Abdu'l-Bahá well acquainted with The Christian Commonwealth.
"He is very pleased with what you write in your paper," were the first words, after a cordial
welcome that came through the Interpreter. "Some of the papers write things that he does not
like and are not correct, but you write about what you know." The production of an early copy
of our last issue caused some merriment. The fact that it was printed a day before the date it
bore amused him, and when the paragraph, "A meeting between 'Abdu'l-Bahá and the editor
of The Christian Commonwealth took place yesterday (Tuesday) afternoon. Some particulars
will probably appear in our next issue," was translated to him, he said, with twinkling eye, he
was very pleased with our "prophetic writing". Of the preceding passage, referring to the
fundamental unity of all religious faith, 'Abdu'l-Bahá said, "You have written all that I can say
to you. That shows that we are one in spirit."
… [II:BB:o]
… Three years ago, on the proclamation of the Turkish constitution, he became free. During
his long imprisonment he thought not of himself, but of others; he enjoyed continual
communion with God, he ministered to the needs of his fellow-prisoners, and it was because
he lived this unselfish life that he survived while many others perished. "A captive for the
cause of God," his interpreter explained, "his prison was to him as a palace. His body was
suffering, but his soul was free."
The invariable tendency on the part of the followers of a great religious leader is to
attribute to him supernormal powers. 'Abdu'l-Bahá emphatically disclaims possessing any
such, and even deprecates the description of himself as a prophet. He told me he had never
spoken a single word implying that he had right to such an [II:BB:g] appellation. "I am simply a
servant of God," he said, "and I do not wish to be called anything more than that." He assured
me that he has no desire to found another sect. "The foundation truth of Bahá 'u'llá h is the
foundation truth of all religions. The principles of the prophets of Israel and of Jesus Christ
and of other religious teachers have been largely forgotten; Bahá 'u'llá h has renewed them.

Extracts reprinted from The Christian Commonwealth, London, England, issue of :I September :i::.

*#
Therefore, the Bahá 'ı́s have for the followers of other religions the greatest love and yearning,
because they know that mankind is one. Bahá 'u'llá h seeks to promote and establish
friendship and union. He addresses himself not to a sect, but to the whole world. We are all
branches of one root, blades of grass in one meadow. It is misunderstanding that has caused
divisions and differences between mankind. If the truth were brought to people they would
understand that they are all one, and each would say, 'This is the truth I have been looking for.
Because the principles taught by every true prophet are the same; there is no difference
between them.'"
"What is the distinctiveness of the Bahá 'ı́ faith? What is its special contribution to worldreligion?"
"The proclamation of the unity of mankind, and consequently, peace between all nations
and also the renovation of the teaching of the prophets whom God has sent to the world, and
its presentation in a form suitable to our time. When Bahá 'u'llá h appeared in the East
proclaiming the unity of mankind all the powers of Persia were directed against him but in
spite of all opposition he spread his message. For fifty years he endured, often in chains, the
greatest suffering; four times he was exiled from country to country but his voice could not be
silenced, his influence could not be stopped. As a result of his life and teaching the different
sects of Persia are becoming one family of God; the Muslims, Christians, Jews, Zoroastrians
who have accepted Bahai-ism are now in the greatest unity and harmony. There is no more
any war between them; each honours the head of other religions: Muslims are honouring
Moses and Christ; Christians are honouring Muḥ ammad and Moses; Jews are honouring Jesus
and Muḥ ammad. They have learned to love one another, and are becoming one. The cause of
unity is the cause of life itself, it is divine; that which leads to division or hatred is satanic.
Religion should make for unity. The prophets did not come to bring about distrust and
separation. Ignorance is the cause of division and hatred. Religion is like medicine; it is
meant to cure, but in the hands of unskilled or bad physicians what should effect a cure may
create disease, what should give life may cause death. Therefore we must strive with all our
strength, with all our heart, to promote only that which leads to unity and life."
…
… In one conversation I sought his impressions of England. Coming straight through to
London, and having so far had only a few motor drives in the West End, he has not had much
opportunity of observing the life and habits of the people generally, but already he has been
much impressed by the freedom we enjoy. "I admire the liberty you have in England and the
use you make of it," he said. "Every person in this country can go his own way and say what
he thinks without anyone making him afraid; in fact, he is king of himself."
"Do you consider we have too much liberty?"
"Oh, no; you all seem to be perfectly comfortable and perfectly safe. Freedom of thought
and speech enlarges the circle of one's understanding and leads to progress and unity.
English people ought to be happy."
… [II:BB:l]
…
I happened to be in the room when Rev. R. J. Campbell was announced. There were also
present several English ladies, Mr Dreyfus-Barney (who kindly acted as interpreter),
Tamaddun'ul-Mulk ('Abdu'l-Bahá 's secretary), ….
Meeting between 'Abdu'l-Bahá and Mr Campbell
…
'Abdu'l-Bahá first inquired after Mr Campbell's health, and said he had been very anxious to
*$
meet him. The conversation then proceeded as follows:
R. J. Campbell: I have long looked forward to this opportunity.
'Abdu'l-Bahá: That is proof that both our hearts are at one.
R.J.C.: I think that is true.
'Abdu'l-Bahá: There is a Persian saying that hearts that are at one find their way to one
another.
R.J.C.: I do not think that saying is peculiar to Persia.
'Abdu'l-Bahá: Often two people live in the same house in constant intimacy, but their
hearts are not united. Here are two men, one living in the hast and one in London,
whose hearts were coming to meet one another long ago. Although in the material
world we were far apart, we have always been near in the spiritual world. The real
nearness is the nearness of the heart, not of the body.
R.J.C.: The spirit knows no nationality.
'Abdu'l-Bahá: Praise be to God that now there is between us a material as well as a
spiritual tie, the union is perfect!
R.J.C.: I am so glad that you took the resolution to come to England, even though you can
remain only a short time.
'Abdu'l-Bahá: From the time I left Egypt my purpose was to come here, but I remained a
few days on the Lake of Geneva for change of air.
R.J.C.: I know many of your friends who are also mine.
'Abdu'l-Bahá: I have read your sermons and speeches.
R.J.C.: And I have read yours.
'Abdu'l-Bahá: That is a proof of unity. As I have read your sermons (with a humorous
smile), you have to read mine.
R.J.C.: I see on my left one who has spoken from my pulpit (Tamaddun'ul-Mulk).
'Abdu'l-Bahá: We are all friends of one another (hands raised as in benediction). We
have spread the proclamation of universal peace, therefore we are friends of
people all over the world. We have no enemies; there are no outsiders; we are all
servants of one God.
R.J.C.: That is good.
'Abdu'l-Bahá: Worshippers of one God, we are recipients of the graces of one God. Men
have made differences and divisions; God did not establish them.. God has created
every one, and treats every one equally. He is merciful to all and gives food (lit.
"livings") to all. God knows every one. To him none is a foreigner. We must follow
his example.
R.J.C.: What is distinctive of the Bahá'í movement as compared with the faith out of which it
came?
'Abdu'l-Bahá: The Báb foretold the coming of One after him who would address the
whole world. We are the followers of that One—Bahá'u'lláh. When he manifested
himself, some of the followers of the Báb did not receive him. Those are called
[II:11:7] Bábís; the disciples of Bahá'u'lláh—are Bahá'ís. The Báb came as a
reformer of Islám, and foretold the coming of a greater one in his footsteps.
Instead of confining his revelation to the Muslim world, Bahá'u'lláh gave it forth to

*%
all mankind. The narrow-minded ones, even those who meant well, could not
understand so broad a movement, they were not strong enough to follow
Bahá'u'lláh; they said, "He is speaking a language we cannot understand."
Therefore they are called Bábís.
R.J.C.: What a close parallel to primitive Christianity! The Judaising portion did not wish
the Gospel to go any further.
'Abdu'l-Bahá: It has come about, by their narrow-mindedness and exclusiveness, that
the Bábís are now opposed to all the other religions; they want to keep rigidly to
the teaching of the Báb, and convert everybody to it. The Bahá'ís recognize the
truth in all religions. They come from the same root, but there is now that
difference.
R.J.C.: A difference of attitude.
'Abdu'l-Bahá: Their conduct is absolutely different.
R.J.C.: How many Bábís are there?
'Abdu'l-Bahá: Very few.
Interpreter: Perhaps 200 or 300 in Persia.
R.J.C.: It is suggested that there are three million Bahá'ís.
Interpreter: There are no statistics. The Bábís are more politicians than anything else.
Some Persians, who do not live the life, are not acquainted with the life, claim to be
Bahá'ís, because they know the Bahá'ís are the advanced people.
R.J.C. (to 'Abdu'l-Bahá): I should like you to visit the City Temple.
'Abdu'l-Bahá: I should like to come. I know that the City Temple is a centre of progress
in the religions world, and seeks to promote a universal understanding. As you
have been a promoter of unity in the Christian world I hope you will strive to bring
about unity in the whole world. A man first wants unity in his own family, and
then as his intelligence expands he wants unity in his village, then in his town, then
in his country, then in the world. I hope you will strive to unify the whole world.
R.J.C.: We are doing what we can. We believe that religions are many, but Religion is one.
'Abdu'l-Bahá: The principle of religion is one, as God is one.
A Lady: Mr Campbell's reform movement in Christianity is helping the world of Islám.
The attitude of the New Theology is one Muslims can understand; they cannot
understand the divisions of Christianity.
R.J.C.: I have had some evidence of that.1
II:'', *7 September '.'' [II:BB:m]
Address by 'Abdu'l-Bahá at the City Temple, London2
"O noble friends, seekers after God, praise be to God! Today the light of truth is shining
upon the world in its abundance. The breezes of the heavenly garden are blowing throughout
all regions. The call of the kingdom is heard in all lands, and the breath of the Holy Spirit is
felt in all hearts that are faithful. The Spirit of God is giving life eternal. In this wonderful age
the East is enlightened, the West is fragrant, and everywhere the soul inhales the holy

A talk by Rev. Campbell on "The use of the will in prayer" at the City Temple that evening has been omitted.
This is almost identical to the version in 'Abdu'l-Bahá in London. Some of the differences (word order, plural for singular,
etc.) may be simply accidental, others are corrections of minor grammatical errors in this version.

*&
perfume. The sea of the unity of mankind is lifting up its waves with joy; for there is real
communication between the hearts and minds of men. The banner of the Holy Spirit is
uplifted, and men see it, and are assured with the knowledge that this is a new day. This is a
new cycle of human power. All the horizons of the world are luminous, and the world will
become indeed as a garden and a paradise. It is the hour of unity of the sons of men, and a
drawing together of all races and all classes. You are loosed from ancient superstitions which
have kept men ignorant, destroying the foundations of true humanity. The gift of God of this
enlightened age is the knowledge of the oneness of mankind and the fundamental oneness of
religion. War shall cease between nations, and by the will of God the Most Great Peace shall
come; the world will be seen as a new world, and all men shall live as brothers. In the days of
old an instinct for warfare was developed in the struggle with wild animals; this is no longer
necessary; nay, rather, co-operation and mutual understanding are seen to produce the
greatest welfare of mankind. Enmity is now the result of prejudice only. In the Hidden Words
Bahá 'u'llá h says 'Justice is to be loved above all.' Praise be to God, in this country the standard
of justice has been raised; a great effort is being made to give all souls an equal and a true
place. This is the desire of all noble natures. This is to-day the teaching for the East and for
the West; therefore, the East and the West will understand each other and reverence each
other, and embrace like long-parted lovers who have found each other. There is one God;
mankind is one; and the foundations of religion are one. Let us worship Him, and give praise
for all his great prophets and messengers who have manifested his brightness and glory. The
blessing of the Eternal One be with you in all his riches, that each soul according to his
measure may take freely of him! Amen.
After the service, in the City Temple vestry, 'Abdu'l-Bahá wrote a few sentences in Persian
in the pulpit Bible and added his signature, as follows:
This book is the Holy Book of God, of celestial inspiration. It is the Bible of Salvation, the
noble Gospel. It is the mystery of the Kingdom and its light. It is the Divine Bounty, sign of the
guidance of God.—'Abdu'l-Bahá .
Asked by Mr H. W. Chapman his impressions of the service, 'Abdu'l-Bahá replied: "It Is an
assembly which is turned to God. The light of guidance is shining luminous here. The bounty
of the Kingdom was spread, and all hearts were praying to God." As he took his departure
'Abdu'l-Bahá said in English, "I am very happy." So were we all!
II:'', *7 September '.'' [II:BB:X]
Report by Mr Remey
Mr Chas. Mason Remey, of Washington, D.C., has returned from London, Eng., bringing the
following message from 'Abdu'l-Bahá to the friends in the West.
Regarding the Mashriqu'l-Adhká r, 'Abdu'l-Bahá said, "Its building is the most important of
all things. This is the spiritual foundation. For that reason it is the most important of all
foundations. From that Spiritual Foundation will come forth all manner of advancement and
progress in the world of humanity. Therefore, how great is its importance." Later on 'Abdu'l-
Bahá said that the believers have many duties to perform. They should associate themselves
with and assist all good causes. Aiding and supporting educational, charitable and other
philanthropic institutions should form a part of their work. They should serve and unite with
all people in humanitarian works.
Reprint book 2
Vol. II, Nos BR–BX (Bl October BXBB—R March BXBR)
and
Vol. III, Nos B–Bm (RB March BXBR—Z February BXBp)

*'
II:'*, 'A October '.'' [II:BR:R]
The vanishing of the veil1
Eighteen months ago Archdeacon Wilberforce, who had been watching the Bahá 'ı́ Faith for
some time with interest, sent a message to 'Abdu'l-Bahá . "We are all one," he said, "there,
behind the veil." And 'Abdu'l-Bahá replied from his home in 'Akká , "Tell him the veil is very
thin, and that it will vanish quite."
… [II:BR:BR]
… 'Abdu'l-Bahá prayed: "O God, the Forgiver! O Heavenly Educator. This assembly is
adorned with the mention of thy holy name. Thy children turn their face towards thy
kingdom. Hearts are made happy and souls are comforted. Merciful God! Cause us to repent
of our shortcomings! Accept us in thy heavenly kingdom and give unto us an abode where
there shall be no error. Give us peace. Give us knowledge, and open unto us the gates of thy
heaven.
"Thou art the Giver of all! Thou art the Forgiver! Thou art the Merciful!"
II:'*, 'A October '.'' [II:BR:p]
'Abdu'l-Bahá in London2
"You are all one family; you have grown out of one root. Each of you is like a branch, a
flower, a fruit. You must look on no one as a stranger. You should try to show the greatest
love to all men and to every creature. I have come to you as to my own people-brothers and
sisters, sons and daughters. My bond is with all mankind; so should yours be. Try to follow
the teachings of Bahá 'u'llá h, then each one will shine like a star. Since the time of Adam there
has been no other teaching; until the end of time there will be no other."
_______________
On Friday morning, the m September, 'Abdu'l-Bahá received a small party of earnest
spiritual souls, in Lady Blomfield's drawing room: He walked in smiling and said, "Good
morning," in English, then taking a seat, he enquired through the interpreter, Tamaddunu'l-
Mulk, "How are you? Are you all happy? You are welcome."
I replied, "Yes, we are all very well. We thank you. It is a great privilege to meet you."
He said: "I have journeyed by sea and land for the pleasure of seeing you all. I needed a
change, but my desire was to know you all. Praise be to God, that I have seen the luminous
faces and the heavenly hearts of the friends in London. People are turning their faces toward
God. They are seeking the Divine Bounty. Therefore they will receive a heavenly blessing
which I pray may be bestowed upon all. May you love all and serve all, because serving
mankind is serving God. Everyone should be kind. Everyone should strive for unity and
endeavour to serve mankind. All nations should become as one nation and each should serve
all.
"Do not make personal distinctions. All are God's servants. All are under His protection."
[II:BR:o]
…
'Abdu'l-Bahá said: "There is no difference between Paris and London. All these limitations,
all these divisions into various nationalities are, due to the weakness of man. If man's mind
were broad enough," he said, tapping his brow, "if it were strong enough, these divisions

Reprinted from The Christian Commonwealth, issue of F; September :j::. Reported by Peggy Scott.
At Mrs Thornburgh-Cropper's home.

*(
would vanish. The, earth is God's earth and all the peoples of the world are under His grace
and favour."
The portrait of Dr Platon Drakoules, of Athens, a leading Greek reformer, was shown to
him. He objected to the use of the term "leader" but blessed his work and also that of the
"active people" of the "Unity Church", four of whom were present, and sent salutations to all
its members, saying, "You are striving to please God. Today all distinctions between man and
man fall away; there only remains the degree of striving to serve. He who serves most is
nearest to God. The satisfaction of mankind is the satisfaction of God."
Again looking at the picture of Dr Drakoules, he said to Mrs Drakoules: "From this portrait
I gather the goodness and spirituality of your husband." Then he said, rising from his chair, "I
pray for God to bless you and help you all.
_______________
On the BR September, Mrs Thornburgh-Cropper gave her second "At Home" to the friends of
'Abdu'l-Bahá . There were about forty–five present. 'Abdu'l-Bahá gave the following
discourse:
"Thanks be to God, this is a good meeting. It is very enlightened; it is spiritual; it is
heavenly. As has been said by a Persian poet, the celestial globe is in such a form that the
under part is, as it were, a reflection of the upper part. That is to say, whatever exists in
heaven is reflected in this world. Now, praise be to God that this meeting of ours is a
reflection from the Heavenly Concourse. It is as though we had taken a mirror and gazed into
it. This reflection from the Heavenly Concourse is love. As harmony and love exists in the
Supreme Concourse, so it is reflected here. In the Supreme Concourse the desire for God
exists and thank God it is here also. Therefore, if we say that this meeting is heavenly, it is
true. Why? Because we have no other desire except for that which comes from God. We have
no other object save the mentioning of God.
"Some of the people of the earth desire conquest over others; some of them are longing for
rest and ease; others desire a high position; some of them desire to become famous; thank
God that our desire is for spirituality and for union with God.
"Now that we are gathered here our desire is to hoist the Standard of the Unity of God, to
spread the Light of God and to make the hearts of the people heavenly. Therefore I thank God
that He is causing us to do this great work. [II:BR:g]
"I pray for all of you, that all of you may become heavenly soldiers and that you may
everywhere spread the news of the Unity of God and may enlighten the East and the West and
give to all hearts the love of God. This is my utmost desire and I pray God that your desire
way be the same.
"I am very much pleased with you all. I am pleased with the English king and government
and with the people. You may thank God that you are free. You do not know what lack of
freedom there is in the East; but when anyone comes to this country he is very content. I wish
God's protection for you."
_______________
On Friday, the RR September, Miss Jack and Miss Herrick invited friends to meet 'Abdu'l-
Bahá at BpZA High Street, Kensington, and about eighty accepted their invitation.
It was a decidedly cold day after the hot weather, and the air felt raw. When 'Abdu'l-Bahá
had taken his seat, he asked: "Are you all well? Are you all happy?" He places great
significance in these two questions which he always asks, thereby impressing us that true
Bahá 'ı́s must he well in spirit and ought to be correspondingly well in body, and always happy,
whatever the circumstances. Then he said:

*)
"Although the day is cold for me to go out, yet I have come to see you. For the lover there
are no difficulties; all is easy. For love I have journeyed to London. I see that all present are in
harmony and love and with longing turning their faces towards God. All are attracted to the
Kingdom. I give thanks that they are looking towards God, their only desire being to seek the
world of the Kingdom, to see the Light of God and to partake of the Heavenly bounty.
"The East and the West are becoming one and showing the signs of Unity and Love. The
hopes of Bahá 'u'llá h are that there be no more separation or discord, for ye are all the waves
of one sea, the birds in one heaven and mirrors of the same Bounty. Your civilization has
grown under the banner of Jesus Christ, you have the light of reason, and just government has
been established in the West.
"The Sun of Truth arises in the Orient and shines from the East to the West. Then
civilization and education appear in the Occident and spread from West to East; but the Light
of the Kingdom shines from East to West. This is the outpouring of the Holy Spirit and the
spring time of heaven, when the heavenly civilization is being bestowed upon the people.
"It has come now when they were not shining with this Light, nor caring for it. I hope that
the Western people will now receive this New Light and become illuminated by it, and that the
East may have improved civilization from the West."
… [II:BR:l]
…
_______________
How is one impressed by meeting 'Abdu'l-Bahá ? To see, hear, or meet him can never, it
seems to me, be a shock, a startling surprise, or an overwhelming impression. It is a perfectly
natural and simple experience, and may even, at first seem rather disappointing; but 'Abdu'l-
Bahá will ever grow upon you, even if the meeting is only once. Gradually, you will realize,
more and more, that it is you have been in the presence of and made contact with. Not a
personality, nor a dazzling individual, but so wonderful a state of perfect detachment and
consecration have you encountered that it seems as if you are being lovingly addressed by the
Holy Spirit Itself. It is a great lesson to us of a man's perfect attainment. We see before our
eyes the attitude towards God each one of us ought to assume, so that each one in his place
may be fully enabled to love all mankind abundantly, and act with the greatest wisdom,
always shedding round him joy and happiness.
Coining into 'Abdu'l-Bahá 's presence, we may forget everything, cease to believe anything,
and may say he is but an Oriental man after all. We may question whether we are even a
believer. We may desire to revise everything, that we may have only the truth and nothing
but the truth. Then, Lo and behold. Truth stands out boldly! We still believe, but this belief
which formerly floated high upon the surface of the sea—where it was rocked and tossed by
every wind—now floats more deeply, being well ballasted, so that outer things henceforth can
little affect it.
When we look at 'Abdu'l-Bahá with the eye of insight, meditating upon the words of love
and wisdom emanating from him, remembering the hosts of people so deeply affected by
them, and realizing that only a very few careless or mistaken directions from him could
immediately and probably would sacrifice over a million human lives, then do we grasp some
little idea of the wonderful Guidance given him in the midst of the difficulties with which he
has ever been surrounded. In the light of this, the personality first encountered disappears; it
is sunk, it is resolved in his perfect consecration, in his absolute abandonment to the Spirit. As
you look, a veil seems to come over his eyes, and you wonder where he is gazing. He, the
individual person, seems as if eclipsed by the very divine Spirit of God. 'Abdu'l-Bahá is there,
but only as the material focal-point perfectly serving the Light, as an existing object upon

**
which the invisible Radiance impinges, and which thus becomes manifested unto us in all
manner of wise, loving and fruitful ways. So doth the Reality of 'Abdu'l-Bahá impress the soul
as it advances.
Rg September BXBB Arthur Cuthbert
II:'*, 'A October '.'' [II:BR:m]
'Abdu'l-Bahá at Bristol1
Last Saturday afternoon 'Abdu'l-Bahá arrived from London with a few friends to spend the
weekend at the Clifton Guest House. After a rest he expressed the wish to see the country
around Bristol. What impressed him most was the fresh, green of the woods and fields, the
spaciousness of the open downs, and the absence of smoke.
The same evening about eighty friends assembled to listen to the words of the great
Persian teacher. Mr Tudor Pole took the chair and introduced him by a few words on the
Bahá 'ı́ Faith. 'Abdu'l-Bahá then rose and spoke with impressive dignity, Tamaddunu'l-Mulk
translating:
The master says that he has come from very far to see you, and that you are very welcome.
He praises God that after forty–two years of imprisonment for the faith he is able to come to
you. 'Abdu'l-Bahá then continued: "These people are very spiritual, with hearts looking
towards God, waiting for the glad tidings. They have come through the power of the Holy
Spirit, therefore we thank God. May he send you straightforwardness to guide you to your
holy mountains and blessed places; the Truth has come, let its holy springs water you. It is
evident that day follows night, and after dawn the sunset. Just as the sun sets and rises and
sets again, so Jesus Christ appeared on the horizon of this world like a sun of Truth, bringing
light and joy to the whole world. But the people now are not in such close touch with his
spirit; their religion and faith are not so strong. The people are searching after material things
instead of looking forward to the kingdom. Again God has sent light and truth into the world.
The heavenly star has appeared in Persia; a new spiritual illumination is now penetrating
throughout the world (the result of Bahá 'u'llá h's teaching). The great light shall spread
through all lands." 'Abdu'l-Bahá said that our hearts should become as mirrors and be ready
prepared for the glad tidings of the dawning of a new age. Jesus Christ said that we should be
born again through the spiritual fire and love of God and be baptized by the water of life and
the Holy Spirit, that we may obtain everlasting life. 'Abdu'l-Bahá went on to say: "Be very
kind and serve every one; become lovers of justice and pray for the whole of mankind; help
the poor and the children; heal the sick; shelter the refugees; and be known by your lives as
the children of God; so may that sun become the light of the world, casting its radiance upon
East and West. May the world become a new world; may war and slaughtering cease and the
most Great Peace come. God help you to spread this Divine teaching, and to establish
everywhere the characteristics of Jesus." He then prayed as follows: "O God, these people are
your servants; they turn their faces to you to receive the manifestations of your bounty.
Brighten all these hearts and bless their souls. Give them new life to follow your teachings.
Let them enter into your kingdom, and bestow on them the blessing of the Holy Spirit. Open
their eyes to the light and help them to serve mankind. Thou art a powerful giver and
merciful. God bless you all."
…

Reprinted from The Christian Commonwealth, issue of FV September :j::. Reported by Peggy Scott.

!++
II:'*, 'A October '.'' [II:BR:BB]
Quote
Regarding Bahá 'u'llá h and himself, 'Abdu'l-Bahá said: "Bahá 'u'llá h is the root,
I am the Branch. The root of a tree does not bear fruit. The fruit is found upon the branches."1
II:'0, 6 November '.'' [II:Bp:p]
Tablet from 'Abdu'l-Bahá
Through Aqa Ahmad Sohrab and Jinab Mr Remey. To all friends of Abhá in America:
Upon them be the Glory of God!
O friends of Bahá 'u'llá h!
Your letters reached me and were read with great joy. Praise be to God, that they are the
proofs of Saith and assurance in the Kingdom of Abhá . They are witnesses of firmness and
steadfastness and earnest supplication.
His highness Jesus says if the Promised One manifests in the East, his signs will appear in
the West. Now give thanks to God that as the Great Sun arose in the East, his Brilliant Light
shone upon the West and brightened the western world. Therefore you must give a thousand
thanks every moment that though you were apparently very far off, in reality you were near.
A blind person cannot see the sun though near, but eyes with sight can see it from a
thousand miles' distance. For this the Great Almighty be praised, that in the far west the
nostrils are perfumed by the Holy Fragrance.
Appreciate this Bounty, be happy and joyful for this Divine boundless Bounty. With great
love you have asked for the presence of 'Abdu'l-Bahá in America, I also greatly wish to go to
the friends and see their interesting faces. But during this journey I have no time. I must go
back to the East, this is according to wisdom. Therefore with great regret and sorrow at
separation I am obliged to return. If it pleases God next year I will take a journey towards the
West so that I may engage myself in seeing the faces of the friends, in proclaiming the Word of
God and in spreading the Divine Fragrance and the calling of the Kingdom of God in the great
meetings and assemblies.
If you only knew in what condition of tumult and excitement of longing is the soul and
heart of 'Abdu'l-Bahá to see you, then surely, because of the greatness of your happiness you
would express your joy in music and song and engage yourselves in the melodies of the
Supreme Court in worshipping and praising Almighty God.
Upon you be the Glory of Abhá !
(Signed) 'Abdu'l-Bahá
II:'0, 6 November '.'' [II:Bp:o]
Farewell to 'Abdu'l-Bahá2
… [II:Bp:g]
…
Then "The Master" rose to give his farewell address. An impressive figure, the face rather
worn, but the eyes full of animation, he stood for about fifteen minutes, speaking in soft,
musical Persian. From time to time he gently stroked his white beard, and with hands

Extract from a letter written by Charles Mason Remey.
Reprinted from The Christian Commonwealth, London, England, issue of b October :j::.

!+!
extended, palms upwards, he closed with a prayer:
O noble friends and seekers for the Kingdom of God! God be praised! we see the light of
love is shining in the East and the West; and the tent of intercourse is raised in the centre of
the world for the drawing together of hearts and souls. The call of the Kingdom has gone all
over the world. The annunciation of the world's Universal Peace has enlightened the world's
conscience. My hope is that by the zeal and ardour of the pure-hearted, the darkness of
hatred and differences will be entirely abolished, and the light of love and unity will shine
more brightly. This world shall become a new world. Things material will become the mirror
of the Kingdom. Human hearts will meet and embrace each other. The whole world shall
become as a man's native country; and different races shall be counted as one race. Then
disputes and differences will vanish, and the Divine Beloved will be revealed in the society of
mankind. It is because the East and the West are illumined by the One Sun, all races, nations,
and creeds are the servants of the One God. The whole earth is one home, and all peoples are
bathed in the ocean of God's mercy. God created all. He gives sustenance to all. He guides and
trains all under the shadow of his bounty. We must follow the example God himself gives us,
and do away with all these differences and quarrels. Praise be to God! the signs of friendship
are appearing, and a proof of this is that today I—an Easterner—in the London of the West
have received extreme kindness, regard, and love, and I am deeply thankful and happy. I shall
never forget this time I have spent with you. I leave you with extreme regret, and with
prayers for you, that all the beauty of the Kingdom may be yours.
II:'0, 6 November '.'' [II:Bp:l]
The work in California
"The future of California, whether in regard to its material affairs or spiritual affairs, is very
important. It is my hope that the people of California may become the sons and daughters of
the Kingdom and be the means of promoting the religion of God.
"Regarding the Exposition of BXBg which will be inaugurated in San Francisco in America:
From now undoubtedly the Bahá 'ı́s must arrange and prepare ways and means so that a great
number of them may be present on that occasion."—'Abdu'l-Bahá .
…
Helen S. Goodall
II:'6, *0 November '.'' [II:Bo:p]
With 'Abdu'l-Bahá in Paris
Mary Hanford Ford
To one who has visited 'Abdu'l-Bahá in his prison home at 'Akká , the delight of seeing him
in the western world is almost indescribable. I was not so fortunate as to be with him in
London, but I had the good fortune to arrive in Paris shortly after he reached that city, and for
two weeks I was able to see him every morning.
He rented his own apartment in Paris, and a little fair-haired, pleasant-faced French maid
presided over its domestic functions and answered the bell.
"This is my home and the home of my friends," said 'Abdu'l-Bahá , and every one was
admitted here without question, no matter to what cult or nationality he belonged, no matter
how shabby were his clothes. A background of Persian men was always present, for all the
Persians in Paris apparently camped in the home of 'Abdu'l-Bahá during his stay there, but
besides the Persians there were French, Germans, English, Hindus, and a large sprinkling of
Americans, among whom the tall figures of Mr Woodcock and Mr Mills were always
noticeable.

!+#
'Abdu'l-Bahá , of course, paid all his own expenses in Paris, and the apartment he rented
was a commodious one provided with the best modern conveniences, and containing a great
drawing room which could easily accommodate from seventy–five to a hundred people.
Here the interested ones gathered every morning between ten and twelve, though it was
whispered that even before dawn eager seekers were admitted to private interviews with
'Abdu'l-Bahá , and naturally those who did not wish to be seen entering his house came in the
early hours.
'Abdu'l-Bahá speaks only the Oriental tongues, but he understands all that is said in any
language, and in Paris his wonderful words were translated by M. Dreyfus into especially
perfect French. The little company assembled at No. o Avenue de Camoë ns never knew
exactly at what time the eagerly expected one would appear. Sometimes he came joyfully,
waving a good morning to all, or best of all, greeting each one with a warm hand clasp. At
other times, when there had been bad news from the seat of war in Tripoli, he would enter
with sadness written upon his eloquent countenance, and it was on such occasions that he
gave the two little talks on war that I send you.
Sometimes his address was very short, but always his presence was so stimulating that no
one had the slightest consciousness of disappointment when he arose and left the room.
'Abdu'l-Bahá is like a great magnet drawing together the noblest forces of nations and
individuals. He is purely synthetic, not analytic, and his cohering power is enormous—he
focalizes the temperament of every listener. The stimulus of his presence in this way is
something quite indescribable; it must be experienced to be comprehended. But if one did not
understand Persian or French, the electric contact with 'Abdu'l-Bahá and his marvellous and
poetic utterance would be sufficient to transform phlegmatic materialism into spiritual
possibility.
The effect of this electric presence was that of clear and prodigious thinking which swept
away like cobwebs all trivialities of sect and disunion, and pierced through to the divine
harmonies which unite one to God and his neighbour. Every one who listened to 'Abdu'l-Bahá
must have realized that this was no sectarian founder of a cult. This was a spiritually
endowed messenger whose message touched [II:Bo:o] all mankind, who came out of his prison
to remind men of the mighty lessons God has spoken to lift us out of barbarism and cruelty,
from war to peace, and that in this day we must follow even the letter of these heavenly
lessons.
So he spoke always of peace, always of conduct, giving to his own followers definitions of
their mission which were very positive, and must have sounded a trifle strange to some who
perhaps may have retained a slightly sectarian bias, even under the inspiration of this divinely
powered Prophet of Unity.
"You are a society banded together for the increase of friendship among nations and races,
and of brotherhood among men," he said one day, waving his hand toward the circle before
him, and constantly he adjured us to realize the privilege that was ours in being first to
receive the "Breeze of God" which must always rise in the East and blow towards the West,
and which is now floating again from that wonderful Orient into the faces of the expectant
Occident.
It was exceedingly interesting to watch the faces of those who came each morning to listen
to 'Abdu'l-Bahá and observe the gradual but evident change of thought which took place in
them so that hard lines gave way before invading gentleness and light irradiated
countenances and eyes which previously had considered only material difficulties. I have not
time to recall the countless instances of this sort. They were, of course, always intensified by
an interview with 'Abdu'l-Bahá himself. Sometimes people stayed with him three minutes,

!+$
sometimes half an hour, for there were many waiting to speak with him. The time of the
interview did not matter much and I never shall forget a dear little friend who is cashier of a
big business house in Paris. She is devoutly unselfish, and eager only to do her utmost for
every one. She had a three minute interview. As she entered, 'Abdu'l-Bahá advanced toward
her with his hands outstretched.
"Ah, you are aflame! You are alive!" he cried. "How happy I am when people come to me
who are alive not dead!"
Then he took her hands and said to her just the tender and inspiring words she needed,
assuring her that God would always guide her. She was only in his room three minutes, but
she came out with a look upon her face I shall never forget. Each day I was in Paris I went Into
the big shop where she was cashier, and the lovely look was still upon her face. I am sure it
will never leave her.
I send you the striking passages from some of the talks given by 'Abdu'l-Bahá while I was in
Paris. My versions are, of course, not complete or perfect. Mı́rzá Asadu'llá h, who was present,
carefully took down 'Abdu'l-Bahá 's words in Persian, and they will no doubt be translated and
given us later. My own translations are merely the result of notes taken at the time and are
necessarily incomplete. But certain significant words were of great moment and these I
always preserved.
The two points 'Abdu'l-Bahá seemed desirous of impressing upon his hearers especially
were the fact that man has freed himself from the trammels of material conditions through
the use of his spiritual gifts, and that possessing this power he should apply it for good, for the
establishing of a perfect civilization, the abolition of cruelty and injustice, and the institution
of love as the absolute rule.
To attain this he insisted it is only necessary to think right, and again and again, in various
modifications he repeated the wonderful words: "While they make war, you think peace;
while they create destruction, you think construction; while they are guilty of cruelty, you
think tenderness!"
Talk on the battle of Benghazi
I am not happy this morning, I am full of sadness. The news which the paper brought us
was such as must fill one with anguish.
Animals fight, and when they fight it is for a cause, an end to be gained. [II:Bo:g] Men are
fighting now, for what? For the ground, our sepulchre, our tomb, our cemetery!
The earth is the first and lowest of terrestrial things created by the Divine Will—and it is
our tomb, our sepulchre, our cemetery; our death, not our life and these men are fighting not
for liberty or an ideal, but for ground, for the place of death not life, for a sepulchre, a tomb, a
cemetery!
God has never forgotten the world, and no matter how black have been its conditions, there
have always been societies established for the cherishing of love and equality and fraternity.
You are a people banded together to increase friendship among nations and races and
brotherhood among men. So now, while these men are creating death, you think life, while
they are guilty of cruelty, you think tenderness, while they make destruction, you think
construction, while they create war, you think peace.
We must hope, we must not despair. We must look forward to the time when war and
dissension will disappear, when love and unity will reign, and the light of God will shine upon
all banners and into all hearts, and unite them to one another and to Him.

!+%
The earth is God's
There has been another battle today and much blood has been shed. The poor have given
their lives as a sacrifice to the greed of others. Men are fighting for the earth—for land—and
it belongs to no one but God. Kings have fought for it from Charlemagne to Napoleon I, yet
they had no right to it. One fought wrongfully to wrest it from another who wrongfully
possessed it. All people are merely tenants of God upon the land, yet nevertheless empires
have disappeared in the struggle for its possession, and again men are shedding blood for the
ownership of mere land.
While man might become a centre for good, for amity, he fights like ferocious beasts for the
right to land.
God wishes man to establish just equality, not to transgress laws, to help one another and
live together in love. Do what God asks, be the cause of unity and peace—wipe out the
horrors of war and hatred!
Be ye capable of all good, eager to work for the cause of unity and peace, sacrificing all for
this. Be eager to suffer for such an end. Forget yourself, forget personal danger, personal evil
and inconvenience. Have no fear of evil to yourself in the great cause of unity and peace. Be
dissolved in love, so that you may lose consciousness of everything except the good of all.
Love
I met a man this morning who belongs to the sect of Buddhists and I said to him, "What is
your message?" He replied "l'Amour, Love!" I said, "Yes, but what besides that?" He repeated,
"Love, that is all, that is the only message."
But the word Love is not a message; the word Love indicates an infinite thing, and how shall
we bring an infinite thing into relation with humanity which is finite?
There are in reality many kinds of love, and each in itself is infinite and finite. There is the
love of country, or the patriotic love, there is the family love, there is the love of friendship, the
love of man and woman—each one is finite and limited. There is only one love which is
infinite and unlimited and divine, and that is the love which comes with the Breath of the Holy
Spirit—the Love of God—which breaks all barriers and sweeps all before it.
Animals are completely subject to nature, they are its slaves. They live and [II:Bo:l] die in
the places in which they are born, they are the victims of storm and flood, they are hemmed in
by desert, forest, by the great rivers and the sea.
But man has conquered nature, and is free. He is no longer the slave of the physical world,
he dominates it and is free. He compels the physical world to do his will. He crosses wide
spaces, sails over the ocean, and is beginning to fly through the air. He is in all things a freed
being, and can give his commands to that nature in the midst of which he was born.
So man who is freed from material things and dominates nature, should learn to render his
love also unlimited and divine. He should open his soul to the Breeze of God, that it may blow
through him and break down all barriers.
So, if you love, endeavour to love divinely. If you love your country, love it not with the
narrow feeling that it must be loved because it is yours alone, but with the greater
consciousness that your home is a part of the universe. If you love brother or comrade or
wife, love each one as a part of God, and not with the narrow sense of possession which
renders the love selfish and exclusive. Then the Breeze of God blowing constantly through
your love will purify it and make it divine so that the Breath of the Holy Spirit will enter into
your being and unite you to God.
But do not seek the honours and loves of this world, seek rather God and His love, and then

!+&
the Honours and Loves which belong to Him will be yours. All the glory of the heavens is his,
all the beauty of the flowers, the scent of the roses and the colours of the sunset. But more
than this the beauty of the soul is His, so that when you look long upon His beauty, it takes
many forms and reappears in your consciousness in many figures. But all other beauty fades
and disappears, all other honour but His becomes insignificant, all other love but His is
undesirable.
Wisdom
The greatest treasure of man is wisdom. Through this he is lifted into great power, through
this he becomes the mirror of Divine Love. He comprehends the past; he possesses the future.
In all this man is infinitely superior to the rest of creation. The sun which brings life to the
vegetable world, and gives it bloom and fragrance is, nevertheless, in spite of all its splendour,
limited. It cannot go beyond the law which controls it, which co-ordinates its movement.
In the animal world it is the same. The elephant with all his strength and intelligence is
bound by the law of his existence. He cannot go beyond this law or control it. With the
beautiful birds which fly through the air in such seeming freedom, it is the same. They are
bound by the law of their existence.
Man alone is free, man alone controls the environment which surrounds him, he alone
makes nature his slave. Though he is of the animal world and cannot naturally live in the
water, he has conquered the ocean, and if he wills may pass his life upon the bosom of the sea.
Though limited by space so that under ordinary circumstances he can only hear speech
within a certain area, he has captured the word and can send it as far as he will through the
marvellous agency of electricity, which he has made his own.
So also he has conquered space by means of photography, and can send pictures where he
will, of all that he sees. He dominates the nature which enslaves all else, and has made it his
obedient servant.
It is a pity that with this dominance and power which have become his, man has not willed
to render perfect the civilization of all the world. But he does not. If he chose he could create
a Paradise upon the earth, but instead of peace he makes war, instead of love he sows cruelty,
instead of harmony he creates discord. [II:Bo:Z]
I shall pray for you that you may be impelled to use the power that is given you for divine
purposes, that you may be the source of concord between individuals, that instead of war you
may create peace, instead of cruelty you will create love, instead of discord you will make
harmony.
The Holy Spirit
The Divine Reality is far removed from man. It is absolutely remote and independent in its
essence—beyond the comprehension of man—abstract, limitless and impersonal.
Man is limited, weak, fearful, poverty-stricken and helpless. The Divine Reality represents
the Power Absolute, capacity for all things, fulfilment for all the needs of man.
The Divine Reality is to man what the sun is to the earth. The sun is life, radiance, heat,
energy, power. The earth is dead, inert, helpless, incapable of initiative or change. It is poor,
cold, and without resources.
The sun in its remoteness could never reach the earth, and the earth, wretched indifferent
clod, could never attain to the glory and splendour of the sun. In order that one may gain the
other, that life and fragrance may come to the helpless earth floating alone in dim space, there
must be an intermediary. In some way the life-giving power of the radiant sun must be
brought to the sodden earth, and this becomes possible through the media of light and heat.

!+'
Through their means the glory of the distant luminary is transmitted to the dark ball of earth,
and instantly it becomes the home of fragrance and blooming life. The glory of the
magnificent source of light touches our dim planet and banishes death and darkness.
As there must be an intermediary to transmit to earth the life-giving power of the sun, so
there must be an intermediary to bring God to man, and this is found through the everpresent efficacy of the Holy Spirit. As the media of light and heat carry fragrance and bloom to
the earth, so the intermediary of the Holy Spirit brings to man warmth, perfection and
inspiration.
The wonder-working rays of the radiant sun fall upon the dull earth, carrying there
richness and glory. The earth alone is but a senseless clod; touched by the sun it becomes life,
energy, budding and blossoming wealth.
So the Holy Spirit touches the heart of man and wakens him to eternal life. Like the sun to
earth it brings to man warmth, energy and perfection. It gives him all possibilities. The cause
of life widens before his eyes, eternity opens to him, and becomes his, he no longer knows
fear, for the wealth of God is his, and every moment is his inviolable possession. Limitations
disappear, and as he becomes more and more sensitive to the teaching of the Holy Spirit, all
things are his own.
Without the sun the earth is only the habitation of death, and would remain forever in its
frozen clasp, were it not for the intermediary of light and heat stirring its inert mass and
transforming into budding energy and accomplishment all its repellent hardness.
So without the intermediary of the Holy Spirit man would remain dull, helpless and
deprived of all attainment. But touched by that Divine Elixir he becomes tender, loving,
responsive, and capable of every perfection of life.
The treasure
Each one has in his environment a treasure. Let him seek that treasure eagerly, search for
it with patience. Then when he has found it, there is another treasure still to be discovered in
the same place for which he must also search. [II:Bo:Bo] He must dig as the miner digs in his
mine, to its uttermost depths, eager to seek, seek, for the jewel that is hidden there in the
darkness.
It is the natural law of human life that man should seek thus for the best that is about him.
Thus his vital force expands, and man becomes greater in his effort. He is thus most fully
capable of the union with God which may be his.
The Orient is the germinating place for the soul. It is here that the Breeze of God is felt.
Here Moses' Law was given, here Christ's Word was spoken, here Muḥ ammad's banner was
flung to the air.
The Occident on the contrary is the place of expansion. The West applies and solidifies that
which the East suggests. It gives physical form and shape to the ideals of the East. But the
Breeze of God does not blow there. It must be engendered in the East. Yet the Word of Christ
has been developed in the West. It was the Occident which unfolded the teaching of Christ
into a great civilization, which shows how wonderful was the Word of Christ, and how
wonderful is the West. [II:Bo:Bg]
But now the Breeze of God is no longer felt in the West. Its power is stilled, while in the
East it is again forceful, fragrant, alive. Once more the West must receive the Breeze of God
from the East. It cannot be stayed or hindered, it will blow from the East to the West; but it
will be most beautiful if you will be the avenue though which it comes. If you are not that
avenue, it will seek another channel, but blessed will be your privilege if through you it wins
its way into the hearts of the West, rousing into fragrant life all the spiritual bloom and
!+(
richness of that great country, and bringing new life to the world.
I will pray that it may be so.
II:'6, *0 November '.'' [II:Bo:m]
Editorial
We are happy in presenting a recent portrait of 'Abdu'l-Bahá in this issue of the Star of the
West. As is generally known, for many years, he did not permit a photograph of himself to be
made, although reproductions of one taken when he was a young man, had a limited
circulation among the friends some years ago. In answer to a communication regarding it,
'Abdu'l-Bahá expressed his wish, which we quote herewith, believing it will be read with
interest at this time: "Verily thou hast seen the physical picture of 'Abdu'l-Bahá printed by the
rays of the phenomenal sun (the photograph) and thine eyes became overflowing with tears.
Beg thou of God that Re may show thee his ('Abdu'l-Bahá 's) spiritual picture printed by the
rays shining from the Merciful Kingdom. Then the attraction of God shall overtake thee, and
make thee as a spark of fire aflame with the love of God."
II:'6, *0 November '.'' [II:Bo:X]
With 'Abdu'l-Bahá in Switzerland
Letter from Miss Juliet Thompson1 [II:Bo:BC]
'Abdu'l-Bahá not being very much occupied during those days, we were with him
constantly, sailing on the lake or driving through the mountain roads with him. The day of my
arrival one of the Persian brothers, returning from a drive with him, told me this story:
'Abdu'l-Bahá , he said, to relieve the horses in a steep climb had gotten out of the carriage
and walked. They passed through a village. The villagers clustered around him. They bared
their heads and called him "Father". One woman ran into her house and brought out some
country bread and cheese. "Accept this, dear Father," she said. (Blessed are the pure in
heart!)
One drive I shall never forget. It was a drive through scenes of rare beauty, roads winding
among great hills that were as steps to the near Alps. Sitting opposite 'Abdu'l-Bahá in the
carriage, I saw him in a way I should like to leave to the future—were it possible for me to
express it!—his powerful head vividly defined against the most sublime of backgrounds; for
those near mountains of the Alps, their heads hid in rolling clouds, ware his background—
perfect symbol of mystery!
As an artist I should like to say to those who have not seen 'Abdu'l-Bahá that his head is the
strongest and most nobly sculptured that it is possible to conceive.
One more touch I must give—a few words overheard in passing two ladies:
"He has so kind, so simple an air," said one.
"Yes," replied the other, "and eyes of fire!"
We passed fertile hills, covered with vines and corn—or fruit trees; we passed foaming
mountain torrents; we passed little villages, and always the background of these verdant
scenes was the panorama of the lonely Alps, their heads wreathed with clouds. And nothing
escaped his eyes. Never shall I forget his keen, sympathetic, eager, delighted observation—his
tender interest in all human traces—his joy in the beautiful. He particularly seemed to enjoy
the gentle hillsides—the green—the signs of verdure (think of his life spent in arid, stony
'Akká !). Whenever he passed a village—a human habitation—we saw his heart went out to

Extracts.

!+)
it—though how much that heart went out these hearts could not know! We never passed a
church, its spire delicately rising among the hills, but that he pointed it out to us. Once in the
drive we saw a little village built on a barren height. This seemed to concern—even to trouble
him greatly, and he referred several times to it. "How cold it must be for them there in
winter!" he said, and told us of just such a village in Persia where the people in winter moved
down to the valley.
Once he broke a silence thus: "There was no one in the world who loved trees and water
and the country so much as Bahá 'u'llá h!"
We were too moved to answer and again there was silence. And in that silence some
realization came to me of the sacrifice of these Holy Ones, who accept with joy all privation, all
suffering to lead us in the way of freedom—to imbue mankind with that love which will make
us brothers—to purify, then unite the hearts. How great must be their love for us—how their
hearts must bleed over us—that they can joyously court such suffering! A great enough love
indeed to enkindle the whole world from one heart! How else save "with heart and life" could
we respond to such love? One day he said to me: "The child does not realize the love of the
parent, but when it becomes mature, it knows." "Can the creature," I asked, "ever realize the
love of the Creator? "Yes, if not in this world, then in the next—as a sleeping one awakens."
To turn to the day of our drive. We came to a great waterfall,—a sparkling, snowy torrent,
dashing down a black precipice. He had us stop the carriage, and [II:Bo:BB] walking to a spot at
a little distance from us, on the very edge of the embankment, he watched for a long time in
silence that immaculate outpouring. I can still see the figure of quiet power—the face of
luminous purity—the Perfect Man—intent upon that manifestation of the power and purity of
Nature.
Nature then had an added glory to me. I realized as never before her beauty and
significance. That great Hidden Word recurred to me: "All things in the heavens and the earth
have I ordained for thee except the hearts which I have appointed as the place for the descent
of the manifestation of My beauty and glory." I saw Nature not only as a book of divine
allegories, but fascinating for her own sake—for the sake of her loveliness—and her secrets,
which in this day when "the earth is revealing her news" she is giving up ever more freely to
man. Watching 'Abdu'l-Bahá as he communed with the bounty of Nature, I felt deeply the
spiritual value of the arts and sciences. And ever since that drive—that little journey through
country and town with the one of the perfect understanding and sympathy, this world has
been God's world to me. I have understood better the subtleties of detachment—have seen
where the emphasis should be placed. As one of our sisters, who also saw 'Abdu'l-Bahá this
summer, said very beautifully on her return: "In himself, he uplifts humanity into the spiritual
station." Does not this clothe the whole of humanity, comprising the world of nature, with a
new dignity, and disclose boundless possibilities?
The simplicity of 'Abdu'l-Bahá , his normality, give one the real clue to the spiritual life. His
teaching is a Religion of Joy—of "expansion and fulfilment" on every plane—not of
deprivation and asceticism. And this leads me to touch on another most beautiful attribute of
his. We know well that his frequent injunction is, "Be happy!" Perhaps his most frequent
question is: "Are you happy?"—and his own abundance of perfect happiness, of undimmed
joy, is ever overflowing in the most delicious humour—the most irresistible humour that ever
won a heart. Religion in the past took on an aspect of fear. This 'Abdu'l-Bahá smiles away,
teaching us the perfect repose and joy of the spirit's confidence in God as Love—the "radiant
acquiescence" in Divine Guidance.
As we drove away from the waterfall, 'Abdu'l-Bahá said, smiling, to me: "If I come to
America, will you invite me to see such waterfalls?" "Does your coming," I smiled in return,
"depend on my invitation?" "My invitation to America," was the reply, "will be the unity of the

!+*
believers."
We drove to an old inn in a cleft between two mountains, and sitting in the open porch at a
rough table, had the simplest of country refreshment. Just as we were entering the inn a little
group of peasant children, bunches of violets in their hands to sell, pressed around 'Abdu'l-
Bahá . They did not seem to see the rest of us. I can still see the dull little peasant faces raised
wonderingly, to that face—the out-stretched hands full of violets. He took from his pocket a
handful of francs and gave to them abundantly. How he gives—gives—gives! His love seems
never content with giving. Tirelessly he gives of his spirit and heart—like a tender father he
gives of material things—little keepsakes, or, in lovely symbol, flowers.
In the future I am sure stories will abound in that countryside of the sojourn there of
'Abdu'l-Bahá . Then those little peasants, looking back to that moment of wonder at the
sublimity of a face, will muse: "Was it he? Did we see him? It must have been he!"
I should like to speak here of something which was of unparalleled beauty to me: His
power of attraction for the children. It was moving indeed to see their upward glances when
he passed or stood near them, and the looks of love which he bent, as he lingeringly fondled
the little heads, on those pure baby souls, so fresh from their Creator! Not that they could
know, but in their innocence they felt. If only all might remember! [II:Bo:BR]
To return to the drive. As we passed a little church in Thonon, 'Abdu'l-Bahá expressed a
wish to attend it on Sunday. And this leads me to another, most vital subject: His attitude of
perfect accord with the churches, demonstrated in St John's and in the City Temple in London,
where he freely gave the Message of Unity.
That these churches should have opened their doors for our Message is indeed beautiful,
and a proof of two things: Of the freedom and illumination of the men who serve as their
ministers, and of the wisdom of the London Bahá 'ı́s. For it was the Bahá 'ı́s who took the first
step by connecting themselves with these two churches, some having pews and working in
the City Temple and some in St John's church. Thus, by demonstrating clearly, through
sympathetic action, our oneness with the Christian world, they have been instruments to open
these churches to the benediction of 'Abdu'l-Bahá . And I, having witnessed this beautiful
demonstration and the result of it, feel that we cannot live too close to the Christians.
But not only do the London Bahá 'ı́s make connection—or rather, manifest oneness with the
Christian world, but with all progressive thought and activity, so that, again through their
instrumentality, we find the Universal Races Congress opened to the presentation of our
Message, The Christian Commonwealth and the Theosophical Society of Bristol sending cables
of greeting to 'Abdu'l-Bahá on his arrival in Europe, and later becoming firm friends; the
Theosophical Society in London, the Brahma Sohmaj Centre, the Settlements, more centres
than I can name, reverently welcoming him, while many distinguished individuals have
sought his wisdom, to receive the unequalled blessing.
This wonderful harvest has been the result of diligent and wise seed-sowing in the world of
thinkers and workers. While I was in Thonon, 'Abdu'l-Bahá said to a little group of us: "This is
the time for sowing the seed. The most important thing now is to spread the Cause of God.
When harvest time comes, think how sad it will be if there is nothing to reap!"
So again I repeat I feel that we cannot be too active now.
The subject of our real oneness with all that is true and good in every progressive
movement reminds me of a very beautiful message which I read while in London from
'Abdu'l-Bahá to a socialist. Socialism, he said, was one of the leaves on the Tree of Life. Then
he called this soul to come into the shade of the Tree of Life that he might partake of all its
fruits.

!!+
At luncheon one day in Thonon we had a distinguished visitor who asked 'Abdu'l-Bahá
about our economic questions. He said there were many who felt that material problems
should be solved first; that, in order to level the way for the spiritual advance, we should first
better social conditions, and he spoke of a friend who felt this so strongly that, though
connected with the church, he was making it his life-work.
"Such people," said 'Abdu'l-Bahá , "are doing the work of true religion."
Then he went on to say that a new order of things must come but it must have a solid
foundation, and that no foundation was solid save religion, which was the Love of God. When
this unshakeable basis of the Love of God was established in the world, then inevitably would
the structure of a new social justice rise, and a new individual love and justice.
Before I close I must tell you the story of one day. We were to go to Vevey that day by boat,
and in a little group of eight, we accompanied 'Abdu'l-Bahá to the landing. It was in the
freshness of early morning. The fishermen had hung out their nets in the sun. The dew was
on the lilies in the grove in the shade of which we waited for the boat. Suddenly the Master
left us to stray off alone. When we saw him next he was walking in the distance on the very
edge of the lake, beyond that golden film of fishnets. It was then that the "veils of plurality
were rent" for me—and I saw the essential oneness of all the Holy Messengers—the One
Flame in many lamps. [II:Bo:Bp]
The morning was misty, the veiled lake and mountains were like the world of dream. We
gathered around him in the boat while he sat in our midst, the embodiment of command, yet
of holiest sweetness; a combination of utter evanescence and supreme power impossible to
convey in words. Suddenly he broke a silence by saying:
"Others are going from an immortal to a mortal kingdom, but the Bahá 'ı́s are journeying in
the Ark of the Covenant from a mortal to an immortal world.
"The Jews had turned towards an immortal kingdom, but when they looked backward to
mortal things they became dispersed.
"Again Christ led men on to an Immortal Kingdom; therefore their signs remained.
"God be praised for now you are on a Ship bearing you to Immortal Worlds. Day by day
your signs will become clearer."
Could I only make clear to you that picture, the bow of our boat cleaving the mists, till we
seemed to be actually navigating the ether; could I only make clear the figure sitting in our
midst, I know you would feel there was no "looking backward" for those who had seen that
journey so symbolized.
That night, when I sat for the last time at the table of 'Abdu'l-Bahá , our dear sisters,
Elizabeth Stewart and Lilian Frances Kappes on their way to a life of consecration in Persia,
were with us.
Breaking a revealing silence, with that speech which uplifts the soul in joy indescribable,
'Abdu'l-Bahá said:
"To the refreshing water of the Teachings of Bahá 'u'llá h come many and various birds from
many lands and at these cooling streams slake their thirst.
"When the Lamp is ignited the butterflies flutter around the Light."
"May we," said Lilian Kappes, "be ready to singe our wings at that Light."
"Good!" said 'Abdu'l-Bahá , "I am very much pleased with your answer!"
Juliet Thompson

!!!
II:'6, *0 November '.'' [II:Bo:Bg]
News notes from Paris
On Sunday, RX October, a dinner, followed by a meeting, was given to 'Abdu'l-Bahá at the
home of Madame Gabriel Sacy. It was distinctly a French reunion and 'Abdu'l-Bahá seemed
pleased of the fact. On entering he took the photograph of Monsieur Gabriel Sacy, kissed it
and said: "This home is as my own."
Among his words during the dinner were these:
"I am from a far away country and here in Paris, at your table, I find in union, love and
happiness, Persians, Arabs, Turks and French, which proves that we are of one race and that
all men are brothers. The God of Persia is the God of France, of Turkey, of Italy, etc. He is One
and the same, so in loving Him we are united. Paris is the universal centre of culture and
learning, of science and the arts. She must also be the centre of spirituality. There are all sorts
of fruits; some can only ripen in a cold climate; others need the warmth and others yet the
tropical sun. So it is with Paris. The greatest efforts are necessary that she may blossom and
bear fruit."
About sixty people came to the meeting after dinner. 'Abdu'l-Bahá spoke for nearly an
hour, interpreted into French by Mı́rzá 'Azı́zu'llá h Khá n. Every one was impressed with his
beautiful personality and his words of love, demanding of all to unite their efforts in asking of
God the unity of mankind, universal peace and love.
"We must not fear difficulties and labour. They lead us to the noblest end. We must resist
the whole world, for the world wants war; unite our efforts and with divine love we will
succeed."
'Abdu'l-Bahá gave his first public conference in Paris, as guest of the "Alliance Spiritualiste",
on X November. This Society, which has for its aim the encouragement and development of
spirituality, constitutes a neutral and impersonal territory of study for all creeds and schools
of spiritual thought. There could not have been a more appropriate setting for the exposition
of the principles of the Revelation of Bahá 'u'llá h. The "Salle de l'Athé né e Saint-Germain" was
crowded to the doors by an interested and attentive public. Mme J. Beauchamps, the
President of the Society, opened the meeting and in a few sincere words welcomed 'Abdu'l-
Bahá in the name of the "Alliance Spiritualiste". A short address was delivered by Monsieur Le
Leu, General Secretary, who dwelt upon the beauties of the Bahá 'ı́ Revelation, the most purely
spiritual movement of all times, and upon the role it was to play in the future. Finally 'Abdu'l-
Bahá arose and in the profound silence began to expose the principles of the Bahá 'ı́ Revelation
with a language coloured and imaginative and touchingly human. He spoke at length and with
impressive, clearness and repeated several times his contentment at finding himself in the
midst of so large a gathering, whose unity of sentiment and spirituality were forcibly
apparent. He finished by chanting a prayer for all those present. The reunion was terminated
by an admirable appreciation of the Bahá 'ı́ Revelation, on the part of Monsieur Jounet, and on
leaving the hall one felt that the afternoon had been a complete success.
Madame d'Ange d'Astre
II:'=, '* December '.'' [II:Bg:p]
Tablets from 'Abdu'l-Bahá
Mr Albert Smiley
Through Mirza Ahmad Sohrab to his honour, Mr Albert Smiley, the founder of the Lake
Mohonk Conference on International Arbitration. May God assist him!
HE IS GOD!

!!#
O thou great and respected personage!
The details of the Conference of Peace and Arbitration which is organized under your
presidency has been read in the papers of the East and the West and the utmost joy and
fragrance was produced; that, praise be to God, in the continent of America, under the
presidency of a glorious personage, the Conference of International Peace is convened. Today
in the world of existence there is no more important and greater cause than this for it is
conducive to the promotion of happiness in the commonwealth of humanity and is the cause
of tranquillity of all the nations and countries and the prosperity of the individuals of the
human world. What cause is greater than this! It is evident that it has the utmost importance,
nay, rather, it will be the cause of the illumination of the East and the West and the reason for
the manifestation of the Countenance and the Face of God in the world of humanity and the
appearance of infinite affections. Therefore, although this longing one has no acquaintance
with your honour, but this great cause and this eminent effort of yours became the cause of
my having infinite love for you while absent. Consequently I am engaged in writing you this
epistle.
The matter of international peace was instituted by His Highness, Bahá 'u'llá h, sixty years
ago in Persia iii the year of CE BmgB: From that time innumerable epistles and tablets were
spread first in Persia and then in other parts of the world, until about fifty years ago He clearly
stated this matter of universal peace in the Book of Aqdas and has commanded all the Bahá 'ı́s
to serve faithfully with heart and soul in this great cause, give up their possessions and wealth
for it and sacrifice their lives in case of necessity. He has taught them to spread the unity of
nations and religions and proclaim in all the regions of the world the oneness of the kingdom
of humanity. There are different religions in Persia, such as Muslims, Christians, Jews,
Zoroastrians, and different sects. Through the power of Bahá 'u'llá h such affection and love is
produced among these various religions that now they are associating with each other with
the utmost unity and concord like unto fathers, sons, brothers, mothers and daughters.
Whenever they gather in a meeting if a stranger enters in that gathering he is astonished by
the love and affection that they manifest. There, is not the slightest [II:Bg:o] sign of difference
and separation. Some of the tablets of Bahá 'u'llá h concerning this matter are translated in
America. Seek, perchance you may find them, then you shall realize what a permanent
structure Bahá 'u'llá h has raised in this world of existence, the result of which will be the
oneness of all humanity. Likewise, innumerable tablets have been written with the pen of this
longing one. Ask for them, too; perhaps you may find their translations in America.
To be brief, as His Highness Bahá 'u'llá h in this period of man has planted a fruitful tree in
the garden of the oneness of the human race, and as your honour is engaged in reality to
irrigate this garden, therefore I found it necessary to express my gratitude and happiness to
you, so that your good name may be spread not only in Persia but throughout all Oriental
countries and the people of the East may remember your name with great respect. I hope that
the principles of international peace and universal reconciliation may be established firmly
among the individual members of humanity and its fragrance may be spread throughout all
the regions.
I beg of you to accept the expressions of my highest consideration.
(Signed) 'Abdu'l-Bahá .
Translated by Mirza Ahmad Sohrab, X August BXBB.
Mr C. C. Philips
Through Mirza Ahmad Sohrab, to his honour Mr C. C. Philips, the Secretary of the Mohonk
Conference on' International Arbitration.
HE IS GOD!

!!$
O thou perfect man!
The Conference on International Arbitration and Peace is the greatest results of this great
age. This brilliant century has no likeness and similitude in the history of man. From every
standpoint it is distinguished above all other centuries. It is specialized with such excellencies
that the shining star of the heavenly confirmations shall gleam from the horizon of this
century upon all the future cycles and periods. One of the most extraordinary events of this
time, which indeed is a miracle, is the founding of the oneness of this realm of humanity and
its essential branches, such as Universal Peace and the unity of the different nations, in this
arena of existence.
Persia was at one time the centre of religious difference, antagonism and oppression, to
such an extent that pen is unable to describe. The adherents of different nations and religions
considered it their religious duty to shed the blood of their opponents; they pillaged and
ransacked each others property and did not fall short of oppressing their own flesh and blood.
The hatred between the various religions attained to such a height that they considered each
other unclean. Should a Jew enter a Muslim home, he would be made to sit upon the ground;
if he drank water from a cup, that cup was destroyed or washed again and again; for the Jew
was considered unclean. Such was the hatred and rancour among the different religions and
nations in Persia. [II:Bg:g]
About sixty years ago His Highness Bahá 'u'llá h through the Heavenly Power proclaimed the
oneness of the Kingdom of man in that country and addressing the concourse of humanity
said: "O ye people! Ye are all the fruits of one tree and the leaves of one branch!"
About fifty years ago in the Book of Aqdas, He commanded the people to establish the
Universal Peace and summoned all the nations to the Divine Banquet of International
Arbitration so that the questions of boundaries, of national honour and property, and of vital
interests between nations might be decided by an arbitral court of justice; and that no nation
would dare to refuse to abide by their decisions. If any quarrel arise between two nations it
must be adjudicated by this international court and be arbitrated and decided upon like the
judgement rendered by the judge between individuals. If at any time any nation dares to
break such a treaty all the other nations must arise to put down this rebellion.
Bahá 'u'llá h has clearly stated that this Universal Peace is the cause of the tranquillity of the
realm of creation. Now as the International Conference on Arbitration is organized in America
and as this problem is a branch which will ultimately bring about the unity of the world,
therefore we remember you with the utmost respect, that praise be to God you have arisen to
perform such a universal service. God willing, that Conference will progress day by day and
will bring about all-embracing results and will establish reconciliation and universal love
between the different nations, races and peoples of this world.
I beg of you to accept the expressions of my highest consideration.
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, RR August BXBB.
Mrs Ella Goodall Cooper
Through his honour Mirza Ahmad and Mı́rzá Munı́r, to the maid-servant of God, Mrs Ella
Goodall Cooper.
Upon her be Bahá 'u'l-Abhá !
HE IS GOD.
O thou who art attracted to the Kingdom of God!
Thy detailed letter was received. Its perusal produced the utmost happiness, for it

!!%
evidenced the fact that thou hast attained to the knowledge of the reality of tests; that tests
endured in the path of God are conducive to confirmation; nay, rather, they are heavenly
powers and the bounties of the Realm of Might. But to weak believers tests are trials and
examination, for, on account of the weakness of their faith and assurance they fall into
difficulties and vicissitudes.
However, to those souls who are firm and steadfast, tests are the greatest favours.
Consider thou that at the time of an examination in sciences and arts, the dull and lazy pupil
finds himself in calamity. But to the intelligent and sagacious student examination in learning
produces honour and infinite [II:Bg:l] happiness. Alloyed gold, subjected to the fire, portrays
its baseness, while the intensity of the flame enhances the beauty of pure gold. Therefore,
tests to the weak souls are calamity and to the veiled ones the cause of their disgrace and
humiliation. The point is this, that in the path of Truth every difficulty is made plain and every
trial is the matchless bounty. Therefore, the believers of God and the maid-servants of the
Merciful must not relax during trial and no disaster must deter their service in the Cause of
God. …
You have written that upon your return you have compiled whatever you saw and heard
(at 'Akká ) and you have received the invisible assistance, that the teachings, which were like
invisible seeds, have sprung to life and verdancy, spreading branches and leaves and
producing blossoms and fruit. Indeed what you have written is true.
His honour Mr Chase is a blessed soul, good and pure. He is engaged in the service of the
Cause and is a herald of the True One. Ere long he will be assisted with great confirmation.
You have asked regarding the influence of evil spirits. Evil spirits are deprived of Eternal
Life. How, then, can they exercise any influence? But as Eternal Life is ordained for holy
spirits, therefore their influence exists in all the divine worlds.
At the time you were here, this question was accordingly answered, that after the ascension
of the godly souls, great influence and wide-spreading bounties are destined for them, and all
encircling signs in the seen and unseen are decreed for them.
When the souls leave the bodies they do not assume elemental bodies. Whatever man
thinks regarding this is but his own imagination.
When man desires help and communication from holy souls, he puts himself in a condition
of self-unconsciousness and becomes submerged in a sea of meditation; then a spiritual state,
which is sanctified from matter and all material things, becomes visible and apparent to him.
Then he thinks he beholds a form. Its appearance is like unto a vision.
Man beholds in the world of vision various images, communicates with. them and receives
benefits, and in that world of vision he thinks they are physical temples and material bodies,
while they are purely immaterial.
Briefly, the reality of the soul is sanctified and purified above matter and material things,
but, like unto the world of vision, it manifests itself in these material forms and visages.
Likewise in the psychic condition, one beholds the spirits like unto the physical forms and
visages.
To be brief, the holy souls have great influence and intense effect, and their influence and
continuity do not depend upon physical existence and elemental composition.
Ponder ye, that during sleep the human body and the five physical senses, viz., sight, smell,
taste, hearing and touch are passive, i.e., all physical forces are inactive. Notwithstanding this,
human reality has spiritual life and the [II:Bg:Z] spiritual powers are penetrative, and
wonderful disclosures are made in both the East and the West, and perchance one may
discover some matters, which, after a long time, may become apparent in the physical world.
!!&
Therefore it has become evident that the continuity and influence of the human reality does
not depend upon the physical instrumentality; nay, rather, the physical body is an instrument
over which the human spirit spreads a luminosity. It is like unto the sun, which shining upon
the mirror, causes its brilliancy, and when the reflection is withdrawn from the mirror, it
becomes dark. Likewise, when the luminosity of the human spirit is withdrawn from the
body, that instrument becomes useless.
To be brief: Humanity consists of the spiritual reality, and that reality is penetrative in all
things and it is that reality which discovers the invisible mysteries, and through that reality all
sciences, arts and inventions become known and manifest. Whatever thou beholdest of the
works of man is but a faint ray of that reality. It encircles all things and comprehends all
things.
Reflect thou, that all these existent sciences, crafts, industries and arts were at one time in
the world of invisibility, unknown and unconcealed mysteries. As the spirit of man environs
all things, therefore he has discovered them and brought them from the unknown world into
the arena of manifestation. Therefore it is evident and established that the human spirit is the
discoverer of things, the seer of things and the comprehender of things.
But regarding the progress of the spirit in the world of the Kingdom after its ascension, it is
wholly beyond space and time, and developments, after leaving this body, are spiritual and
not terrestrial. It is like unto the progress of the child from the world of the foetus to the
world of maturity and intelligence, from the world of ignorance to the world of knowledge,
from the station of imperfection to the pinnacle of perfection.
As Divine Perfections are infinite, therefore the progress of the spirit is limitless.
Whatever the European and American historians have written regarding His Highness
Muḥ ammad, the Messenger of God, most of it is falsehood.
Consider ye, is it possible for a person afflicted with epilepsy to establish such a great
nation? Therefore, this statement of the European historians, regarding that Holy Personage,
is unqualified falsehood.
Reflect ye, that that illustrious Personage was born in the Sahara of Arabia among the
ignorant tent dwellers, affiliating and associating with them until he grew to manhood and
maturity; never studying the sciences and arts; nay, even he was apparently illiterate and
uninstructed. Notwithstanding all this, he brought forth such a nation, established such a
religion and uttered such explanations regarding scientific questions with great perspicuity,
and raised such a community from the nadir of ignorance and barbarism to the zenith of
civilization and prosperity! Through his influence, science, litera- [II:Bg:Bl] ture, philosophy,
crafts and trades made wonderful progress during the medieval ages in Andalusia and
Baghdá d.
Now is it possible that such an illustrious Personage be afflicted with epilepsy?
Relative to the Paradise explained by Muḥ ammad in the Qur'á n, such utterances are
spiritual and are cast into the mould of words and figures of speech, for at that time people
did not possess the capacity of comprehending spiritual significances. It is similar to that
reference to His Highness Christ who, addressing His disciples said, "I shall not partake of the
fruit of the vine any more until I reach the Kingdom of My Father." Now it is evident His
Highness Christ did not mean material grapes, but it was a spiritual condition and a heavenly
state which He interpreted as this fruit.
Now whatever is revealed in the Qur'á n has the same import.
Regarding the Most Great Name, its influence, both in physical and spiritual affairs, is
indisputable and certain.
!!'
In the last Tablet (to the Board of Council of New York), in which I have stated, "I am not
Christ and am not eternal," the meaning is this, that I am not Christ and not the Eternal Lord!
But I am 'Abdu'l-Bahá This is its real purport. Undoubtedly those souls who are under the
shadow of the Blessed Cause, believing and assured, firm and steadfast, and living in accord
with the Divine exhortations and advices, all of them are confirmed in the Everlasting Life.
Regarding the materializing of spirits through mediums: A person finding himself in a state
of trance, or unconsciousness, is like one who sleeps; whatever he feels and sees he imagines
to be matter and of material things, but in reality they are wholly immaterial.
O thou maid-servant of God! Arouse ye the people and make them cheerful through the
glad-tidings of God, and quicken them through the spirit of gladness and heavenly rejoicing.
The essence and foundation of all is to advance toward the Kingdom of Abhá and to be
attracted by the Beauty of God. Whatever produces any influence in the world of existence is
on account of the Love of God, which is the Spirit of Life and the cause of salvation.
Convey on behalf of 'Abdu'l-Bahá wonderful Abhá greetings to the believers and the maidservants of the Merciful.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, RX September BXCm.
II:'=, '* December '.'* [II:Bg:m]
An interesting article pertaining to the Bahá 'ı́ Faith, from the pen of Mrs J. Stannard,
appeared in The Egyptian Gazette (Alexandria), in its issue of Bl November. We reprint it
herewith:
The Bahá'í Faith
To the Editor, Egyptian Gazette.
Sir: Having only just returned from Europe, I learn that there have been some recent
allusions in the press to the above Persian religious movement and its leader, 'Abbá s Afandı́,
or 'Abdu'l-Bahá ("Servant of God") as he prefers to be addressed by his followers and coworkers.
His visits to Switzerland, London and Paris having evoked widespread interest and indeed
enthusiasm wherever he stayed. I venture to ask permission for a little space in order to
make a few observations on matters that are surely of historic importance and significance.
The world of Islá m at least should open a wide door of hospitality to this great teacher with
his message of peace and religious unity for through the beauty of his teachings and
philosophical knowledge he has done more in Europe and America to remove obsolete
intolerance against the Muslim Faith than any reformer of our days. We live in stirring times
of change and progress and now when once again the cries of war and race prejudices are
being raised it is well if public attention be turned a little towards the Bahá 'ı́ movement and
what it [II:Bg:X] stands for in our world today. The mere personality and influence of 'Abdu'l-
Bahá , reveal the consistency of his message and teaching since he practices what he claims to
show, and that is the brotherhood of man irrespective of colour or creed, and the inherent
unity of all religions. At his house and table for many years could be met at any time pilgrims
and followers adhering to almost every kind of faith and race under the sun. They met and sat
together in complete harmony of thought and aim, for they were Bahá 'ı́s. Jews, Moslems,
Christians, Pá rsı́s1 and Hindus—I have met all these varied types at different times in Syria

Pá rsı́, pl. Pá rsiyá n.

!!(
round 'Abdu'l-Bahá , and we fraternized as though we belonged to one great family.
For forty years, nay from childhood, has 'Abbá s Afandı́ suffered every kind of misery that
bigotry, exile, and unjust imprisonment could inflict—a life spent in sacrifice and devotion to
those high ideals of love, charity and compassion that Christians generally appropriate as
their special religious prerogatives. Both 'Abdu'l-Bahá and his great father Bahá 'u'llá h (the
founder of the Bahá 'ı́ movement, and foretold by the Bá b in his book, the Bayá n, BmBo–BmgR)
stood true to the light within, and this raised them above the petty divisions, quarrels and
barbarities which have ever been the ordinary outcome of religious prejudices and enmities.
"God is One. Ye are all brothers," said the prophet. "By what right does one mean declare
another unclean or claim that one race is superior and another inferior?" "All are before God
as the varied flowers in the beautiful garden of the Universe." Great leaders who found
movements or pioneers of science have ever had to suffer for their just views. As Jesus was
hounded to His death through political and religious fanaticism, so was the Bá b martyred and
the Bahá 'ı́ prophet tortured and imprisoned. It is claimed that great causes evoke great
leaders and reveal characters that cannot be measured by puny standards. Names that have
come down to us through posterity as human "lighthouses" are souls that stood faithful and
unshaken to the noblest that lay within them. They did and bore because anything else was
impossible. Natures that scorned compromise or weak subterfuges, they stand, the eternal
"crucified" types to the lesser human standards.
Those of us capable of judging and weighing have the good fortune to recognize in one day
teachers and bold thinkers of the 'Abbá s Afandı́ and Tolstoyan type, and that we can recognize
them is due to the persistency with which such souls live out the precepts they inculcate. It is
not a matter of verbal philosophy only, but of practical daily and hourly demonstration. If the
pioneer treads paths that seem too idealistic for our poor strength, if we do not feel in us that
same urge to the heights of their endeavour, at least the humblest of us may refrain from
casting stones in their way, we can repress the cheap criticism that may give these tireless
workers needless pain or trouble. Let us show generosity and approval for good intentions
even if we feel ourselves above and beyond their influence. Observations such as these spring
to the mind almost inevitably when one has lived in the world some time and had the good (or
bad) fortune to engage in work that makes for progress and advance in the world of humanity.
It was a matter for deep rejoicing to find that our Christian outlook in Europe has advanced
so truly and thoroughly on lines of tolerance and philosophic understanding, that 'Abdu'l-
Bahá found at once the interest and sympathy in his work, which for many bitter years he has
failed to find among the very people who stood to gain all in higher development and progress
by listening to his wisdom. Let the Eastern world judge their leaders by the tests of life and
action, not by their well sounding phrases. 'Ulamá s1 who are content to roll out grandiloquent
Quranic expositions, or Christian priests who tell people how to live and do nothing
themselves, are no longer honoured teachers in the life of today. "Same are content with
words, but the truth of words is tested by deeds and dependent upon life. Deeds reveal the
station of man" [II:Bg:BC]
… "The principle of Faith is to lessen words and to increase deeds. He whose words exceed
his acts knows verily that his non-being is better than his being and death better than his life."
These virile words from the teachings of Bahá 'u'llá h reiterate some of the strong sentiments
in the Qur'á n and Gospel, yet the world's judgements too often incline towards the plausible
theoretician or armchair philosopher whose hands are mostly idle.
Some of our most honoured names in the London religious and intellectual world have met
and heard 'Abdu'l-Bahá . People travelled long distances in Europe to see and speak to him.

'Alı́m, pl. 'ulamá ' (Pers. 'ulamá ).

!!)
He addressed two vast Sunday audiences in the City Temple and St John's, Westminster,
besides countless other public meetings. In Paris where he is now staying he is also attracting
the interest and keen sympathy of thinkers in the intellectual ranks.
It remains on his return later to his native East for the friends of Islá m to pay a just and
generous tribute to this brave worker in the cause of peace and unity and thus consolidate the
work of true brotherhood really going on among people of different nations at the present
time.
Yours, etc., J. Stannard
An editorial of equal interest commenting upon the foregoing article appeared in the same
issue. In quoting it, we italicize certain statements to which we would direct the attention of
the friends of the Cause in the West:
The return of 'Abbás Afandí
The letter from Mrs J. Stannard, which we publish in another column today, recalls the fact
that 'Abbá s Afandı́, the leader of the Bahá 'ı́ movement, is shortly expected to return to the
country where he has spent such a large part of his time since the Young Turks released him
from his long imprisonment at Acre. His presence here last year did not arouse the curiosity
that such an interesting and commanding personality might have been expected to evoke. His
venerable figure might have been observed by the initiated, a quietly amused spectator at
aviation meetings and the like, or gently expounding his doctrines to a few eager disciples in
the shady walks of Nouzha Gardens.1 But his doings attracted less public notice than those of
comparatively unimportant officials and infinitely less than those of Farı́d Bey. Islá m
remained indifferent—if we disregard the early revillings of the local Muslim press—the
greater part of the Christian community, it is safe to say, was entirely ignorant of the fact that
we had such a mighty teacher in our midst, a man whose followers are said to number over a
million in Persia alone, and whose doctrines are spreading in America and elsewhere with
astonishing rapidity. The indifference, or hostility, of Islá m is the more remarkable since, as
Mrs Stannard observes, 'Abbá s Afandı́ has probably "done more in Europe and America to
remove obsolete intolerance against the Muslim faith than any reformer of our day." The
Bahá 'ı́ Faith tolerates all faiths, apparently believes in all faiths up to some point never very
clearly defined; and it has done Islá m the service of explaining to the Far West that Muslims
are not merely the Mormons of another hemisphere. Tolerance so sublime as 'Abbá s Afandı́'s
is not easy to understand, even in the Twentieth Century, and though Mrs Stannard tells us
that the followers of every known religion were to be found in the Bahá 'ı́ circle we cannot help
doubting whether any very orthodox Muslims—or Christians either, for that matter—were
numbered among them. As far as Egypt is concerned, at all events, the new religion has made
little perceptible progress and has met with nothing but indifference or active hostility from
the representatives of the older faiths. The voice of the Eastern Tolstoy, with his doctrines of
peace and good will, has been drowned in the present outburst of patriotism and militant
religion, just as the Western Tolstoy was shouted down in Russia, just as the Master from
[II:Bg:BB] whom both derive their teaching, was shouted down by the patriot Pharisees of
Jerusalem.
But to Christians, at all events, and English Christians in particular, 'Abbá s Afandı́'s return
on the present occasion should arouse a real interest. He returns from a remarkable visit to
London and Paris, from conferences with the leaders of religious thought in England and
France, from addressing vast audiences at the City Temple and elsewhere, on all of which
occasions his personal triumph has been striking and complete. No one who has had the
privilege of meeting and conversing with the Bahá 'ı́ leader can be surprised at this, and it

Ḥadá 'iq al-Nuzha ("Pleasure gardens"), Alexandria, Egypt.

!!*
needs but little imagination to be impressed by the dramatic picture of this venerable Oriental
in his white robes speaking to crowded congregations of London "City men", expounding in
the Persian language those "high ideals of love, charity and compassion", which, as Mrs
Stannard remarks, Western Christians have been too apt to regard as their own special
prerogatives. Such scenes were reported at length by our London contemporaries and
reproduced from time to time in these columns during last summer. Yet we must frankly
admit that to us this is the least attractive side of the Bahá'í movement. If Bahai-ism has found
favour in the United States it cannot be forgotten that countless other "religions" have become
popular there which would not have been taken seriously in any other country in the world.
About the London meetings, also, there was a certain air of gush and self-advertisement—not on
the part of 'Abbás Afandí, but on the part of his enlightened friends—which was quite patent to
all who are familiar with that kind of religion which will listen to anything so long as it is
unorthodox, new, sensational. We cannot help regretting the "lionizing" of 'Abbás Afandí. In the
East his religion will find its true home and exercise its beneficent influence upon nations
newly awakening to a sense of their unity and power. We can, then, the more heartily
welcome him back to Egypt, fresh from achievements in the Western capitals which have
afforded yet another proof of his remarkable personal and intellectual powers.
The criticism of the "lionizing" of 'Abdu'l-Bahá should be received in the same kindly spirit
in which it is made. In justice, however, to the friends in England, we quote the following
extracts from a letter written by Mr Tudor Pole, of Bristol, to the Star of the West:
"Since 'Abdu'l-Bahá arrived in England and especially since he was my guest here, I have
had some special opportunities for communion which have proved of immense service to me
and to others. There are one or two points of considerable moment that have been borne in
upon me as a result and in communicating them to you it should be understood that I do so on
my own initiative and that the suggestions I make are not at the direct suggestion of 'Abdu'l-
Bahá himself. He is a most remarkable figure in history and his love and wisdom are
boundless, yet of course he is simply the servant of his Father who was undoubtedly a great
Messenger of God, and 'Abdu'l-Bahá claims no other distinction. … There seems a tendency in
America and elsewhere to focus too great attention on 'Abdu'l-Bahá rather than upon the
Manifestation Itself. … 'Abdu'l-Bahá , I can see, does not wish for references to himself save as
the servant of God, the inspired exponent of his Father's great message. To idolize 'Abdu'l-
Bahá in exaggerated terms or forms is to delay the spread of the Bahá 'ı́ spirit of Unity. … We
are wonderfully blessed to have him among us, but imagination, exaggerated emphasis must
not be laid upon his personality or the whole movement will suffer. This is a matter of
supreme import."
In our opinion, this "lionizing" and "idolizing" of great souls is most natural. Hero worship
and adoration of personalities seemed necessary and [II:Bg:BR] inevitable during the childhood
and youthful epochs of humanity just closing—for we are now entering upon the epoch of
maturity for the race. "Following the Letter (a synonym for personality) rather than the
Spirit," has been recognized by mature souls of the past, as a weakness of humanity. Even
today many sincere Christians fail to distinguish between Jesus (the man) and the Christ
(Spirit) manifest in Him. To those who do understand this distinction, idolizing is as
intolerable as it is to the one being idolized—for every Servant of God admonishes the
attracted ones and followers to abstain therefrom. Repeatedly, 'Abdu'l-Bahá firmly but kindly,
manifests this quality of greatness.
We should not go to the other extreme, however, and recognize only the Spirit, ignoring the
personality. To deny the personality, is to deny the purpose of creation and a reason for our
existence in the image of God—the human form. Consider the Hidden Word: "O Son of Man!
In My Ancient Entity and in My Eternal Being was I hidden. I knew My Love in thee, therefore I
created thee; upon thee I laid My Image, and to thee revealed My Beauty."
!#+
The Bahá 'ı́ Revelation clearly teaches the Oneness and Singleness of God, i.e., the
Manifested and the Secluded, the Personal and the Impersonal—phases should be considered
of equal importance—holding both before the inner sight in perfect balance. Equilibrium is a
characteristic of maturity. 'Abdu'l-Bahá has stated, that if it be the Will of God, he will visit
America during the coming year. Let us begin now to "prepare the way" and help to make his
"path straight" by becoming spiritually poised.
II:'A, 0' December '.'' [II:Bl:p]
Discourses by 'Abdu'l-Bahá
Given at Paris, France.
'7 October '.''
I wish you to study the works of the Blessed Beauty and to live according to His teaching.
The basis of the teaching of Bahá 'u'llá h is as follows: "Bear in your heart great love to all races
on earth, to the ends that unity may be established between them. Take an interest in
everyone and find out how you can help them, so that all may see that your love is truly
universal. Do the Will of God, do not only speak about it; the elect of God do this. People do
much speaking to advance their own glory and to make themselves appear superior to their
neighbours. But if you do the Will of God and do not blazon it abroad, then you will change
the whole world. They who do most speak least.
Man must ever be thinking of drawing nearer to God.
Look at the Italians, they pretended to love humanity, yet they wished to seize Tripoli for
their own advancement, not for the good of humanity.
I hope that you will some day be able to hinder such actions, and thus enable justice to
reign everywhere. I hope you will be able to make all hearts pure and tender, all efforts
sincere, so that everyone may work for the good of humanity. This is my prayer and desire.
'1 October
The Relation between Thought and Action.—You must not only think thoughts, but do
actions. The reality of men is their thoughts and their spirits, not their material bodies. Man
and animal with regard to matter are partners. The difference is that man has the power of
thought.
Thoughts may be divided into two classes: B. The world of thought alone. R. The world of
thought which expresses itself in action. For instance, philosophers belong to the first class,
for they only think heavenly thoughts and do not do heavenly deeds. Whereas spiritual
teachers belong to the second class, for they express their high and noble thoughts in actions
as soon as they think them.
Question: If one refuses the Cause of Bahá 'u'llá h during his lifetime, may he hear of it after
death?
Yes, he will hear of it in his next life, but through the mercy of God alone, not through his
own ability.
Question: Are we not able, through love and faith, to make those on the other side hear of
the Cause who had not heard of it while on earth?
Yes, surely sincere prayer always has its effect, and it has a great influ- [II:Bl:o] ence in the
other world. We are never cut off from those who are there. The real and genuine influence is
not in this world but in that other.
Question: In what condition is the soul before entering the body?

!#!
In a state of potentiality, possessing no consciousness as we understand it.
Travelling.—Travelling is a very good thing. It opens the eyes and broadens the horizon.
In the East one may behold vast and desert places where once lay peopled towns; this
shows the Hand of Almighty God. History shows us how every nation which was against the
Will of God has eventually been quite destroyed; and, accordingly, each nation which has
listened to the Voice of God has prospered. When travelling one makes discoveries of strange
things, i.e., the Emperors of Rome ruled over many thousands of people and were famous and
powerful, but now the Emperors are dead and their power has vanished. Whereas the
Christians began by being a small band of eleven disciples following Christ and living after His
teaching, now there are many Christians all over the world and Christ's influence shall never
die.
'. October
On Healing.—Healing comes from God, if the heavenly benediction be upon us while we are
being healed, then only can we be truly healed. All depends upon God. Medicine is merely an
outward form or means by which we obtain heavenly healing; without the Heavenly
Benediction it is worth nothing. If man looks at the nature of the world around him, he will
see that all created beings are dependent upon something, i.e., man is dependent for his life
upon the air which he breathes, likewise the animals which are upon the earth, and each
created being is dependent for its life upon some material circumstances. Man, therefore, and
all creatures are prisoners of nature. The sun must follow his law, the earth must follow his
law of motion, the sea also hers. But, by the spiritual power of God, which, through His
Bounty, He has bestowed upon men alone, man is enabled to defy the laws of nature in many
and wonderful ways, i.e., it is the law of nature that man should walk upon the earth, but he
defies this law, for he sojourns upon the water and also flies, like the bird, through the air.
Through the wonderful spiritual power which God gives to man, man is enabled to reach
the Kingdom of Heaven; but behold! man is not grateful and is careless of the great mercy
which God has shown him.
*/ October
The sun shines upon the earth, giving light and warmth to all creatures. The Sun of Truth
also shines, giving light and warmth to the souls of men. All existing creatures need the sun to
shine upon them and develop them that they may grow. The souls of men also need the Sun of
Truth to shine upon them, to educate and encourage them. Circumstances that benefit the
body do not benefit the soul, and the soul of man is his reality, not his body, i.e., there are
some men who are perfected in material things and very backward [II:Bl:g] in the spiritual.
Likewise many, who are at the bottom of the social and material ladder, are very much
advanced spiritually.
Galien,1 a Greek Philosopher who died at the time when the Christian Religion was in its
growth—and was not himself a Christian—wrote many books about material civilization and
development. He states as his belief that Religion is the basis of all true civilization, that is to
say that not only must the brain and gifts of a nation be educated, but also the moral
character. The Christians; he points out, are an example to show the truth of this theory, for
theirs was the basis upon which the largest and most prosperous civilization of the world had
been founded and their morals were very high. They were taught not to fear death, and to
love their neighbours as themselves and live only for the good of humanity, and only to think
of doing good to mankind. If these principles had been carefully carried out by the followers
of Jesus Christ, then there would be no need for the world to be reawakened. But winter fell

Aelius Galenus or Claudius Galenus; (:Fj–c. F;;/c. F:e), sometimes known as Galen of Pergamum.

!##
upon the hearts of men, and God sent His prophets to shine upon them with the Spring of the
Sun of righteousness that they may be again awakened and blossom forth and bear fruit.
Because mankind has shut its ears to the Voice of God and has neglected His teachings, wars
and tumults, unrest and misery have fallen upon them. Let us make every effort to reopen the
hearts of men to the Will of God. I pray God to give you power to bring humanity beneath the
rays of the Sun of Truth and Peace.
*0 October
When a man has found joy in one place he returns to that same place to find his joy again.
When a man has found gold in a mine he will return again to that mine to find more gold; this
is a natural law and shows forth the vital and spiritual powers which God has bestowed upon
man, and the natural instinct which is born in him. The Great Light of the Spirit has ever
arisen in the East, but it has shed forth its radiance into the West. And in the West has it found
its greatest force of expansion.
The Christ rose like a star in the horizon of the East, but the Light of His influence has taken
root more firmly in the West. This shows us how that the people of the West are very faithful
in their hearts and they do not easily forget. The West is like a good plant. When the rain falls
gently upon it to give it nourishment and the sun shines upon it to give it warmth, then does it
blossom forth and bear good fruit.
It is a long time since the Sun of Righteousness has shed its Radiance upon the West, for the
Face of God has been hidden by the sin and forgetfulness of man; but now, thanks be to God!
the Sun shines forth in all its glory and the breath of the Holy Spirit is watchful over the
nations. Let us pray to God that the light and refreshment may awaken the people and give
them new life, that they shall find a second life and there shall be a new creation. Humanity
shall put on a new garment and the Mercy of God will be showered upon the people. My
earnest desire is that you will work for this [II:Bl:l] end, that you may be the cause of it. It is
certain that the Flag of Divinity has been raised and the Sun of Righteousness of God appears
upon the horizon. Be faithful and loving workers that you may be among the blest of God and
receive the benefits of the Kingdom of Abhá .
*= October
I regret that you have been kept waiting so long. Yet, I have waited so many years in prison
before I could see you—surely you do not mind waiting a little to see me. Our hearts are
always together and the Bounty of the Kingdom of Abhá binds our spirits in one. For have we
not one aim, one desire and one prayer? Therefore we are always together.
Last night, when I returned home, I did not sleep. I lay awake thinking and I said to myself:
"Here am I in Paris. O my God! what is Paris and who am I?" I never thought from the
darkness of my prison that I should come here and be among you, for I was condemned to
perpetual imprisonment. When I read the document which told me of my sentence, I said to
the officials: "It is impossible!" And they were astonished. Then I said to them: "If 'Abdu'l-
Ḥamı́d were immortal and I myself were immortal, then would it be possible for him to
condemn me to be in prison forever, but as we are not immortal, then it is impossible. My
spirit is free and that can no man imprison."
Now you see the powers of God, that I am no longer in prison, but here in Paris, talking with
you. I am thankful to meet the spiritual friends and you also must be happy that God has
allowed me to come among you. For who indeed would have thought it possible that I should
be here talking in Paris?
Farewell words to Europe

!#$
' December
I bid a loving farewell to the people of France and England. I am very much pleased with
them. I counsel them that they may day by day strengthen the bond of love and amity to this
end—that they may become the sympathetic embodiment of one nation—that they may
extend themselves to a universal Brotherhood to guard and protect the interests and rights of
all the nations of the East—that they may unfurl the Divine Banner of justice—that they may
realize and treat each nation as a family composed of the individual children of God and may
know that before the sight of God the rights of all are equal.
For all of us are the children of one Father. God is at peace with all His children: why
should they engage in strife and warfare among themselves? God is showering down
kindness; why should the inhabitants of this world exchange unkindness and cruelty?
"Ye are all the leaves of one tree and the fruits of one branch."
Beware! Beware! Lest ye offend any heart.
Beware! Beware! Lest ye hurt any soul.
Beware! Beware! Lest ye deal unkindly toward any person:
Beware! Beware! Lest ye be the cause of hopelessness to any creature.
II:'A, 0' December '.'' [II:Bl:Z]
The Mashriqu'l-Adhkár in America
Through Ḍı́yá ' Afandı́, Chicago—Upon him be Bahá 'u'llá h!—to Claudia Stuart Coles,
Washington, D.C.—Upon her be Bahá 'u'llá h!
HE IS GOD!
O thou who art enkindled by the fire of the love of God!
Verily, I have perused thy beautiful letter of wonderful composition, which proveth thy
firmness, assurance and steadfastness in the faith; and thy singing the verses of holiness to
thy Merciful Lord. Blessed art thou from this great gift. Joy be unto thee from this vast
providence.
Know thou that the building of the Mashriqu'l-Adhká r is the greatest foundation in those
regions. God said in the Qur'á n, "It is those who believed in God, and the Last Day, shall build
the Temples of God." It is incumbent upon thee and upon all, to put forth the best effort in
these days, in building this glorious Temple; raising the tumult of commemorations therein,
during the wing of the night, at dawn, and at eventide. It is incumbent upon ye (men and
women) to be united, in this great Cause, so that ye may be confirmed by the Divine Bounty,
and Merciful Spirit; become increased with energy and power; gain a recompense, and
estimation. I implore God, and supplicate Him to make your feet firm in the straight path, and
in the upright way.
(Signed) 'Abdu'l-Bahá
The foregoing Tablet from our beloved 'Abdu'l-Bahá reached me in London and I think will
be as a glad clarion call to all in regard to the work of the Cause. Over and over in Tablets
about the Mashriqu'l-Adhká r, 'Abdu'l-Bahá has given to each soul a call to service for the glory
of God. It is not Chicago, nor America, nor a group of believers, that are to be glorified by the
Mashriqu'l-Adhká r, but the Living God, and when the Light of the Guidance of God says "it is
incumbent upon ye, men and women, to be united in this great Cause," surely every soul who
believes that the Day of God is here, will, as one body, arise for "this great service".
'Abdu'l-Bahá expects to attend the Convention to be held in Chicago during the coming
spring-time. Unquestionably, he will dedicate the site of the Mashriqu'l-Adhká r at that time.

!#%
Through the guidance of God this site has been chosen, and 'Abdu'l-Bahá 's wish that there
be room for ample grounds is being obeyed. He has said that "all shall unite." If those of us
who call ourselves believers, for a few short weeks shall lay aside our own ideas of what
seems to us best for the Cause and do that which 'Abdu'l-Bahá says is the most important
work at this time; if we can take the step outlined for us by him, believing, seeing, feeling,
hearing and trusting in his wisdom; if in selflessness, humility and unity we serve together in
earnest effort—his desires will be fulfilled and the site of the Mashriqu'l-Adhká r (The
Dawning Place of the mentioning of God) found ready for his consecration. Every one has
deep responsibility; no one human being knows in full the demands upon another soul; no
one can judge the work of another—that is God's work; but each soul can, in humble faith, face
squarely the words of 'Abdu'l-Bahá in regard to what he says is "the most important work",
and, in the measure of seeking, find light and hope and power that will be dynamic in its
realization.
Prayerfully studying this Tablet in humility, in reverence, in faith, let us unite to work
shoulder to shoulder as inspired atoms of one great tool with which 'Abdu'l-Bahá can lay the
foundation of the cause of Confirmation to the Cause. Then truly "will we become increased
with energy and power; gain a recompense and estimation."
O Lord, make our feet firm in the straight path!
Claudia Stuart Coles
II:'A, 0' December '.'' [II:Bl:m]
Tablet of 'Abdu'l-Bahá to America
To the friends of God and the maidservants of the merciful in America:
HE IS GOD!
O ye friends of God and the beloved maidservants of the True One!
'Abdu'l-Bahá has the utmost longing to meet you, but now he is obliged to return to the
East, for he has promised many friends and they having travelled a long way, will be
disappointed if the meeting is not brought about. Therefore, he has returned to Egypt, and
hopes that during the next spring no obstacle may arise, so that with infinite joy and fragrance
he may hasten to America to meet the friends, to unfurl the banner of rejoicing, to spread the
Glad-Tidings of the Kingdom of Abhá , to illumine the meetings and gatherings with the Rays of
the Sun of Truth, to perfume the nostrils with the Fragrances of Holiness, to impart gladness
and delight to the hearts, to attract the souls to the Realms of Might, to grant the outpouring of
the Holy Spirit—so that in this nether world the congregation of the Righteous Ones may be
firmly established.
Glad Tidings! Glad Tidings! The bounties of the Most Great Name are descending. Glad
Tidings! Glad Tidings! The Lights of the Kingdom of Abhá are shining. Glad Tidings! Glad
Tidings! The Doors of Heaven are opened and the call of the Kingdom is raised.
Upon you be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by M. Ahmad Sohrab, New York, Bl December BXBB.
II:'A, 0' December '.'' [II:Bl:X]
Letter to the American Bahá'ís
It was on the Z December that I left 'Abdu'l-Bahá in Marseilles. My last request of him was
to assist and confirm all the American Bahá 'ı́s in the accomplishment of great services. He
said: "The American friends will be assisted and helped." For a moment he was silent. Then

!#&
he raised his head and continued, saying: "All those who have unselfish motives, whose
hearts are devoid of any personal interests, will be assisted in this Cause. They will be
confirmed by the heavenly cohorts—rest thou assured."
'Abdu'l-Bahá was very much pleased with the result of his work in London and Paris.
While leaving Europe physically, his spiritual presence will be the cause of great benediction
for countless ages to come. During my stay in Paris, having been permitted to live in the same
apartment with him, I daily witnessed the marvellous power of his love and active interest in
all those who are concerned in the uplifting of the human race. His great power in imparting
happiness to all those who are depressed or are passing through a period of trials and tests,
cannot be measured by human criterion. This one power alone distinguishes him above all
men, for, notwithstanding the complexity of problems that he must solve daily and the
thousand and one details that he must attend to for them, yet he is always beaming and
imparting happiness to all those who come in touch with him.
We are looking forward with great anticipation to his visit to America, which will be some
time in the early part of the spring. It is now the opportune time for all the friends in America
to arise with one purpose and with one aim to prepare the way in a practical manner.
The Persian-American Educational Society has taken definite steps for the arrangement of
his visit to America and will deem it a pleasure and a privilege to assist the friends all over the
country with practical suggestions. His presence in America will be one of the most
significant events of the twentieth century and the effect of his words will be far reaching. He
does not come to visit any sect or religion or nationality, but he comes to meet ninety million
Americans whose open mindedness for truth and whose open heartedness for the highest
ideals of life are well known all over the world. In 'Abdu'l-Bahá we will see a representation
of divine virtues and human perfections. He will come to us with the noblest thoughts of
peace and brotherhood which have been crystallizing for ages in the Orient. He will represent
to us the longings and the hopes of many million Bahá 'ı́s in the East. May we all be ready to
stand firm in his presence. May we all be assisted to accomplish our duties. May we all be
inspired to prepare the way for him. The time is short, the opportunities are many and it lies
in our power to take part in this great spiritual work. The standard of truth will be raised, the
signs of the Kingdom of Abhá will be spread, the wintry season of dogmas and superstitions
will be changed into the balmy spring time, the highway of righteousness will be paved and
men of all races and nations will walk therein, [II:Bl:BC] singing the songs of the Kingdom and
raising the voice of glorification toward the Supreme Concourse. Army of the Kingdom of
Abhá , be prepared for review by the Supreme Commander!
Mirza Ahmad Sohrab
II:'A, 0' December '.'' [II:Bl:Bo]
Tablet from 'Abdu'l-Bahá
HE IS GOD!
O servant of the True One!
What thou hadst written was known. It was a clear evidence of thy thoughtfulness and
mindfulness in the Cause of the most Merciful One. I supplicate God that thou mayest at every
moment advance in the grades of [II:Bl:Bg] divine love and devotion, spiritual attraction and
merciful sentiments; and be benevolent and a comfort to both friends and strangers.
It is mentioned in the Gospel that a man called His Holiness, Christ, "Good Master". His
Holiness said unto him, "Why callest thou Me good? None is good save One, that is God." So
'Abdu'l-Bahá wishes a sin covering eye and conceals the people's faults as far as possible; for
he considers himself incapable and deficient in the Servitude of the Lord. Therefore, being

!#'
engaged in his own short-comings, he does not care about the sins of others, but always asks
remission and forgiveness for them, and seeks bounty and grace in their behalf.
If a fault is committed by someone and I treat him with kindness, this is not on account of
my negligence; but as I acknowledge my own short-comings and am cognizant of my own
state, I do not show any opposition to others.
It is recorded in the Gospel that an adulteress was brought to the presence of Jesus Christ
and confessed her sin. Those present asked Him why He did not command her to be stoned.
He said, he who does not deserve a legal punishment, that is to say, "he that is without sin",
may get up and stone the adulteress. All of them looking upon themselves found themselves
sinful, and "went out one by one".
Now it is this condition which must always be had under consideration, otherwise the
matter will be difficult. It is said in the Qur'á n, "Hadst thou been severe and hard-hearted,
they had surely separated themselves from about Thee." But the people must be just. If,
notwithstanding their injustice, they receive favours, this will make them mindful and
admonished. As to my short-comings in case of other persons who are firm, devoted and
steadfast: I always acknowledge and confess my weakness and my failure and the beloved of
God will certainly excuse. When a letter is received from them, I have done my best possible
to send them an answer. Moreover writing letters has nothing to do with that pure, spiritual
and divine love. Many persons in the blessed days (i.e., in the time of the Blessed Perfection)
were recipients of favours, and had numerous long Tablets, but in this day wavered in such a
manner that they did not hearken to or obey the divine commandments, and overlooked even
the commands revealed in their own Tablets. Yet there are some other souls who have in this
day not, been addressed in the Day of the Blessed Perfection. This is from the Bounty of God;
He grants to whomsoever He willeth. God is the possessor of Great Bounty.
The essential thing and the real nearness to God, is to be steadfast in the Religion of God, to
serve His Cause and to be in Servitude at the Threshold of Unity. This is necessary.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Dr Ḍı́yá ' M. Baghdá dı́, Rp September BXBB.
II:'7, '. January '.'* [II:BZ:R]
Alliance Spiritualiste of Paris reception to 'Abdu'l-Bahá
X November BXBB
… [II:BZ:p]
…
Address by 'Abdu'l-Bahá
I am very grateful for the words and sentiments expressed by the general secretary. I give
thanks to God to find myself in Paris in such a spiritual assembly.
If we look at the atmosphere of this meeting, we see that the spirit floats in it, the bounties
of God descend, the aid of the Holy Spirit is seen. Thanks to God, these hearts are endowed
with spiritual sentiments; the vibrations of the soul make themselves felt.
The spirit is like the sea, this assembly like the waves—though they are numerous, they all
come from the same sea; though they apparently have different forms and aspects, the unity
of the spirit is manifest.
All the prophets and Divine Manifestations have come to educate men, in order that the
unity of the human world may shine clearly and distinctly, [II:BZ:o] so that there remain no

!#(
authority to the waves; that the authority be peculiar to the sea, for the spirit is like the sea
and the bodies are like the waves.
It is said in the Gospels, "Jerusalem will come down out of heaven from God." This heavenly
Jerusalem is not made of stone, of lime and of clay, but it is made of the divine teachings which
shine among men by the power of the spirit. For a long time, the divine teachings had been
forgotten, no trace remained of the light of the heavenly Jerusalem. When Bahá 'u'llá h
manifested Himself from the Orient, the light of His divine teachings shone forth in Persia
unto other parts of the world. This divine teaching is the heavenly Jerusalem which has again
"come down out of heaven". Although that edifice had fallen to pieces, it is founded anew. The
corporal and material forces ruled over the Orient; now the spiritual forces have taken their
place.
Thanks to God, I see at Paris a respectable assembly which lives by the breath of the soul.
Man is not man by the body, he is man by the spirit, for by the body he is the associate of the
animal; that which distinguishes him is the spirit. As the sun illumines the earth, so the spirit
illumines the body. It renders man celestial; gives him kindness by the breath of the Holy
Spirit; makes him understand the reality of things; discovers all sciences; offers eternal life;
unites the nations; joins the Orient and the Occident, and changes the human world into a
divine world. Consequently, those who receive the bounties of the Spirit give life to others.
Now, you who are spiritual ought to be glad and joyful for the teachings of Bahá 'u'llá h, who
is the founder of spirituality in this age. The teachings of Bahá 'u'llá h are only spiritual. One
should seek the Truth, which is the cause of the manifestations of the spirit, for the spirit will
not make itself felt by the senses, but it will manifest itself by the hidden faculties. Though the
human body is sensitive, its spirit is hidden; it is the spirit which commands the body.
The spirit acts in two ways: One way is by instruments; that is, it sees with the eyes, it
hears with the ears and speaks with the tongue. These instruments work by the spirit, which
is their motor; though its senses are manifested by the body, they come from the faculty of the
spirit. The other way is that of being and acting without instruments; as in dreams and
visions, it sees without eyes, hears without ears, speaks without the tongue, walks without
feet. All the faculties of the spirit are clear and distinct in the world of visions. Hence it is
evident that the spirit acts in two ways: First, by the instruments of the body; second, without
the instruments of the body.
Thus it is that one's body may be in the Occident and the spirit finds out the situation in the
Orient, and it directs and conducts the affairs there. Therefore it is evident that the spirit is
powerful and the body weak.
The body is like the crystal and the spirit is like the light. Though the crystal be extremely
transparent, its brilliancy and splendour belong to the brightness of the light. To be luminous,
the light does not need the crystal, but the crystal to be bright needs the light. Even so the
spirit does not live by the body, but the body lives by the spirit.
If the body is mutilated, the spirit conserves always its greatness and power. For example:
If the hand of a man is cut off, the spirit keeps its authority and sovereignty; if the eye
becomes blind, the spirit remains clear sighted; but if the attributes of the spirit leave the
body, immediately the [II:BZ:g] body becomes nothing. Thus it is affirmed that man is man
only by the spirit and not by the body.
This spirit is one of the divine bounties, a manifestation of the Sun of Truth; but if the
human spirit receive the breath of the Holy Spirit, then it is a pure spirit. The breath of the
Holy Spirit is the divine teaching; in it the spirit finds eternal life. It is the heavenly light and
illumines the human world by the divine qualities. Hence we must endeavour to act according
to the teachings of Bahá 'u'llá h.

!#)
Let us endeavour from day to day to become more spiritual, to bring about the unity of the
human world, to practice human equality, to diffuse the divine mercy, to show the love of God
to all those who are on the earth, so that the spiritual faculties may shine in all their
splendour; that no authority remain to the body, so that the spirit, which sustains and rules
the human world, may form one being, one person. Differences and disputes will exist no
longer. The divine Jerusalem will be founded universally. All men will be the inhabitants of
the same kingdom and they will take their part in the divine bounties.
I thank God to find myself in your assembly and I am grateful for your spiritual sentiments.
I pray God to increase your sentiments each day; to strengthen this union and accord, so that
the prophecies of the Holy Scripture become visible, for this epoch will be great, this century
will be divine; the traces of all the scriptures will be seen; the signs given by Christ will
became manifest. It will be the great day of the Lord. Divine justice will shine. It will be the
time of peace, of justice, of union and of happiness. I hope that at this epoch the corporal
world will become the reflection and echo of the divine world. Such is our hope, and, thanks
to God, we agree in this desire.
I ask God that you may live by the breath of the Holy Spirit, that you be united, that all the
hearts be filled with the love of God, that your tongue pronounce often the Name of God, that
your actions be spiritual, that your sentiments be like those of the inhabitants of the Kingdom,
in order that the human light, which is the image of God, may shine brilliantly.
O God! Kind, generous, merciful; illumine this assembly with the light of Thy love; vivify
these souls with the breath of the Holy Spirit, offer the heavenly lights and the great bounties,
give us Thy help, show us spirituality, give us the light of a good conduct, give to the spirits
infinite bounties and generosity.
O Creator! We are poor, give us of the treasure of the Kingdom; we are humble, glorify us
in Thy Kingdom; we are homeless, protect us, shelter us; we are seekers, lead us by Thy
limitless favours; we are silent, give us an eloquent tongue; we are weak, give us the strength
of the Kingdom.
O Creator! He who pardons! Pardon our faults; grant us bounties; forgive us our sins, teach
us divine politeness. Thou art the One who gives; Thou art the One who offers; Thou art kind!
II:'7, '. January '.'* [II:BZ:l]
Tablets from 'Abdu'l-Bahá to the friends in Stuttgart
Upon them be the Glory of the Most Glorious.
HE IS GOD!
O friends and maidservants of the Merciful!
Thanks be to God! that you have been gathered together and celebrated the birthday of the
Bá b with much joy and amity and were engaged in remembering God.
From the rose-garden of that meeting a beautiful fragrance has reached to the nostrils of
these friends; and the light of God's love hath shone; therefore, it was a cause of delighting the
hearts of these friends. I ask God, by His infinite mercy, that such meetings may be held often.
Likewise, that the entertainment every nineteen days may become current among you; so
that the friends and maidservants of the Merciful may be engaged in praising and
remembering God and singing to Him, and may become the cause of guiding the people.
Upon you all be the Glory of the Most Glorious!
(Signed) 'Abdu'l-Bahá
Translated by Mı́rzá Yú ḥ anná Dá wú d, Bg August BXBB.

!#*
__________
Through Mı́rzá Yú ḥ anná Dá wú d, London, to the maidservant of God, Margarethe Dö ring,
Stuttgart.
HE IS GOD!
O daughter of the Kingdom!
Your letter arrived, and its contents showed that Mr Gregory, by visiting the blessed Tomb,1
hath received a new power, and obtained a new life. When he arrived at Stuttgart, although
black of colour, yet he shone as a bright light in the meeting of the friends. Verily, he hath
greatly advanced in this journey, he received another life and obtained another power. When
he returned, Gregory was quite another Gregory. He hath become a new creation. Reflect on
the Grace of the Kingdom of Abhá and see how it enlightened such a person. It has made him
spiritual, heavenly, divine and a manifestor of the graces of the world of humanity. This man
shall progress.
Thank God that you esteem Miss Knobloch, because she was the cause of your guidance.
With weeping and supplication I ask from the Kingdom of Abhá , that He may vouchsafe
heavenly blessings upon your father, mother, [II:BZ:Z] sisters and brothers; and graciously
enlighten Frl. Schaffer, Frl. Andrassy and Fran. Kusterer with the Light of Guidance.
Convey my greetings to Herr Kruttner, and Herr Richard Bauerle. I supplicate to the Divine
Glory, and ask for them bright hearts, merciful spirits, seeing eyes and hearing ears.
I ask God to make you a firm rooted, verdant and fruitful tree in the Paradise of Abhá .
Upon thee be the Glory of the Most Glorious!
(Signed) 'Abdu'l-Bahá
Translated by Mı́rzá Yú ḥ anná Dá wú d, Bg August BXBB.
__________
Through Mı́rzá Muḥ ammad Yazdı́, Alexandria, to the friends of God in Stuttgart.
Upon them be the Glory of God!
HE IS GOD!
O my true friends!
The friends on their return from Stuttgart are praising all the friends of the Merciful in that
city, saying: Praise be to God! that the friends are in utmost attachment and are ignited by the
Fire of the Love of God. They are occupied in naught but the Divine commemoration. And
also the contents of your letter proved your great love.
It seems that the Light of the Sun of Truth will shine powerfully in Stuttgart and all over
Germany; the Breath of the Holy Spirit will show forth a great result, and the Bounty of the
Word of God will spread over all.
I give you the Glad-tidings that your advancement in the Divine Kingdom will be great and
that the Doors of the Kingdom are opened to all the people of Germany.
Who will embrace it first? I hope that the called ones of Germany may become the chosen
ones.
Therefore you should seek no rest; nay rather endeavour day and night to guide the people,
to give sight to the blind, to give life to the dead and to grant Everlasting Life.
Upon you be the Glory of God!
Tomb of Bahá 'u'llá h at Bahjı́, Israel.

!$+
December BXBZ (Signed) 'Abdu'l-Bahá
II:'7, '. January '.'* [II:BZ:m]
News notes1
Rejoice! Rejoice! Because of the Glad-tidings! You have attained to the light of the
Kingdom. The glory of the Sun of Truth penetrates all regions.
Rejoice! Rejoice! Glad-tidings I send unto you. The doors of the Kingdom are open. The
heavenly manna has descended upon you.
Rejoice! Rejoice! There were many holy messengers sent into the world; they came after
one another, and all diffused the breath of the Holy Spirit.
Praise God! Praise God! That you have turned your faces toward the Kingdom. The rays of
the Sun of Truth are illuminating you.
Strive with your heart and soul that the Heavenly Light may descend upon all people and
that through it every heart may be enlightened and that the spirit of the human race may
partake of Its glory. Work and strive until all regions of the world are bathed in this Light.
Fear not when trouble overtakes you. You will be criticized; you will be persecuted; you will
be cursed and reviled. Recall in those days what I tell you now: Your triumph will be sure;
your hearts will be filled with the Glory of God, for the heavenly power will sustain you, and
God will be with you. This is my message to you.
II:'1, 7 February '.'* [II:Bm:p]
An address on truth
Delivered by 'Abdu'l-Bahá on Ro November BXBB, at the home of Mademoiselle Gastea, Paris,
France.
All the divine prophets are the Manifestations of Truth. His Highness Moses declared the
Truth. His Highness The Christ spread the Truth. His Highness Muḥ ammad established the
Truth. All the elect of God proclaimed the Truth. His Highness Bahá 'u'llá h unfurled the ensign
of Truth. All the sanctified souls who have stepped into the arena of existence have been the
lamps of Truth.
Truth is the oneness of the kingdom of humanity. Truth is love among the children of men.
Truth is the proclamation of Justice. Truth is divine guidance. Truth is the virtues and
perfections of the human world. Truth is equality between the people of all countries. Truth
is the illumination of the realm of man.
All the prophets of God have been the heralds of Truth. All have been united and agreed on
this principle. Every prophet predicted the coming of a successor and every successor
acknowledged the Truth of the predecessor. Moses prophesied the coming of Christ. Christ
acknowledged Moses. His Highness Christ foretold the appearance of Muḥ ammad, and
Muḥ ammad accepted The Christ and Moses. When all these divine prophets were united with
each other, why should we disagree? We are the followers of those holy souls. In the same
manner that the prophets loved each other, we should follow their example, for we are all the
servants of God and the Bounties of the Almighty are encircling every one.
God is in peace with all His children, why should we be engaged in war? God is kind to
every one, why should we oppress each other? The foundation of divine religion is Love,
Affinity and Concord. Praise God, that this cycle is the period of illumination! Minds have
made great progress; intelligences have been unfolded; the means of unity and agreement are

Message sent to Bahá 'ı́s in Stuttgart through Lady Bloomfield, Mrs Earle, Mı́rzá Asadu'llá h and Mirza Ahmad Sohrab.
Report by Frederich Schweizer.

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being brought about and communication between the races of men is rapidly being
established. Now is the time that all of us may embrace the law of peace and treat each other
with honesty and straightforwardness. Let the religious prejudices be wiped away. Let the
law of racial supremacy be discountenanced. Let political Expediencies be done away with.
Let the love of country be superseded by the love of the world. Let us all deal with each other
with infinite kindness. We are all the servants at the one Divine Threshold. We are all
receiving the rays of truth from the same Sun of Reality. We must all believe in all the
prophets. We must all acknowledge the divine authority of all the heavenly [II:Bm:o] books.
We must wash our hearts free of all human prejudices. We must serve God. We must
propagate the oneness of the realm of humanity. We must be the cause of the appearance of
the perfections in the world of man. We must not be like the beasts of prey. We must not
allow carnage and bloodshed. We must regard the blood of men as sacred. We must not shed
the holy blood of man for the paltry earth. We must all agree upon one fundamental principle.
That principle is the oneness of the kingdom of humanity.
Consider ye! What things are transpiring now in Tripoli! How many fathers have become
without sons! How many, little children have become fatherless! How many kind and
affectionate mothers are weeping for the death of their sons! How many women are
lamenting and mourning over the cruel death of their beloved husbands! This sacred blood of
humanity is shed for a piece of land! The beasts of prey never fight for this aim. Everyone is
contented in his own place. The wolf is satisfied after receiving his share of life. The leopard
will creep into his own lair after partaking of his food. The lion will crouch in his own jungle.
No one intelligently or on purpose will ever entertain the desire to oppress another.
Alas! Alas! Although pitiless man brings under his dominion all the nests of humanity, yet
he aspires for more. On the other hand, we easily realize that God has given to man divine
intelligence, but he has become worse than the beasts of prey. The beasts of prey do not tear
in pieces the members of their own species. No matter how ferocious a wolf may be, he
cannot kill more than ten sheep in one night, but man is becoming the means of destroying
hundreds of thousands of his fellow beings in one day. Now, be just! How can this agree with
reason? If a man kills his brother he is called a murderer; if he crimsons the battlefield with
the blood of hundreds of thousands of innocent men, he is hailed as a great conqueror! If a
man steals ten dollars from another he is considered to be a guilty thief, but if he has pillaged
a large country he will be known in history as a patriot. If he destroys with fire one house he
is accused of arson, but if he bombards a city with the fire of cannon he is called a victorious
being. All these events connote the evils of human ignorance, the blood-thirstiness of the
nature of man and the lack of faith. For if man believes in divine Justice he will not consent to
the suffering of any soul and he will not allow the shedding of one drop of blood; nay, rather
he will exert himself day and night to make one soul happy.
Now, praise be to God, the signs of intelligence are becoming manifest among the people in
some parts of the world. This is the dawning of the dayspring of the Most Great Peace. This is
our hope: to spread the oneness of the realm of man, to destroy the foundation of hatred and
animosity from among the people, to make manifest the Greatest Peace, so that the nations of
the world may affiliate with each other and all the governments may strengthen between
themselves the bonds of love and unity, the International Court of Arbitration may be
established and all the world-wide problems and difficulties which arise between the nations
may be adjudicated in that Universal Court. [II:Bm:g]
The solving of these international problems depend upon the increase of the number of the
lovers of Peace, and those who are devoted to the greater friendship of nations may add their
power to the public opinion which revolves around the Peace of the World. Then, through the
powerful demonstration of the people of peace and reconciliation, all the nations will be
forced to accept the doctrine of Peace.
!$#
Love is illumination. Love is the cause of life. Hatred is conducive to death. Undoubtedly
wise men prefer life to death, unity to discord, and will endeavour with heart and soul that
these impenetrable dark clouds may vanish and the Sun of Reality may shine forth; this world
may become another world; this mound of earth may be changed into a delectable paradise,
the East and the West may embrace each other, the North and the South may clasp hands of
true fellowship, so that the true, divine Love may become unveiled in the world of man. For to
love man is to love God, and to be kind to the people is to serve God. Pray and exert
yourselves with heart and soul so that you may become the means of creating love among the
children of men. We hope that through your efforts religious, racial and political prejudices
may pass away, and the tired world may receive peace and tranquillity.
You who have children know of a fact how beloved they are to you. Those who are
bereaved of the meeting of their children because they are killed in fighting, are like unto you.
Consider, what will be the mental agitation of a mother and a father when they look upon the
body of their son steeped in blood! Will they have any more desire to live? Will they have any
composure, any comfort? Those who are now at war in Tripoli are passing through agonies
and their fathers and mothers are in a desperate mood.
God has created us to be loving and compassionate toward each other, and not draw the
sword before each others' faces. We must adorn the gathering of love and peace, and not drill
soldiers for the ranks of the army. We must organize courts of justice. God has given to us
eyes so that we may look upon each other with the eyes of the Love of God. He has granted us
hearts so that we may become attached to each other and not show enmity and rancour.
Consider how God has been good to man! He has given him understanding, intelligence and
sentiment so that he may exert these divine faculties in the path of love and not in the way of
harm. We must supplicate God that He may confirm and assist us to become the embodiment
of the perfections of man; not to extinguish the torch lighted by the Hand of Majesty; not to
stop the down-pouring of the Rain of Mercy; not to cut His green and verdant trees; not to
prevent the descent of heavenly blessings, but to become confirmed in such wise as to adorn
the realm of humanity, to illumine the East and the West, to create means of the
interdependence of man, to destroy the basis of war and to become the cause of the affiliation
of the hearts.
This is our hope! This is our utmost aspiration! We beg of God to assist us therein. His
Highness Bahá 'u'llá h dawned from the horizon of [II:Bm:l] Persia and spread to all parts of the
world the rays of the Most Great Guidance. He invited all to the Greatest Peace and gave
advice to all, especially to Napoleon the Third, who was at that time Emperor of France. For
fifty years He suffered everything in life so that by degrees the hearts became attracted to the
Most Great Peace. Now, praise be to God, this light is continually spreading its benefits and
ere long the Banner of the Most Great Peace shall become unfurled. We will exert ourselves
day and night so that the world of man may become harmonized and the Sun of Truth and the
Rays of Reality may enlighten the East and the West.
A glimpse of 'Abdu'l-Bahá in Paris
Alice R. Beede
After a morning talk given by 'Abdu'l-Bahá at his apartment No. o Ave. de Camoë ns on Bg
October BXBB, all those present were invited that Sunday afternoon to meet him at four o'clock
at RR rue Seeden Rollin pre Saint Gernais (Seine) outside the walls of Paris, where a real Bahá 'ı́
settlement work is carried on by Mons. V. Ponsonaille and his good wife. They are poor
people. He is employed as a collector for one of the large department stores in Paris. Having
received the Message, he felt his work for the Cause of God was among the very poor children,
waifs and those who had no parents; so with his wife, some years ago settled his home here
and by going without their noon day meal (which to the French means much) they could give

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it to these little ones. They started in an old car where they met together to read the Tablets
and hear the Word of Bahá 'u'llá h. It was not long before many came and it grew so that the
clergy of many sects desired to have it consolidated under them. Mons. Ponsonaille did not
consider this the way to serve best and he declined all these offers. At last, they grew so very
jealous that they, with the help of the priests, took the car from him. The Bahá 'ı́ friends in
Paris offered to build a place for his work and Mons. Ponsonaille told them if they would
furnish him the boards and nails that he would build it himself, which he did, and it was here
that we went, and after three months spent going around Paris every day, I assure you I had
never seen such a dirty, miserable quarter.
After leaving the train on the main street, we walked down to the end of a narrow lane or
street without sidewalks, on which doors opened to places where soldiers and women were
drinking and screaming, while from the small windows bedclothes were hanging out, and
women and children could be seen. It was with joy we at last saw a familiar face and Mons. De
Scott, the artist, pointed to the small gate through which we passed and by the discarded car
into a small board cabin about RC´Rg feet. At one end was a raised platform and desk of rough
boards. I can only say as my eyes fell first upon The Greatest Name hanging in a frame from
this desk and I saw the crowd of [II:Bm:Z] miserably poor, dear little ones gathered there, and
as my ears caught the music of their voices (for they were singing), tears filled my eyes and a
great lump choked me. Then I looked and saw we were but a half dozen who had come as
guests, and all, like myself, were deeply affected. It was Madam Ponsonaille, a woman with a
strong, kind and most intelligent face, who evidently had taught the children to sing and who
with her whole heart was leading and keeping time for them, for they had no instrument.
After the song Mons. Ponsonaille read a Tablet sent by the Master, for he called 'Abdu'l-Bahá
"The Master", and it is quite evident that they all know him as the Master. Mons. Ponsonaille,
who has a delicate, most refined face—that of a gentleman in its fullest sense—talked for a
time; they sang again, and then all their little heads were turned towards the entrance and it
was evident that their hearts were full of expectancy and they longed to see the One who had
promised to come to visit them. The oldest of these children were not over fifteen—from that
down to babies in the arms—all ages and kinds, clothed cleanly in clothes that had no fit, or
were misfits rather.
At last there was a silence. Then all arose to their feet as 'Abdu'l-Bahá quickly entered and
walked up the narrow centre passage to the front and stood. Mons. Dreyfus-Barney and
Tamaddunu'l-Mulk took their places on the side. Mons. Dreyfus-Barney acted as interpreter.
'Abdu'l-Bahá said: "I am very glad to be here with you. I am very glad to see you all here. I
love you very much. I have been in many beautiful houses, but this is more beautiful to me
than any of the others, for the spirit of the love of Bahá 'u'llá h is here. You are all receiving the
teachings of God and learning how to act and live and some day you will be great and wise for
having learned the truth. I have seen many beautiful rich children, but to me you are more
beautiful, and I love you all (as Christ loved little children) here. Monsieur and Madam
Ponsonaille are your spiritual teachers. They give you food and understanding eternal of God,
while your parents are giving you your material food and care for your bodies. You must love
these good friends." Turning to Monsieur and Madam Ponsonaille, he said: "This is a great
work you are doing for the love of God in this great day, through the power of Bahá 'u'llá h.
Your station is great. Your names will go down through all the ages. Kings and Queens have
never been talked of and remembered as you will be. You are workers in the Kingdom of
Abhá and I am very happy and love you very much." Then with his head upturned and the
palms of his hands upturned together, as if to receive in them the pouring down of the Holy
Spirit, he chanted a prayer and blessing, and coming down from the small elevation, on which
he was standing, to where the children were, all crowded close around him, and laying his
hands caressingly upon some of their heads and taking the hands of others with a loving smile

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to all, with difficulty he passed down the aisle to the door. Near me were some rough boys
whom [II:Bm:BR] I was often obliged to quiet before 'Abdu'l-Bahá entered the hall. But after he
came they never moved nor spoke and when he passed out they fell over each other in their
great desire to have him take their hands.
Outside the door stood Mons. Ponsonaille, and 'Abdu'l-Bahá , putting his hand inside his
gown, took out many gold pieces and gave to him as he bade him good-bye. He walked down
the street toward the carriage so quickly that our little party was at least twenty feet behind.
Oh! what a sight. In every doorway and window were people—and such people! A very poor
man held the carriage door open as 'Abdu'l-Bahá entered with his little party, Mons. and
Madam Dreyfus-Barney and Tamaddunu'l-Mulk. The crowd were fighting and calling names
but a gendarme and Mons. De Scott protected us as we passed on safely.
So ended a never-to-be-forgotten day, having seen 'Abdu'l-Bahá among the children of the
poor of the streets of Paris and I thought again of the light I saw twice on Fridays in 'Akká and
wondered if they were missing him and longing for his return and loving help. The thought
comes to me now of what the world's poverty will be after his departure and to us who have
been fed from his hand on the Bread of Life.
II:'., * March '.'* [II:BX:p]
Aims and ambitions of Bahá'ís
Spoken by 'Abdu'l-Bahá in Paris, l November BXBB
I. Pity and good-will towards all mankind.
II. The rendering of service to humanity.
III. To guide and enlighten hearts.
IV. Each member must try to be kind to everyone and to show forth great affection towards
every living soul.
V. Humility towards God and constant prayer to Him so as to be enabled to grow daily
"Nearer God".
VI. Always in every word and action to be faithful and sincere, so that each member may be
known to the world as embodying the qualities of Sincerity, Faith, Kindness, Love,
Generosity and Bravery. That we may be detached from all that is not God, attracted by
the Heavenly Breath, divine beings—so that the world may know that a Bahá 'ı́ is a perfect
being.
II:'., * March '.'* [II:BX:p]
Some teachings of 'Abdu'l-Bahá
From Discourses given in London and Paris
These are wonderful days! We see an Eastern guest received with love and courtesy in the
West. I have been drawn here, in spite of my ill health, by the magnet of your love and
sympathy.
Some years ago an ambassador was sent from Persia to London where he stayed five years.
(His name was 'Abdu'l Ḥasan Khá n.) When he returned to Persia they asked him to tell them
about the English people. He answered: "I do not know the English people. Although I have
been in London five years, I have only met the people of the Court." This man was a great man
in Persia, and scent to England by princes, and yet he did not know the people, although he
lived among them five years. Now I, a prisoner, come to England for the first time, and
although my visit is so short, I have already met many dear friends and I can say I know the
people. Those I have met are true souls working for peace and unity. Think of this subject:
What a difference there is between this time we are living in now, and seventy years ago!
Think of the progress! the progress toward unity and peace!

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It is God's will that the differences between nations should disappear. Those who help the
Cause of Unity on, are doing God's work. Unity is the Divine Bounty of this brilliant century.
Praise be to God, there are many societies and many meetings held for Unity. Hatred is not so
much the cause [II:BX:o] of separation now as it used to be; the cause of disunion now is
mostly prejudice.
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Heaven has blessed this day. It was said that London should be a place for a great
proclamation of the Message. I was tired when I boarded the steamer, but when I reached
London and beheld the faces of the believers, my fatigue left me. Your great love refreshes
me. I am very pleased with the English believers.
The feeling that existed between the East and the West is changing in the Light of
Bahá 'u'llá h's teaching. It used to be that if a Westerner drank from the cup of an Easterner the
cup would be thought polluted, and the Easterner would break it. Now it is, with believers,
that when a Westerner dines with an Easterner, the vessels and the plates that he has used are
kept apart and reverenced in his memory.
One day some soldiers came to the house of a believer and asked for one of his guests to be
brought to them, that they might take him to his execution, according to their warrant. The
host gave himself up in his guest's place and was killed in his stead. This is an instance of true
brotherly love.
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Be kind to all strangers. Those who come from all parts of the world, make them feel at
home. Speak to those from Turkey, Japan, Persia, China, all countries, find out where they live,
ask if you can be of service to them. The English are so polite and conventional that to
Easterners they often seem cold. You must forget conventionality when you speak with them,
they are not accustomed to these ways.
When you see a foreigner, perhaps you think he is a thief, or even a murderer; you think
you must be careful. Don't think of yourself. Even if what you suspect be true, still go out of
your way to be kind to them—it will help them to become better.
Let those who meet you know without your saying so that you are a Bahá 'ı́. You must
manifest the most sincere love for all. Your hearts must burn with love for all. Let the people
see that you are filled with universal love. If you meet a Persian, talk with him without
ceremony, ask where he lives and try to help him. Likewise speak to all strangers who seem
lonely and give them your willing service. Be loving to them, Turks, Arabs, Indians, Chinese,
Americans, Japanese—all. If they are poor, help them with money; if they are sad, comfort
them; if they are distraught, quiet them; till all the world shall see that you have in truth the
universal love. It is all very well for you to say that you agree with all this, that it is good—but
you must put it into practice.
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The "reality" of man is thought—not his material body. Although man is part of the animal
creation, he possesses a power of thought superior to the rest of the created beings. If his
thought is directed continually towards [II:BX:g] heavenly subjects, he becomes saintly; if, on
the other hand, his thought does not soar above things of this world, he is little better than an
animal.
Thought is of two kinds:
a) Thought that belongs entirely to the world of thought.
b) Thought that results in action.
The thoughts of our Lord Jesus Christ belonged to a high spiritual world, but he also
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brought them into the world of action.
Some men and women have exalted thoughts, but if they do not realize them in the world
of action, they are useless. The power of thought is dependent on manifestation in the world
of action.
Nevertheless in the world of progress and evolution thought has an effect, even if it is not
always expressed in action. To this class of thought the majority of philosophers give
expression; their thoughts are above their actions, too high for them to live up to themselves.
The difference between philosophers and spiritual teachers is this: Spiritual teachers follow
their own teaching, bring down into the world of action their spiritual conceptions and ideals,
whereas mere philosophers do not. We often find philosophers emphasize the importance of
Justice, while in their private lives they are most unjust (Alexander and Aristotle). This state
is impossible with spiritual teachers. No man can separate himself from his thought.
__________
In order to bring about a state of peace and unity three things are necessary:
a) To know b) To have the intention c) To put into practice
Unity is good. To know this is not sufficient. You must intend to promote it, you must work
for it. Knowledge is a good thing, but it is only the first step. If knowledge is alone it is
stationary. These meetings teach us that Unity is good, and that suppression (slavery under
the yoke of traditions and prejudices) is the cause of disunion. To know this is not enough. All
knowledge is good, but it can bear no fruit but by action. It is well to know that riches are
good, but that knowledge will not make a man rich; he must work, he must put his knowledge
into practice. We hope the people will realize and know that Unity is good, and we also hope
that they will not be content to stand still in that knowledge. Do not only say that Unity, Love
and Brotherhood are good; you must work for their realization.
The Czar of Russia promoted The Hague Peace Conference and proposed the decrease in
armament for all nations. In this Conference it was proved that Peace was beneficial to all
countries, and war destroyed trade, etc. The Czar made a very good speech, though after it
was over he, himself, was the first to declare war (against Japan).
Knowledge is not enough. We hope by the Love of God we shall put it into practice. A
spiritual universal force is needed for this. Meetings are good for engendering spiritual force.
To know that to reach a state of per- [II:BX:l] fection is possible is good, to march forward on
the path is better. We know that to help the poor and to be merciful is good and pleases God,
but knowledge alone does not feed the starving man, nor can the poor be warmed by
knowledge or words, in the bitter winter.
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The magnet of your love brought me here. My hope is that the Divine Light may shine here,
and that the Heavenly Star of Bahá 'u'llá h may strengthen you, so that you may be the cause of
the Oneness of Humanity, that you may help to make the darkness of superstition and
prejudice disappear and unite all creeds and all nations.
We have had wars and disputes for over l,CCC years. Even if we look on this state of affairs
as an experiment, surely it is sufficient, surely it is time to stop. This is a brilliant century.
Eyes are open now to the Beauty of the Oneness of Humanity, of Love and Brotherhood. The
darkness of suppression will disappear and the Light of Unity will shine. We cannot bring
Love and Unity to pass only by talk. Knowledge is not enough. Wealth, science, education are
good, we know that, but we must also work and study.
Knowledge is the first step; Resolve, the second step; Action, the fulfilment, is the third
step. To make a building, first of all one must make a plan, then one must have the power

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(money) to build, then, after all these preparations, one can build. One forms a Society of
Unity—that is good—but meetings and talk are not enough. In Egypt these meetings take
place, there is only talk and no result. These meetings here in London are good, the
knowledge and the intention are good, but how can there be a result without action? Today
the force for Unity is the Holy Spirit of Bahá 'u'llá h. He manifested this Spirit of Unity.
Bahá 'u'llá h brings East and West together. Go back, search history, you will not find a
precedent for this.
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The Universal Races Congress was good. The result of it was intended to be the
furtherance and progress of Unity among all nations, a better international understanding.
The purpose was good. The causes of disputes among different nations are always due to one
of the following classes of prejudices:
a) Racial, language b) Theological c) Personal d) "Beliefs", customs,
traditions
It requires a universal active force to overcome these differences. A small lamp could light
a room, a larger could light a whole house, a larger still could shine through the city, but the
sun is needed to light the whole world. A small disease needs a small remedy, but a disease
which pervades the whole body needs a very strong remedy.
The differences in languages cause disunion between nations. There must be one universal
language. The diversity in Faiths is also a cause of separation. The true foundation of all
Faiths must be established, the outer differences abolished. There must be a Oneness of Faith.
To end all these dif- [II:BX:Z] ferences is a very hard task. The whole world is sick—this is a
very bad illness to cure.
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The world is wrong, just because people talk too much and do not carry out their ideals. If
action took the place of words, the worlds would change very soon. A man who does good
and does not talk about it is perfect. The man who does very little good and magnifies it in his
speech, is not good. If I love you, you know it, I need not tell you all the time; on the other
hand, if I did not love you, you would know it also, and you would not believe me if I said I did
love you a thousand times. People speak too much because they seek fame, because they wish
to be thought better than their brethren. Those who do most good say the least about it.
Look at the Italians for instance. They speak a great deal about humanitarianism and
socialism, and yet see how disgracefully they have behaved towards the Turks. But why
should we blame them? I hope you will always avoid tyranny and oppression, and that you
will always uphold and practice justice towards all men and keep your hearts pure. That is
what I expect of you.
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The great causes of separation among the people are:
a) Racial c) Religious e) Personal
b) Political d) Traditional f) Commercial prejudices
Bahá 'u'llá h has abolished these. None can say that this is not good. Anyone who denies
this is ignorant. God has created the world as one—the boundaries are marked out by man.
God has not divided the lands. Each man has his house and meadow; horses and dogs do not
divide the fields into shares. That is why Bahá 'u'llá h says: "Let not a man glory in this, that he
loves his country, let him rather glory in this, that he loves his kind." All are one family, one
race. All are human beings. Differences as to partition of lands should not be the cause of
separation among the people. One of the great reasons of separation is colour. Look how this

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prejudice has power in America, for instance. See how they hate one another! Think over
this. Animals do not quarrel because of their colour! Surely man should not, who is so much
higher in creation. What ignorance exists. White doves do not quarrel with other doves that
are blue, because of their colour but white men fight with dark coloured men. This racial
prejudice is the worst of all.
All are one. In the Old Testament it says that God created man like unto His own image. In
the Qur'á n it says: "There is no difference in the creation of God!" Think well. God has
created all, cares for all, and all are under His protection. The policy of God is better than our
policy. We are not as wise as He.
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Disease is of two kinds: (a) Material (b) Spiritual. For instance, a cut of the hand; if you
pray for the cut to be healed, and do not stop it bleeding, you will not do much good, this
needs a material remedy. [II:BX:m]
Sometimes if the nervous system is paralyzed through fear, a spiritual remedy is necessary.
Madness, incurable otherwise, can be cured through prayer, but an abscess cannot be cured
by prayer alone. Extreme cases need prayer. It often happens that sorrow makes one ill. That
can be cured by spiritual means. Blindness is physical, not spiritual. They say our Lord cured
blindness; it was blindness of the soul. ("They have eyes and see not, ears they have and hear
not.") He brought on spiritual awakening.1
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All healing is of God. There are two classes of causes for illness: (a) Material, (b) Spiritual.
If the sickness is of the body, a material remedy is needed; if of the soul, then a spiritual
remedy.
All is in God's hands. Aristotle made a special study of the digestion, but he died of a
gastronomic malady. Avisen was a specialist of the heart, but he died of heart disease.
Dinradi (?) was a thorax specialist—he died of consumption. God is the only all powerful
doctor.
Kings have all the power the world and man can give them, yet sometimes God shows them
their feebleness and dependence on Him by allowing them to be in need of a very little thing.
The elephant, the largest animal and the strongest, is troubled most of all by the fly. The lion
has a worm that troubles him greatly. If man looks at nature he will see that all that exists is
captive. All are dependent. Man, to begin with the highest of all created beings, is dependent
on a great many things for his life. The first is air; a few moments without air would be
sufficient to kill him. Then he is dependent on water, food, clothing, warmth and many things.
See how he is surrounded by dangers of all sorts and illnesses. It is the same with all created
beings, animals, plants; look how much is necessary to their existence! All that exists is feeble,
poor, captive. The freedom of man depends alone on his spiritual power. All that exists are
prisoners of nature. Consider the sun, that enormous, powerful globe around which we travel,
even he cannot escape the law of nature—he cannot move out of his course or shade his
radiance—and again the sea cannot escape, she has no will of her own. Only man is enabled
by Divine Power to control, in a small degree, the laws of nature. It is the natural law for man
to live on land, yet he sails on the sea. It is natural for man to rest on terra firma, yet he flies.
It is natural for a man to walk no faster than three or four miles an hour—he makes himself
engines which take him sixty or more miles an hour. It is natural for a man to be able to speak
with another at a distance of ten yards, but he makes himself the telephone and telegraph
with which he can speak and send messages to a distance of a hundred, of a thousand and
more miles. In these cases nature is the prisoner of man.

Refer to 'Abdu'l-Bahá in London, p. ec.

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Look what great power God has given man and yet how sad it is that so much ignorance
still remains.
I hope you will always be the cause of revealing the Divine Light to the people and that the
power of the Spirit will lead you into the Kingdom of God.
III:', *' March '.'* [III:B:p]
Teachings of Bahá'u'lláh
From discourses given by 'Abdu'l-Bahá in London and Paris.
The first principle of the Teaching of Bahá'u'lláh is
The Search after Truth.
In order to search after the Truth, men must shut their eyes to all the traditional
superstitions of the past.
The Jews have traditional superstitions, the Christians also; also the Zoroastrians, the
Buddhists. All religions are bound by traditions and dogma, all consider they themselves are
right and the rest are wrong. The Jews believe themselves to be the only possessors of the
Truth and condemn all other religions; the Christians say their religion is the only true one
and all others are false; likewise the Buddhists and Muslims, all limit themselves. If all
condemn one another, where can we search for Truth? All contradict one another, all cannot
be true. If each considers their Religion as the only true one, it is impossible for them to see
the Truth in the others.
If a Jew is bound by the external practice of the Religion of Israel, he can never understand
that Truth can exist in any other Religion but his own. We must, therefore, detach ourselves
from forms and external practices of Religion if we wish to see the Truth and reality of others.
We must abandon the prejudices of tradition.
If a Zoroastrian believes that the Sun is God, how can he be united to other religions? The
idolators believe in their idols, how can they understand the Unity of God?
It is clear then that in order to search after Truth we must detach ourselves from
superstition. If all men would follow this principle, Truth would be found and they would
have a clear vision.
If five people meet together to search for Truth, they must begin by putting aside their own
special convictions and renounce their own prejudices. In order to find Truth we must give
up our small ideas. The fact that we imagine ourselves to be right and every one else to be
wrong, is the greatest obstacle in the path of Unity, and Unity is necessary if we desire to find
Truth.
Therefore we must renounce our own particular prejudices and superstitions if we are in
earnest in our search for Truth. Unless we make a distinct division between dogma,
superstition, prejudice, on the one hand, and Truth on the other, we shall never succeed.
When we wish to find a thing we search for it everywhere, therefore we must carry this
principle out in our search for Truth.
Science must be accepted. Light is good in whatever lamp it is burning; a rose is beautiful
in whatever garden it grows; a star has the same radiance from whatever point it rises.
Have no prejudices. You trust love the Sun wherever it rises. If the Sun of Truth shines in
Jesus, it has also shone in Moses and in [III:B:o] Buddha. That is what is meant by the Search
for Truth.
It means also that we must put aside all we have learned before and recommence our
education. We must not be attached to any one religion or personality, for fear of at last

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becoming bound by superstition. When we are once detached we can seek the Truth and
arrive at our goal. Then we shall see Truth in the reality of all religions, for Truth is in all.
The first discovery we make in our search for Truth will lead us to the Unity of Mankind.
The second principle
The Unity of Mankind
Yesterday I spoke to you of the First Principle of the Teaching of Bahá 'u'llá h, the Search
after Truth. It is necessary for a man to put aside all he believed before in the nature of
traditional superstition and regard all religions as equal. He must not love and cling to one,
and detest another. He must search for Truth in all, and if his search be earnest he will
succeed.
The Second Principle is the Unity of Mankind. All are servants of the One God—and God
reigns over all and has pleasure in all alike. All men are of one family, the crown of humanity
rests on the head of each man. In the eyes of the Creator all are equal. He is kind to all, He
does not favour this nation or that nation, all are His creatures. If this is so, why should we
divide one race from another, creating superstitions, differences between one people and
another?
The only difference between men is the difference in degree. Some are like children, who
are ignorant and must be educated and reared to maturity; some are like the sick and must be
treated with tenderness and care. None are bad or evil. We must not feel repelled by these
poor children, we must be kind, we must teach the ignorant and tend the sick.
Consider: Unity is the cause of existence, love is the cause of life; and on the other hand
separation is the cause of death. In the world of creation, for instance, all things owe their
existence to Unity. The elements which compose wood, stone or minerals, are held together
by the Law of Attraction; if the law ceases to hold these elements together, if they are
separated, then the object will not exist. The law of attraction has brought together certain
elements in the form of this flower, but as soon as the law of attraction is withdrawn from this
centre, the flower will decompose.
So it is with humanity. The great Law of Attraction, Harmony and Unity forms this
wonderful creation. When the law is no longer active on the body of a man, he dies. So it is
evident that attraction, unity, harmony and love are the causes of life, whereas repulsion,
disunion, in-harmony and hatred cause death.
We have seen that whatever causes separation in the world of existence causes death.
Therefore, it is the same in the world of the spirit.
All who are servants of the one God must be united in the law of attraction. They must,
therefore, avoid all hatred, disagreement and discord.
We find, if we look at nature, that the gentler animals group together, the lambs, the deer—
and also that the wild animals live apart from civilization in the forest, the tiger, the lion and
the wolf. Two wolves can live together, but a thousand lambs can share the same fold and
remain at peace. Two eagles can dwell in the same place, while a thousand doves can make
their habitation together. Man should at least be numbered among the gentler animals—but
when he becomes ferocious, Ah well!
The point is this: Bahá 'u'llá h has proclaimed the Unity of the World of Mankind. [III:B:g] All
people are of one family, and all should feel to one another as father, mother, sister, daughter.
I hope you will spread this teaching of Bahá 'u'llá h.
Bahá 'u'llá h has said that if it were possible one should love one's enemy and act the same

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towards him as though he were a friend. If all followed this principle, the greatest Unity and
understanding would be established in the hearts of men.
The third principle
Unity of Religion and Science
Yesterday I spoke to you of the Second Principle of the Teaching of Bahá 'u'llá h, the Unity of
Mankind. The first, as I have said, is the Search after Truth. The third is the acceptance of the
Relation between Religion and Science.
There is no contradiction existing between True Religion and Science. When a Religion is
opposed to Science it becomes mere superstition. How can a man believe that which Science
has proved impossible? If he believes in spite of his reason it is rather ignorant superstition
than faith.
The origin of Science and Religion is identical. Religious principles have all been based on
Science. The Unity of God is logical and can be understood through scientific study. All
religions teach that we must do good. This is logical, the only way humanity can progress. We
must be generous, sincere, faithful, law-abiding. All this is reasonable. All religious laws
conform to reason and are logically suited to the people for whom they are made and for the
time in which they are practiced.
Religion has two principal parts: (a) Practical and (b) Spiritual. The spiritual part never
changes. All the manifestations of God and the Prophets have taught the same truths and have
given the same spiritual law. The Sun of Truth has sent forth many rays to illumine the
human intelligence, the light is, always the same. They all teach the same code of morality.
There is no division in the Truth.
The practical part of religion deals with outer forms and ceremonies. This is the material
part of the law and guides the customs of the people.
In the time of Moses there were ten offences deserving capital punishment. When the
Christ came the law was changed. The old law, an eye for an eye and a tooth for a tooth, was
changed to one of mercy and forbearance. In the old days the punishment for theft was the
cutting off of the right hand; in our days this law could not be applied. Nowadays he who
curses his father is allowed to live; then he was put to death.
So we see that, whereas the spiritual law of religion never changes, the practical law
treating with actions changes with the necessities of the time.
It is the spiritual and moral part of religious law that is the most important of the two. All
questions of morality contained in the law of every religion are logically right. If religion is
contrary to logic, then it is no longer a religion but merely a tradition. This is certain.
Therefore, put all your beliefs in harmony with science. There must be no opposition.
Religion and science are the two wings with which man's intelligence can soar into the
heights. It is not possible to fly with one wing alone.
All religions of the present day have fallen into superstitious practices, which are out of
harmony both with true principles of the teaching they represent and with the scientific
discoveries of the time. This has the effect of making people think that science and religion
must of necessity be opposed to one another.
If religion conformed to science, there would be a great unifying, cleansing force in the
world which would sweep before it all wars and disagreement, all disunion and in-harmony,
and men would be united in the power of the love of God.

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III:*, . April '.'* [III:R:p]
Teachings of Bahá'u'lláh (continued)
From discourses given by 'Abdu'l-Bahá in London and Paris.
The fourth principle1
Abolition of Prejudices
Another principle of the teaching of Bahá 'u'llá h is this: That you must renounce all
prejudices—religious, racial, political and national—for all these have made the world sick.
This is a grave illness and one that can be the cause of destruction to humanity. All wars
and bloodshed have been caused by either of these prejudices. The sad wars that you see in
the world in these days are caused by fanatical religious hatred of one people for another or
prejudices of race and colour. Till all these differences are abolished humanity will never be
at peace. That is why Bahá 'u'llá h has said that these causes of separation are destructive to
humanity.
Consider the nations of so-called religious people. If they were really adorers of God they
would obey His law which forbids them to kill one another. All religions teach that men
should love one another and that a man must look to his own faults before he condemns
another; that he must not think himself superior to his fellows, for we know not in the end
who will be judged the best. How many men there have been who began a saintly career and
finally fell to the greatest humiliation. Look at Judas Iscariot, how well he began and how
sadly he failed in the end. On the other hand, remember Paul the Apostle. He was an enemy
of Christ, but he became the best of His servants. Therefore we must keep in mind that it is
wrong to judge others. The end of man is not known to us. How can we think ourselves
superior to anyone? We must, therefore, have no prejudices. We must never say: "I am a
believer, he is an infidel; I am of the elect, he is an outcast." We can never tell the final
judgement. We must not judge, we must give help to those who are not so blessed as we are.
We must instruct the ignorant, we must tend the child and bring it to maturity. When we see
a man in the depths, we must take him by the hand and lift him to our side. We must think of
those who have fallen as our friends, not our enemies.
The prejudice of race is mere superstition, for God created us all men of one race. In the
beginning there were no limits, no boundaries put to the different lands. There should be no
different nations, we are all men, all descendants of Adam. We must not think of a man as an
Englishman or a Frenchman or a Persian. This is all mere superstition.
How can we uphold a war that is caused by superstition? God has not made men to destroy
one another.
In the eyes of God all races, tribes, sects and classes are equal. He sees no difference in
them. The only difference existing between men in God's sight is in the degree of service. The
lovers of humanity, these are the superior beings, of whatever race, creed [III:R:o] or colour.
There are some who shine as lamps and there are others who rise like stars in the sky of
humanity. In short, the only difference existing between men is this, there are earthly men
and heavenly men. God does not ask if a man comes from the East or West, from the North or
South.
A great cause of division among the people is the political prejudice. There are people who
find pleasure in causing discord. These people love only their own country, even to the
destruction of others. They collect armies and send them to destroy other nations in order to
achieve worldly fame, for the joy of hearing people say: "Such a country has defeated another

First instalment is in Vol. III::.

!%$
and brought it under the yoke of a superior government." This glory is bought at the price of
blood, and yet it is not lasting. Those who have triumphed will in their turn be conquered,
and those who are subjected will in due time become victorious. Consider the history of the
past. How many times has the French nation conquered the German nation, and yet France
herself has been conquered by Germany. It is the same when we remember the past relations
between England and this country.
As these victories are only temporary, why do men attach so much importance to them and
shed blood for their sake?
Man should be an example of the power of Divine Teaching and faithful to the law. Why
does he put all his effort into destruction and separation?
I hope that in this luminous century the Divine Light will shed radiance over the whole
world and that the Divine Bounty will seek out every man. The Light of the Sun of Truth is for
all. Humanity will be freed from the chains of prejudice and superstition.
We must follow God's policy. Man's politics are weak, but the policy of God, the Creator of
all, is strong; it is the best and we must follow His example. He gives alike to all of His Divine
Bounty—we are all His servants. The servant follows his master's example.
I pray the Kingdom shall come on earth, that the shadow shall disappear before the
radiance of the Sun of Truth.
The fifth principle
Equality of Sexes
God has created all creatures in couples. In the vegetable, animal and human kingdom, all
are of two sexes, and there is absolute equality between them.
In the vegetable world there are male plants and female plants. Both have equal rights,
there is no difference between them. Each possess an equal share of the beauty of their
species.
In the animal world all are male or female. Each have equal rights and there is no
difference between them, they each share the advantages of their kind.
In all these realms of nature the sexes have equal rights; but when we come to the world of
humanity we see a difference.
This difference is caused by education. In God's creation neither is superior to the other,
there is no distinction, no difference. Why do men make a difference?
The capacity of women is the same as men; if she were educated with the same advantages
the result would be the same; in fact women have a superior disposition to men, they are
more receptive, more sensitive, their intuition is more intense. The only reason of their
present backwardness in some directions is because they have not had the same educational
advantages as men.
In the necessities of life women are superior to men, they are the cause of existence of men
themselves.
If a mother is well educated, her children will also be well taught. If the mother is wise, the
children will be wise; if the mother is religious, the children will also be religious. If the
mother is a good woman, then the children will also be good. The future generation depends
then on the mothers of today. Is not this a vital position of responsibility, for women?
Surely God does not wish such an important [III:R:g] instrument as woman to be less
perfect than she is able to become! Divine justice demands that men and women should have

!%%
equal rights, there is no difference between them, neither sex is superior to the other in the
sight of God.
Nearness to God depends not on sex but on the luminosity of the heart; he or she with the
greatest faith, these are near to God. Women must try then to attain greater perfection to be
man's equal in the world, to make such progress that men will be forced to own them as their
equals in every respect. In Europe women have made greater progress than in the East,
though they are not yet physically as far advanced as men. It is my hope that they may
progress rapidly until humanity will be perfected.
God's Bounty is for all and makes all progress. Soon men will have to acknowledge women
as their equals and there will be no need to struggle for their rights.
When children have finished their studies for the term, an examination is given them and it
is by the result of this examination that one can tell their knowledge and capacity. So it is with
women. Let actions show one's power, there is no need to speak of it.
One of the Principles then of the teaching of Bahá 'u'llá h is the Equality of Sex. Women must
make the greatest efforts to attain human virtue and to bring about the Unity of Mankind.
They must struggle to spread the Teaching of Bahá 'u'llá h among the people, so that the
Light of the 'Divine Bounty may envelop their souls.
The sixth principle
Equalization of Means of Livelihood
Among the most important principles of the Teaching of Bahá 'u'llá h is the equalization of
the means of living among men.
There are in the world at present numerous cases of men who are either too poor or too
rich. While some live in palaces, others have nowhere to lay their head; some have many
courses at their meals, while others scarcely have enough bread to keep them alive. This state
of affairs is wrong and must be remedied.
The remedy, however, cannot consist in the bringing to pass of equality, absolute equality
among men; this would be impossible. There is needed some organization which will bring
about an order in this disorder. Equality is a mere dream and absolutely impracticable. If
Equality existed the whole order of the world would be destroyed. In mankind there is always
a difference in degree. Since creation men have never been the same. Some have superior
intelligence, others are more ordinary and some are devoid of intellect. How can there ever
exist equality between those who are clever and those who are not? Humanity is like an army.
An army must have a general, captains and soldiers, each with their appointed duties; it
cannot consist of generals only, or captains, or soldiers only—there must be degrees in the
organization.
Lycurgus, the philosopher sovereign of Sparta, intended to promote the welfare of his
country. He wished to equalize the means of living in Sparta. So he divided the inhabitants
into three divisions. The first third was composed of his own family and relatives. Of these he
made governors and chiefs and gave them power over the people—of the second third, which
consisted of the people dwelling in the country parts of Sparta, a class of agriculturists who
cultivated the land and possessed large farms. The third class was that of the workmen and
farm labourers and men of trade. The first class consisted of nine thousand people, and those
who belonged to this third were superior to the rest of their countrymen and profited by
exemption from the laws which bound the lower classes. These were the chiefs of the people
and controlled the government and politics of the Spartans. They held the balance of peace or
war in their hands; though if war were carried on they were not obliged to take part in it if
[III:R:l] they did not wish to do so. The children of the nine thousand were sent to school at
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the age of six years old and there they were taught the use of arms and the art of war. When
they had completed their military education at the age of twenty years they were fitted to rule
and take part in the government of the country. Sparta was divided into nine thousand parts
and each part was governed by a member of the superior class. The second third, the farmer
class, were obliged to give a tenth part of their produce to the government; the third class also
were forced to give an annual tax to the government. Lycurgus made the Spartans swear that
they would maintain the same order of government when he left the country and that they
would not alter it till his return. Having secured their oath, he left Sparta and never returned.
Lycurgus renounced his high position for the good of his country, for the equalization of
property. After a time all was destroyed, his constitution came to an end. Equality is
impossible.
Some are too rich, some are too poor, some have millions and some have nothing. An
organization is necessary to control this state of affairs. It is necessary to limit riches or it is
necessary to limit poverty. Either extreme is wrong. There should be a medium state. If it is
right for a capitalist to possess a great fortune, then it is also just that a workman should have
means of existence. If poverty is allowed to reach a condition of starvation, it proves that
there is a tyranny. Men must see that this does not happen in any case. There must be special
laws. The rich must give of their plenty. If they have more than they need they must think of
those who are in want.
The government of a country should make laws which conform to the Divine Law. The Law
of God exacts that there should be neither excessive wealth nor excessive poverty.
The seventh principle
The Power of the Holy Spirit
In the Teaching of Bahá 'u'llá h it is written: "Whatever progress is made by man, he always
needs the Power of the Holy Spirit, for the power of man is limited and the Divine Power is
without limit."
In history we see that all truly great men who have helped on the progress of humanity
have been inspired by the Holy Spirit. Often these men were, at first, insignificant.
The Prophets of God have not all come out of learned schools of philosophy, they were
mostly men of simple origin, lacking the knowledge of reading and writing. The power by
which they were raised above men, and by which they became teachers of the Truth, was the
Power of the Holy Spirit. Their influence on humanity, by virtue of this power, was great and
penetrating.
Now look at the philosophers in comparison, men of great learning and abnormal intellect:
Plato, Aristotle, Pliny and Socrates—their influence on the world of humanity was limited and
restrained. Plato with all his wonderful knowledge and philosophy never moved a man to the
extent that he would sacrifice his life for the teaching, while simple men filled with the Holy
Spirit influenced humanity to such an extent that thousands would die to uphold their
teaching. The Prophets of Juda and Israel: Jeremiah, Isaiah, were simple men, as also were
the Apostles of Christ. Peter, the chief of the Apostles; did not know how to count the days of
the week. He used to divide the produce of his fishing into seven parts, and when, having
taken one part a day for use, he arrived at the seventh portion, he knew it was the Sabbath
Day. Consider this and then think of his future state, to what glory he was brought through
the influence of the Holy Spirit. Whoever, then, receives this Power is able to influence all
with whom he is in contact. The greatest philosopher without this Spirit is powerless; his soul
is lifeless, his heart dead. Till the Holy Spirit breathes in his soul he can do no good work.
No philosophy, no system, has ever changed the mangers and customs of the people for the

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better. The morals of the philosophers who are not enlightened by the Divine Spirit [III:R:Z]
are inferior. An ignorant man, filled with the Holy Spirit, is powerful. He who is educated by
the Holy Spirit, can in his turn educate others in the same Spirit.
I pray for you that you may be helped by the Holy Spirit and that you may receive the
education thereof.
The life and morals of a spiritual man are in themselves an education to others. Let your
thoughts, words and actions bring life to those around you. Do not think of your own
limitations, dream only of the welfare of the Kingdom of Abhá . See the influence of Jesus
Christ among His apostles, then consider their influence on others. These simple men were
helped by the Power of the Holy Spirit. So may you receive the Divine Assistance. Our
capabilities are limited, but the help of the Kingdom of Abhá is limitless.
The earth of itself has no properties of life, but it is fertilized by the sun and the rain. The
earth must not consider its own limited power. Likewise may you be given life, may the rain
of the Divine Mercy and the sun of Truth make your gardens fruitful, so that many beautiful
flowers of exquisite fragrance and hue may blossom there in abundance.
Turn your minds away from your own forces, your own selves, and make your souls ready
to receive, to overflowing, the Divine Power of the Spirit and the blessings of the Infinite
Bounty.
If you thus keep yourselves in readiness you will become to the world of humanity a
burning flame, a star of guidance, a fruitful tree. I pray that you may receive the blessing of
the Holy Spirit. This is my counsel to you.
The eighth principle
Justice
In life man should hope for reward and fear punishment. It is necessary that this hope and
this fear should be considered by those in authority and those who have important posts in
the government. If the officials are not guided by these sentiments, it is to be feared that they
will not act as they ought to.
This hope and fear are like pillars that support the altitude of the world. There is no better
prevention of tyranny than these two sentiments, hope and fear. In reactionary governments
where fear does not exist, the administration is badly managed.
There are both political and spiritual consequences. A man who takes into consideration
spiritual consequences is a perfect government official. If a man is guided by religious feeling
and by the respect of the law, he will act in a perfect manner.
A minister of government, if he is guided by Divine faith, will always act for the good, above
all if he knows that the consequences of his act are without limit. Such a man will detach
himself from tyranny and will work for Justice.
If men believed that they will reap the consequences of their actions in the next world, they
would never act contrary to Justice. You see then how important it is that a minister of state
should be religious.
At the same time religious interests should not be brought into politics. Religions should
treat of morals; politics of material circumstances. Those in authority should occupy
themselves with the lives of men, they should teach ideas of service, good morals and develop
the habit of Justice. "Render unto Caesar the things that are Caesar's, and unto God the things
that are God's." In Persia there are among the most important ministers of state religious men
who fear divine punishment; the others, however, do not think of the consequences of their
acts. This is the reason why they have great difficulties in Persia.

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Friends of God, set forth the example of justice! Justice is a universal quality. From the
highest to the lowest justice should be sacred: from the sovereign to the merchant, the
minister of state to the artisan, all must be just. Be just, respect the rights of each man—"do
unto others as you would have them do unto you." A workman who commits an injustice is as
much to blame as a tyrant. Each one of us can choose between justice and injustice.
I hope you will be just in your relations with others, that you will never harm your fellows,
that you will respect the rights of all men, and above all consider the rights of others before
your own.
III:', *' March '.'* [III:B:l]
Why a new Revelation?
Ellen V. Beecher
The followers of Bahá 'u'llá h, especially in America, are constantly confronted with the vital
question: Is not Christianity complete in itself? And this query is quite worthy of
consideration by all inquiring minds in the religious world. It is conceded by those who are
alert to Truth, and interested in history; as well as the events of this present age, that through
the influence of Christianity a large part of mankind has become more or less civilized, refined
and educated; while its teachers and missionaries are still putting forth mighty efforts to
spread its teaching far and wide.
Why then do we need another Revelation from God at this time?
Is Christianity complete in itself? The word Christianity covers much that Jesus the Christ
would not recognize nor endorse. Under its head are man-made creeds upon creeds, with
dogmas many, and philosophies untold. Very much is and has ever been taught about Christ,
and what He intended to give humanity by His life, teaching and death, but His deep, vital, and
far reaching work has not yet been fully grasped by the so-called Christian world, so that in a
measure His ministry has been a seeming failure after these two thousand years, as far as the
salvation or unity of mankind is concerned.
It was believed by Christ's followers that He was a perfected Being, inspired by God himself
as a world Saviour, and He certainly was all of this. In and of Himself, and His message, was all
that man required to enable him to unfold to his highest possibilities as man "in the Image of
God" for all Eternity. But the failure has come about on man's part, for he has not grasped the
inner or spiritual meaning of the Word, which was from the beginning, and which "was God".
It has rather been Jesus the divine man which has been worshiped more than the Word.
Prom all time Infinite Mind has revealed Himself as the Living Word in the flesh, but it has
been unheard or overlooked by the masses. The Word is One, and so simple that "A wayfaring
man though a fool need not err therein." It is by the Word that man is regenerated, made
whole wherever and whenever it is perceived by his Soul. And when he has been "born again"
in reality, he comes into at-one-ment with the One Living God. Then this world becomes to
him a veritable rose garden as it were, and mankind one great soul in many bodies.
This has been the plan of the Almighty for man from all Eternity. Should we then question
His Love and Mercy in sending revelation upon revelation to this earth? Has not His far
reaching eye seen the utter failure on man's part to understand and appreciate the Christ
teaching as It has appeared in the flesh again and again? and could He fail in making every
effort to fulfil His promises in man? Consequently the same Holy Spirit has again revealed the
Truth which must resuscitate, and enkindle anew the fire of His Love in hearts. Why should
the so-called Christian world question the action of the Spirit, while branches of its own
organization have been proclaiming for two thousand years that this same Christ would come
again to prepare the world for the reign of Peace promised in the Garden of Eden?

!%)
Had the Christian religion brought about the fulfilment of these prophecies before the
coming of Bahá 'u'llá h? What means this mighty tide working towards universal Peace and
arbitration, of the world-wide conferences and congresses to discuss the possibilities of
disarmament? What has inspired the President of the United States to invite other great
nations to unite in one common brotherhood, who shall have one purpose, that is to wipe out
in due time all causes for war?
To those who have eyes to see or ears to hear the meanings of this movement are most
clear and sure, for such souls have heard the voice of Him who has spoken all down the ages,
and speaks today by His Word in Bahá 'u'llá h. What is the difference you ask between the
teachings of Christ Jesus and Bahá 'u'llá h that such a change should come as is proclaimed by
the followers of the later Prophet? All of the fundamental points set forth by the first of these
great Manifestations is again presented by the latter. The difference is not in the teaching, but
in man's conception of the Word whenever it may be proclaimed.
Bahá 'u'llá h, is the fulfilment of the Word [III:B:Z] as revealed in Jesus, in Moses, and in
Abraham. Each Manifestation presents His message according to His own phraseology,
perhaps best suited to the age of His advent, while each one was chosen to fill a certain station
or office, through which He should minister to mankind.
Abraham, being absolutely obedient to the commands of God without question or
hesitation, was proclaimed "the Father of all Nations". Moses was the great Law Giver, upon
whose commands all common law has been based ever since. Jesus Christ came to sacrifice
His life that the way for man back to God might be opened, or made clear; hence He was called
the Saviour of man. While Bahá 'u'llá h, is to fulfil all prophecy, and bring the world into the
promised "Day of Peace", by giving laws and commands which will eventually rule and unite
all governments, and remove all vital differences among, and between nations. He has given
searching admonitions which He said "descended from the Source of Majesty, through the
tongue of Power and Strength upon the prophets of the past," and that "He hath taken Its
essences and clothed them with the garment of brevity, as a favour to the beloved, that they may
fulfil the covenant of God; that they may perform in themselves that which He has entrusted to
them, and attain the victory by virtue of devotion in the land of the Spirit."
The first of these Hidden Words is "O Son of Spirit! The first Counsel is: Possess a good, pure
and enlightened heart, that thou mayest possess a Kingdom Eternal, immortal, ancient, and
without end." And again: "O Son of Man! I loved thy creation, wherefore love Me, that U may
acknowledge thee, and in the Spirit of life confirm thee."
In the "Book of Laws" written for all races and governments Bahá 'u'llá h, has settled all
social, political, and economic questions of this day so clearly, justly and effectually that all
men will wonder as they are given to the world. When He had revealed the message in full by
writings many, He passed out of the body, leaving them to His Son 'Abdu'l-Bahá , whom He
proclaimed as the Centre of God's Covenant with men, that he might interpret the meanings,
and promote them as rapidly as possible.
Both Father and Son insist that progress shall be attained by natural growth, or unfolding
of all great events, rather than by revolution, hence 'Abdu'l-Bahá is giving his life to the Cause,
and the thousands of all nations and religions who have come to acknowledge the Oneness of
God, and the brotherhood of man through his wonderful personality and teaching is a proof of
his power and God-given commission.
Bahá 'u'llá h, has proven the existence of the Lord of Glory, and made so plain His plans that
the infidel and agnostic cannot fail of an understanding, if he sees fit to investigate its truths
with a desire to know, and these facts cannot fail to break down all barriers between the socalled great religions of the world.

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This revelation is not a new Religion but the very essence of God's Word as taught by the
Christ, but not perceived by Christianity at large.
If there is no difference between the teaching of Christ and Bahá 'u'llá h why then need we
turn from the one to follow the other?
The same question has been asked at the appearing of every one of God's Prophets, and
each one has been rejected by the former religions. Jesus said that if the Jews had understood
the message of Moses they would have accepted Him, for His coming had been proclaimed for
thousands of years. The personality of each Messenger becomes the stumbling stone over
which the creatures of all ages have fallen, and in the fall have lost sight of the Creator, so in
time darkness and materiality have covered the face of the earth, selfishness and greed have
destroyed the Garden of God, until the few souls who are ever listening for His Voice and
crying out for light and knowledge have prevailed. Then in due time when the world has
evolved to such a condition as is needful for His all wise purposes, another Prophet is sent
with the Word of Life.
Had the priesthood of the former religions that exist today been listening only for the Word
they would gladly receive the message of Bahá 'u'llá h, for every condition which Christ and all
other prophets proclaimed would prevail in "that Day" is now being fulfilled. Why question
the horizon from which the Light proceeds? Search the Scriptures of all religions and behold
the Glorious Sun of Truth that has arisen once more to deliver man from sin and self. [III:B:m]
In this last triune1 Manifestation is fulfilled every promise of the Infinite to man up to the
date of the thousand year millennium, as termed in the Christian Bible. Beyond that period
we know nothing, as far as man's advent on the earth is concerned. When we shall need
further light to carry on the work of God's Kingdom here He will reveal His Spirit through the
flesh, as He has continued to do all down the ages.
God is Spirit, an Essence, unknowable, hence the creation of man through whom He may
make known the knowledge of His Word.
III:0, *1 April '.'* [III:p:p]
'Abdu'l-Bahá's arrival in America2
Wendell Phillips Dodge
'Abdu'l-Bahá , the eminent Persian philosopher and leader of the Bahá 'ı́ movement for the
unification of religions and the establishment of universal peace, arrived BB April on the
steamship Cedric from Alexandria, Egypt. It is his first visit to America, and except for a brief
visit to Paris and London last summer and fall, it is the first time in forty years that he has
gone beyond the fortification of the "prison city" of Acre, Syria, to which place he and his
father, Bahá 'u'llá h, the founder of the Bahá 'ı́ movement, were banished by the Turkish
government a half century ago.
He comes on a mission of international peace, to attend and address the Peace Conference
at Lake Mohonk the latter part of the month, and to address various peace meetings,
educational societies, religious organizations, etc.
When the ship news reporters boarded the Cedric down the bay 'Abdu'l-Bahá was found on
the upper deck, standing where he could see the pilot, his long, flowing oriental robe flapping

(:) The Forerunner, the Bá b, the Door; (F) The Manifestation, Bahá 'u'llá h, The Glory of God; (I) The Centre of the
Covenant, 'Abdu'l-Bahá , The Servant of Bahá.
This story of 'Abdu'l-Bahá 's arrival in America was written by Wendell Phillips Dodge, a reporter for the New York City
News Association, who boarded the Cedric at quarantine and interviewed 'Abdu'l-Bahá coming up the bay. It was given to
all of the New York newspapers, and, through the Associated Press, was sent, though boiled down considerably, to
newspapers throughout the world.—Editors.

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in the breeze. He was clothed in a long, black robe open at the front and disclosing another
robe of light tan. Upon his head was a pure white turban, such as all eastern patriarchs wear.
His face was light itself as he scanned the harbour and greeted the reporters, who had been
kept waiting at quarantine for three and a half hours before they could board the ship with the
customs officers, owing to a case of smallpox and several cases of typhoid fever in the
steerage, which had to be removed to Hoffman Island for isolation, and the ship then
fumigated. He is a man of medium height, though at first sight he seemed to be much taller.
He is strongly and solidly built, and weighs probably one hundred and sixty–five pounds. As
he paced the deck, talking with the reporters, he appeared alert and active in every
movement, his head thrown back and splendidly poised upon his broad, square shoulders,
most of the time. A profusion of iron grey hair bursting out at the sides of the turban and
hanging long upon the neck; a large, massive head, full-domed and remarkably wide across
the forehead and temples, the forehead rising like a great palisade above the eyes, which were
very wide apart, their orbits large and deep, looking out from under massive overhanging
brows; strong Roman nose, generous ears, decisive yet kindly mouth and chin; a creamy white
complexion, beard same colour as his hair, worn full over the face and carefully trimmed at
almost full length—this completes an insufficient word picture of this "Wise Man Out of the
East".
His first words were about the press, saying:
"The pages of swiftly appearing newspapers are indeed the mirror of the world; they
display the doings and actions of the different nations; they both illustrate them and cause
them to be heard. Newspapers are as a mirror which is endowed with hearing, sight and
speech; they are a wonderful phenomenon and a great matter. But it behoveth the editors of
the newspaper to be sanctified from the prejudice of egotism and desire, and to be adorned
with the ornament of equity and justice.
"There are good and bad newspapers. Those which strive to speak only that which is truth,
which hold the mirror up to truth, are like the sun: they light the world everywhere with
truth and their work is imperishable. Those who play for their own little selfish ends give no
true light to the world and perish of their own futility."
Dr Amı́n U. Farı́d, a young American- [III:p:o] ized Persian physician and surgeon, who is a
nephew of 'Abdu'l-Bahá , and who acted as interpreter, then told of how 'Abdu'l-Bahá spent
most of his time on the way across standing beside the wireless operator, himself receiving
numerous messages through the air from his followers in America.
Talking to the reporters in his stateroom aboard the Cedric, 'Abdu'l-Bahá told of an incident
which occurred in the Holy Land last winter, and it shows what a rare sense of humour this
great world figure has. An enquirer, about to set off to Jerusalem, was one day discussing with
'Abdu'l-Bahá the subject of pilgrimage:
"'The proper spirit,' said 'Abdu'l-Bahá in his quaint way to the enquirer, 'in which to visit
places hallowed by remembrances of Christ, is one of constant communion with God. Love for
God will be the telegraph wire, one end of which is in the Kingdom of the Spirit and the other
in your heart.'
"'I am afraid my telegraph wire is broken,' the enquirer replied.
"'Then you will have to use wireless telegraphy,' I told him," said 'Abdu'l-Bahá , laughing
heartily.
When the ship was abreast the Statue of Liberty, standing erect and facing it, 'Abdu'l-Bahá
held his arms wide apart in salutation, and said:
"There is the new world's symbol of liberty and freedom. After being forty years a prisoner
!&!
I can tell you that freedom is not a matter of place. It is a condition. Unless one accept dire
vicissitudes he will not attain. When one is released from the prison of self, that is indeed a
release."
Then, waving adieu to the Statue of Liberty, he continued:
"In former ages it has been said, 'To love one's native land is faith.' But the tongue in this
days says. 'Glory is not his who loves his native land; but glory is his who loves his kindhumanity.'"
"What is your attitude toward woman suffrage?" asked one of the reporters.
"The modern suffragette is fighting for what must be, and many of these are willing martyrs
to imprisonment for their cause. One might not approve of the ways of some of the more
militant suffragettes, but in the end it will adjust itself. If women were given the same
advantages as men, their capacity being the same, the result would be the same. In fact,
women have a superior disposition to men; they are more receptive, more sensitive, and their
intuition is more intense. The only reason of their present backwardness in some directions
is because they have not had the same educational advantages as men.
"All children should be educated, but if parents cannot educate both the boys and the girls,
then it would be better to educate the girls, for they will be the mothers of the coming
generation. This is a radical idea for the East, where I come from, but it is already taking effect
there, for the Bahá 'ı́ women of Persia are being educated along with the men.
"We have only to look about us in nature;" 'Abdu'l-Bahá continued, "to see the truth of this.
Is it not a fact that the females of many species of animals are stronger and more powerful
than the male? The chief cause of the mental and physical inequalities of the sexes is due to
custom and training, which for ages past have moulded woman into the ideal of the weaker
vessel.
"The world in the past has been ruled by force, and man has dominated over woman by
reason of his more forceful and aggressive qualities both of body and mind. But the scales are
already shifting—force is losing its weight and mental alertness, intuition, and the spiritual
qualities of love and service, in which woman is strong, are gaining ascendancy. Hence the
new age will be an ageless masculine, and more permeated with the feminine ideals—or, to
speak more exactly, will be an age in which the masculine and feminine elements of
civilization will be more properly balanced."
"What is a Bahá 'ı́?" asked one of the reporters.
"To be a Bahá 'ı́ simply means to love all the world, to love humanity and try to serve it; to
work for Universal Peace, and the Universal Brotherhood," replied 'Abdu'l-Bahá .
The ship now, pointed its nose up the North River, and, gazing in a look of bewildered
amazement at the rugged sky line of the lower city formed by the downtown skyscrapers, the
"Wise Man out of the East", remarked, pointing at the towering buildings:
"These are the minarets of Western World commerce and industry, and seem to stretch
these things heavenward in an endeavour to bring about this Universal Peace for which we
are all working, for the good of the nations and mankind in general.
"The bricks make the house, and if the [III:p:g] bricks are bad the house will not stand, as
these do. It is necessary for individuals to become as good bricks, to eradicate from
themselves race and religious hatred, greed and a limited patriotism, so that, whether they
find themselves guiding the government or founding a home, the result of their efforts may be
peace and prosperity, love and happiness."
The ship now reached its pier, where were anxiously waiting several hundred Bahá 'ı́s, as

!&#
the followers of 'Abdu'l-Bahá are called, who had been craning their necks down the river for
a first sight of him since early morning. The ship docked shortly after noon, but, fearing that a
demonstration in public would not be the best thing for the Cause, and not liking that sort of
thing, the venerable Persian Divine did not leave the ship until the pier had been quietly
cleared of his followers, who were told to meet him in the afternoon at the home of Mr and
Mrs Kinney, where he greeted them a few hours later.
'Abdu'l-Bahá 's first public address in America
'Abdu'l-Bahá , the head of the Movement for the Unification of Religions and for the
establishment of Universal Peace, made his first public address in America at the Church of
the Ascension, Fifth avenue and Tenth street, Sunday morning, Bo April. The Rev. Dr Percy
Stickney Grant, rector of the church, had invited him to deliver the principal sermon of the
day, at the BB o'clock service, Dr Grant conducting the service up to that point. The church was
crowded even to the aisles and throughout the regular Episcopal service preceding the
sermon 'Abdu'l-Bahá and his interpreter, Dr Amı́nu'llá h Farı́d, sat back of the choir to one side
of the altar. The keynote sounded by the venerable Persian philosopher and religious leader
was that humanity, generally speaking, was emerged in a sea of materiality.
In introducing 'Abdu'l-Bahá to the congregation, the Rev. Dr Grant said:
"It is a personal gratification that I have the honour and pleasure to welcome to this place
of worship a messenger from the East, freshly bearing a message of the gospel of peace, good
will and love to all mankind. In him we see a master of the things of the spirit. He comes with
a plan of construction and of reconstruction, and has brought to these shores a touchstone of
love and of peace. Modern life to him is only a fabric to be understood and exemplified. He
believes in the fundamental unity of all religions; he believes that the great faiths of the world
belong together. He believes that the spirituality of the Orient should shake hands with the
materiality of the Occident. Let us shake hands together.
"This great representative of the East comes to tell us that knowledge and more knowledge
will bring about a realization of peace and unity. He is a man with a spirit of understanding.
But, some will ask, 'what has he done to prove his sincerity'. An exile from his native land
from the age of nine; a prisoner for forty years, are the badges of 'Abdu'l-Bahá 's sincerity.
"We are going to listen in the fashion of the East and listen to a great student."
'Abdu'l-Bahá then came forward, wearing the costume of the East. On his head was a white
turban, such as is worn only by the Patriarchs; and he was robed in the long flowing light tan
tunic or cloak worn by Persian divines. His interpreter, Dr Farı́d, wore the conventional frock
coat of American dress, but also wore the black Persian fez.1 Beginning in a low, though
sonorous voice, 'Abdu'l-Bahá said:2
III:0, *1 April '.'* [III:p:l]
'Abdu'l-Bahá in Washington, D.C.
Joseph H. Hannen
The hearts of the friends in Washington were gladdened and their souls refreshed by the
presence of 'Abdu'l-Bahá from Saturday, RC April, to Sunday Rm April, inclusive. Words are
inadequate to describe the joy imparted by this visit, nor can one yet realize all it has meant to
us. Time will tell, as the seed germinates and develops into the plant, reproducing itself in
turn until from each tiny life-germ there shall come into existence a rose garden, which

Ṭ arbú sh (Arabic) ("tarboosh") from the Persian sar-pú sh, "cover, lid". English fez (from the red dye made in Fez, Turkish
fes). Felt headdress in the shape of a short tapered, cylindrical, peakless hat, usually red, and sometimes with a tassel
attached to the top.
The Talk that followed can be found in The Promulgation of Universal Peace, pp. ::–:I.

!&$
touching another, and that in turn still others, shall transform the world into the garden of
Paradise!
Days of waiting were rewarded when, at B:pp am on Saturday, RC April, 'Abdu'l-Bahá
reached Washington on the Pennsylvania Railroad. In accordance with his expressed desire,
there was no notice given of the hour of his arrival, and no delegation to meet him. The
arrival was as simple as the Guest, and yet as memorable to those who were privileged to
witness it, as the majestic simplicity of 'Abdu'l-Bahá ! The train was just on time. Among the
usual crowd of travellers there was a quaint note lent by the party of Orientals, in the midst of
whom, cool, collected and ever the Master of the situation, 'Abdu'l-Bahá was seen. Quietly he
passed through the gates, stopping at the threshold to greet the children of Mı́rzá 'Alı́ Qulı́
Khá n. The admonition of the guard to "pass along—don't block the passage", disturbed the
Servant of God not at all—nor was it repeated, it might be added. Besides the Charge
d'Affaires of Persia, his family and the Secretary of the Legation, there were present the
President, the Treasurer and the Secretary of the Persian-American Educational Society, with
a few of the friends who happened to be at the station at the time. After greeting the children
most affectionately, 'Abdu'l-Bahá walked with Mı́rzá 'Alı́ Qulı́ Khá n,—the other members of his
party following to the automobile section of the Union Station, where the car of Mrs Barney-
Hemmick was waiting. On the way, the first words spoken were to the effect that America is
greater than Europe. Mı́rzá 'Alı́ Qulı́ Khá n, to whom these words were addressed, replied that
America was only awaiting his coming.
Accompanied by Dr Farı́d, 'Abdu'l-Bahá was driven at once to the home of Mr and Mrs A. J.
Parsons, Bmth and "R" Streets, [III:p:Z] where he was entertained during his sojourn. The other
members of the party, Siyyid Asadu'llá h, Mı́rzá Maḥ mú d and Dr Getsinger, had
accommodations nearby.
The first public meeting was the third and final session of the Orient-Occident Unity, held in
the spacious hall of the Public Library. This hall, which normally seats about oCC, had been
taxed to its utmost capacity, fully lCC persons having gained entrance and about BCC more
standing in the hall outside. As 'Abdu'l-Bahá entered the building, crowds lined on either side
of the steps stood silently and most respectfully, with heads bared—and this was an
unconscious and spontaneous tribute of an American Saturday night crowd! Upon his
entrance into the hall, the audience rose at once and remained standing until he bade them be
seated. His address, delivered at once, was received with close interest, and at its close the
Conference was adjourned. Practically the entire audience remained to shake his hand.
The second public meeting was at Studio Hall, where friends were assembled at the usual
hour for Sunday School, BB:Bg. The hall was beautifully decorated with plants and cut flowers.
The children were in the front seats and received his special attention. At the close of this
service he passed before each row, shaking the hand of every person present, some RCC or
more. On this occasion he appeared most happy.
The third meeting was a vast gathering at Universalist Church, in pursuance of an
appointment made some time previously. Here more than B,CCC persons were gathered. More
than an hour before the time announced the entire lower floor of the church was filled. The
Pastor of the Church, Rev. John Van Schaick, Jr., clad in the robes of his office, introduced
'Abdu'l-Bahá with a most glowing tribute to his life and teachings. At the conclusion of a brief
address, the formalities contemplated were dispensed with, and nearly everyone remained to
meet the distinguished speaker.
Receptions were held at the home of Mrs Parsons every afternoon at about g:CC o'clock,
from Monday to Friday, inclusive. The large parlour, seating BgC, was crowded each afternoon,
and the interest grew as the week advanced. Many persons prominent in social, official and
diplomatic circles were present, beside numbers of well-known men and women of literary

!&%
and scientific attainments.
On Tuesday, Rp April, at noon, 'Abdu'l-Bahá addressed the student-body of more than B,CCC,
the faculty and a large number of distinguished guests, at Howard University. This was a most
notable occasion, and, here, as everywhere when both white and coloured people were
present, 'Abdu'l-Bahá seemed happiest. The address was received with breathless attention
by the vast audience, and was followed by a positive ovation and a recall. That evening the
Bethel Literary and Historical Society, the leading coloured organization in Washington, was
addressed, and again the audience taxed the capacity of the edifice in which the meeting was
held.
On Wednesday afternoon one of the most beautiful functions of the week was successfully
planned and carried out. At the Studio Hall more than BCC children, with as many adults,
parents and friends, gathered. 'Abdu'l-Bahá received and embraced each child, seeming most
happy in their presence, and then delivered a wonderful address. 'Abdu'l-Bahá presented
each child, before he left, with a gift.
On Wednesday evening 'Abdu'l-Bahá visited Mrs Dyer's home, where the meetings are held
regularly on that night. More than BCC persons were present and were made happy by his
address.
Thursday morning a large delegation from the Theosophical Societies of Washington was
received, calling to pay their respects officially.
Friday morning the ladies of the Unitarian Church—President Taft's church—were
addressed, a large attendance crowding the room in which the talk was given.
Friday evening, the last public meeting was addressed at the Continental Hall of the
Daughters of the American Revolution. This is one of the most spacious halls in Washington,
and the very finest location possible. It had not been contemplated to have such a large
meeting that evening, but the interest became so intense that it was deemed necessary.
Saturday evening a reception was given, under the auspices of the Persian-American
Educational Society—Orient-Occident Unity—by Mrs Parsons. This was the culmination of
the visit, from the standpoint of meeting the representatives of social and diplomatic life, large
numbers of whom had become interested, through Mrs Parsons' afternoon receptions, as well
as through an afternoon reception held at the Persian Legation on Tuesday. [III:p:m]
Sunday the gentle guest, who is a Host in himself—the Servant of God, who is Master of the
situation at every point—departed for Chicago. Therefore, with the fragrance of both
gatherings dominant, this brief outline of historic events will be closed, while the incidents
narrated will live forever!
III:0, *1 April '.'* [III:p:BC]
Report of meeting at Universalist Church
o pm, Sunday, RB April BXBR
Introduction by Dr John van Schaick, Jr.
In behalf of the officers and members of this Church, I have the honour of welcoming you to
Washington. We feel that we are honoured by the presence of one who has so faithfully
served God and humanity. The Faith of this Church is summed up in two great doctrines:
Belief in the Universal Fatherhood of God and in the Universal Brotherhood of Man. Because
we believe that God is our father and that we are all His children, we believe also in the
immortality of the soul. We believe that Revelation is progressive. We hold with Jesus that
when the Spirit of Truth is come He will guide us into all Truth. We look for more Truth in
each age and every country. What you have done as a great Leader, as a Servant of God, for

!&&
Universal Peace, Universal Knowledge, Universal Brotherhood, calls forth our deepest
gratitude. After arrangements for this meeting had been made, I received a letter warning me
that I should be false to my belief if I held it. That letter quoted Jesus as saying, "All that ever
came before Me are thieves and robbers." I do not believe that Jesus ever said it. It is not
consistent with what we know of the breadth of His nature. But some of His followers say that
all other Leaders are thieves and robbers. Against such narrowness this Church has always
stood. We stand today humbly seeking the Spirit of Truth, and we gather here today because
we believe that you are one of those who do not count their lives dear unto themselves, but
seek only to serve God.1
III:0, *1 April '.'* [III:p:BR]
Appended note
Dr Van Schaick: "Tell 'Abdu'l-Bahá that we are all stronger and better and richer for his
words of wisdom and for his spirit of love."
'Abdu'l-Bahá replies that he is greatly pleased with the occasion, with this audience, and
especially with the Minister. For he sees evidently that your intentions are good and that your
aim is the good pleasure of the Lord. You have all gathered together to pray to the one God,
that you may turn to Him in order that you may obtain His favour. Such an audience as this is
a source of great happiness to him. Therefore he shall pray for you, heart and soul, asking
blessings in your behalf.
III:6, '7 May '.'* [III:o:RZ]
A stroll with 'Abdu'l-Bahá
Culminating in a typical Bahá 'ı́ meeting under the trees of Lincoln Park, Chicago.
Honore J. Jaxon
During 'Abdu'l-Bahá 's stay in Chicago at the Plaza Hotel, it became a matter of frequent
occurrence for him to take a morning or evening stroll in Lincoln Park—that magnificent
pleasance where lawns and woods extend northward from the hotel for several miles along
the shore of Lake Michigan.
On these occasions it was usual for him to accept the escort of any of the friends who might
have the good fortune to be on hand and at leisure at the time of starting; and one of the most
interesting of these episodes was the one of which there is presented herewith an outline as
illustrated by the camera of a friend who although belated at the start, had been guided
through the mazes of the park to the place where the little party was pursuing its way among
the trees.
Near the lakeward side of the middle por- [III:o:Rm] tion of the park is an unusually well
stocked zoological department. The many strange and beautiful forms of bird and animal life
herein presented proved very interesting to 'Abdu'l-Bahá , as he walked among them with a
manner which somehow reminds one of the legends of St Francis of Assisi, and the allconsciousness said to have been displayed by that loveable saint in his communings with the
birds and animals of his day; and it was here that 'Abdu'l-Bahá was moved to grant
permission for the first of the pictures taken during this stroll—the occasion chosen being at a
time when the cortege found itself grouped very conveniently for camera purposes between
two lines of iron palisade.
Photographic operations being thus pleasantly initiated, 'Abdu'l-Bahá next consented to a
group picture which was suggested to the minds of some of the ladies while the party was

This Introduction was translated orally into Persian, by Dr Amı́n U. Farı́d, after which 'Abdu'l-Bahá arose and spoke as
follows.

!&'
descending a broad and noble flight of masonry stairs that had been built to accommodate a
steep inflection of the footway as it passed through a wooded dell.
From this point, 'Abdu'l-Bahá directed his course to a place where—springing from the
midst of heavy bushes on either shore—a single arched foot-bridge rises high above a wide
lagoon, whose dark waters are said to have closed over many a discouraged soul that had
chosen the crown of the bridge as the place from which to cast a final "longing, lingering look"
at earth and sky. The landscape disclosed from this viewpoint is indeed one of the fairest in
Chicago; and it is worthy of remark, that it includes in its northernmost reaches the spot
where on the distant horizon the grounds of the coming Chicago Mashriqu'l-Adhká r slope
down to meet the waters of the lake. "Beautiful," was the comment made by 'Abdu'l-Bahá in
English, and with quiet but loving emphasis, as he gazed northward from the parapet of the
bridge. His glance comprehended both the wide-spread panorama and the placid waters
beneath, and there sprang into being among the friends present a strongly marked
impression, that he was moved to special prayer by becoming innately aware of the thrilling
human experiences connected with the scene.
Before leaving the bridge 'Abdu'l-Bahá acceded to another group picture while the friends
were seated at the summit, and also to a remarkable full-length picture of himself alone,
which has been reproduced as the frontispiece of this issue. The course of the morning's walk
then turned back toward the animals' quarters; and here, while apparently engrossed in
contemplating the movements of a majestic polar bear, 'Abdu'l-Bahá delighted the friends by
exhibiting coincidentally the charming sense of humour and the all-consciousness which are
alike so strongly marked in him. No sooner had the picture been taken of 'Abdu'l-Bahá
standing alone on the bridge, then the friends commenced to express to each other their
desire to secure a similar picture that would show the beautiful silver locks that flow down
from under his turban and ripple across the collar of his robe at the back. His seeming
absorption in study of the great bear suggested to all, simultaneously, that this was the
opportune moment; and a joyful conspiracy was at once entered into—everyone quietly tiptoeing out of range, while the active agent of the proposed photographic larceny set up his
tripod and prepared for a time exposure that would insure a satisfactory clearness of detail in
the desired picture. Soon a perfect focus was obtained and apparently everything was ready,
but just as the members of the little group were holding their breaths in thrilled anticipation
of success—at the very moment, indeed, when the operator had seized the bulb, the pressing
of which would open the shutter and start the exposure of the film—'Abdu'l-Bahá turned
suddenly around with a delighted little chuckle, and playfully smote the would-be thief across
the back of his neck with a light touch of his walking cane, thereby conferring one unique
distinction which the recipient of this "love-tap" is probably cherishing as a happy memory!
And now came the most striking feature of the morning's experience and the subject of the
closing photographic illustration. From the episode of the bears' den, 'Abdu'l-Bahá led the
friends toward the lake, and taking one of a number of seats conveniently disposed under a
group of trees, invited the friends to likewise be seated. They found themselves arranged in a
circle, and, after dictating an answer to a letter which had been read to him that morning as he
had walked along, 'Abdu'l-Bahá suddenly commenced talking to them in a strain of intimate
and friendly counsel which exalted the hearts of all present, and warmed the determination of
each one to be doubly on guard against any future possibility of becoming a cause of disunion
or discord. Two striking gems we herewith [III:o:RX] reproduce: "Some of you may have
observed that I have not called attention to any of your individual shortcomings. I would
suggest to you, that if you shall be similarly considerate in your treatment of each other, it will
be greatly conducive to the harmony of your association with each other." And then, as a
concluding delight of the morning's spiritual feast, this charming illustration of the subject of
organization: "I want you to be organized like a flock of the doves of Heaven, whose attitude

!&(
and conduct toward each other is a symbol of that which will take place among human beings
when human beings shall become willing to accept the guidance of the Holy Spirit." With
these words, the homeward course was taken, and so concluded a typical and memorable
Bahá 'ı́ meeting in a park, which will ever hereafter be associated in memory with the blessed
influence of the "Servant of Bahá ".
III:A, *6 June '.'* [III:l:l]
Interview between a prominent Rabbi and 'Abdu'l-Bahá
Entering the room the Rabbi saluted, which was answered by 'Abdu'l-Bahá in like manner.
'Abdu'l-Bahá : "You are most welcome Rabbi."
Rabbi: "I have long desired to meet you."
'Abdu'l-Bahá : "Very good; very good."
Rabbi: "Your address yesterday was excellent. I have had the pleasure of hearing you upon
two other occasions, but your address of yesterday had an extraordinary universality. You
have very clearly established the teachings of brotherhood but I am afraid that although your
principles are very lofty they will not be accepted by all the religionists and the workers for
peace."
'Abdu'l-Bahá : "Reality will always be victorious. No one can stand before the onward
march of reality. The phenomenal is always conquered by the eternal. All the contingent
beings are defeated by the will of heaven. One small Arabian boy can lead two thousand
camels in the Sahara. One intelligent Hindu boy can conquer an elephant."
Rabbi: "It is true. In the Bible we have the statement that 'A little child shall lead them'"
'Abdu'l-Bahá : "Truth will always be victorious; therefore it does not know defeat but the
people of reality must exert great effort, and if the people of reality neglect to display this
effort that is another matter. The people of reality must demonstrate their willingness in this
direction. They must realize that the greatest reality of this age is the oneness of the human
world. They must forget traditions and imitations of the past. For instance, if we look upon
the Catholic religion we see that they believe that an important part is the transubstantiation;
that is, the change of the bread and wine into the body of Christ. If we ponder a little we
realize that this is a non-essential. It is imitation and the reverse of reality.
"Again, if we look at the Hindus we see that they have made images and worship them as
deities, and they have eight million such deities in, their temples. It is evident that these are
superstitions and imaginations. They worship the cow, the stone, the water and the forces of
nature—all these are imitations of the past and they have no foundation whatever."
Rabbi: "Do you then regard the transubstantiation as being on the same ground as the
worshipping of idols?"
'Abdu'l-Bahá : "All these are imitations. They have no reality. As these are the opposite of
realities, therefore they have no foundation. Everything that keeps man away from God, is an
idol. Everything which detracts man's attention from God is an idol, no matter what it is."
Rabbi: "Then every channel between God and His creature is an idol?"
'Abdu'l-Bahá : "Consider, let us not bind ourselves with imitations. Let us study the
condition of the Jews for a moment. When they were in Egypt they were captives; they were
poor; they were prisoners in the hand of Pharaoh; they were ignored; they were a dependent
people, they were surrounded by all kinds of troubles and vicissitudes; the people looked
down upon them; they were considered as outcasts. Then Moses came. He gathered them
together; inspired them with the power of unity; imparted to them new life; taught them the

!&)
laws of God encouraging them in the morals and virtues of humanity; delivered them from the
hand of Pharaoh; freed them from the bondage of captivity; educated them, trained them and
carried them away from the land of darkness into the holy of holies of light. Their power was
increased; their majesty became refulgent; their fame was spread throughout the world, until
they were enabled to found the Solomonic sovereignty. In philosophy and art they attained
such heights that the philosophers of Greece and Rome travelled long distances to learn from
them. Now is it possible to say that to revere and respect these souls is equivalent to the
worshipping of idols? We must respect Moses because he achieved a work which no one else
could do. It is an evident fact that His Holiness Moses was a [III:l:Z] channel between God and
man. No further proof is required for this. I do not attempt to prove the validity of Moses by
pointing to his turning the rod into a serpent; instead I give evident proofs.
"Again you will note that His Highness Christ was a Jew. Ponder well over this matter: The
Jews were captives in the hand of the Romans; they were their slaves. From every standpoint
they were scattered and impoverished. Nebuchadnezzar carried seventy thousand of them
into captivity at Babylon. Even today the tombs of Esther and Daniel are there. And
afterwards what did Titus, the Roman Emperor, not do! He entirely destroyed the foundation
of the Jewish temple. The effect of the destruction of Titus is manifest up to this time for we
see them scattered all over the world. His Holiness Christ appeared and established unity
among the Romans, the Greeks, the Chaldeans, the Assyrians, the Europeans and the
Americans. He established a bond of unity between all the nations. All the great prophets, the
kings and the worthies of the Jewish nation could not make the Persians believe in Moses. All
the prophets such as Isaiah, Jeremiah, Ezekiel, Nehemiah, et al., could not make one
Zoroastrian believe in Moses. But one Jew came and many millions believe in Him. He spread
His name in the East and in the West. He caused the Bible to be translated in all the languages
of the world, and today nearly every home contains a Bible. He demonstrated throughout the
world to all the nations of the world that the Jewish people were the chosen people, that the
Jewish prophets were the prophets of God, that their books were the books of God, that their
words were the words of God. This is evident. These are not intellectual or traditional
evidences but they are such evidences as permit of no discussion. Look at America. You see a
Bible in almost every house that you enter. See what Christ has accomplished. Witness what
one soul who was crucified has accomplished.
"When He was living upon the earth He was alone, ridiculed and rejected by His own
people. Almost everybody cursed and ridiculed Him. His own relatives left Him; even His
disciples almost abandoned Him; they placed upon His head a crown of thorns and paraded
Him over the streets, and finally they crucified Him. He was alone! alone! but the traces of His
work and the signs of His message have filled the world. Man must be just. After these
statements no one can deny the greatness of Christ. Now is it evident to you that all these
conditions among the nations are on account of injustice? If they had all been just they would
have been united on this principle: that these prophets were channels for the bounty of God,
for they were the first teachers of mankind.
"The philosophers are also teachers but all they could do was to teach themselves and a
few other souls. But the prophets of God taught the whole world. They trained all the
children of men in morals and ethics. Who can say that they failed to accomplish their work,
and who would give the names of the philosophers the first place?"
Rabbi: "Indeed, indeed you are one of the greatest logicians of the world. Up to this time I
have been talking to you as a man; now I will address you as a Rabbi. Your premises and
syllogisms do not agree. It is not correct to say that Christ has accomplished all these things,
for but few of his teachings were accepted until about three hundred and fifty years after his
crucifixion—"

!&*
'Abdu'l-Bahá here exclaimed: "I understand, I understand," and then continued: "His
Highness Moses laid the foundation but the result of His teachings became apparent during
the time of Solomon. If there had been no Moses there would have been no Solomon. The
sovereignty of Solomon was the outcome of the principles of Moses. If there had been no
Moses the children of Israel would have been entirely lost, and up to this time they would
have been slaves in the land of Pharaoh. Their very name would have disappeared from the
page of history. Moses laid down a few principles, but the results of those principles became
apparent five hundred years afterward. If an inquirer is just he will realize that Moses laid
with His own hand Solomonic universality. Likewise if His Highness Christ had not laid the
foundations of Christianity, the evident signs which we see today would not have been
realized.
"I scatter the seeds today, six months hence they may become apparent. In the meantime,
can anyone deny the germination of these seeds, and when they are grown, repudiate the fact
that these plants owe their origin to the seed?"
Rabbi: "Suppose that Christ was the Promised One of the Jews; how did the doctrine of
divinity creep in among the Christians?"
'Abdu'l-Bahá : "Do not look upon the Christians of today. The Christians are today sub-
[III:l:m] merged in the sea of imitation. It is evident that man is the highest of God's creatures
on the face of the earth. For example, there are certain attributes which are apparent in the
mineral kingdom. The vegetable kingdom has the attributes existing in the mineral kingdom
with another attribute, which is the power of growth. The animal has the attributes of the
mineral and the vegetable kingdoms but with another attribute, which is the power of instinct.
Therefore the animal is a composite of the mineral and vegetable kingdoms, but man has the
virtues of the mineral kingdom, the virtues of the vegetable kingdom, the virtues of the animal
kingdom and another distinct virtue, which is that of intellect, consequently man is the highest
creation of God. He is the peerless creature and in him are contained all the virtues of the
human world.
"Christ was the mirror; God was the Sun. The Sun appeared with all its effulgence and
splendour in the mirror; that is, the virtues, the perfections and the characteristics of God
appeared in Christ, This is what is meant where it is written in the Bible that 'We have created
man in our own image.' The perfect man is the visage and image of God, just as the mirror
reflects the sun. We can not say that the sun has come down from heaven and has taken a
place in the mirror. The sun is eternal, living in its own station. It had no ascent or descent,
entrance or exit; but the rays and the heat of the sun have become fully reflected in the clear
mirror. That is why Christ said the future is in the sun and the sun is in the future. The Sun of
Truth reflected itself in the mirrors of Moses and Christ."
Rabbi: "Most wonderful! We must name this divine philosophy the philosophy of 'Abdu'l-
Bahá . I am extraordinarily delighted to have had this privilege to talk with you."
'Abdu'l-Bahá : "I am very happy indeed to meet you."
Rabbi: "I hope I will have the pleasure of meeting you again."
'Abdu'l-Bahá : "God willing. May you be under His protection."
III:7, '0 July '.'* [III:Z:o]
Interviews with 'Abdu'l-Bahá
Interview of W. H. Short, Sec. N.Y. Peace Society and Hudson Maxim with 'Abdu'l-Bahá at Hotel
Ansonia, New York City, Bg April BXBR.
Notes by Howard MacNutt.

!'+
Interview with Mr W. H. Short
'Abdu'l-Bahá : "You are very welcome; I am most happy to greet you. I have looked forward
with much pleasure to this meeting. Welcome! Welcome!"
Mr Short: "It gives me great happiness indeed to meet 'Abdu'l-Bahá . I too have looked
forward to this meeting. The New York Peace Society extends him greetings and welcome to
our city and our country."
'Abdu'l-Bahá : "You are indeed a servant to humanity. A servant to humanity is a servant to
God. Your mission is a high, holy and sanctified one; there could be no greater, no holier
mission than that of bringing peace to this warring world. Therefore I have waited for you
with the greatest longing.
"In this day the majority of mankind are endeavouring to destroy the foundations of the
happiness of the world. How many are engaged in the invention of means for the destruction
of human kind; how many are employed in the science and practice of war; how many are
occupied in various kinds of strife and antagonism; how many stand ready to shed the blood
of innocent men, their brothers! So it is that history is blackened with this record of human
intention and accomplishment. Every hour war is threatened upon some new pretext; today
patriotism is its basis, tomorrow religious prejudice, racial egotism, territorial greed,
commercial selfishness—it matters little what the excuse may be—blood is shed and human
beings torn to pieces upon battlefields. Political interests clash; a great war follows; sadness,
gloom and cruelty envelop the world.
"But you are endeavouring to uplift the standard of peace in the world. You must continue
to work until the world is released from these prejudices which are bringing about such
inhuman conditions. For the clouds of war will surely vanish from the horizons. There is no
doubt that your work is the greatest work and its outcome certain."
Mr Short: "All the members of the New York Peace Society feel the truth and inspiration of
what you have said."
'Abdu'l-Bahá : "You must rest assured and let there be no traces of doubt in your souls that
God is your Assister and Helper. The Heavenly confirmations will descend upon you more
and more. God will protect you and give you new strength continually. Your world-motives
will conquer the world of men; all obstacles will disappear before your advance; no earthly
power can resist the onrushing power of Peace. For this power is assisted by the Power of
God and that which is divinely assisted must prevail. Consider how the Cause of Christ was
confirmed. How many resisted it! What mountains of obstacles were raised against it! What
hostile forces sought to destroy its foundations! Yet the kings and emperors of the world
could not resist its spread and establishment. No power of earth can withstand the onflow of
the Spirit of Truth. If earthly kings and kingdoms come in its way, it will conquer and they will
be overthrown, always. For your cause is Truth itself and Truth is Omnipotent. If all nations
arise to prevent, they will be vanquished and you will be victorious. [Visitor much
impressed.] You are a servant of God, not a servant of this world. A servant of God is he who
gives some benefit to the world of man."
Mr Short: "We belong to a race [Anglo Saxon] which has wielded the power of oppression.
We have been the oppressor, not the oppressed. The whole matter of World Peace presents a
different aspect to the western mind.
"Justice, human rights and religion are controlling motives of the men of the New York
Peace Society. We must confess that hitherto Americans have not felt the welfare of Eastern
countries to be as important as the develop- [III:Z:g] ment of our own interests. We have not
known enough of the ideals of other countries. As a rule we meet only immigrants and

!'!
discontented wanderers from foreign lands. But recently this has been changed and the
aspect is wider. Our press is not the reflector of foreign news. Our people travel in distant
countries; but few important and influential foreigners come to visit us. Our purpose in the
Peace Society is not only to establish the doctrines of peace but to defend the principles of
human brotherhood; to acquaint the people of this country with foreign matters and provide
opportunity that they may meet and know foreign men. Therefore we take advantage of
every opportunity to introduce such men to our people. We will be very glad and greatly
honoured to arrange a reception under the auspices of the New York Peace Society at which
'Abdu'l-Bahá can address a large assemblage, meet our friends and exchange mutual
sentiments. I have just come from the home of Mr Carnegie. He is not able to go out owing to
a throat affection, but will be glad to receive 'Abdu'l-Bahá at his home. Mr and Mrs Carnegie
will attend the Peace Conference at Lake Mohonk in June. As I understand 'Abdu'l-Bahá will
be there also, the meeting with Mr Carnegie might be mutually arranged then. Acquaintances
and friendships begun at Lake Mohonk will be most pleasant at a reception thereafter."
'Abdu'l-Bahá : "I go to Washington next week. Is there time enough before my departure to
arrange the plans suggested?"
Mr Short: "It would be better if we had more time. Something could be arranged, but it is
doubtful."
'Abdu'l-Bahá : "How many days in advance would be necessary?"
Mr S.: "There should be at least two weeks. Almost any date would be suitable except
Friday, BC May."
Bp May finally decided upon.
Interview with Mr Hudson Maxim
Mr Short remaining.
Mr Hudson Maxim, scientist, inventor and expert upon explosives, was then announced. He
entered.
'Abdu'l-Bahá : "Welcome! Welcome! Very welcome!"
Hudson Maxim: "I am glad to hear you speak English."
'Abdu'l-Bahá : "My life has been spent in the Orient where foreign languages are seldom
used. Otherwise I would have acquired English. Language is the great barrier between
nations. When thoughts are interchanged destinies become one. All languages are difficult of
acquirement for the real language is deeper than the outer words."
Hudson Maxim: "Are you speaking in Turkish?"
'Abdu'l-Bahá : "In Persian. I also speak Turkish and Arabic; Turkish is very difficult. In the
East it is thought that acquiring Turkish is equivalent to the study of three other tongues."
Hudson Maxim: "I understand you are a messenger of peace to this country. What is your
opinion about modern war? Shall the great nations maintain armament and defences as a
guarantee or warrant against war? Here is an article I have written upon this subject. Shall
the nations have an international police navy which protects and insures peace in the world,
or shall they disarm and have no navies?"
'Abdu'l-Bahá : "Everything that prevents war is good."
Hudson Maxim: "Christ said He came to make war. Caesar was great in history because he
was great in battle and military skill."
'Abdu'l-Bahá "We have the history of the world for nearly six thousand years. Before that

!'#
there is no record. During these six thousand years there has been constant war, strife,
bloodshed. We can see at a glance the results, achievements and outcomes of war. The
history of warfare and strife is known, the effect apparent. Have we not a sufficient standard
of experience in this direction? Let us now try peace for awhile. If good results follow, let us
adhere to it. If not let us throw it away and fight again. Nothing will be lost by the
experiment,"
Hudson Maxim: "Evolution has now reached a period in the life of nations where
commerce takes the place of warfare. Business is war, cruel, merciless."
'Abdu'l-Bahá : "True! War is not limited to one cause. There are many kinds of war and
conflict going on, political war, commercial war, patriotic and racial war; this is the very
civilization of war."
Hudson Maxim: "Do you consider the next great national war necessary?"
'Abdu'l-Bahá : "I hope your efforts may be able to prevent it. Why not try peace for awhile?
If we find war is better, it will not be difficult to fight again; but if we find that peace is the
[III:Z:BC] glorification of humanity, the impulse of true civilization, the stimulus to inventive
genius and the means of attainment to the good-pleasure of God, we must agree to adhere to it
and establish it permanently."
Hudson Maxim: "There is much newspaper talk about the United States fighting Japan.
There is no prospect of it whatever. We don't want to kill good customers. Commercial
energy is more profitable to us. Competition of commerce is as severe, trying and as cruel as
wars of olden time. Science has made war expensive; so expensive it don't pay to fight. We
make more money by being peaceful, so long as the other fellow keeps quiet and sticks to
business. If an English navy came over here and bombarded New York a week they would
injure themselves more than us. The expense of ammunition and equipment would cost a
great deal more than the damage inflicted by their guns and shells. You are right in
advocating peace. I am an advocate of peace from another standpoint. I would make war so
expensive that the nations could not afford to fight and therefore would agree to maintain
peace."
'Abdu'l-Bahá "The product of human invention, genius and the outcome of human
disposition to kill and fight have well-nigh reached their limit. It seems as if the art of war
could not be carried further. In ancient times when nation fought against nation, probably
one thousand would be killed in battle, the expense would not be great, the outcome of victory
decisive and final; but in modern times the science of war has reached such a stage of
perfection that in twenty–four hours one–hundred–thousand could be sacrificed, great navies
sent to the bottom of the sea, great cities destroyed in a few hours. The possibilities are
incalculable, inconceivable, the after effects even more dreadful than the initial shock. In
Egypt, the fellaheen who till the Nile banks, gather four or five harvests from the soil. Suppose
they are called away from their peaceful pursuits, take up arms, expend their possessions for
powder and go to war. The first consequences are grievous enough, but the after-results are
even more deplorable. The country suffers beyond all power of estimation; agriculture is
crippled, abandoned, sustenance fails, poverty and suffering continue long afterward.
Furthermore, how many wars there have been in the Orient during past centuries; war and
peace in constant succession; but your country America remained unaffected by them or their
consequences. The news of war might reach Europe and America long after it had happened.
But all this is changed in the present century. As soon as war is declared in any part of the
world, all human attention is directed toward it; commerce and the machinery of nations are
paralyzed; the whole world thrown into a condition of grave uncertainty. Therefore it is
evident that the time has come to end war and establish peace. This is an exigency and
requirement of the present century."

!'$
Hudson Maxim: "Fewer are killed in modern engagements than in the battles of ancient
times; the range is longer and the action less deadly."
'Abdu'l-Bahá : "How about the war between Japan and Russia?"
Hudson Maxim: "Less men are killed in war in a year now than are killed by our industries
through preventable accidents."
'Abdu'l-Bahá : "War is the most preventable accident."
Hudson Maxim: "The short sword was more deadly in battle than the quick-firing gun, for
the reason that massed men come together in hand-to-hand conflict and the slaughter was
fearful. At Mukden two–hundred and fifty–thousand soldiers retreated without loss. In
ancient times many thousands would have been overtaken and killed. War is no more
dangerous now than automobiling."
'Abdu'l-Bahá : "History shows that in war between [III:Z:BB] the Roman and Persian Empires
extending over a period of twenty years, in which one–hundred thousand men were engaged
upon each side, only five or six thousand were killed. In modern warfare there are bombs
which kill men like stripping leaves from a tree. An Egyptian general who had served in war
against England was accused of cowardice at a meeting in Syria. He asked those present,
'Have you ever seen an English shell? When you see one explode among troops you will be
excused for defeat and cowardice.'"
Hudson Maxim: [Making diagram] "The effect of a bomb is not so great as expected. Most
of its force is expended upward into the air. It is impossible to mass men close enough to it for
a full utilization of its energy. If its explosive energy could be expended in the right direction,
it would do plenty of killing."
'Abdu'l-Bahá : "The greatest intelligence of man is being expended in the direction of killing
his fellow-man. The discovery of high explosives, perfecting of death-dealing weapons of war,
the science of military attack, all this is a wonderful manifestation of human intelligence; but it
is in the wrong direction. You are a celebrated inventor and scientific expert whose energies
and faculties are employed in the production of means for human destruction. Your name has
become famous in the science of war. Now you have the opportunity of becoming doubly
famous. You must practice the science of peace. You must expend your energies and
intelligence in a contrary direction. You must discover the means of peace; invent guns of love
which shall shake the foundations of humanity.
"The guns you are now building cause the death of man; you must build guns which will be
the cause of life to humanity. Henceforth your life and energy should be given to this blessed
purpose. You must work and experiment along this line. This work and accomplishment will
be more wonderful than all you have done heretofore. Then it will be said by the people of the
world, this is Mr Maxim, inventor of the guns of war, discoverer of high explosives, military
scientist, who has also discovered and invented means for increasing the life and love of man;
who has put an end to the strife of nations and uprooted the tree of war. This will be the most
wonderful accomplishment of any human being. Your name will glow with mention
throughout the history of ages and ages. Then will your life become pregnant and productive
with really great results. Consider this: the inventor of high explosives has discovered the
means of universal peace; an active worker in the science of war has become a factor in the
assembly of love!
Then will your name be recorded in the pages of history with a pen of gold. No man in
history will equal you in fame and greatness. You will be doubly renowned. God will be
pleased with you and from every standpoint of estimation you will be a perfect man."

!'%
III:7, '0 July '.'* [III:Z:l]
'Abdu'l-Bahá with the children of the friends in Chicago
From notes taken by Ella Goodall Cooper and Ella M. Bailey.
'Abdu'l-Bahá meeting with the children of the friends in Chicago on Sunday morning, g May,
was an event that shall ever be remembered by all who were present.
Although many lived considerable distance and found it necessary to arise as early as five
o'clock, yet promptly at the appointed hour of eight, about thirty–five children were on hand
to greet him and receive the spiritual baptism in store for them.
They were gathered in a circle in the middle of the beautiful parlour of The Plaza, the
parents and friends making another circle behind them. When 'Abdu'l-Bahá entered all arose.
While he took the seat prepared for him, the children sang without accompaniment, "Softly
His Voice is Calling Now".
Then followed the scene that is indelibly stamped upon the minds and hearts. He called
each child to him in turn, took them in his lap, petting and stroking the hair and hugging and
kissing the little ones, pressing the hands and embracing the older ones, all with such infinite
love and tenderness shining in his eyes and thrilling in the tones of his voice, that when he
whispered in English in their ears to tell him their names, they answered as joyfully and freely
as they would a beloved father. To each child he gave a little different touch, patting some on
the breast, some on the back and some on the head. He blessed them all. There was no
suggestion of haste and a hush fell upon the group—a quiet, vibrant, eloquent silence—
making many to feel that it was just such a picture Jesus must have made and which has
touched the hearts of all child-lovers for these two-thousand years.
The children's joy and his own happiness seemed to culminate when one dear little tot ran
to him and fairly threw herself into his arms. When he let her go she stood for a second and
then suddenly laughed aloud with perfect joy, which found its instant echo in a ripple around
the whole circle.
'Abdu'l-Bahá then stood and spoke as follows: "You are the children of whom His Holiness
Christ has said, you are the denizens of the Kingdom; and according to the words of
Bahá 'u'llá h you are the very lamps or candles of the world of humanity, for your hearts are
exceedingly pure and your spirits are most delicate. You are near the source; you have not yet
become contaminated. You are like lambs, or like a very polished mirror. My hope for you is
that your parents may educate you, spiritually, giving you the utmost ethical training. May
your education be most perfect so that each one of you may be imbued with all the virtues of
the human world. May you advance in all the degrees, be they material degrees or spiritual
degrees. May you all become learned, acquire sciences and arts, acquire the arts and crafts;
may you be useful members of human society, may you be conducive to the progress of
human civilization; may you be a cause of the manifestation of the divine bestowals, may each
one of you be a shining star, radiating the light of the oneness of humanity towards the East
and West; may you be conducive to the unity of mankind; may you be conducive to the love of
the whole. May the reality deposited in the human entity become apparent through your
efforts. I pray for all of you, asking God's aid and confirmation in your behalf.
"You are all my children, you are my spiritual children. The spiritual children are very dear,
they are dearer than physical children, because it is possible for physical children to prove
unspiritual, but you are all spiritual children, therefore you are very dear; you are most
beloved. I wish for you progress along all degrees. May God aid you. May you be surrounded
by His gaze of kindness, and may you be nurtured and attain maturity under His protection.
You are all blessed."

!'&
'Abdu'l-Bahá then divided a bouquet of flowers which was upon the centre table, and also
gave to each child an envelope full of rose petals. He then walked slowly around the circle,
laying his hand in blessing upon each little head, his face beaming with divine [III:Z:Z] love as
he murmured a tender word to each one.
The children thought they were dismissed, but he made them still more happy by taking
them all into Lincoln park to be photographed with him.
'Abdu'l-Bahá then expressed a desire to walk alone and strode majestically away, with his
hands clasped behind him. All eyes followed him. He walked over to the noble Lincoln statue
nearby and for a few moments stood gazing up at it, making a remarkably impressive and
significant picture—the lonely figure of our immortal Lincoln gazing down upon him who is
today giving to the world spiritual emancipation.
Many of the children lingered under the trees or played upon the grass in the glorious
spring sunshine, seemingly reluctant to leave the place where 'Abdu'l-Bahá had so abundantly
blessed them, or, perhaps, with the hope that some further expression of his love for them
might be forthcoming ere they returned to their homes; nor were some of them disappointed,
for, as he came toward a group of little ones under the trees, he gathered them in his arms and
submitted to another photograph.
This glimpse of 'Abdu'l-Bahá with the children of the friends in Chicago, would not be
complete without reference to the beautiful photograph of him and little Musette Jones,
reproduced on page R of this issue. It was taken in his suite of rooms at The Plaza. A copy of it
was later presented to him and over her heart he wrote the word "Rú ḥ ı́yyih", meaning
Spiritual.
III:7, '0 July '.'* [III:Z:Z]
Tablet from 'Abdu'l-Bahá to the friends in Chicago
Translated by Mirza Ahmad Sohrab, Bp May BXBR, New York City.
O ye beloved friends of 'Abdu'l-Bahá .
Two days ago, through the protection and providence of the Blessed Perfection, I reached
New York. Since my arrival I have met the friends of God and associated with them.
The minister of the Unity Church in Montclair, New Jersey, repeatedly invited me to
address his congregation. Therefore, yesterday I went to Montclair and spoke before an
audience composed of many hundreds of people. Truly, I say, the minister, the dea- [III:Z:m]
cons of the church and the officers exercised the greatest love and consideration. In
introducing the Cause of God and 'Abdu'l-Bahá the minister gave an address in the utmost
eloquence and fluency of tongue and instead of reading from the Old and New Testaments, he
said: "I will read from the new Scriptures." He then read extracts from the Words of
Bahá 'u'llá h and 'Abdu'l-Bahá . (Extracts from the address of the minister, Rev. Edgar Wiers,
will be sent to you by Mirza Ahmad Sohrab.)1
I addressed them on the subject of Divine Unity, the oneness which exists among the
Manifestations of God, such as His Highness Moses, His Highness Abraham, His Holiness Jesus
Christ, His Holiness Muḥ ammad, His Highness the Bá b, and the Universal Manifestation, His
Holiness Bahá 'u'llá h. The audience listened with utmost attention and joy.
Last night by the invitation of the International Peace Forum, I appeared in the Grace
Methodist Church, New York City, and delivered a detailed address before an audience
composed of nearly two thousand people. Irrefutable proofs and incontrovertible evidences
were expounded, demonstrating the absolute necessity of establishing the Most Great Peace
See page :F.

!''
and International Arbitration. I proclaimed that His Highness Bahá 'u'llá h had upraised this
ensign fifty years ago in the Most Great Prison in 'Akká .
With utmost longing 'Abdu'l-Bahá travelled to Chicago to meet the Friends of God. Praise
be to God! he found the beloved rejoiced by the glad-tidings of God and attracted to the
Kingdom of God. In churches and gatherings, while in Chicago, he spoke and scattered the
seeds and raised the most glorious mention of the Kingdom of Abhá . You have seen with your
own eyes that not one soul met him with opposition. Every soul who appeared in the
presence of 'Abdu'l-Bahá returned happy, rejoiced and assured. This became possible by the
inexhaustible Bounties of the Beauty of Abhá and the victory and confirmation of His Highness
the Almighty.
Having returned to Washington, we met very important personages, and all that was
expressed was listened to with profound attention; no soul hesitated in belief; we spoke with
everyone according to his merit and capacity. Many questions were asked by different
important seekers on religious, political, socialistic, civic rights, scientific problems and deep
spiritual subjects. Answers to every one of these questions satisfied the interrogator. No soul
hesitated in the acceptance of truth.
In Chicago you had a like experience when all questioners were equally satisfied. Now
'Abdu'l-Bahá scattered the seeds of Truth in Chicago and the "Breeze of God" was wafted over
that city. The friends of God must water those seeds and through the power and confirmation
of the Kingdom of Abhá must labour so that those seeds may grow and develop in that field,
become verdant and green so that many harvests may be gathered. This result will be
attained through unity and harmony and the love and communion of the hearts. Therefore,
the friends of God must first ignite this lamp of unity in their own gathering and afterwards
hoist the tent of the oneness of the world of humanity.
His Highness Bahá 'u'llá h addressing the children of men, said: "Ye are all the fruits of one
tree and the leaves of one branch." The only difference lies herein: Some are ignorant—you
must bestow upon them knowledge; some are heedless—you must make them mindful; some
are asleep—you must awaken them; some are sick—you must heal them; some are children—
you must educate them; so that the world of humanity, through the power of God, may attain
to maturity. Man must exercise kindness toward those who are sick and immature and not be
impatient or displeased. The shepherd must gather together the scattered flock and not
disperse them. These are the principles of the people of Bahá . You must live and act in accord
with these teachings.
'Abdu'l-Bahá is always expecting to hear wonderful news from you. He is ever anticipating
that, through the power of confirmation of the Kingdom of Abhá the world of human thought
may be stirred with tremendous exhilaration in Chicago. This will be attained through the
excellent conduct, the unity, the magnanimity and the spiritual utterances of the friends of
God. In that time the radiant faces of the beloved ones will become illumined in the Kingdom
of Abhá the fame of their union and concord will be spread throughout the east and the west
and their spiritual victories will embrace the north and the south.
If, at any time, an unimportant and ignorant soul arises in opposition, do not heed him nor
consider his objection of any importance. We have had in the past opposers who have been
among the world's celebrities; we have [III:Z:X] had enemies like Ná ṣ iri'd-Dı́n and 'Abdu'l-
Ḥamı́d, two powerful kings; but all of these people, through the power of the Kingdom of Abhá
have vanished and disappeared from the face of the earth and today the Banner of the
Covenant is unfurled and waving over all the races.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá

!'(
III:7, '0 July '.'* [III:Z:X]
'Abdu'l-Bahá, the Centre of the Covenant
Charles Mason Remey
'Abdu'l-Bahá , the exponent and leader of the Bahá 'ı́ Faith, who is now in America, arrived in
New York on the eleventh of April of this year.
Never before has any Eastern teacher received such a warm welcome in America as has
been accorded to 'Abdu'l-Bahá . Not only have the hearts of 'Abdu'l-Bahá 's followers and
friends in this country gone out toward him in the greatest of love, but a multitude of people
have arisen and have warmly and heartily espoused the principles of international, interracial
and inter-religious brotherhood which 'Abdu'l-Bahá is teaching and demonstrating to the
world.
During 'Abdu'l-Bahá 's recent visits to New York, Boston, Philadelphia, Pittsburgh,
Cleveland, Chicago, Washington and other cities, thousands have crowded to see and to hear
him, and these people have been gladdened by the joy of the Lord which 'Abdu'l-Bahá radiates
so bounteously to all who allow themselves to come within the magnetic field of his great love
for all humanity.
In these days of the foundation of the reign of Peace upon earth, the hearts of the people in
general are being subconsciously awakened and spiritually drawn to seek the spirit of unity
and harmony. Therefore when the Lord's Messenger comes with the glad tidings of Peace it is
to be expected that the souls of the many who are seeking that Peace should be attracted by
his spirit, joyfully receive his teachings and follow in his path.
'Abdu'l-Bahá has received no greater hospitality than that accorded him by the clergy in
America. Pulpits in so many churches have been opened to him that on account of the time it
has been possible for him to accept comparatively few of these invitations to address religious
congregations. The doors of various secular societies and associations have also been opened
to 'Abdu'l-Bahá and in many conferences he has voiced the message of the Peace of the
Covenant of which his life of service is the Centre.
Only four years ago 'Abdu'l-Bahá was completing his fortieth year in the prison of 'Akká in
the Holy Land, where he had been incarcerated by the former despotic Turkish government
because of this progressive Bahá 'ı́ Message of Peace and Brotherhood. Now all this is
changed. In Turkey Constitutionalism has taken the place of despotism, and 'Abdu'l-Bahá has
come out from his prison to the West to establish the Unity of the Covenant of God.
Many people have been drawn to 'Abdu'l-Bahá by a spiritual force which they could not
explain; a force which affected them so deeply as to make them observe that a change had
been produced in their very souls. These people are now realizing the reason why 'Abdu'l-
Bahá 's presence and words have a spiritual effect that no other man's presence nor words
have. This is because he stands in his mission, quite distinct from other men. In his life of
service to mankind is centred the great power of the Divine Covenant.
The Covenant of God has ever been the source of man's spiritual enlightenment in past
ages; it is the source of his spiritual enlightenment in this present day, and it will be the source
of his spiritual enlightenment during the ages to come.
Through Abraham God made a Covenant which was fulfilled and renewed by Moses, and in
like manner by the Christ, Muḥ ammad, and the Bá b who was the immediate forerunner of
Bahá 'u'llá h the founder of the Covenant of this present day.
All of the prophets and mouth-pieces of God heralded the coming of the great latter day
Messiah, "The Ancient of Days", who would found and establish God's Kingdom of Peace and

!')
Unity upon earth. Bahá 'u'llá h is that Promised One. He is the fulfilment of the Covenant made
through the prophets of the past. He has brought the Kingdom of Peace upon earth, and as the
point of guidance for the further establishment of His Kingdom, He appointed His beloved son
'Abdu'l-Bahá to be [III:Z:BC] the Centre of His Covenant, the establisher and promoter of His
Kingdom and Peace in the world.
'Abdu'l-Bahá 's life of service is the Centre of the life of the Kingdom which is the Bahá 'ı́
cause. His servitude to God and service to mankind is the heart from which the life force of
the Kingdom is flowing to all the members of that growing spiritual body. He is the
interpreter and the expounder of Holy Writ. Bahá 'u'llá h commanded all to turn to 'Abdu'l-
Bahá who is the Greatest Branch branched from the Pre-existent Root—the Centre of the
Covenant of God.
III:7, '0 July '.'* [III:Z:Bl]
The Centre of the Covenant
The time has come when the Bahá 'ı́s of the West should understand what is intended by
"The Centre of the Covenant"; therefore we are pleased to publish in this issue the article from
the pen of Charles Mason Remey, "'Abdu'l-Bahá , the Centre of the Covenant." A tablet
regarding this important subject was recently revealed by 'Abdu'l-Bahá through Mr Remey.
We publish it herewith:
Tablet to Mr Remey
To his honour Mr Remey—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Thy letter was received and I was informed of its contents. Explain the matter according to
the following Teachings, and do not add one word thereto:
His Holiness Abraham—Upon him be Peace!—took the Covenant of His Holiness Moses and
gave the glad-tidings of His appearance. His Holiness Moses took the Covenant of the
Promised One, His Holiness the Christ, and gladdened the world with the glad-tidings of His
Manifestation. His Holiness the Christ took the Covenant of the "Paraclete"—which means His
Holiness Muḥ ammad—and announced the glad-tidings of His Appearance. His Holiness
Muḥ ammad took the Covenant of His Holiness the Bá b, and the Bá b was the Promised One of
His Holiness Muḥ ammad, for He gave the good news of His Coming. His Holiness the Blessed
Perfection—Bahá 'u'llá h—was the Promised One of His Holiness the Bá b. The Blessed
Perfection has prophesied of the coming of a Promised One after one thousand years, or after
thousands of years. That Personage is the Promised One of the Blessed Perfection, and He will
[III:Z:BZ] appear after one thousand years or after thousands of years. Likewise with the trace
of the Supreme Pen He has taken a great Covenant and Testament from all the Bahá 'ı́s, that
after His Departure they must obey the Centre of the Covenant and must not deviate one
hair's breadth from obedience to him. He has commanded in the most explicit term in two
instances in the Book of Aqdas and He has appointed most unmistakably the interpreter of the
Book.
In all the Tablets, especially the chapter of "Branch", whose meanings are all 'Abdu'l-
Bahá —that is, "the Servant of Bahá "—everything that is necessary is revealed from the
Supreme Pen. As 'Abdu'l-Bahá is the interpreter of the Book, he says that the chapter of
"Branch" means 'Abdu'l-Bahá , it refers to the servitude of 'Abdu'l-Bahá and nothing else.
In brief, one of the special favours of this dispensation of His Holiness Bahá 'u'llá h which is
not seen in past Manifestations is this: that He has left no place for difference. For in His own

!'*
Day, with the Trace of His own Supreme Pen He has taken a Covenant and a Testament. He
has pointed to the one who should be looked upon as authority by all, He has shown the
interpreter of the Book and has closed the doors of outside interpretation.
Everyone should thank God that in this Blessed Cause He has tranquillized all and has left
no place for hesitation. Therefore obedience and submission must be shown and the face
turned completely to him (the Centre of the Covenant).
Restrict discussion to this and do not exceed thereto, so that it may become the cause of
fellowship and the remover of differences.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by M. Ahmad Sohrab, Montclair, N.J., Ro June BXBR.
Notwithstanding that Bahá 'u'llá h pointed to the one who should be looked upon as
authority by all and named the interpreter of His Words, leaving no place for difference and
misunderstanding, yet it is known that shortly after the departure [death] of Bahá 'u'llá h
difficulties arose. The following interview between Badı́'u'llá h [brother of 'Abdu'l-Bahá ] and
Howard MacNutt at the home of 'Abdu'l-Bahá in 'Akká , Syria, BC January BXCg, is a presentation
of this important subject of "The Centre of the Covenant" from another standpoint. It is
printed in the Star of the West at the request of 'Abdu'l-Bahá :
Interview with Badí'u'lláh
Another afternoon, Badı́'u'llá h came in to see us. Our conversation had been upon "loyalty
to the Covenant". After the interpreter had explained our views, Badı́'u'llá h listened gravely
for a while, then said: "Nine days after the ascension of the Blessed Perfection, Bahá 'u'llá h the
Kitáb-i-'Ahd [Book of the Covenant] was read. After a few days Muḥ ammad 'Alı́ Afandı́
[brother of 'Abdu'l-Bahá and Badı́'u'llá h] and a part of the family withdrew from 'Abbá s Afandı́
['Abdu'l-Bahá ]. The other members of the family were instigated by words of Muḥ ammad 'Alı́
to the effect that the Blessed Perfection had written in the Kitá b-i-Aqdas [Book of the Laws]
that no Manifestation should appear for one thousand years and that 'Abbá s Afandı́ was
taking the title of "Manifestation" to himself. This was the cause of the breaking away of part
of the family, including myself. Afterwards I saw some of the actions of Muḥ ammad 'Alı́ and
realized that the reason he had withdrawn from 'Abbá s Afandı́ was not on account of the
words of Bahá 'u'llá h in the Kitá b-i-Aqdas but that it had been occasioned by his own feelings.
And I saw too that these actions were not consistent with the commands and writings of the
Blessed Perfection. From this I saw and knew clearly that the cause of his withdrawal had
been hatred of 'Abbá s Afandı́. The brother of the wife of Muḥ ammad 'Alı́, Mı́rzá Majdi'd-Dı́n,
was sent by Muḥ ammad 'Alı́ to Damascus with a letter for the Governor of Damascus. In that
letter Muḥ ammad 'Alı́ wrote a complaint against 'Abbá s Afandı́. This messenger was also
instructed to tell the Governor by word of mouth certain things which would injure the Cause
further for 'Abbá s Afandı́. The letter and messages were duly delivered to the Governor-
General of Damascus. In twenty–five days the messenger returned. Just about that time a
telegram came from the Sulṭán to the Governor-General of Beirut who telegraphed it to the
Governor at 'Akká : "'Abbá s Afandı́ and his brothers shall not be allowed to go outside the
city." I was deeply grieved by these happenings. After thinking over the matter carefully I
concluded that the best course would be for Muḥ ammad 'Alı́ and all the family to come here to
'Abbá s Afandı́ and reach some understanding so that discord and disunion might no longer
exist. I thought they should come themselves and ask for the truth of these rumours set afloat
by Muḥ ammad 'Alı́ concerning 'Abbá s Afandı́. I myself carne first to 'Abbá s Afandı́ and told
him what I wanted to accomplish. Then I went to Muḥ ammad 'Alı́ and said "Do come with me
to 'Abbá s Afandı́ so that all the terrible trouble may cease." All the family were happy about
this proposal of mine, except Muḥ ammad 'Alı́ himself. I spoke a great deal to him and tried to

!(+
persuade him to follow my advice but without success. I have written out in detail all the
conversations I had with 'Abbá s Afandı́ upon these matters. What I am giving you today is but
a brief synopsis of them. After hearing my words Muḥ ammad 'Alı́ spoke a great deal to his
family and those who followed him, uttering falsehood and thus driving them further and
further away from the prospect of unity. When I finally realized that reconciliation and
harmony were impossible I was so deeply grieved that I became very ill. When I recovered I
wished to leave 'Akká and determined to do so if I could secure permission. I wrote to the
Governor-General of Beirut asking that I "might be removed from this prison to another
prison as the conditions were [III:Z:Bm] so distasteful to me here." I took a copy of this letter.
Although this prison was the best of all homes to me on account of the Blessed Perfection's life
here, yet I was so miserable I wished to leave at any sacrifice. By the way, all I ever heard
'Abbá s Afandı́ say proved the rumours set afloat by Muḥ ammad 'Alı́ to be false and untruthful.
After I had written to the Governor-General of Beirut, I wrote to the Sulṭán, copying this letter
also. There is a prison on the Island of Rhodes where criminals and offenders are sent. In my
letter to the Sulṭán I asked that I might be sent to it. I forwarded this letter to a man in
Constantinople asking him to present it to the Sulṭán. Afterwards I saw 'Abbá s Afandı́ and
learned that he did not sanction this action, so I wrote immediately to the man in
Constantinople, saying, "Do not deliver the letter." I also wrote to the Governor-General of
Beirut countermanding my wish to be removed from 'Akká . If the letter had been delivered to
the Sulṭán it might have been too late to change the result. The prisoners at Rhodes are
mostly Jews and Turks. As time went on I found it impossible for me to remain with
Muḥ ammad 'Alı́. Finally I went to talk with him again. Accompanying me as a witness to the
conversation was Siyyid 'Alı́, a brother of a son-in-law of 'Abbá s Afandı́. I said to Muḥ ammad
'Alı́, "If you will go with me to 'Abbá s Afandı́, come and go with me now." He said, "I will not
go." I then took my family and left the house. I have written two accounts regarding this
matter,—one brief, another in full detail, beginning at the time of the Ascension of the Blessed
Perfection. The short one has been translated into English; the long one is not yet translated
(January BXCg). The latter account explains everything fully and clearly shows that
Muḥ ammad 'Alı́'s action and behaviour was not on account of his love for the Blessed
Perfection but on account of his personal feelings and jealousy. Since I came to 'Abdu'l-Bahá
with my family, fifty men and women have come back to him in love and loyalty. Five or six
returned after a few days; and only day before yesterday five others came to him,—about fifty
in all. The adherents to Muḥ ammad 'Alı́ do not number fifty all told. In 'Akká there are two, in
Haifa three, in Teheran one and in other places a few. Only this small number remain in
support of him. And why is this so? Because it was not for the Glory of God but for his own
personal motives that Muḥ ammad 'Alı́ acted so. The Blessed Perfection said, "My Cause is to
unite men and bind them together; and those who violate this command step away from the
protecting Shadow of My Word." He commanded that we must sow the seeds of love in our
hearts, not the thorns of hatred. Therefore if any of the sons of the Blessed Perfection follow
His Word they are under the Shadow of His Command and Protection; and if not, they are afar
off. For example, if the Sulṭán has a Governor who obeys the Sulṭán it is the duty of the people
to love and obey him because he himself is obedient. I wish this explanation to be perfectly
and clearly understood in America. In the Persian Hidden Words, Bahá 'u'llá h says "O Friend!
In the garden of the heart plant only flowers of love and cling to the Nightingale of Love and
yearning." All must know and realize that he who says that which is not in accordance with
the Words of the Blessed Perfection or speaks that which causes discord to arise in human
souls is assuredly not one of the servants of God and a follower of the Blessed Perfection. It is
impossible for a true lover to desire to harm his beloved. If he does that which injures his
loved one it is evident that his love is not true. The sign of a true lover is that all his actions
aim to please his beloved. The first quality of a real lover is that he sacrifices his own desire
for the wish and desire of his beloved. Muḥ ammad 'Alı́ has followed his own will and desire

!(!
and has left the Will and Desire of the Beloved. This is why be failed and fell.
III:1, ' August '.'* [III:m:g]
Interview at Hotel Ansonia, New York City1
'Abdu'l-Bahá , Rev. J. T. Bixby and Rev. Howard Colby Ives present.
Bp April BXBR
From notes by Howard MacNutt
'Abdu'l-Bahá : The origin of man is one; the consummate intention of all human existence
must likewise be one. The development of a tree is from a seed; the purpose of a tree's
existence therefore is to produce a seed. The fruit of man is love and unity, the development
of spiritual susceptibilities through the influence and infusion of Divine Love. The union of
East and West must be accomplished in the soul of man fortified by the Divine Spirit. This
spiritual bond of unity, this power of Divine Love is everlasting. Its appearance in the soul of
man is the purpose of his creation.
America is a great instrument for the accomplishment of world unity. No other nation of
the world stands in a similar position of influence and responsibility. The fundamental
question is the unification of religious belief. In Persia during the last fifty years a wonderful
evidence of such unity has appeared among the various sects and denominations of
religionists. What is witnessed in that country is [an] historical account and record which
cannot be denied. The accomplishment of a fundamental religious unity in Persia is therefore
a nucleus which proves the possibility of universal peace among the world nations.
Consider the kingdom of the animals. There is no strife among them on account of colour
or creed. If you select a pigeon from Persia, another from Germany, another from France,
America and so on, you would find them living together in complete union and love. Because
one was American it would not object to its companion from Persia. The birds of white
plumage would not shun those of black and brown. They would not notice this difference in
colour, but would dwell together in pace and harmony. Should we not at least attain to their
state and possibility? We have reason; we have consciousness. God has taught us through
these channels that we were created for unity and love. The heavenly Prophets have revealed
the principles of His Will and Word. Let us live in accord with those principles and thereby
live in unity with each other.
When the adherents of the former despotic government of Persia found that this unity and
harmony was being accomplished among the followers of Bahá 'u'llá h, they arose in bigotry
and persecution against them. The clergy especially perceived that their vocation and means
of livelihood were threatened. They persecuted the Bahá 'ı́s with bitterness and ferocity. They
misrepresented this Cause to the Government, saying, "These are the people of rebellion and
revolution; these are the enemies of the Shá h"; whereas in fact down to the time of the recent
revolution in. Persia the Bahá 'ı́s have taken no part whatever in political questions and
disturbances. Their clamourous persecutors were the real revolutionists. These discontents
wanted Constitutional rights and privileges. They were politicians, not religionists. Today
there are many political parties in Persia. Notwithstanding the spread of rumours intended to
excite prejudice against the Bahá 'ı́s, unity and love increased among them, for falsehood
cannot stand against the on-rushing stream of Truth. These enemies said, "The teachings of
Bahá 'u'llá h sanction one wife and nine husbands";—"the principles of Bahá 'u'llá h are

This interview was prompted by the fact that an article prepared by Rev. J. T. Bixby for publication in the North American
Review had been objected to by Bahá 'ı́s to whom it had been submitted, as incorrect and misleading. Although the truth
embodied in the words of 'Abdu'l-Bahá completely disprove the erroneous statements, the article in question slightly
amended, was afterward published. It should also be noted that 'Abdu'l-Bahá in his preliminary setting forth of the
historical accomplishment of the Bahá 'ı́ Movement disqualifies the writer and his motive before a question is asked.—
Editor.

!(#
communistic and proclaim treason against the throne and government". All kinds of false and
dangerous reports were circulated until even European travellers passing through the
country were influenced to believe them. How different was the reality! While the Bahá 'ı́s
have practical laws upon moral, ethical, civil and governmental questions, their obedience to
these laws is always conducive to the uplift, purification and improvement of human
conditions and never destructive to the develop- [III:m:l] ment of individual, community or
nation. Furthermore, the Bahá 'ı́s consider it more blessed and a greater privilege to bestow
than to gain and receive. They believe that bestowing good upon another freely is the greatest
means of help to both. This is not the principle and practice of their calumniators who make
even religion a source of livelihood. According to Bahá 'ı́ principles justice and equity in
government are not to be attained by force and rebellion against the existing order of things.
The solution of economic questions for instance will not be accomplished by array of
labour against capital and capital against labour in strife and conflict, but by voluntary
attitude of sacrifice upon both sides. Then a real and lasting justness of conditions will be
brought about. If a capitalist is forced to give up a portion of his income and possessions there
will be no love in his heart; no permanent benefit in his action. But if it be given in the spirit of
the Love of God, everything will be accomplished. As it is now, the forces of labour strike and
the capitalist retaliates. If the latter should voluntarily add to the scale of wages love is
evident and the greatest good results. Briefly; among the Bahá 'ı́s there are no extortionate,
mercenary and unjust practices, no rebellious demands, no revolutionary uprisings against
existing governments.
In Persia Bahá 'ı́ teachers never accept the slightest coin for their work. This is so
noticeably true that when such recompense is refused it is customary to hear the statement
"These are Bahá 'ı́s". This is the strongest proof of the Bahá 'ı́ principles and their power of
accomplishment. How different are the methods and actions of the clergy and priesthood of
Persia, whose demands upon the property and possessions of the people are equivalent to
pillage and plunder. For instance, when a man dies, the clergy takes possession of one-third
his goods and the other two-thirds goes to his heirs. Then they accuse the Bahá 'ı́s of doing
this;—whereas, in fact, the followers of Bahá 'u'llá h are forbidden to accept anything whatever
from the property of others. The Bahá 'ı́s are accustomed to give rather than to receive.1 For
instance, ten thousand dollars have been sent to Chicago from the East toward the erection of
the Mashriqu'l-Adhká r.
Rev. Bixby: Did not Professor Edward Browne, of Cambridge University, England, go to
'Akká and was he not received there by Bahá 'u'llá h?
'Abdu'l-Bahá : Professor Browne visited the East, interviewed various people and
automatically wrote down all he heard. Naturally when he met the enemies of Bahá 'u'llá h he
heard nothing favorable. Would you go to the Vatican to hear praises of the Protestants?
Would you consult Jewish rabbis as to the reality of Christ? In his first book, Professor
Browne praised Bahá 'u'llá h, but the second account, in which he publishes the statements of
enemies, is the reverse. His books do not agree.
Rev. Bixby: Is Professor Browne correct in his statement that 'Abdu'l-Bahá wrote "A
Traveler's Narrative"?
'Abdu'l-Bahá : The writer of "A Traveler's Narrative" was not one person. It contains a
statement of Bahá 'ı́ principles. If a book was to be written setting forth the essence of

Note: In conformity with this principle: Before the departure of 'Abdu'l-Bahá from the orient for his visit to this country a
large amount of money contributed by friends here was forwarded to him with the request that he accept it toward
defraying his expenses. He returned the money with a blessing, asking the donors to apply it to some philanthropic
object. During his stay in this country, his gifts to churches and charity have been many and most generous in amount.
Editor.

!($
Christianity, a number of Christians would come together for that purpose.
Rev. Bixby: Is "A Traveler's Narrative" substantially correct?"
'Abdu'l-Bahá : It is an authority.
Rev. Bixby: What is understood to be the relation between the manifestation in Bahá 'u'llá h
and the manifestations in Moses, Jesus and others?
'Abdu'l-Bahá : It is one basis, one foundation. Abraham proclaimed the Truth, Moses raised
the Standard of Truth. Jesus established the Truth. Can we say that any one of them did not
found it? All the prophets have been chosen by God to promulgate The Word. There can be
no multiplicity in the Truth itself. The teachings of the Manifestations are of two kinds;—first,
the Word of God in its outer or material aspect; second, the Word of God in its spiritual or
inner significance. The first named is changeable; the second unchangeable. The essential
principle of their teaching is spiritual. All the Prophets have come to spread these principles.
Each confirms the spiritual utterance of the former and changes the material forms of
teachings and ceremonials. For instance, the Ten Commandments revealed by Moses were
applicable to the time in which he appeared. They were not applicable to the time of Jesus.
Therefore He abolished and superseded them. [III:m:Z] He also abolished certain laws of
Moses which were no longer necessary. But this change and renewal is of secondary
importance to the Spiritual Reality of the Word in Moses and Jesus, for it is the foundation and
it is One and Unchangeable.
Rev. Bixby: Has Bahá 'u'llá h revealed obligatory prayers?
'Abdu'l-Bahá : The mode and requirements of East and West are different. It matters not
whether we bend the head in the East or the knee in the West. The purpose of prayer is to
come nearer to God;—to pray from the heart fervently. If the heart is pure, it is beautiful for
the tongue to express its ecstasy.
Rev. Bixby: By what authority is Bahá 'u'llá h placed with Abraham, Moses and Jesus?
'Abdu'l-Bahá : Today we believe Bahá 'u'llá h to be an educator of humanity, as Abraham,
Moses and Jesus were educators. Are His teachings worthy of serious attention? He
originated and proclaimed them. He caused others to believe and follow them. What is the
function of a teacher and educator of humanity? By what evidence shall we recognize him? Is
it not his power to train and develop, as children are trained at school? Has Bahá 'u'llá h
trained the children of humanity? If He has opened the doors of human hearts to a higher
consciousness, He is a heavenly Educator. If He has not accomplished this we are privileged to
deny His claim and teaching. For the aim and function of an Educator is to train the children
of humanity. This is His greatest proof; that He has power to uplift humanity. Bahá 'u'llá h
either taught higher lessons or did not. If He did, He has fulfilled His claim. The mission of a
physician is to heal sickness and relieve the ailing. When he heals there is no doubt of his
ability as a physician. If he cannot heal the sick he is disqualified. We accept the Teachings of
Moses, Jesus, Abraham and Adam because unmistakably they came to educate humanity. For
example, Moses arose at a time of the lowest ignorance and humiliation of the Hebrew nation.
Did He not free them from the bondage of Egypt? Did He not train, educate and organize them
as a nation and people. As a consequence of His discipline did they not attain a zenith of
power? Yes, unmistakably,—up to the time of Solomon. The philosophers of Greece came to
Palestine, sat at the feet of the Hebrew sages and were taught by them the fundamental
principles of life. Moses produced this result from ignorance and slavery. Can we deny
history? Can we deny that He was an Educator?
Rev. Bixby: Has Bahá 'u'llá h done this?
'Abdu'l-Bahá : Yes! In Persia especially He has accomplished this miracle of training and

!(%
education. Ere long, Persia will attain a high degree of civilization.
Rev. Bixby: Is Mı́rzá Abu'l-Faḍ l an apostle, prophet or one delegated with special authority?
'Abdu'l-Bahá : We do not have apostles, prophets and special leaders, because all are
servants. We have no ecclesiastical order or authority. Mı́rzá Abu'l-Faḍ l was trained and
taught by Bahá 'u'llá h; His disciple in this sense. He was near to Bahá 'u'llá h; but he has no
special station except the station of service.
Rev. Bixby: Were the "Letters of the Living" appointed by the Bá b abrogated by
Bahá 'u'llá h?
'Abdu'l-Bahá : The "Letters of the Living" were at first eighteen in number. The Bá b said,
"Go forth and teach others the Message you have received." Among them were some of great
ability, who became prominent. Some disappeared. They were not appointed as a secret
order. Bahá 'u'llá h did not abrogate their function. As an organization of believers in the Bá b
it passed away by itself, naturally. The Bá b said, "These are the acceptors of my teachings."
They had no official station. He did not depend upon them as His clergy. They were servants
of the Cause of God. Whoever is near to God is a servant of God.
Rev. Bixby: Did not Ṣ ubḥ -i-Azal occupy an authoritative position?
'Abdu'l-Bahá : Bahá 'u'llá h educated him just as He educated Mı́rzá Abu'l-Faḍ l and myself.
Ṣ ubḥ -i-Azal separated voluntarily. He did not follow his Teacher as we have done. Therefore
we do not mention his name. We have no quarrel with those who differ, but are commanded
to love them.
Rev. Bixby: How can we receive more from the Teaching of Bahá 'u'llá h than from the
Words of Jesus?
'Abdu'l-Bahá : Jesus and the former Prophets laid the foundation of the Cause of God,—the
Heavenly Kingdom. But their followers forget and overlook the foundation. Christ said, "Ye
must be born again of water and spirit." "As children from the womb, so must ye be born
again of Spirit" The essence of His meaning was that those who were taught by Him and
became His real followers would [III:m:m] become free from world-imperfections; they would
become perfect, redeemed from animalism and human passions, transformed into angels; that
is to say the earthly would become heavenly. These are the real disciples of Christ. These are
real Christians. Galen, a Greek philosopher, who was pagan and not Christian, writing upon
the subject of "Ancient Civilization of Nations", states that "the greatest shaping influences in
the civilization of nations are religious principles; and that the effect of Christianity upon the
lives and morals of its adherents is a great proof of this statement." Now Bahá 'u'llá h came and
brought a new life into the hearts of mankind. He reversed the order of many former
teachings. Vast numbers of His followers live in accord with the principles He set forth. Mı́rzá
Abu'l-Faḍ l for instance, whom you have named, was firmly fixed in his religious belief. Under
the influence of Bahá 'u'llá h's words, he arose to serve this Cause. He was thrown into prison
two years;—he was persecuted and driven out of Persia. Under all conditions of distress and
suffering, he was thankful and filled with happiness,constantly Serving the Cause of
Bahá 'u'llá h. This is the strongest proof that the Teachings of Bahá 'u'llá h have within them the
same power to mould and influence human lives as the Teachings of Jesus. They free the souls
of men from world-attachments and imperfections. They open the doors in this age of the
world to perfection. The Jews admit that Jesus appeared in the world and taught heavenly
principles. If Christ had not appeared after Moses the mention of Moses would have been lost.
The foundation of Jesus and the foundation of Moses were the same. The foundation of
Bahá 'u'llá h is likewise the same as Moses and Jesus. All religion has the same foundation.
Furthermore, consider how Bahá 'u'llá h has upraised the standard of Christ in the East, in

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countries and among peoples where there was formerly no mention of Christ's name. He
established the truth of the Bible among those who shunned and hated the Bible. They
considered it a righteous act to burn and destroy the Book of Christianity. Bahá 'u'llá h has
taught them to read the Bible.
Rev. Bixby: Was Christ the Word?
'Abdu'l-Bahá : Bahá 'u'llá h has clearly explained and defined the "Word". Christianity, as
explained by its followers has taught that Christ is the Word and the Son of God. What is the
meaning of this? Bahá 'u'llá h has explained that seers and prophets are as letters incomplete
in meaning. He shows that human intellects are imperfect, incomplete, but Christ was the All-
Surrounding Word and synonymous with Perfection. As He contained all Perfections and
Attributes He was the Word and this wonderful title was conferred upon Him. But seers,
prophets and disciples are as "letters"—without complete significance.
Rev. Bixby: Was Bahá 'u'llá h also the Word in the flesh?
'Abdu'l-Bahá : Yes! Because He had all the perfections.
Rev. Bixby: Did Abraham embody the Word?
'Abdu'l-Bahá : We cannot differentiate the attributes of the Word of God; we cannot
differentiate perfections. Abraham announced the Divine Truth. It is not necessary to lower
Abraham to raise Jesus. It is not necessary to lower Jesus to proclaim Bahá 'u'llá h. We must
spread the Truth of God wherever we behold it. The essence of the question is that all these
Great Messengers came to raise the Divine Standard of Perfections. All of them shine as stars
in the same heaven of the Divine Will. All of them give Light to the world.
Rev. Bixby: Did Bahá 'u'llá h fulfil Jesus as Jesus fulfilled Moses?
'Abdu'l-Bahá : Yes! by spreading the renown and glory of Jesus. The aim of Moses, Jesus
and Bahá 'u'llá h was to train humanity toward divine perfections. Can we train the world
upward by imperfections?
[At the conclusion of this interview 'Abdu'l-Bahá arose and came toward Rev. Bixby, his
arms filled with large white roses. As he placed them upon the bosom of his visitor, literally
burying him in them, he said, "These beautiful roses will express to you the love and fragrance
of the Bahá 'ı́ Spirit."]
III:'/, 1 September '.'* [III:BC:p]
Taking of the moving picture of 'Abdu'l-Bahá,
the Centre of the Covenant
J. G. Grundy and H. MacNutt
Shortly after 'Abdu'l-Bahá arrived in New York City, a moving picture concern requested
him to pose before their camera. He replied at once, "Khaylı́ khú b" ("Very good"). Some of the
Bahá 'ı́ friends who were present were very much upset by the decision and hastened to
inform him that his photograph would be scattered all over the country in moving picture
houses and theatres. He replied, "Bisyá r khú b" ("Most good"). The result was that he
appeared before the camera at the entrance of the Hotel Ansonia, for a very short film.
It was a wonderfully impressive sight, for, 'Abdu'l-Bahá , as he approached the camera, was
exhorting Bahá 'u'llá h to bless this means for the spreading of the Heavenly Cause throughout
the world.
Early in June we conceived the idea of an extended motion picture in which 'Abdu'l-Bahá ,
would appear in various scenes. He consented at once, and made every effort—after several
postponements on account of the weather—to have the picture completed. The response of

!('
the friends by subscription was most willing and generous. The picture was taken at the
home of Mr and Mrs Howard MacNutt, Xpg Eastern Parkway, Brooklyn, N.Y.
The first scene was somewhat curtailed by the fact that 'Abdu'l-Bahá , did not remain in
focus, but hurried into the house, somewhat disarranging the scenario. This happened also in
the fourth scene where he appears alone; we had hoped he would stand longer before the
camera. 'Abdu'l-Bahá , seemed very much impressed by all the scenes, especially the final
ensemble—his utterances coming forth with wonderful intensity and power. All these were
never-to-be-forgotten scenes, but those who beheld his countenance in the final utterance of
the "Glad-Tidings" will treasure the memory of it forever. [III:BC:o]
'Abdu'l-Bahá 's object in this motion picture is that it shall become an instrument for
spreading the message of the Bahá 'ı́ Revelation throughout the world. From the negative
secured he intends to take a number of films into the East—Egypt, Persia, India and other
countries. The influence this will exert is beyond any power of estimation.
Furthermore, it is our intention—'Abdu'l-Bahá 's consent having already been willingly
given—to take a record of his voice on the Edison talking machine. This record will be heard
in conjunction with the moving picture film and slides. Human power of invention can go no
further in reproducing 'Abdu'l-Bahá , for the benefit of the coming generations. The greatest
effect will be apparent in those coming years long after the Blessed Subject himself has passed
from this earthly world. Consider what this means! The beloved friends one hundred years
from now will be able to see the form, face, and actions of the Beloved Centre of the Covenant;
and even more, listen to the actual tone of his voice speaking the words which the pictures so
eloquently portray.
It is our hope and expectation that the exhibit of the moving picture of 'Abdu'l-Bahá , with
its accessories, will become a most powerful instrument in this country for the spreading of
the Most Great Message of Peace and Unity. May all Heavenly blessings follow this earnest
effort.
__________
[On Sunday morning, BB August, the Bahá 'ı́s of Chicago were privileged to see the moving
picture of 'Abdu'l-Bahá , for the first time. The occasion was made doubly enjoyable through
the presence of Mr Howard MacNutt, who told how the picture was taken—the substance of
which is incorporated in the foregoing. The film shown is owned by the Star of the West.
An exhibition of the moving picture of 'Abdu'l-Bahá with complete accessories was given at
Golden Gate Theatre, W. BRmth St., New York City, Bo August. Explanatory talks were given by
Mr MacNutt and Mr Grundy, stereopticon slides were shown, making altogether an interesting
programme of over an hour.
Hearing of the moving picture film owned by the Star of the West in Chicago, the Bahá 'ı́s of
Muskegon, Fruitport (Michigan) and vicinity expressed a desire to see it. Through the efforts
of Mrs Corinne True, whose summer home is in Fruitport, and Mrs Helene Bagg arrangements
were made, and on Sunday morning, Rg August, it was exhibited in Muskegon. The showing of
the picture, the presence of Miss Gertrude Buikema, Mr Albert R. Windust, and Mr George
Latimer, of Portland, Oregon—who had recently visited 'Abdu'l-Bahá , in Dublin, New
Hampshire—was made the occasion of a happy outdoor Bahá 'ı́ gathering at Lake Michigan
Park during the afternoon. Mr Latimer read from notes taken while with 'Abdu'l-Bahá , and
addresses were made by the friends.—The Editors.]

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III:'/, 1 September '.'* [III:BC:Z]
Talk by 'Abdu'l-Bahá
Talk by 'Abdu'l-Bahá , at RlB West BpXth St., New York City Home of Mr and Mrs Arthur P.
Dodge, Bl April BXBR.
Notes by Miss Juliet Thompson.
Question: Shall we have a temporary Mashriqu'l-Adhká r?
'Abdu'l-Bahá: In those places where they have no Mashriqu'l-Adhká r they rent a house and
call it by that name. Today the Mashriqu'l-Adhká r in Chicago has great importance. All the
Bahá 'ı́s must turn their faces in that direction. Why is it so impor- [III:BC:m] tant? Because it
has become known throughout the East and the West that the Bahá 'ı́s wish to build a
Mashriqu'l-Adhká r. It has found great importance. All ears are waiting for news coming from
Chicago about the Mashriqu'l-Adhká r.
The matter of the Mashriqu'l-Adhká r does not depend upon personal endeavour,—it needs
united endeavour. When in 'Ishqá bá d the believers desired to build the Mashriqu'l-Adhká r, all
the friends centred their attention upon that place. There was no personality anywhere. And
thus they were able to build.
Question: Those who assume the direction of Bahá 'ı́ affairs are often criticized. If a man
has a superior intellect, should he come down to the station of those who are less capable?
'Abdu'l-Bahá: Capacity and privilege in this Cause are intrinsic. Whosoever has a greater
power of speech, whosoever has a greater power of attraction, whosoever has a greater
sincerity, will advance, no matter what happens. In other movements, positions are like
public offices; but in this Cause the people advance because of their innate qualities, because
their works echo in the hearts of men.
In Persia there are many Bahá 'ı́s who are the centre of all the friends. When the friends of
God find that a soul has arisen to serve the Cause in sincerity, they accept him with heart and
soul. They do not doubt him; they believe in what he says and consider that to believe in what
he says is to believe in and to obey God. It is true that all souls are not equal. Some souls are
in high stations of exaltation,—in the vanguard of the army; some are in the second rank. This
is an innate Cause. The friends of God must have utmost consideration for those souls who
are sincere and endeavouring to serve in the Cause.
For example, when we see a man doing public service, we must have consideration for him;
if he gives a good address, we must praise him; if he makes wise suggestions, and if good
intentions appear from him, we must have for him the greatest consideration.
I will relate to you a story, the conclusion of which you will understand: After the
appearance of the Bá b, the disciple who succeeded Him was called "Bá bu'l-Bá b". He was
almost worshipped. When His Highness the Bá b had passed away, all hearts turned to Bá bu'l-
Bá b. While His Highness Bá bu'l-Bá b was travelling with three hundred and sixty staunch
believers, His Highness Quddú s, who was another great teacher, was as his disciple,—like his
servant. While Bá bu'l-Bá b sat, Quddú s always stood before him. But one day there came a
great change. Quddú s was found sitting and Bá bu'l-Bá b standing before him. All were
astonished. Then His Highness Bá bu'l-Bá b, addressing the people, said: "I did not before
know the station of Quddú s. Tonight I realize that I am less than the dust of his feet." Later he
sacrificed his life in the path of Quddú s.
The believers in this city must have the utmost consideration for each other. None must try
to precede the other. Those souls who are distinguished among the friends must receive due
consideration.

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Question: Does not this distinction come about naturally when one is severed, and is it not
a spiritual distinction rather than intellectual?
'Abdu'l-Bahá: Distinction1 is good—all distinctions are good—distinction of intellect—
distinction of sincerity—all; because distinction means development.
Question: Is not distinction dangerous for the individual?
'Abdu'l-Bahá, (laughing): All people are in danger. Man, in whatsoever degree he chances
to be, is in danger. Can you single out a man who is beyond danger?
We are all servants of the One Threshold. These remarks are unnecessary. We must serve
this Threshold. This is truth. We must love each other perfectly. If we are in such a state, the
confirmations of God will reach us. If other discussions creep in, there will be a cessation of
confirmation. Service must be rendered to this Threshold. The Blessed Perfection Bahá 'u'llá h
has trained us that we may pass our time in the discussion of things spiritual; that is ideal. We
must be engaged in things conducive to the onward growth of man. Hence we must pray that
He may accept us at His Threshold; that He may preserve us; that He may usher us into His
Kingdom. This is praiseworthy. This is essential.
Question: Suppose you reason out something, and your reason tells you it is true? In the
Seven Valleys it is said that when the "fire of Love becomes ablaze, the harvest of reason is
consumed." How is this?
'Abdu'l-Bahá: That is not to be taken literally. It has an inner meaning. It refers to ordinary
reasoning. For example: a soul in Persia who became a believer endangered his very life.
Now, what would the ordinary [III:BC:X] intellect say? Preserve your life! Preserve your
property! But he who is set on fire with God's love will forego all possessions. On such
occasions his actions appear insane; but he is in a sacrificial state. Honour, glory, everything
pertaining to himself, is sacrificed. Bahá 'u'llá h means that the harvest of reason becomes
consumed by the fire of faith. In such a state a man appears insane. Those who see him under
such circumstances would say: "Here is a man who has good position, who has honour,
affluence, influence,—a man of competence, and he has sacrificed all of these in the path of
some mysterious thing!"
Question: What are the "seventy–two degrees of insanity" spoken of by Bahá 'u'llá h?
Answer: One is to forfeit possessions, to forfeit estates. One is to forego name, honour,
fame. One is to forsake relatives, station. Et cetera [ended 'Abdu'l-Bahá , laughing], et cetera,
et cetera. Each one of these is a distinct insanity!
III:'/, 1 September '.'* [III:BC:Bl]
The trumpet call: "life" or "death"—which?
Although the Star of the West has published only a portion of the Addresses of 'Abdu'l-Bahá ,
delivered in America, it must be evident to many that he is talking upon every subject
necessary to the investigation and acceptance of the Reality of Religion, both scientifically and
spiritually.
That all may be alive to the truth of this statement when reading forthcoming Addresses in
the Star of the West—for there are many forthcoming—and realize the importance of the
matter, we respectfully direct the attention of the friends to the following:
Previous to 'Abdu'l-Bahá 's recent decision to journey to the Pacific Coast, and during his
return visit to New York City, in answer to a question from one of the friends, he gave the
impression that he would not go west again and would depart in one month for the Orient.

Refer to The Promulgation of Universal Peace, pp. :ij–:j;.

!(*
When it was remarked that this would disappoint a great many people [we quote the letter
received by us], "he replied that he had talked on every subject, from the scientific as well as
psychological basis and that he breathed on the souls and spirits of all the—Bahá 'ı́s in such a
way that had it been upon bone, it would have taken on flesh (meaning, as U understood it, that
he had given really life-giving spirit) and that if their souls were not on fire now, verily they were
dead—just as a tree which is not green and does not show forth any signs of life though the most
nourishing life-giving rains are pouring down upon it, and the fresh spring breezes blowing
down upon it. In all this he seemed to say that he had done all that he could do and now it lay
upon those whom he had blessed to do the rest. If they were not awakened after all this, then,
verily, they were as dead and dried up."
The Editors
III:'', *7 September '.'* [III:BB:p]
With 'Abdu'l-Bahá in Dublin, New Hampshire
Joseph H. Hannen
At a mean altitude of something like B,ZCC feet (and that, if one may be pardoned an
apparent anachronism, is no mean altitude) the historic village of Dublin lies, a gem amid the
verdure-clad hills of New Hampshire, and recently shining with particular lustre because of
the presence of 'Abdu'l-Bahá The Servant of God, and the consequent centring of the spiritual
rays, which focus from all the world where he is.
The village of Dublin proper is three miles from the railroad, the station being Harrisville.
Antedating the railroad, it is one of the points which even that willing servant of the people,
which winds and twists tortuously in an effort to oblige all, has not reached. And this is
fortunate for the preservation of the beauties of nature. The population of Dublin during the
summer is about five times that of the winter, and as a resident says, it might as well be locked
up in midwinter, as indeed it is isolated by the elements. But now the winters are usually
busy seasons of building, as new summer homes are planned, the while nature is creating
materials for the glorious panorama of recurring spring and summer. For many picturesque
and splendid estates are to be found here, making of this favoured spot a kind of Switzerland,
with lines softened because of the wooded hills and the abundant verdure of the earth, which
burgeons and blossoms in almost tropical luxuriance.
Here the traveller is reminded of Haifa, in Syria, and 'Abdu'l-Bahá agreed to the
resemblance, adding, "It is warmer there!" for even in midsummer the air in Dublin is
delightfully cool and the nights almost cold.
Hither the writer with Mrs Hannen and Miss Knobloch was bidden, to spend a night and a
day. Reaching Harrisville late in the afternoon of Tuesday, pC July BXBR, our first and joyful
surprise was to be met at Harrisville by 'Abdu'l-Bahá who had come over from Dublin with
Mrs Parsons for that purpose, the latter also welcoming an expected guest. Mı́rzá Valı́'u'llá h
Khá n was on hand to interpret and to add to the home-coming aspect of the occasion. First
bestowing his guests in a waiting automobile and seeing to their comfort and happiness,
'Abdu'l-Bahá joined Mrs Parsons and Mrs Ford in a carriage, and we were rapidly whisked to
the Dublin Inn, a quaint and exquisitely-appointed hostelry just suited to the surroundings.
Such is the magic of this place that in the vastness of the hill-country even the "honk, honk!" of
the auto, seemed subdued, and the sense of being part of a scene of primal magnificence was
not disturbed by the means of transportation, the electric lights and modern conveniences
which abound. Dublin has long been known to the friends as the summer home of Mr and Mrs
Arthur J. Parsons, and now for a time it is the Spiritual Summer Capital of the Republic of
Religions—God's Covenant with man of which 'Abdu'l-Bahá is the Centre!
At the inn we found Mrs Hoagg and Mrs Cline, of San Francisco, and we learned that Mr
!)+
George Latimer, of Portland, Oregon, was also a visitor. As we had come from Portland, Maine,
and Washington, the meeting of extremes was evidenced by the fact that the little party of
pilgrims were from Portland, Maine, to Portland, Oregon, San Francisco to Washington, thus
spanning the continent from two points, a demonstration of the power of the Word of
Bahá 'u'llá h. Then in the party with 'Abdu'l-Bahá were representatives of Persia, Syria, Russia
and Egypt. A cosmopolitan gathering truly, and one which is attracting much attention in that
section; although the naturalness and simplicity manifested by all makes them seem quite at
home. This was manifested by 'Abdu'l-Bahá at the station; the master of the situation, issuing
his orders quietly, passing around among trainmen and officials, the scene might well have
been in 'Akká or Haifa! [III:BB:o]
As soon as we were comfortably ensconced at the Inn, 'Abdu'l-Bahá visited us, and there
ensued one of those delightful meetings which characterize such occasions. He asked if we
were well; if we were happy, if our rooms were comfortable, and exhibited the tender
solicitude of a host to his guests, or more properly, a father to his children. Then ensued the
following:
'Abdu'l-Bahá : "In returning, I will certainly go to Europe."
Miss Knobloch: "To Stuttgart?"
'Abdu'l-Bahá : "Perhaps." (Laughing)
Mrs Hannen: "They are supplicating for it.
'Abdu'l-Bahá : "See how much we have moved from one place to another. How far New
York is from here: Washington, Chicago, Philadelphia, the many places we have visited. And
now these ladies have come to invite me to come to California. They are supplicating that I
should come to California. Now these two have come to insist that we shall go; and letters are
coming about it. A letter came yesterday from the Spiritual Assembly, asking how it came that
we went to other places and not there. Now Mrs Hoagg is going to build an aeroplane and
take me there. What do you advise? Shall I ride on it?"
Mrs Hannen: "It would not be very safe."
'Abdu'l-Bahá : "When I ride on it, it is the Ark of Noah. This aeroplane will become the Ark
of Noah." (This was accompanied by an exchange of smiles which showed 'Abdu'l-Bahá 's keen
sense of humour.)
'Abdu'l-Bahá : "Tonight I have promised to be present at the house of Mrs Parsons at m
o'clock."
When told that we were happy to have had 'Abdu'l-Bahá with us, the reply was, "I am very
happy also."
At 'Abdu'l-Bahá's House, Dublin, Wednesday morning, 0' July
'Abdu'l-Bahá : "Anyone whom I send to a place is confirmed; anyone. One of them is Miss
Alma Knobloch. God has confirmed her. In the beginning she was teaching in Stuttgart. Now
she is in Leipzig."
One of our party was obliged to leave on the afternoon train because of a promise made to
another; 'Abdu'l-Bahá desired all to remain, but upon hearing of the facts said, "Let two
remain and one go."
"The Bahá 'ı́s must be prompt in the fulfilment of their promises, and perform whatever
promise they have given.
"In reality, the length or shortness of the meeting has no influence whatever. It depends
upon capacity. A piece of dry wood, as soon as it comes in contact with fire, receives the

!)!
ignition, but a piece of wet wood, even if it stays in the fire a long time, is not ignited; it will
only produce smoke and fumes. No matter how long a piece of stone is in the fire it will not
dissolve. Therefore the length of time has no sway whatever. There must be capacity.
Although the length of time of the meeting with Mr Hannen is short, yet it is my hope that its
results may become manifold. From here with a shining face, a merciful heart and a heavenly
power may you return and become the cause of the guidance of the people; to be the cause of
the firmness of the souls in the Covenant.
"I desire to answer some letters that Miss Knobloch has sent. They have been here for
some time, but there has been no opportunity whatever to answer them."
After a time of dictation to Mirza Ahmad Sohrab: "I am writing while you are silent. Is this
permitted? [To Miss Knobloch and Mrs Hannen.] You enjoy it because the letter is to your
sister. It is fortunate for her that I find time to answer today. Letters come by bundles, but
there is no time to answer them."
'Abdu'l-Bahá finished dictation, and surveying the mountains with a convenient field-glass,
commented on the beauty of the panorama. It was indeed matchless—superb. In the distance
a chain of mountains stretched, lofty Monadnock the highest, the others reaching as far as the
eye could see. In English he said: "Good mountains; good green; good meadow; good plain;
good view. Speak to me. Speak to me!" Told of the study of the Iuqá n in the Wednesday night
meetings in Washington, his comment was, "Very good! Very good! It is very good to
memorize the logical points and the proofs of the Holy Books. Those proofs and evidences
which establish the fact that Bahá 'u'llá h is the fulfilment of the Promises of the Holy Books.
These proofs ought to be collected and memorized. As soon as someone will ask you—What
are your proofs?—you may cry out at the top of your voice and say: 'Here they are!'"
A question was asked based upon the familiar reply to those who say there is good in all
things: "What shall we say when they ask, 'Of what use are the flies and mosquitoes?'"
"Answer the questioner: 'What is the use [III:BB:g] of your creation? What benefit have you
given to the world?' The same benefit that you have given to the world, the mosquito has.
You say that the mosquito harms, and sucks in the human blood; but you kill animals and eat
them. You do not suck blood, but decapitate the animals. Therefore, you are more harmful
than the mosquito. By this, I mean that man commits greater sins. But that which is the
reality of the matter is this: The world of life, the world of existence is connected, each with
the other. All the created beings are the members of this stupendous body. Each one is a
member, and that member should not remain imperfect. If that member is, for instance,
harming the human body, but it is useful from some other standpoint, because it is one
member of the members of this creational book, is it allowable that a member of the members
of this great world be imperfect? For instance, we do not know what is the use of this nail. It
grows and it is cut again. We see that we have the nail; but we do not know that there are a
thousand wisdoms within the creation of this nail. For instance, men ask: Why should we
have the beard; why should we have the moustache? They shave. But in reality there is a
great wisdom in this. It is healthful. The skin receives the oxygen through the beard."
Asking for further questions, the problem of contributing for the care of Bahá 'ı́s who may
be sick or infirm, was presented; in view of the fact that there are many demands at times and
the friends are able to do but little, generally speaking.
'Abdu'l-Bahá : "The Friends must strive and show efforts and assist. Whosoever is a
believer and assured, firm in the Cause, there is no doubt that he will contribute towards the
assistance of the poor. This is an evidence of the faith. But if a person comes in contact with
another who is in the utmost need, and he sees that he can help, and if he fails, this is an
evidence of the weakness of his faith. If his faith is firm and strong, it is impossible for him not

!)#
to assist. There is no greater trial than the test of riches. Whosoever you see that he is
helping and assisting the poor ones according to his ability, know of a certainty that his faith is
strong. Continue according to your ability, not beyond your power, and tell him to content
himself with it. Not that he may receive your assistance and not look out for himself. He is not
able to work, that is why he needs assistance; if he were able to work it is not allowable to
assist him. Lazy people should not be assisted; otherwise everybody would leave his work
and expect others to support them. There would be no end to it. But there may be someone
who is either unable to work or is striving to find some work and is not able to find it; it is not
really a shortcoming but he cannot succeed. Such souls are to be assisted. The aim is this, that
the friends of God must assist each other, and in assistance be greater than all the other
communities of the world. If one of the friends find out that another has no food for this
evening, for instance, he should not rest, he should not sleep till he finds food for him. All the
members of humanity are in need of each other."
At .:0/ am, 0' July, 'Abdu'l-Bahá on the veranda of His house
Walking to and fro and addressing Mr Latimer: "The Bahá 'ı́ must first be informed of the
Principles and Teachings of Bahá 'u'llá h then go forth and spread the Message. It is like unto a
soldier, who must arm himself with the buckler and armour, and then he enters the battlefield
to fight against the foe. But if he goes to fight without arming himself, he will be defeated. The
Bahá 'ı́s are the Army of God. Their defensive armours or weapons are: First, Faith; second,
Assurance; third, Severance; fourth, Complete Attraction to the Kingdom of Abhá . If they are
armed with these weapons, they will gain the victory in whatever field they may enter. As
long as he is not equipped with these weapons, he will not be successful. He must cut himself
entirely from all imitations. In Persia we were under the sword. From one moment to the
other we had no assurance of life, and during our long imprisonment we were in constant
danger. As we were not attached to this life, we were entirely forgetful of these outward
conditions. Therefore we remained firm. We did not notice the gleaming, flashing swords
around us. But in reality we were happy. [Here he laughed heartily.] At that time there were
many severe tests, but there was abundant spirituality. We were walking on the earth, but in
reality we were soaring toward the Supreme Concourse. [Laughing]: What were those days,
and what are these days! Those days were the cause of the development of the souls. Those
days people progressed and advanced spiritually. During the eventful days of Ná ṣ iri'd-Dı́n
Shá h, those people who were Bahá 'ı́s were fearless, filled with the glad-tidings of God,
overflowing with supplication and [III:BB:l] communion. When a Bahá 'ı́ walked in the streets,
in his heart he was praying to God, begging of God—'Make me a sacrifice in Thy Path! Let the
enemies surround me, carry me to the arena of martyrdom, make me a ransom to Thy Cause!'
It is very easy now to be martyred, but it was very difficult at that time. Those frightful
looking soldiers, those horrible executioners, those dreadful farrashes,1 and especially the
cannoneers with their fierce moustaches. They threw fear into the hearts of the staunchest
and the firmest. Yet the friends were most firm and resolute before the faces of these beings
of terror. At the time of trials, wonderful confirmations descend upon man, regenerating him
and making him a new creation.
"Mı́rzá Qurbá n 'Alı́, who was one of the Seven Martyrs, a man of great piety and learning,
was a strong Bá bı́, but he was very fearful and timid. He was so fearful of being known as a
Bá bı́ that when he met the friends in the streets he would not look at them. He shunned their
association. Yet the enemies found him out somehow, and brought him into the prison house.
As he was well known among the military class for his wisdom and devotion, two of these
influential officers went to Mı́rzá Taqı́ Khá n, the Prime Minister, and interceded for him.
When the Prime Minister found out that such important men were interceding for him, he

Farrá sh, pl. farrá shú n.

!)$
became very lenient and told them to bring him to him so that he might recant. This Prime
Minister was such a domineering and blood-thirsty man that the army was in constant fear of
him, so that when he was reviewing the army if he just turned his eyes upon one of the
soldiers he would tremble and shake with fear. Finally these two officers took Mı́rzá Qurbá n
'Alı́ to the Prime Minister, and they were so happy in the thought that he would be released
before long. When he came before the Prime Minister, the Prime Minister looked at him and
said: 'These friends of yours have interceded for you. Are you ready to repudiate 'Alı́
Muḥ ammad (the Bá b)?' Mı́rzá Qurbá n 'Alı́, looking around, saw the executioner about fifteen
feet from him, standing, and then he turned to the Minister and asked: 'Whom shall I
repudiate, 'Alı́ or Muḥ ammad?' (Muḥ ammad being the Prophet and 'Alı́ the son-in-law, they
are considered the Holy Ones in the Muslim world. The name of the Bá b is composed of these
two.) The Prime Minister became so angry that he ordered the executioners to take him away
and kill him, and he left the presence of the Prime Minister with serene face and a heavenly
smile on his countenance. At such a time, a firm believer is known!"
III:'*, 'A October '.'* [III:BR:m]
Correspondent1
The Christian Commonwealth
The Tablets presented herewith are self-explanatory. We might add, however, that the
matter came up when Mr Albert Dawson, editor of The Christian Commonwealth, wrote to Mr
Joseph H. Hannen suggesting that someone be appointed Correspondent of his paper for the
Bahá 'ı́ Cause, offering space in his columns. The letter was sent to 'Abdu'l-Bahá and the
following was revealed:
To his honour Mr Hannen—Upon him be Bahá 'u'l-Abhá !—Washington, D.C.
HE IS GOD!
O thou my heavenly friend!
The letter which was written to you by the Editor of the Christian Commonwealth was
perused. It is better that you be the Correspondent of this Journal, and spread it everywhere.
This person (Mr Albert Dawson) is a very excellent man, and showed us great love while we
were in London. Therefore, the American Bahá 'ı́s must exercise toward him much respect.
You correspond with him and send him the enclosed Tablet.
Show this Tablet that I write to you to all the Bahá 'ı́s, so that those friends who are able
may subscribe to his paper.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
__________
To his honour Mr Albert Dawson—Upon him be Bahá 'u'l-Abhá !—London, England.
HE IS GOD!
O thou beloved friend!
The letter which thou hast written to Mr Hannen was read. I became very grateful and
thankful to you. We have appointed Mr Hannen to be your Correspondent, and we are
hopeful in the Divine Favours to confirm and assist you in all the affairs.
It is my expectation to be in London before long, and then I shall find you there.
Upon thee be Bahá 'u'l-Abhá !

Heading added.

!)%
(Signed) 'Abdu'l-Bahá
III:'*, 'A October '.'* [III:BR:BC]
Address by 'Abdu'l-Bahá
At Leland Stanford Junior University, Palo Alto, California
m October BXBR, BC:Bg am
Translated by Dr Ameen U. Famed; stenographically reported by Miss Bijou Straun.
The greatest attainment in the world of humanity has ever been scientific in nature. It is
the discovery of the realities of things. Inasmuch as I find myself present in the home of
science—for this is one of the great universities of the country and well known abroad—I feel
a sense of keen joy.
The noblest body of men is a body of men devoting its energies to science, and the noblest
centre is a centre devoted to the study of sciences and arts. It ever tends to the illumination of
the world of humanity, for science is the cause of the eternal honour of man, and the
sovereignty of science is far greater than the sovereignty of kings. The sovereignty of rulers
comes to an end; a king may be dethroned, and a sovereignty may come to a terminus, but the
sovereignty of science is everlasting. For it there is no end.
Regard the philosophers of past ages. Their sovereignty is still manifest. The Roman
empire passed away with all its grandeur. The Greek sovereignty passed away with all its
grandeur. The past sovereignties of the Orient are but memories, whereas the sovereignties
of Plato and Aristotle still continue. Even now, in all the schools and universities of the world
their names are the subject of commemoration. But where do you hear the names of bygone
kings? They are all forgotten and rest in the valley of oblivion. Hence we learn, verily, that the
sovereignty of science is greater than the sovereignty of rulers.
Kings have invaded countries and achieved conquest through the shedding of blood, but
the scientist, through his achievement, invades the lands of ignorance, conquering the realm
of the mind and the heart. Therefore his conquests—the scientific achievements—are
everlasting.
This being a centre of education, I am very happy indeed to be present, and in your behalf
do I seek confirmation, aid and assistance. May you attain extraordinary progress in your
educational pursuits. May you prove as radiant lights, which shall flood regions, exploring the
dark recesses of ignorance.
Inasmuch as the greatest and most fundamental teaching of Bahá 'u'llá h is one relative to
the oneness of humanity, I desire to speak to you of the fundamental oneness of phenomena,
which subject is one of abstruse nature dealing with Divine philosophy.
It proves that fundamentally all existence [III:BR:BB] passes through the same phases, and
that every given phenomenon epitomizes the others. An old philosophic statement in Arabic
declares that "all things are involved in all things."
You will readily agree that all phenomena are nothing more nor less than aggregate
expressions of single elements, and a given cellular element has its coursings or journeyings
through various stages, or myriad stages, of life.
For example, the cellular elements which have gone into the makeup of the human
organism at one time were in the vegetable kingdom; at another time in the animal kingdom;
and, prior to that, in the mineral kingdom. They have ever been subject to transferences from
one state of being, or life, to another. They have gone through myriad forms and phases, and
in every form exercise special functions. The journeyings of phenomena are continuous.
Therefore, every phenomenon you can see is expressive of the other phenomena. The

!)&
difference is one of transferences and the length of time for processes.
For example, it has taken a certain time for this cellular element in my hand to go through
the various processes of metabolism. At one time this cellular element was in the mineral
kingdom, and it had its various changes and transferences in the mineral state. Then it was
transferred to the vegetable kingdom, and there in the vegetable kingdom it possessed
various grades and stations. Finally, it reached the animal kingdom, and in the animal
kingdom it presented itself in various forms of animal organisms and in the form of man in the
human kingdom. Thus it has its transferences and its coursings. Again, it reverts to its
primordial elemental state, namely, the mineral. Thus it is subject to infinite journeyings, as it
were, from one to another, experiencing every stage of being and life. When it appears in any
distinct form or image, it has its opportunities, virtues and functions.
In the mineral kingdom it was possessed of certain mineral virtues. In the vegetable
kingdom it presented vegetable virtues or qualities. In the animal kingdom it presented
animal virtues—the senses. In the human kingdom it is imbued with certain qualities peculiar
to the human state.
Hence, it becomes evident that every single element of phenomena is subject to
transferences in myriad forms and manners, and in every form it has its peculiar virtue. Thus
it becomes evident that phenomena, fundamentally, are one; that is to say, existence is
fundamentally one.
If all phenomena in existence are possessed of that oneness, how much more should man
possess that oneness in its state of idealism?
It is evident that ideality, as regards oneness, is expressed only in the human kingdom.
Verily, the origin of material life or existence is oneness, and its termination is the selfsame oneness.
With all this fundamental unity of all phenomena, is it becoming of the world of humanity
(which fundamentally is one) ever to wage war, or entertain strife?
Man is the noblest of creatures. He is possessed of the mineral virtues in his body. He is
possessed of the vegetable virtues, to-wit: the virtue augmentative, the power of growth. In
the animal kingdom he presents certain qualities, or functions, peculiar to the animal state,
because he is possessed of sensibilities plus the human qualities, and that is a sound mind.
Considering this great oneness, is it behoving that man should ever think of strife and
sedition? Is it meet that he should wage any war when all phenomena are at peace and
interdependent? All the elements are at peace. Is it meet that man, who is the noblest of
creatures, should remain ferocious? God forbid such a state!
Consider, when these contingent elements enjoy a state of commingling, or fellowship, then
the result is life. It is freshness; it is radiance; it is comfort; it is composure, and conducive to
life.
Just now, these phenomena, which you observe here and there, are all at peace. The sun is
at peace with the earth upon which it shines. The zephyrs are at peace with the trees. The
elements are at peace. When the least injury attacks them, when the least in-harmony and
discord occur among them, do you know what happens? You will have the San Francisco
earthquake and fire. That is the result of war among the elements. Just a little quarrelling will
result in a big fire, such as you had in San Francisco a few years ago, and all its attendant
losses.
This is in the mineral kingdom. Then consider what will be the result of discord, sedition
and war in the human kingdom, a superior kingdom of creation. How great will be the

!)'
attendant catastrophes! This is especially so when we regard the fact that man is endowed by
God with mind and intellect. Verily, mind is the noblest gift of God. Verily, it is a faculty which
is an effulgence of God. This is manifest and self-evident.
For instance, consider how all phenomena [III:BR:BR] other than man are subjects or
captives of nature. They cannot deviate one hair's breadth from the postulates of nature. For
example, the sun, although colossal, is a captive of nature. It cannot deviate one hair's breadth
from the laws of nature. Likewise, all these great orbs in this interminable universe are
captives of nature. They cannot deviate one hair's breadth from the regulations of nature.
This earth of ours, this planet, is subject to nature.
The mineral kingdom in its entirety is subject to nature. The vegetable kingdom, with all its
processes of growth, is the captive of nature. The animal kingdom is the captive of nature.
The elephant, large as it is, with all its huge body, cannot deviate one hair's breadth from the
institutes of nature. But this little man, small as he is, with his weak body, because he is
confirmed by the mind, which is an effulgence of the Divine effulgences, can break and
explode the laws of nature.
For example, according to the rules of nature, man was destined to be a denizen of the
earth. He was to inhabit only the earth, but through the application of his mental faculties he
breaks this law, and becomes a bird, and soars in the air. He becomes a fish, and in a
submarine investigates the secrets of the sea; or he builds a fleet and sails over the seas—thus
breaking laws of nature.
All the sciences and arts which you now enjoy were once mysteries of nature, and,
according to the mandates of nature, they should be hidden and latent. The human intellect
has broken this law and discovered the realities of objects. It has taken these mysteries out of
the plane of invisibility and has brought them onto the plane of visibility. It has classified
these laws, this being contrary to the postulates of nature.
For example, electricity was once one of the hidden or latent mysteries of nature, and it
would have remained hidden if the human intellect had not discovered it. Man has broken the
law of nature, and out of that invisible treasury has taken this energy and brought it onto the
plane of visibility. Little man takes such a rebellious force as electricity, and arrests it in an
incandescent lamp. This is extraordinary! It is beyond the ken of nature. In a few moments
the East can communicate with the West. This is a miracle! This is beyond the power of
nature. Man takes the voice and arrests it in a phonograph. The voice naturally should be a
free agency, for the law of nature thus demands, but man takes it and puts it in a box. This is
against nature's laws.
In all the other little things man changes the ways, and all the other discoveries were
mysteries of nature. According to Nature's postulates, they should have remained hidden, but
this human mind, which is the greatest of Divine effulgences, has verily broken the law of
nature, and is constantly taking out of Nature's laboratory new and fresh things.
Having such a great bestowal of God, which is the greatest potency of the world, is it
becoming of us to remain still like the ferocious animals, like the wolves fighting each other,
killing each other? This is contrary to the law of nature, to the world of humanity.
If the animals exercise ferocity, it is simply for their sustenance, and they are deprived of
the benefit of intellect. They do not reason, and cannot discriminate between justice and
injustice, and therefore they are excusable. But man, when he exercises ferocity, does not do
it for his food or sustenance. He does it for greed. Then is it becoming that such a noble
creature, with such a delightful creation, with such a sound mind, with such lofty thoughts,
with all his scientific achievements, with all these liberal thoughts, with all the new
discoveries, with all the great achievements of the arts, with all the possibilities facing man as

!)(
to his perceptions becoming keener, as to achieving noble things in life-for him still to go on to
the battle-field, to spill the blood of his fellow men?
Man in this world is the edifice of God! He is not a human edifice. If you destroy an edifice
built by man, the owner of the house will feel grief indeed, and will feel wrath against you.
How much more it is when man is destroying an edifice founded by God. Undoubtedly does
he deserve the wrath of God.
God has created man noble. God has created man a dominant factor in creation. He has
specialized man with particular bestowals; He has conferred upon him mind; He has given
him perception; He has given him the faculty of memory, the faculty of discrimination; He has
endowed him with keen perceptions, the five senses. With all His good gifts to man, which
were to make him the manifestation of virtues, which were to make him as a radiant candle,
which were to make him a source of life, which were to make him an agency of
constructiveness—shall we now destroy this great edifice of God? Shall we destroy to its very
foundation, this great body-social or politic? [III:BR:Bp]
When we are not captives of Nature, when we can control ourselves, shall we allow
ourselves to be captives of Nature and act in accordance with the exigencies of Nature?
In Nature there is the law of the survival of the fittest. If humanity be not educated, then,
according to the natural institutes, the law of the survival of the fittest will demand of man
supremacy.
What is the object of all the schools and colleges? What is the basis for the universities?
They are for the purpose of rescuing man from the exigencies of Nature, to relieve or rescue
from him the defects of Nature, and to endow him with the capability of controlling the
benefits of Nature.
Consider: Were you to relegate this plot of ground here to Nature, leave it in its primordial
status, it would become a thorny place and useless weeds would grow therein, but when we
cultivate it, it becomes fertile soil, yielding a harvest.
Were you to leave these mountains to their original state, they would become jungles with
no fruitful trees. When cultivation is followed, then these gardens will yield fruitful trees, and
then yours will be a variegated flower garden to enjoy.
Therefore, the world of humanity should not be left to its naturalism. It is in need of
education, and, according to the Divine education, must it be educated. The Holy, Divine
Manifestations of God were teachers. They were the gardeners of God, in order that they
might transform the jungles into fruitful orchards and make of the thorny places delightful
gardens.
Then what is the particular function of man? It is that man should rescue himself, save
himself, from the defects of Nature, and become qualified with the ideal virtues.
Is it behoving for us to sacrifice these ideal virtues and these possibilities of advancement?
God has endowed us with a power whereby we can even overcome the laws of Nature. Ours is
the power to wrest the sword from Nature's hand, and then use that sword against Nature
itself. Is it meet that we should be captives of Nature still, and fail to act according to the
exigencies of Nature, which demand the law of the survival of the fittest? That is, shall we
allow no difference to exist between us and the ferocious animal, but continue exercising a
ferocity like unto it?
There is no baser state than that of the ferocious type. There is no greater degradation for
man than this. There is no worse debasement than the battle-field. It is the cause of the wrath
of God! It is the cause of the destruction of the foundations of man.

!))
Praise be to God! I find myself in an assemblage, the members of which are all peace-loving
and advocates of international peace, the thoughts of all being for the oneness of humanity,
and the ambition of all is to render service to the cause of humanitarianism.
Thus I supplicate God that He may confirm and aid you, that each one of you may at last
become a professor emeritus, that each one of you may become the cause of spreading
science, that each one of you may become a standard-bearer for peace and a bond connecting
the hearts of men.
His Holiness Bahá 'u'llá h fifty years ago declared the necessity of peace among the nations,
and the necessity of liberalism in the form of peace among the religions. He declared the
necessity of peace among the races and peace among the countries. He says that the
fundamental basis of all religions is one, that religion was aimed to be a bond to unite in
fellowship all men, that the differences which have arisen are due to blind imitation (or
dogma), and that these dogmatic institutes are distinct from the foundations of the prophets;
that because the blind imitations are various, they have caused differences and sedition, but
that if the reality underlying religious teaching should be investigated all the religions would
be unified, that religion would be the cause of unity and accord, the cause of binding together
the hearts.
If a religion should prove to be the cause of dissension and discord, He declared it is better
to do without religion entirely, for religion then is a harm, and the absence of that which is a
harm is better than its presence.
Religion was destined to be a remedy of God. It was to be a panacea for the ails of
humanity. It was to be a salve for the wounds of man. But if its misapplication, or misuse, has
caused such a havoc, causing battle and war among men, causing bloodshed among humanity,
irreligion is better then than religion.
He emphasized international peace exceedingly. He declared humanity to be mankind—
one. All are the progeny of Adam. That is, they are the lineage of one personage, one family.
However, it has become such a big family, such a large family. You cannot conceive of various
races or distinct types in one family. If some of the members of a family were of a certain
person, and if some were members of the offspring of another person; in other words, if we
had two Adams for our [III:BR:Bo] father, then we might say we had some difference. But
because we belong to one progeny, one family, and they are not various or divergent,
therefore such names distinguishing one from the other, as "This is Italian, this is German, this
is French, the other is Russian"—this is nonsense. We are all human, and we are all the
servants of God, and we all come from Mr Adam's family. Then what is this superstitious idea?
All these distinctions or boundary lines have been created by people who were despotic.
Their aim was fame, their aim was conquest of land, and they made use of the patriotic feeling.
They themselves enjoyed luxuries in their lofty palaces, surrounded with every ease and
affluence, enjoying the most delightful food, enjoying feathery couches for sleep, and for
exercise preferring the ball room. To the poor people—the farmers, the labourers, the
soldiers—they said: "Go to the battle-field while we are enjoying ourselves. We are captains
and officers; you are soldiers. Go to the battle-field." The others said: "You are destroying our
homes. Why?" They answered: "Because they are Germans; we are French." But those who
instigated it were all self occupied. They did not let go of their pleasure. But the blood of the
innocent poor was shed. For what? For a superstition such as "this is German, the other is
French," when both are human; both belong to Adam, one family, one people.
This prejudice, or limited patriotism, is so often used when patriotism in the larger sense
includes all nativities. There must be peace among all nations. God created one earth, one
sphere, one globe, and one mankind. This earth was to be the habitation of man. But we have

!)*
come forth and have imagined certain superstitional boundary lines. They are purely
imaginary, yet we pronounce one section Germany, the other France, and we let them fight.
We say: "O, this is Germany; this is patriotic; this is a great country and should be helped and
assisted," but of the other we say: "Let it go down; let us destroy it; it is evil; it is a bad
country; the people ought to be killed." Why? The line is imaginary, absolutely, and for these
imaginary boundary lines is it becoming for the precious blood of man to be spilled, and for
him to behead his fellow men? For what?
After all, a claim for territory is a claim just for the dust—the love of, or attachment to, dust.
Did you ever stop to think that we live on this earth of dust for a few days, and then we remain
beneath it forever? So it is our graveyard eternally. Is it becoming of man to fight for his
graveyard, which devours him, an eternal cemetery? For man to fight over his grave, to kill
one another for his grave—what an ignorance! What an inadvertence! What a
thoughtlessness on the part of man!
I hope that you people are reasonable enough not to fight over your graves, and that you
will enjoy the utmost of fellowship, like one family brothers, sisters, mothers, fathers—
enjoying peace and having a good time.
III:'0, 6 November '.'* [III:Bp:m]
Tablet to the Editor of The Palo Altan
To his honour Mr H. W. Simkins—Upon him be Bahá 'u'l-Abhá !
At the time I met you and felt the susceptibilities of your conscience my heart and soul
became greatly attached to that dear friend (i.e. yourself) and the utmost love was produced,
and the spiritual emotions were obtained. Your visit gave me the utmost happiness. The
address delivered in Stanford University and published completely in your paper was
observed today—and on account of it I became both pleased and grateful. In order to express
my pleasure and appreciation for this service of yours I am writing you this epistle.
I shall never forget your cordiality, and as long as life lasts I shall remember you. I beg of
God, that that dear friend (yourself) may become like unto a shining star in the horizon of
Reality, and become the cause of bestowing spiritual life upon the world of humanity.
The address delivered at the Jewish temple establishing the validity of His Holiness Jesus
Christ and inviting the Jews to believe in Him is enclosed herein. From its powerful contents
you will realize that though there were many conservative Jews in the audience, yet in the
most dauntless manner the validity of Christ was proven. After reading its contents should
you think it best you may print it fully without abbreviation in the columns of your paper that
others of the Jews may read it. Perchance this may prove an impetus for their respect for, and
belief in Christ, that this strife and contention that has lasted between the two nations for two
thousand years may disappear, and the oneness of the world of humanity be unveiled.
Upon thee be greeting and praise!
'Abdu'l-Bahá
III:'0, 6 November '.'* [III:Bp:BB]
'Abdu'l-Bahá in San Francisco, California1
Frances Orr Allen
…
The next morning, 'Abdu'l-Bahá made quite a different visit—not to one of the great
universities, but to the humble home of one of the friends, Charles Tinsley, a coloured man,
who was confined to his bed on account of a broken leg. During this visit, 'Abdu'l-Bahá told a
First section is in the Star of the West, III::F, pp. j–:;. This section consists of extracts.

!*+
beautiful story of a ruler who trained the subject he loved best in order to fit him to hold the
most important place in his kingdom—told how he scourged him, and maimed him, and
caused him all manner of sorrow and suffering that he might know for himself what these
conditions were in reality, meanwhile assuring him that he loved him and that only through
this training could he be fitted for the great place he had destined him to fill.
…
The most remarkable public address given during the visit to the Coast was on Saturday
morning, BR October, at Temple Emmanu-El. It was a wonderful sight, 'Abdu'l-Bahá standing
in the pulpit of that magnificent synagogue, between pillars of palms. The morning sunshine
came dimly through the beautiful coloured windows, descending as in benediction and
approval of the call to righteousness, once more being given to the chosen people of the Lord.
In their own synagogue, he proved to the congregation the validity of Christ. He called upon
them to investigate Reality,—not to be bound by dogma. He urged them to respect the name
of Christ and of Muḥ ammad, and, above all, exhorted them to be kind.
From the synagogue 'Abdu'l-Bahá was driven to Mrs Goodall's Oakland home, where
Children's Day was to be observed. The afternoon was especially for the little ones, whom
'Abdu'l-Bahá loves so tenderly. The spacious parlours were filled with the children and their
parents and friends, and the rooms were sweet with the fragrance of many flowers. The
children greeted him with the beautiful song, "Softly His Voice Is Calling Now". Calling them
to him, he gave them candy and flowers, and then went to each one, child and adult, and gave
an envelope, containing rose leaves. He named the children "radiant children". They followed
him about and he took the little ones in his arms. Later the children gathered on the steps,
where a photograph was taken. It was a beautiful afternoon. Truly one who has not seen
'Abdu'l-Bahá with the children has missed a great deal.
At p:pC o'clock of the following day, Sunday, 'Abdu'l-Bahá spoke in the reading room
[III:Bp:BR] of the blind, at Bllg Jackson Street, San Francisco, where during the week instruction
is given in manual training. To this meeting were invited, also, the blind from the Adult Home
in Oakland, and the children and youth from the State Educational Institution in Berkeley.
The service opened with a beautiful song by a child. 'Abdu'l-Bahá first paid a tribute to Mrs
Rowan, through whose efforts the teaching at this place is made possible. Then he spoke of
how, in receiving education, the blind are being endowed with sight. He told them—even
though deprived of sight, having insight—they must not sorrow. Sight is only for a time, but
insight is divine and discovers the Kingdom, sees the beauty of God. Though deprived of a
drop, they possess the ocean, for insight comprehends all the other senses. He closed by
saying, "May you not see dust, but purity—see the beauty of Christ, of Bahá 'u'llá h and all holy
souls."
In the evening, many of the friends gathered in the parlour and 'Abdu'l-Bahá told them of
his visit to the beach. He likened humanity to a sea,—at times smooth, at other times in
motion. The sea in motion is most like life, even when tempestuous; when in motion, each
hour brings results. He said: "Seek to dive in the spiritual sea and bring up pearls; seek to
find that sea."
At the conclusion of the talk, he spoke of musical instruments, saying all are imperfect, but
that Bahá 'u'llá h brought to earth a heavenly, divine instrument where each soul could find
and strike his note and the music would be a heavenly chorus, and eternal. At this gathering
there were Persians, Swiss, Hindu, Holland, Canadian, French, English, Japanese and
Americans—all in love and fellowship.
Wednesday, Bl October, 'Abdu'l-Bahá and party returned from a short visit to the country.
To the nine Portland friends, who had arrived, he said, "Be happy, no tears! no tears!" Some of

!*!
these friends had come at great sacrifice. One little boy said to his mother, "Why do you cry,
mother? It is silly to cry here." In the afternoon 'Abdu'l-Bahá addressed the Century Club on
Equality between men and women. He spoke of woman's superiority in kindness and
tenderness, and, when necessary, in valour and courage.
The evening of Bl October will never be forgotten, because of the memorable feast, held at
the home of Mrs Goodall, in Oakland. The beautiful rooms were filled with tables, adorned
with yellow chrysanthemums and pyramids of fruit. The friends gathered quietly and talked
in low but joyous tones. All seemed to feel the evening to be one set apart from all other
evenings, for at this feast it was our great privilege to have 'Abdu'l-Bahá with us. There were
one hundred and ten present, friends from the Bay Cities and also from Portland and Seattle.
When all were seated at table, 'Abdu'l-Bahá requested that we partake of the food so
bountifully provided, while he walked about speaking words of wisdom and love, giving us the
spiritual food, for which we hungered. Then, from the stairs, he pronounced a benediction
upon all assembled, and soon the friends quietly withdrew. It was the most spiritual meeting.
Gathered under one roof were people of different nations and various nationalities, the young
and old, all meeting in love and fellowship, and in devotion to the Servant of God in this day.
…
Tuesday evening, the farewell meeting of the friends was held at the home of Mrs Goodall
in Oakland. This was another especially memorable occasion. All realized that at this meeting
would be given final words of exhortation and farewell. There was a reverent hush as 'Abdu'l-
Bahá told of Bahá 'u'llá h and of the two years He passed in solitude. At the close of this
narrative, 'Abdu'l-Bahá arose, and, in no uncertain terms, declared himself to be the Centre of
the Covenant; and exhorted all believers to firmness, calling upon them to spread the message
of the Kingdom both by deed and word. In farewell, he took each one by the hand, giving to
each the Greatest Name.
…
From the University at Berkeley many of [III:Bp:Bp] the East Indian students came to visit
'Abdu'l-Bahá and to them and to the Japanese friends he showed great favour. It was most
interesting and gratifying to witness the beautiful spirit of love and kindness in the friends
who gathered to meet 'Abdu'l-Bahá .
'Abdu'l-Bahá expressed himself much pleased with San Francisco and greatly enjoyed his
visits to Golden Gate Park. He took especial interest in the flowers and would often leave the
automobile for a walk along the shore of some one of the small lakes. But even on the drives
and during the walks he dispensed blessing—giving many wonderful lessons to those whose
great privilege it was to be with him at those times.
…
III:'0, 6 November '.'* [III:Bp:Bo]
'Abdu'l-Bahá at the grave of Thornton Chase
Los Angeles, California, BX October BXBR
'Abdu'l-Bahá , in speaking of Mr Chase told the friends in San Francisco and Los Angeles to
annually visit the grave of Mr Chase, to pray and have a meeting there and detail his earnest
endeavours, service and great love for the Cause. 'Abdu'l-Bahá said that Mr Chase's station
was not known while he was alive but in the future years it will be known. Among the friends
are many whose stations are not known while alive, but after their death, in the course of time
their station becomes manifest. Annually the friends will visit the grave of Mr Chase on the
day 'Abdu'l-Bahá visited it.

!*#
Upon our arrival in San Francisco, o October BXBR, when one of the Bahá 'ı́s gave the news of
the departure of Mr Chase, 'Abdu'l-Bahá said: "This revered personage was the first Bahá 'ı́ in
America. He served the Cause faithfully and his services will ever be remembered throughout
future ages and cycles. He has written many books in this Cause and they will be studied
carefully by the coming generations. He travelled once to 'Akká and there we associated with
each other for several days. Indeed he became free from the troubles of this world. No matter
how long he might have remained here, he would have met nothing else but trouble. The
purpose of life is to get certain results; that is, the life of man must bring forth certain fruitage.
It does not depend upon the length of life. As soon as the life is crowned with fruition then it
is completed, although that person may have had a short life. There are certain trees which
come to fruition very quickly, but there are other trees which attain to fruition very late; the
aim is fruit. If the tree brings forth its fruit young, its life is short; it is praiseworthy. How
regretful it is that a man may live a long life and yet his life may not be crowned with success,
like unto the cypress tree which does not give any fruitage. Praise be to God! the tree of Mr
Chase's life brought forth fruit. It gave complete fruit, therefore he is free. He attained to
eternal rest. He is now in the Presence of Bahá 'u'llá h. His Holiness Jesus Christ lived only
thirty–three years, but the world is filled with the fruits of his life. Others have lived a
hundred years, with no result and no fruitage from their lives. There was a rabbi in Tiberius
who lived BRC years, but the tree of his life was fruitless. He had great enmity against Jesus
Christ. He often used to argue: 'The ephemeral life is subject to many trials and vicissitudes;
there is no enjoyment in it.' The life of Mr Chase was spiritual in character; his services will
ever he remembered and he has already attained to the desire of his heart."
On Saturday, BX October, at B pm, 'Abdu'l-Bahá and about twenty–five Bahá 'ı́s of Los
[III:Bp:Bg] Angeles arrived at the cemetery Inglewood. The place is charming, the meadows are
green and there are many trees. 'Abdu'l-Bahá silently walked ahead of the friends and he was
followed reverently by them. There are many flower beds and the fragrance thereof reached
the nostrils. Most of the friends carried bouquets of flowers in their hands. After arriving at
the grave, 'Abdu'l-Bahá scattered his flowers and then one after another of the friends gave
him their bouquets and he divided them and scattered them over the grave. Then 'Abdu'l-
Bahá standing at the head of the grave and raising his hands toward heaven, uttered the
following prayer:
Prayer
O my God! O my God! Verily, this is a servant of Thine, who did believe on Thee and in Thy
signs; verily he hearkened to Thy summons, turned to Thy Kingdom, humbled himself at Thy
holy threshold, was possessed of a contrite heart, arose to serve Thy cause, to spread Thy
fragrances, to promote Thy word, and to expound Thy wisdom.
Verily he guided the people to Thine ancient pathway, and led them to Thy way of
rectitude. Verily he held the chalice of guidance in his right hand and gave unto those athirst
to drink of the cup of favour. He presented himself at Thy lofty threshold, where he laid his
brow on the fragrant soil of Thy garden and circumambulated Thy all-glorious and sublime
abode, the traces of which are wide-spread and the fragrances of whose loyalty are sensed
everywhere. Later he returned to these vast and extensive countries and proclaimed Thy
Name amongst the people, until his respiration ceased and his outward sensation was
suspended, returning to Thee with a heart throbbing with Thy love and with an eye opened to
Thy direction.
O Lord! O Lord! Submerge him in the ocean of Thy glory. O Lord! O Lord! Usher him into
Thy delectable garden. O Lord! O Lord! Usher him into Thy lofty paradise and cause him to
be present in Thy meeting of transfiguration. O Lord! Submerge him in the ocean of Thy
lights.

!*$
Verily, Thou art the Clement! Verily, Thou are the Merciful, the Precious, the Omnipotent!
Then after the prayer he spoke as follows:
"Mr Chase was of the blessed souls. The best time of his life was spent in the path of God.
He had no other aim except the good pleasure of the Lord and no other desire except the
attainment to the Kingdom of God. During his lifetime he bore many trials and vicissitudes,
but he was very patient and longsuffering. He had a heart most illuminated, a spirit most
rejoiced; his hope was to serve the world of humanity; during the days of his life he strove as
much as he could—he never failed—until he witnessed the lights of the Kingdom of Abhá , and
he was guided by the lights of Guidance. He summoned the people to the religion of God; he
suffered them to enter into the Kingdom of God; he wrote books and epistles regarding the
proofs and evidences of the Manifestations of Bahá 'u'llá h. In reality he has left behind him
certain signs which will never be forgotten throughout ages and cycles. In reality this
personage was worthy of respect. This personage is worthy of having the friends visit his
grave. The traces of this personage will ever shine. This is a personage who will not be
forgotten. For the present his worth is not known but in the future it will be inestimably dear.
His sun will ever be shining, his stars will ever bestow the light. The people will honour this
grave. Therefore, the friends of God must visit this grave and on my behalf bring flowers and
seek the sublimity of the spiritual station for him and have the utmost consideration for the
members of his family. This personage will not be forgotten."
Mirza Ahmad Sohrab
III:'0, 6 November '.'* [III:Bp:Bg]
Tribute to Thornton Chase from Brooklyn, N.Y.1
… [III:Bp:Bl]
…
The readings included the Tablet written by 'Abdu'l-Bahá in memory of another brother:
"O Beloved! O Faithful Brother! Where is thy beautiful face? Where is thy eloquent
speech? Where is thy serene brow? Where is thy radiant beauty? Where is thy flame
enkindled by the Fire of the Love of God? Where is thy attraction to the Perfumes of God?
Where is thy discourse in praise of God? Where is thy determination to serve in the Cause of
God? Where are thy beautiful eyes? Where are thy smiling lips? Where is thy noble
countenance? Where is thy graceful form? Thou hast abandoned the human world and
ascended to the Kingdom. Thou hast attained to the Divine Grace. Thou hast reached the
Threshold of the Lord of the Celestial Kingdom. Thou hast abandoned the bodily lamp, the
mortal garment, the earthly elements and the life of this world. Thou hast kindled thy flame in
the Lamp of the Supreme Concourse and thou hast entered the Paradise of Abhá . Thou hast
taken shelter in the shadow of the Tree of Life and attained the Meeting with God in the Abode
of Paradise. Thou wert a divine bird which has forsaken its mortal nest. Thou hast flown to
the Garden of the Divine Kingdom and attained thy brilliant station. Thou hast already sung
the verses of the Mercy of the Lord the Clement. Thou art a grateful servant, and thou hast
entered into the joy of thy Lord. Verily thy Lord hath chosen thee for His Love;—hath guided
thee to the side of His Holiness, caused thee to enter into the Garden of His Nearness and
permitted thee to behold His Beauty. Thou hast laid hold of Eternal Life and attained to
Everlasting Well-Being,—to the Good-Pleasure of God,—to His Delight—and His All-Sufficient
Favour. Thou hast become a star in the Highest Horizon, a light among the Angels of Heaven,
and a living soul in the Exalted World, resting upon the Throne of Immortality. I ask God to
enable thee to attain to His Nearness and His Union;—to rejoice thee by His Presence;—to

Extract.

!*%
increase thy brightness and thy beauty;—to grant thee honour and glory. We remember thee
continually and never forget thee. We pray for thee night and day. We see thee in the
Supreme Horizon of Abhá !
"O Beloved! O Faithful Brother!"
Howard MacNutt
III:'6, *0 November '.'* [III:Bp:p]
The "Day of God"
Selections from The Bahá'í Proofs, by Mı́rzá Abu'l-Faḍ l Gulpá ygá n.
In the Name of God, the Most Holy Beauty of Abhá !
O ye people! Know—may God the Exalted assist ye through a spirit sent from Him!—
Verily, when ye consider carefully the announcements in the Heavenly Books and perceive the
glad tidings in the Holy, Divine Writings, ye will find they agree in promising the coming of the
"Day of God" and foreshadowing the arrival of the "Hour" wherein the Face of God will be
manifested, the regions of heaven and earth will be illuminated by His coming, all former
things will be changed by His rising, and every sorrow effaced. The essence of all that is
recorded concerning these glad tidings is this, that when oppression and tyranny prevail
throughout the world; when distress and tribulations are intensified among the nations; when
divergencies of religions and creeds become grave and widespread, and the heaven of
worship of the Merciful God is riven and overthrown; when the greed of souls grows fierce to
violate men and property; when terrors and adversities prevail; at that time the Divine Herald
will arise, the Holy Heavenly Spirit will descend, announcing the coming of the Manifestation
of the promised Lord and proclaiming the approach of the dawn of the Orb of His Glorious
Beauty. Then will the Path be made plain, hearts brought nigh unto God, breasts healed, griefs
dispelled and tears wiped away. Then will the glorious Lord arise and utter a Call which shall
shake the pillars of this lofty edifice. He will cry out in a voice which shall fill the expanse of
the world and summon all the nations of the earth, both East and West, to God, The Mighty,
The Glorious! Then will He institute for them new laws, and trace out for them a plain, direct
path.
And after the setting of the Sun of His Beauty, the breeze of His Presence being hushed, the
Glorious "Branch" extended from the Tree of His Essence will arise; the dawning Moon will
shine from the horizon of the Heaven of His Bounty, diffusing the lights of His Religion,
establishing the Temple of His Worship and sitting upon the Throne of His Glory. His holy
Word will penetrate all regions until the saying be fulfilled, "The earth will be illuminated with
the Light of its Lord, in the day of judgement."
With the rising of such Divine Souls and the shining forth of such Heavenly Lights, the
clouds of fictitious beliefs will be dispersed and the pearls of the Realities of Knowledge will
become manifest; religious divergences will be removed and nations will be united in
worshipping the Merciful One. So the worship of Satan shall pass away. In that Day, God will
"make all things new". Everywhere affairs will change, until all parts of the earth shall rejoice.
Enlightenment, learning, arts and trades will become universal among mankind. The remote
ones of the world will be brought nigh; nations and peoples will be harmonized; the rancours
and animosities hidden in breasts shall be removed, and love, affection, attraction and
brotherhood become general throughout the world. Then souls will be cheered by the
wafting of the fragrances of joy, and hearts will rejoice at the blowing of the Breezes of
Gladness. The Lord will destroy all vestiges of tyranny, oppression and rebellion through His
Power, and will propagate evidences of Equity, Justice and Charity.
He will judge between nations, render justice between people, correct souls and unite
hearts. Then the time of spoiling will pass away, and the days of warring cease; the swords
!*&
will be made into ploughshares, the spears into pruning-hooks; no nation will raise sword
against another, and no "multitudes will wage wars together".
In a word: the Fragrances of Resurrection will stir and the Breezes of Life will blow; the
"dead" will be quickened, the darkness of former things be dispelled, and the lights of ideal
virtues will shine; the emblems of true humanity will be raised in all places, [III:Bp:o] and the
Lord of Heaven and Earth will illumine all regions, both East and West.
The Báb—The Gate
Then know, O ye people, that in the year CE Bmoo, the Star of Guidance dawned, the Planet of
Purity shone forth, the Fountains of Knowledge gushed out in one of the best lands of the
Orient, when the Tree of Grace was ignited in the city of Shı́rá z, the chief town of the province
of Fá rs, Persia. The Most Great Bá b (Gate) arose, preaching to the multitudes and peoples,
heralding the expiration of the gloomy night, foreshadowing and clearly declaring the coming
of the great and dreadful "Day of God". He raised this call betwixt the heaven and earth:
"Rejoice! Rejoice! The Morn of Guidance hath indeed appeared, the gloomy night hath cleared
away, and the Dawning of the Beauty of God, Abhá is at hand. The springtime of the Return of
the Realities of Regeneration path come!" All regions trembled with this most sweet call and
the Resurrection appeared through the supreme Message. The storms of oppression blew and
the whirlwinds of rancour stirred in the breasts of religious doctors. Then the brilliant Flame
was extinguished, the spiritual Fragrance ceased and the Beauty of the Merciful One was
martyred in the city of Tabrı́z, the chief town of Au dharbayjá n, under the sentence of a satanic
and impious one. Calamities and afflictions appeared, animosity and malice showed forth and
the dark clouds of discord became violent; until the appointed time came and the Signs of the
arrival of the "Day of God" were manifest in all directions.
Bahá'u'lláh—The Glory of God
Then dawned the Sun of the Beauty of the Promised One; then arose and beamed the Orb of
the Face of the Adored One. The Hour arrived, the Resurrection came, the Trumpet sounded
and the dawn of the Manifestation shone forth. Bahá 'u'llá h arose; the Beauty of the Supreme
God appeared and called out with a voice that filled all regions, causing the "seven strata of
the earth" to tremble.
__________
Now the promised God hath indeed come, the Beauty of the Adored One hath appeared, the
appointed "Day of God" hath dawned and his irrefutable and glorious Command hath arisen.
The Lord hath descended in the shadow of clouds; the earth is shining with the Light of the
Face of its Lord, the Bestower; the Bridge is extended, the Book is appointed, the curtain is
lifted and the veil is removed. Showers of Verses have fallen, branches of Knowledge have put
forth leaves and become flourishing in all directions. The dead have arisen and the lifeless are
resurrected. The rivers of Knowledge and enlightenment have flowed from his Supreme Pen
and He hath broken the seal of the "Sealed Wine" with his Generous Finger. He hath explained
in His Holy Tablets the realities of the Words of the Prophets, and hath disclosed in His
precious Writings the meanings of the symbols of the Elect, until all the seals of the Prophets
have been opened and the aims of the Messengers become unveiled to the possessors of pure
hearts. He instituted new laws which are destined to unite all nations and multitudes; issued
a glorious Command which will bring together all religions and creeds, enjoined His Saints to
love all nations and exhorted them to serve all the people of the world. He enacted for them
devotional ordinances, such as fasting, prayer, pilgrimage, almsgiving and other rites and
ceremonies. He forbade crimes and sins, such as murder, adultery, theft, backbiting, lying,
calumny and other iniquities and offences. He commanded them to submit to the laws of
government, urged them to obey kings and princes and to respect those who are good among
the learned men and doctors. He exhorted them to universally spread enlightenment, to

!*'
educate their children of both sexes and absolutely prohibited them from that which may
create oppression and hatred in the world. He forbade them from cursing, execration, insult,
strife, conflict and all that is calculated to separate hearts or perturb souls. He even forbade
them from carrying arms without the permission of rulers, and from everything that may
cause confusion.
During His last days He wrote the Kitáb-i-'Ahd (The Book of the Covenant, Testament or
Will) with His blessed fingers in which He clearly stated and appointed the Centre of the
Covenant, directing peoples to the Orb of the Universe. In this Book He again exhorted His
friends and followers to show forth good characteristics and noble attributes, so that there
may appear pure and chaste souls among His believers; shining and beaming stars in the
heaven of His Cause.
Likewise, the torrent of His Verses and the shower of His Graces abundantly poured
[III:Bp:g] down, until the time of Disappearance drew nigh, and the Sun of Truth was concealed
in the veil of Absence. The Lord ascended to the Supreme Court of His Might, and His blessed
Identity was hidden in His Invisible, Furthermost Essence. This calamitous event and
lamentable disaster happened in the month Dhi'l-Qa'dih, AH BpCX, which corresponds to the
month of May CE BmXR.
'Abdu'l-Bahá—The Servant of God and the Centre of His Covenant
When the Sun of Guidance was set and the rustle of the Sadratu'l-Muntahá 1 hushed, then
the Orb of the Covenant dawned and the Moon of the Testament appeared with the utmost
brilliancy and effulgence. The glorious "Branch extended from the Ancient Root" arose to
promote the Word of the King of the Day of judgement, and now He is crying and heralding
throughout all regions: "The Judgement of God hath come; respond ye, respond ye unto the Call
of God! Hearken ye, hearken ye, to the Melodies of God! Inhale ye the Fragrances of God! Be
illumined, be illumined with the lights of the Face of Bahá'u'lláh! The promises of the Prophets
have already been fulfilled, the prophecies and the Messengers realized; the Day of Judgement
hath come, and mankind hath stood before the Lord of the creatures!"
III:'6, *0 November '.'* [III:Bo:g]
Supplication revealed by 'Abdu'l-Bahá
O God! Assist me with the hosts of the Supreme Concourse and make me firm and steadfast
in the Covenant and Testament. I am weak in the Covenant and Testament; confer upon me
strength. I am poor; bestow upon me wealth from the treasures of the Kingdom. I am
ignorant; open before my face the doors of knowledge: I am dead; breathe into me the Breath
of Life. I am dumb; grant me an eloquent tongue, so that with a fluent expression I may raise
the call of Thy Kingdom and quicken all of them in firmness to the Covenant. Thou art the
Generous, the Giver and the Mighty!
III:'6, *0 November '.'* [III:Bo:g]
The "Centre of the Covenant"
Selections from The Bahá'í Proofs, by Mı́rzá Abu'l-Faḍ l.
In the Name of God, the Most Holy Beauty of Abhá !
To the people of Faith, the clear appointment of the Centre of the Cause, after the Departure
[death] of the Manifestation [Bahá 'u'llá h], is considered the most important point in religious
matters, as it is the greatest channel which connects the servants of God with Holy Divine
Truth. They are all sure and convinced that the Centre of the Covenant is no other than His
Holiness, 'Abdu'l-Bahá ; for, apart from the Divine signs that were manifest in Him, Bahá 'u'llá h
A Tree planted at the end of the Road for the guidance of the traveller.

!*(
clearly and implicitly, verbally and in writing, directed all of His servants to the blessed
Person of 'Abdu'l-Bahá , and, under all circumstances, clearly showed that He was far
distinguished above others, in order that all the servants should look unto Him alone, and
follow His Commands. For it is only through His explanation and decision that all discord is
removed. Consequently the Bahá 'ı́s appreciate the determining of the "Appointed Centre" as
the greatest of the Divine Providences, and account His blessed Being as an impregnable
fortress which protects the Divine Religion from the doubts of the sceptic and fanciful
imaginations of men.
But notwithstanding all this, as Bahá 'u'llá h foresaw, that when His Beauty of Oneness was
concealed under the veils of disappearance, the people of desire, through jealousy, would hold
to groundless doubts and suspicions and disregard the prohibition to interpret the Book. He,
therefore, prior to His Departure, revealed the blessed Kitáb-i-'Ahd [Book of the Covenant, the
Will of Bahá 'u'llá h]. This He wrote, and sealed it with His own blessed Hand and Seal, in order
that the darkness of discord might not again obscure the brilliant Horizon of the Cause of God,
and the calamities and disasters which afflicted other religions might not overtake this Faith.
In this Book (His Covenant) He clearly indicated that the purpose of the "Branch extended
from the Ancient Root", revealed in the blessed Verse of the Kitáb-i-Aqdas, was the Centre of
the Circle of Names, the Exalted Branch of the Blessed Tree of Abhá , His Holiness 'Abdu'l-
Bahá . Then He, for the second time, enjoined, through an unchangeable and irrefutable
command, all His "branches", "twigs" (relatives), and the Bahá 'ı́s without exception, to look
unto that Dawning-place of Divine Light, and to know Him as the Source and Origin of the
commands and prohibitions of the Heavenly Religion. He [III:Bo:l] desired, by this clear
elucidation, to counteract the imaginations of the ignorant, extinguish the world-consuming
flame of jealousy and hatred of the people of error, and guard the Divine Religion from
divisions and sects which are, according to the judgement of common sense and the clear
texts of the Holy Tablets of God, the most deplorable for religion and humanity. By this He
sought to preserve the Divine Word from human doubts, suspicions and artifices.
__________
But alas! All these clear texts of God, commanding people to turn to the Day-spring of the
Light of the Covenant, did not check the evil thoughts of the people of discord; and His
repeated exhortations and advices did not soften the hard hearts of the men of hostility, nor
prevent them from ruinous discords and divisions. For when, in May CE BmXR (Dhi'l-Qa'dih, AH
BpCX), Bahá 'u'llá h ascended to His Most Holy Station, and nine days after His Departure, the
Book of the Covenant of God was chanted in the Holy Tomb in the assembly of believers, the
gloom of animosity and disappointment became instantly manifest upon the faces of those
who had groundless pride and desire for leadership, and who sought to raise discord and
contradiction. On the other hand, cheerfulness and joy were manifest in the shining faces of
those who had no desire but that of seeking the Truth and telling the Truth. Some were
seated upon the right hand of certainty, firmness and steadfastness in the solid Covenant of
God, and some stood upon the left hand of unhappiness, in their impossible desire and
erroneous thoughts. The former became distinguished for their firmness and inflexibility;
noted for the effectiveness of their word, their good name and success in assisting the Cause,
while the others were distinguished by their instability, degradation and shame. From that
day, the thorn of violating the Covenant of God grew in the Garden of the Bahá 'ı́ community
and the signs of senseless hatred and hostility proceeded from a limited number of persons
who are known as the "ná qidı́n" ["nakazeen"] (violators of the Covenant).
Although these people who violated the Covenant received, during the life of Bahá 'u'llá h
and after His Departure, every kindness and favour from His Holiness 'Abdu'l-Bahá , who
considered their welfare and prosperity before His own and that of the faithful believers, yet,
on account of jealousy and selfishness, they violated the Cause of God. Thus came to pass that

!*)
which was prophesied by the Prophets—especially Christ—concerning the people of the right
hand and the people of the left hand; and each will receive the reward of his deeds according
to the justice of God. Two important points increased the flame of the fire of jealousy in the
hearts of these ná qidı́n, whose number does not exceed thirty. One was that the Bahá 'ı́s of all
countries refused to accept the seditious books and pamphlets forwarded to them by the
ná qidı́n. According to the command of Bahá 'u'llá h, they unanimously determined not to pay
any attention to these intrigues and temptations, but took shelter, with the utmost union and
harmony, under the banner of the Centre of the Covenant. Another point was that during a
short space of time the Cause of God became far more widely spread than before, through the
fluent pen and brilliant explanations of 'Abdu'l-Bahá ; so the number of the Bahá 'ı́s became
enormously multiplied since the Departure of Bahá 'u'llá h. The fame of the Dawning-Place of
the Light of the Covenant spread throughout all religions, and His Holy Tablets became
scattered as rose-petals throughout all countries. His Great Name has filled the world with
awe and the renown of His glorious deeds has reached all in the east and west.
III:'6, *0 November '.'* [III:Bo:X]
"The Centre of the Covenant"
As the twenty–sixth of November is known among the Bahá 'ı́s as the "Feast of the
Appointment of the Centre of the Covenant", the Star of the West devotes this issue to a
presentation of the important question of the Centre of the Covenant.
During 'Abdu'l-Bahá 's sojourn in America, he awakened the friends to a realization of the
greatness of this matter and the necessity of understanding it and turning to the appointed
Centre and remaining firm therein, saying:
"Today, the most important affair is firmness in the Covenant, because firmness in the
Covenant wards off differences.
"In former cycles no distinct Covenant was made in writing by the Supreme Pen; no distinct
personage was appointed to be the Standard differentiating falsehood from truth, so that
whatsoever he said was to stand as truth and that which he repudiated was to be known as
falsehood. At most, His Holiness Jesus Christ gave only an intimation, a symbol, and that was
but an indication of the solidity of Peter's faith. When he mentioned his faith, His Holiness
said, 'Thou art Peter'—which means rock—'and upon this rock will I build my church.' This
was a sanction of Peter's faith; it was not indicative of his (Peter) being the expounder of the
Book, but was a confirmation of Peter's faith.
"But in this Dispensation of the Blessed Beauty (Bahá 'u'llá h) among its distinctions is that
He did not leave people in perplexity. He entered into a Covenant and Testament with the
people. He appointed a Centre of the Covenant. He wrote with His own pen and revealed it in
the Kitáb-i-Aqdas, the Book of Laws, and Kitáb-i-'Ahd, the Book of the Covenant, appointing
him ('Abdu'l-Bahá ) the Expounder of the Book. You must ask him ('Abdu'l-Bahá ) regarding
the meanings of the texts of the verses. Whatsoever he says is correct. Outside of this, in
numerous Tablets He (Bahá 'u'llá h) has explicitly recorded it, with clear, sufficient, valid and
forceful statements. In the Tablet of The Branch He explicitly states: "Whatsoever The Branch
says is right, or correct; and every person must obey The Branch with his life, with his heart, with
his tongue. Without his will, not a word shall anyone utter." This is an explicit text of the
Blessed Beauty. So there is no excuse left for anybody. No soul shall, of himself, speak
anything:1 Whatsoever his ('Abdu'l-Bahá 's) tongue utters, whatsoever his pen records, that is

Bahá 'u'llá h's admonitions to the teacher: "The effect of the word spoken by the teacher depends upon his purity of purpose
and his severance" "The words must be according to what has proceeded from the Mouth of the Will of God and is recorded
in Tablets"; and His command to turn to 'Abdu'l-Bahá 's interpretation thereof, also recorded in Tablets, is what we
understand by these statements.—Editors.

!**
correct; according to the explicit text of Bahá 'u'llá h in the Tablet of the Branch.
"His Holiness Abraham covenanted with regard to Moses. His Holiness Moses was the
Promised One of Abraham, and He, Moses, covenanted with regard to His Holiness Christ,
saying that Christ was the Promised One. His Holiness Christ covenanted with regard to His
Holiness 'The Paraclete', which means His Holiness Muḥ ammad. His Holiness Muḥ ammad
covenanted as regards the Bá b, whom He called, 'My Promised One', His Holiness the Bá b, in
all His books, in all His epistles, explicitly covenanted with regard to [III:Bo:BC] the Blessed
Beauty, Bahá 'u'llá h, that Bahá 'u'llá h was the Promised One of His Holiness the Bá b. His
Holiness Bahá 'u'llá h covenanted, not that I ('Abdu'l-Bahá ) am the Promised One, but that
'Abdu'l-Bahá is the Expounder of the Book and the Centre of His Covenant, and that the
Promised One of Bahá 'u'llá h will appear after one thousand or thousands of years. This is the
Covenant which Bahá 'u'llá h made. If a person shall deviate, he is not acceptable at the
Threshold of Bahá 'u'llá h. In case of difference, 'Abdu'l-Bahá must be consulted. They must
revolve around his good pleasure. After 'Abdu'l-Bahá, whenever the Universal House of Justice
is organized it will ward of differences.
"Now I pray for you that God may aid you, may confirm you, may appoint you for His
service; that He may suffer you to be as radiant candles; that He may accept you in His
Kingdom; that He may make you the cause of the spread of the light of Bahá 'u'llá h in these
countries, and that the teachings of Bahá 'u'llá h may be spread broadcast.
"I pray for you, and I am pleased with all of you, each one, one by one; and I pray that God
may aid and confirm you. … At present, farewell to you!" The Editors.
III:'6, *0 November '.'* [III:Bo:BR]
In praise of "The Greatest Branch"
Written by Mı́rzá Abu'l-Faḍ l, Ro November, and read in Washington, D.C., Rl November BXCR, at
the celebration of the anniversary of the Feast of the Appointment of The Centre of the
Covenant.
In the Name of God, the Most Holy, the Abhá !
O ye beloved of God and His friends! Praise and glorification behove the Holy Court of the
True One, the Exalted, who has, in this great age and wonderful cycle, primarily caused the
Shining Star of the Blessed Being of the First Point (the Bá b) to appear like unto the beaming
orb of the morn from the horizon of the world; has rejoiced and revived the creatures through
the glad tidings of the advent of the New Day, and the Manifestation of the Glorious Lord.
Praise be to God! Who subsequently caused the Sun of the Most Holy Beauty of Abhá (Exalted
is His Supreme Name!) to dawn forth in the midst of the heaven of power and grandeur. After
the disappearance of these two Lights a third Splendour became manifest from the Sinai of
Epiphany, and the Orb of the Covenant shone forth from the firmament of beatitude, the apex
of exaltation and glory, with the most marvellous effulgence. Through these three Shining
Lights, the darkness of the nations, superstitions, will be dispelled, the dust of discord of the
people will be subsided by the showers of mercy descending [III:Bo:Bp] from the clouds of
Divine Providence; the banner of peace will be hoisted; the mortal world will be clothed in the
excellent robe of ideal humanity; the bond of perfect love will be strengthened among
contradictory nations and repugnant peoples; and the world, east and west, will become the
Paradise of Abhá and as a garden bringing forth fruits of Divine Grace. We, therefore, praise
Him in such glorification from which the lights of sincerity may gleam forth and scintillate
throughout ages and epochs; and we thank Him in such sanctification from which the pure
fragrances of meekness and humbleness will be diffused and exhaled with the duration of
nights and days!
O ye beloved of God and His friends! This Great Day has been assigned to the Blessed Name
#++
of the Lord of the world, the Sign of Pre-existence, the standard of Divine victory among
nations, the Light of the heaven and the earth, the Point around which the Supreme Concourse
revolves, in the kingdom of Names—His Holiness, 'Abdu'l-Bahá (May the life of the creatures
be a sacrifice to Him!)! Ye are all attracted to His Love, united in His servitude, overshadowed
under His banner, and are assembled together in this excellent meeting, with rejoiced hearts
and shining faces, speaking the praise of the Most Holy Beauty of Abhá , and uttering the
glorification of the Centre of His Covenant, His Holiness, 'Abdu'l-Bahá .
How can this servant duly praise and thank God, the Exalted, who hath enabled him to
make his tongue fluent in glorifying the Centre of the Covenant in this wonderful meeting, in
the presence of His chosen ones and friends? Again I praise Him for this wondrous
confirmation and glorious success. Verily, He is the Mighty, the Praiseworthy!
How can this weak one befittingly glorify and sanctify a Most Holy Personage with whose
Name all the ancient and heavenly Books are adorned and who has been announced and
prophesied by the tongue of the prophets and chosen ones, from the beginning to the end?
Every prophetic page seems like unto a heaven, studded with the beaming stars and shining
pearls of the praises of the Orb of the Universe; or like unto a rose-garden decked and
embellished by the verdant leaves and fragrant flowers of the glorification of the Centre of the
Covenant. Again we praise Him with such words whereby hearts are cheered and breasts are
dilated, and we thank Him in such hymns whereby the light of bliss and beatitude shine forth
from the horizon of the hearts!
O ye beloved of God and His friends! Consider how in the second Psalm David (Peace be
upon him!) has announced the appearance of the Son of God in dominion and judgement, and
how he hath warned the kings and judges of the earth to serve Him! Consider in the fourth
chapter of Isaiah how that great prophet has foretold the appearance of the Exalted Branch of
the Lord in the utmost beauty and glory, and how God hath appointed Him a place of refuge
for the saved ones. Consider how Isaiah has spoken in the eleventh chapter of his book that
the lofty Branch of the Blessed Tree shall appear from the root of David, and shall grow out of
the Holy Lands; how the spirit of supremacy and power, of counsel and Divine wisdom shall
rest upon Him; the lights of glory and divine grandeur shall beam forth from His Shining Face;
how He shall hoist the pavilion of universal Peace and Divine equity, and assemble all the
various and contradictory nations, including weak and strong, high and low, under the
shadow of union and harmony.
Reflect upon the Rlth verse of the pCth chapter of the book of Isaiah, how God the Almighty,
has clearly spoken that in the day when Israel shall be saved, and the sins and errors of the
heirs of Abraham effaced, the Shining Moon of the Centre of the Covenant shall gleam forth in
the utmost Glory and Splendour, and the beaming lights scintillating from the brilliant Face of
that dawning-place of Supremacy and Lordship shall be like unto the Sun of Truth! Consider
how, in the first few verses of the oRnd chapter of Isaiah, it is clearly shown that in the last
day, God, the Exalted, shall elect the Bearer of the Banner of His servitude, confer upon Him
the Holy Spirit of His Divinity, unfurl the standard of the Supreme Covenant and Testament in
His Name, and shall protect Him, with His Strong Hand, from the deceit of the violators and
the devices of the people of rancour; that Servant of the Lord shall become a Banner for the
people's salvation and a Light for hearts and souls; shall restore the blind and deliver the
captives; direct those who sit in darkness unto light; place all the creatures under the
standard of universal peace, security and absolute emancipation, and make the tongues of all
in the east and west fluent in new hymns and wonderful glorifications!
Likewise, consider the Zth chapter of Dan- [III:Bo:Bo] iel. First, in the Xth and BCth verses,
God hath announced the Manifestation of the Great Lord, the Ancient King, the Most Holy
Beauty of Abhá (Glorified is His Supreme Name!) and hath spoken of the founding of the

#+!
sound religion and manifest law and of the rise of the hosts of chosen ones and holy ones.
Then He hath said in the Bpth and Both verses of the same chapter that the Excellent Branch
shall be extended from that Ancient Root, and the Spirit of God descended from Heaven shall
shine forth from His Beaming Face, and Glory and Kingdom shall be conferred upon Him from
God; His command shall influence all nations and multitudes, and His Kingdom shall continue
forever.
Likewise, consider the mth and Xth verses of the prd chapter of Zechariah, where the great
prophet has clearly prophesied that in the day of the Most Great Manifestation, the dawning of
the Sun of the Ancient Beauty, God, the Exalted, shall bring about the removal of the nations'
iniquity and the elimination of the people's calamities by the rise of that Excellent Branch
extended from the Pre-existent Root; and He hath made the restoration of the Holy Lands, the
covenanted country of the prophets and chosen ones, dependent upon the power of that
Blessed Being.
Likewise, in the BRth and Bpth verses of the lth chapter of the same book, God, the Exalted,
hath explicitly promised Zechariah that in the Day of the Lord's Manifestation the Blessed
Branch shall grow up out of the Pure Tree of Divinity, shall bear the Glory of the Lord, shall sit
and rule upon His Throne, and shall build the Temple of the Divine worship; the banner of
universal peace and eternal beatitude shall be hoisted among all mankind through the council
of peace held between the Branch and the Lord.
Consider the New Testament: in every instant in which His Holiness, Christ (Glory be to
Him!) and His eminent disciples have announced the coming of the Kingdom of God, they have
spoken of the rising of the Excellent Branch and of the dawning of the Orb of the Covenant.
Especially His Holiness, John, has adorned all the prophecies of his Book of Revelation with
this Glorious Name, and has clearly stated the appearance of the Covenant of God in the Day of
the Lord's Manifestation. He has explicitly said that in that Great Day, the New Holy City shall
be illuminated with lights shining from the Face of the Lord and His appointed Branch; the
rivers of wonderful enlightenments, which would impart life to the people of the world and
save nations, shall flow forth from the Throne of the Lord and that of the Centre of His
Covenant. Nay, rather, he hath elucidated that those written in the Book of Life of the
Excellent Branch shall be saved, and those overshadowed: under His Ancient Standard shall
inherit everlasting glory.
To resume: the tongues of all the prophets sung the praise of His Blessed Name, and the
hearts of the chosen ones rejoiced at the announcement of His coming, until that Most Holy
Being was born in the Day1 of the Manifestation of the "First Point" (Exalted is His Supreme
Name!). The birthday of the "Branch extended from the Ancient Root", coincided with the day
of the appearance of the Lord's precursor, and the "Mystery of God" was realized by this
coincidence. In His childhood He was nurtured under the favours of the Most Holy Beauty of
Abhá , until, at the age of nine, He escorted the Ancient Beauty (Bahá 'u'llá h) from Teheran to
Baghdá d. He shared with the Beauty of Abhá in every calamity and affliction during their exile
from Baghdá d to Constantinople, Adrianople, and finally to 'Akká (the prison), and endured
unbearable sufferings. The Tongue of Grandeur was always uttering the greatness of His
station, and appointed His Holiness, the Excellent Branch, to the position of the "Centre of the
Covenant". In a Tablet revealed by the Beauty of Abhá to 'Abdu'l-Bahá , while the latter was in
Beirut, He said: "We have appointed Thee a protection to all the creatures, a guardian to all in
the Heaven and the earth, and a fortress to those who believe in God, the One, the Omniscient!"
O ye beloved of God! How can I duly praise the Lord of mankind, the Centre of the
Covenant (May the life of all the creatures be a sacrifice to Him!), and how can I explain the

FI May CE :ibb.

#+#
loftiness of His station! For He is the One Whom all the Divine Manifestations have praised
and extolled.
Let us now offer our humble efforts in praising and glorifying God, the Exalted, Who has
honoured us by serving the Centre of His Covenant, hath made us know in His Name, and hath
placed us under the shadow of His Glorious Banner. We thank Him in such praises whereby
the faces of the steadfast ones are illuminated!
Praise be to God, the King of the Heaven and the earth!
(Signed) Abu'l-Faḍ l
III:'=, '* December '.'* [III:Bg:p]
A glimpse of 'Abdu'l-Bahá at Green Acre1
… [III:Bg:o]
The day of his farewell address in Dublin, New Hampshire, the people were so moved that
many eyes were wet with tears. They could not bear to see him go away. When some of the
friends expressed their sorrow he said: "The mature wisdom requires this. I must go
everywhere and raise the call of the Kingdom. As the days of my life are limited in this world, I
must perfect my services; I must go everywhere and raise the summons of the Kingdom!" He
uttered these words with a countenance shining with the splendour of God and with such
spiritual condition that all wept like children.
He is indeed the Master!
III:'A, 0' December '.'* [III:Bl:R]
With 'Abdu'l-Bahá on SS Celtic
o December: The wonderful farewell of the New York friends at the dock will ever be
remembered. (Midnight) The sea is smooth. 'Abdu'l-Bahá is very well. He had dinner at ten
in his cabin.
c December: The sea is as calm as a mirror. The Master walked on deck for an hour and
spoke of many of the friends. In a Tablet revealed in his cabin he said: "This is the Ark of
Noah, its moving power is the Fire of the Love of God and its Captain is Bahá 'u'llá h." (BB pm)
He spoke to us about the early life of Bahá 'u'llá h. Wonderful story. He sent two boxes of roses
to the captain and is feeding all the stewards on candy and fruit. Lovely night.
p December: The weather is as balmy as spring; the sailors marvel at such weather at this
time of the year. Captain called on 'Abdu'l-Bahá and expressed pleasure in having him on the
ship. (l pm) Sky clear. 'Abdu'l-Bahá said he would like to see a big storm. He said: "In future
people will cross the Atlantic in airships; steamers will only carry freight."
d December: Cloudy, but sea calm. Had an hour's talk with the Beloved. He spoke of
Columbus and the discovery of America, concluding: "I want two souls like Columbus in
America who may be filled with the love of Bahá 'u'llá h and spread His Teachings. Then you
shall see the results. Columbus discovered America; they must establish the oneness of the
world of humanity."
V December: (BC:pC am) The sea is getting rough. (g pm) Storm. Went on deck and saw
'Abdu'l-Bahá watching the storm. He said: "Look at that imperial wave, how it mounts high
and devours the smaller waves! It is a wonderful sight. This is the best day. I am enjoying it."
UW December: The storm continues.

Extract.

#+$
UU December: The storm is at its height.
Ub December: The sea has calmed down. We are all very happy because the trip is nearing
its end. 'Abdu'l-Bahá is well. (BB pm) Tonight the Master addressed the passengers of the first
class. More than sixty were present. He spoke about his nine months in America. They were
all greatly impressed and came and expressed their pleasure.
December Uqth: Since three o'clock we occasionally see land. (Later) We are now near the
docks. (BB:pC pm, Midland Adelphi Hotel, Liverpool) Here we are at last in the most beautiful
hotel in the city. When the steamer docked there were about twelve Bahá 'ı́s waving their
handkerchiefs and welcoming 'Abdu'l-Bahá to England.
Mirza Ahmad Sohrab
III:'A, 0' December '.'* [III:Bl:p]
'Abdu'l-Bahá at Green Acre
Charles Mason Remey
With the fulfilment of the Divine promises of the past in the coming of the Bá b and
Bahá 'u'llá h and the establishment of God's Kingdom upon earth, there have appeared
countless signs in the realm of humanity indicative of this great day. These, when viewed in
the light of this new revelation, are seen to be as ways preparing people and making them
ready to receive the Manifestation of God, to accept His teaching and to abide according to His
laws.
One of the earliest of these signs was the so-called Millerite, or latterly known Adventist
Movement which taught people that the coming of the Lord was very near at hand. Following
this were very many other movements in various parts of the world, all of which were
forecasts of this great event to which the prophets of all ages testified "The coming of the Day
of God", when the Covenant of God should be fulfilled and the Divine promise of "Peace on
earth" would be realized by all mankind.
Most people recall the Congress of Religions held in connection with the Columbian
Exposition in Chicago in BmXp. Before this gathering representatives of all the great world
religions spoke, each expounding the philosophy of his own religious system. The effect of
this philosophic congress was that of broadening the public mind, and many people realized
that the one spirit of Truth was at the root of each true religion.
Shortly after the Columbian Exposition, Miss Sarah J. Farmer, of Eliot, Maine, established
the summer school at Green Acre, on the Piscataqua. Her idea was to provide a platform open
to all, from which each might proclaim his message, whatever it might be, the only restriction
being that each speaker [III:Bl:o] should expound his theories in the spirit of toleration
toward all holding views other than his own.
At Green Acre there gathered scholars and speakers from every nation, race and religion.
Thus began the work of trying to find a common ground upon which all people could meet in
brotherhood.
In the abstract Green Acre has always stood for peace and harmony, despite that in the
concrete she has harboured under her tent such a heterogeneous combination of creeds,
philosophies and doctrines.
In the spring of the year the land is prepared to receive the new crop. During the process of
ploughing whatever is growing is sacrificed, uprooted and overturned in order to make ready
the soil for the seed to be sown. Such has been the work of each of these movements, which
has prepared the souls of people for the Bahá 'ı́ Message of Peace and Brotherhood. Each has
been the direct cause of a general sacrifice, uprooting and overturning of the doctrines, ideas

#+%
and thoughts imposed upon mankind from the people and thinkers of the past, and thus has
humanity been prepared to receive the revealed Word of God which is the seed of the
Kingdom.
In the days of Babel the people tried to make a way to heaven out of the material of this
earth, and great confusion resulted. Never has any organic or spiritual unity resulted from the
coming together of people upon the basis of creeds, philosophies or doctrines. Such theories,
which come from the minds of men, are not spiritual truths, but are the products of human
minds, therefore they form no foundation whatever for divinely spiritual realities. When
people deal with such unrealities, confusion always results, yet this very confusion creates
spiritual hunger and thirst and causes people to earnestly seek God in spirit.
When the Bahá 'ı́ Message was given at Green Acre, some storm-tossed and seeking souls
responded to the call and a small centre of the Faith was there established. Each succeeding
season has added to both the spiritual strength and material numbers of this group until this
year these people of the Covenant had the blessed privilege of welcoming to their midst
'Abdu'l-Bahá , the Centre of the Covenant.
'Abdu'l-Bahá remained in Green Acre one week. His addresses and interviews were many.
The hearts of all who contacted with him were quickened with the joy and love of the
Kingdom, and many souls were spiritually confirmed, realized his mission and received
through him inspiration to follow in his path of service to humanity.
The people of the future will understand the spiritual importance of 'Abdu'l-Bahá 's work at
Green Acre. One thought which he reiterated more than once was that now the people
assembled at Green Acre should devote their time and attention only to the spiritual reality of
religion. Spiritual reality is spiritual life and light, while the creeds, philosophic systems and
doctrines of the past ages blind people to the basic truth of all religions, which basic truth has
again been given to the world through the inspired revealers of the Bahá 'ı́ Faith.
It was quite evident to all that 'Abdu'l-Bahá enjoyed the spiritual atmosphere of the Green
Acre people, for gathered there he found many responsive souls. These friends are confident
that 'Abdu'l-Bahá 's visit, which was indeed a spiritual benediction, is going to have a great and
lasting effect upon their community, for now all wish to adhere only to the spiritual realities,
freeing themselves from all else. 'Abdu'l-Bahá prophesied great things for the future of the
work at Green Acre if the people adhered firmly to the spiritual reality of Truth.
The original Green Acre ideal had its mission to perform. It gathered together people to
receive the spiritual teachings of the Bahá 'ı́ Message. That being accomplished, it has fulfilled
its mission according to the lines prescribed and outlined by its founder. Little did Miss
Farmer and her friends realize, when they started this work, that the Covenant of God would
be proclaimed there, and that the Centre of the Covenant would actually appear there and
teach the people!
Now, through the bounty of God, a new and a great opportunity is offered to Green Acre,
that of becoming a great centre for the study of the Covenant and the investigation of spiritual
reality. Green Acre has diligently sought the Truth from all sources, and she has found it, and
now her work lies in nurturing souls in the pure reality of The Word of God.
'Abdu'l-Bahá is supplicating God to make firm in the Covenant the friends in all parts of the
world. It, therefore, behoves every one to seek shelter in the Covenant, realizing that this is
the day of the Centre of the Covenant, 'Abdu'l-Bahá .

#+&
III:'A, 0' December '.'* [III:Bl:X]
A crumb from the table of 'Abdu'l-Bahá
"The sword has been working over six thousand years and has become dull. We must look
about us for another sword to take its place. The greatest sword is the tongue. Its authority
and sway is over hearts. The sword of steel sheds blood; the sword of speech bestows life.
One takes away life; the other grants it. This one is temporal in action and effect; the other is
eternal. This one is of metal; that one is the Love of God. This is the difference between the
two swords we possess. Today the real sword is the tongue. Too long it has remained in the
scabbard, unused, rusty. We must take it out and use it more and more every day."
III:'7, '. January '.'0 [III:BZ:R]
'Abdu'l-Bahá's arrival in England
Isabel Fraser
'Abdu'l-Bahá arrived in Liverpool from New York on the White Star liner Celtic, Bp
December.
The boat was late and it was about nine o'clock before it docked. Miss Elizabeth Herrick,
formerly of Liverpool, now of London, had gone up to Liverpool a day ahead to arrange for the
addresses. M. Hippolyte Dreyfus-Barney had come from Paris to meet 'Abdu'l-Bahá and a
group from Manchester, Liverpool, and Leeds, in all about a dozen, watched the great liner
come slowly up the stream, literally out of the dark night. Suddenly we caught sight of
'Abdu'l-Bahá in the ship's bow, and as she hove to he walked slowly down the long deck till he
stood quite alone, in the very centre of the centre deck. All eyes on the landing stage were at
once riveted upon him as he peered over the ship's side into the rain and gloom of Liverpool.
The huge modern boat made a fitting frame for the Master-symbol, as it is of this outpouring
of power, designed as it is to bring brothers into closer touch, and 'Abdu'l-Bahá the Centre of
this dispensation, appeared standing in command.
To the little group on the landing stage it seemed ages before the first, second and thirdclass baggage was arranged in the customs, and the porters and reporters dashed aboard.
Finally we caught sight of the Well-Beloved's white turbaned head, and directly back of
him, as they came slowly down the gang-plank, one of the Persians carried a tiny Japanese
orange-tree from California. Laden with fruit, it looked like an offering from the tropics as it
swayed in the gusts of the broad Mersey.
He stayed two days in Liverpool, stopping at the Adelphi Hotel. During that time he made
two addresses, one to the Theosophical Society on Saturday night, Bo December, and one at
Pembroke Chapel, a Baptist church, Sunday evening, Bg December. He left for London the next
morning.
Since leaving London a year ago, 'Abdu'l-Bahá has travelled far. From here he went to
Paris, and from thence travelled to Alexandria and Cairo. Last April he visited the States,
going as far west as San Francisco. It was in this city that he made his famous address to the
Jews, speaking on the relations between Judaism and Christianity, an address which is farreaching not only from the Jewish but from the broad Christian standpoint.
On being asked what the Jewish attitude toward him was on that occasion, 'Abdu'l-Bahá
said: "Many of those present came up and shook me by the hand, and a certain Jew came to
me as I was leaving the synagogue and said, 'I am ashamed to be prejudiced any longer.' And,
again, as I was walking one day in the street another Jew came to me and said, 'We were
neglectful and heedless, and you enlivened us; we slept and you awoke us. It behoves us to
remain steadfast now and look to true knowledge, and forget our R,CCC–year-old differences."'

#+'
III:'7, '. January '.'0 [III:BZ:p]
The search for truth
Address of 'Abdu'l-Bahá before the Theosophical Society, Liverpool, England, Saturday night,
Bo December BXBR.1
Isabel Fraser
When I was in America, I had many opportunities of addressing the Theosophical Society
there. In every city I spoke once to them, and in some cities many times. The Theosophists
are very dear to me, for they have abandoned all prejudice. They do not abide in the confines
of dogma, but are seeking truth in a spirit of freedom. All the religions of the world are
submerged in prejudice. A Jew is a Jew because his father was before him. A Christian is such
for the same reason, and it is the same with a Muslim. All follow the precepts of their fathers,
refusing to go forth and seek for themselves.
We both (Theosophists and Bahá 'ı́s) have abandoned all dogmas in our earnest search for
truth. But look at the tribes and nations of the world—why are they seething with
contention? Because they are not seeking truth. Truth is one. It admits of absolutely no
division and accepts neither limitations nor boundaries. All dogmas differ, hence the nations
are opposed. The different dogmas make wars and strifes. Behold the events of these days! If
it were not for these differences in religions there would be no wars.
We would not see what is now taking place in the Balkans if both sides were sincere
seekers after truth.
Regard Persia: in that land there were many tribes, governments and religions, but they
cut down the barriers of dogmas, became followers of Bahá 'u'llá h and are now as one. Jews,
Christians and Zoroastrians, et al., meeting together as we are doing here to seek for truth.
Truth is one, so they became united.
All the different religions of God that have risen on the face of the earth have one purpose:
to educate man and to inform him of the spiritual, the luminous, the divine, so that he may
partake of heavenly spirit and find eternal life, show forth the virtues of mankind, and from a
world of darkness enter a world of light.
There is no other reality of meaning to the different religions. Their purpose is one, the
teaching is one.
Man may be said to have three natures: The first is sunk in darkness and here he is a
prisoner to his desires for here he is co-possessor of the same qualities as the animals. The
second nature might be called his human nature and in this human nature is the home of the
mind and the soul. The third is his likeness to God and this he possesses in proportion to the
divine qualities he imparts, the breeze of the holy spirit, pure spiritually, luminosity.
All the religions, all the prophets, all the great teachers had no other purpose than to raise
mankind from the animal to the divine nature. Their purpose was to free man and to make
him an inhabiter of the realm of Reality. For although the body of man is material, his reality
is spiritual; although his body is darkness, his soul is light; although his body may seem to
imprison him, his soul is essentially free. To prove this freedom, the prophets of God have
appeared and will continue to appear, for there is no end to divine teachings and no
beginning.
The thoughtless say that the power of God is occasional; some will say that this material
universe is hundreds of thousands of years old. But the power of God is eternal and the

'Abdu'l-Bahá spoke to a group of earnest listeners while remaining seated and spoke in Persian, M. Hippolyte Dreyfus-
Barney, of Paris, acting as Interpreter.

#+(
creation of God is likewise eternal. Divinity is dependent on creation. Can you imagine a king
without a people? Can you imagine our sun without light and heat? The sun to us means light
and heat. The king needs his kingdom and the qualities of God are eternal. As long as God
exists his creation will exist and the manifestations of God in the divine teachers have always
existed as an energy of God and will always continue to exist.
The very greatest blessings of God are represented by these divine beings who come and
who will continue to come forth to humanity for hundreds of thousands of years. They
represent the blessings of God and the blessings of God never cease.
Always hope that one day a Sun of Truth will rise and bring a Dawn whose light will
destroy all the darkness of the human world, will unite hearts and make souls happy, do away
with contention and establish universal Peace. Then there will be no divisions. All [III:BZ:o]
will be united and live as one family under the flag of unity and love. Then will mankind be
inspired with a new progress and show forth diverse virtues. A new spirit will be given to him
and the new world will be invested with a divine beauty. I hope we will always be expecting
the appearance of such a One, for he will have education marked with a divine power. Such a
One will be superhuman in all conditions, able to subdue material limitations, able to free man
from his bonds of country and unite east and west. Such a One will make the Kingdom to
appear, for such a One is, in his essence, superior to the laws governing human education. In
his essence he is a universal teacher and does not depend on human means for knowledge. He
does not need the light from a human lamp nor yet from an astral body. His mission is to give
light.
Such an One is a pure mirror in which the Light of Reality is reflected on the world of
humanity.
We must be looking for such an One to the end that we may be attracted when he comes to
go on wings flying to such a One, born with a new spirit each day to do new works. Thus we
will invite this greatest of divine blessings to appear.
Again let us look at Persia! More than RC,CCC there have sacrificed their lives—joyfully
giving them in the path of God. They were supplemented by hosts of Heavenly spirits so that
they never tired of any kind of trouble; they never complained; nay, as trouble increased, their
efforts increased and day by day they were enlightened with the Light of the Eternal.
My hope for you is that you may do all in your power to invite to this earth God's greatest
blessing in your search for truth.
III:'7, '. January '.'0 [III:BZ:o]
'Abdu'l-Bahá addresses Pembroke Chapel
Liverpool, England, Sunday, Bg December BXBR.
Isabel Fraser
After a few appreciative words of welcome by the Rev. Donald Fraser, 'Abdu'l-Bahá
addressed the congregation at Pembroke chapel, at the evening service, Bg December. Mr
Fraser welcomed this herald of peace and expressed his deep appreciation and honour at
having 'Abdu'l-Bahá in his church.
He made a remarkable picture as he stood in the pulpit, which at first he hesitated to
ascend, saying that he did not like to be above the rest of the people. But when it was pointed
out to him that he would not be above some of them—the gallery—and that they could hear
better, he complied. He said in part:
"Tonight I am exceedingly happy to find myself in an assembly, the members of which are a
recognized factor in philanthropy and well being. Therefore, I supplicate at the throne of God

#+)
that He may bestow divine confirmations upon you that at all times you may be the vehicle of
divine mercy and the means of prosperity to the individual members of the world of
humanity.
"Man should endeavour always to realize the Oneness of Humanity. We are all the children
of God; all created by God; all provided for by God and all under the protection of God. God is
kind to all His children. Why should they wage war between themselves? God is the Real
Shepherd—all are His sheep. There is no difference whatever among the members of the
flock. He educates all of us, is compassionate to all of us; protects all of us. Ponder and you
will understand that with the bounties of God there is no restraint. His grace encompasses all
mankind. All live under His bounty.
"What benefit do we ever draw from separating ourselves one from another? Why should
we wrangle and battle to kill each other? God is kind. Why are we unkind?
"The first separating principle is religion. Every sect and community has gathered around
itself certain imitations of Reality in ceremonies and forms, and as these imitations differ,
contentions follow. Each division is encompassed with thick clouds through which the Sun of
Reality cannot penetrate. If these divisions should forget the differences in imitations and
seek for the underlying Reality, all would be united and agreed and fellowship would be
established between the organizations of mankind.
"As His Holiness Muḥ ammad states, 'God is Love upon Love, with Love.' Therefore it is
evident that the foundation of Religion is Love and the fundamental purpose of religion is
Unity. The Religion of God is honour to humanity; why make it the cause of degra- [III:BZ:g]
dation? Why make it the cause of darkness and gloom? Assuredly it is a thousand pities that
the cause of such a glorious reality should become the cause of degradation and hatred.
"It was at a time of great darkness that His Holiness Bahá 'u'llá h appeared in Persia,
summoning all to love and friendship. Now, in Persia, Jews, Christians, Zoroastrians and other
contending religionists who heard the words of Bahá 'u'llá h are living in the utmost state of
love and reciprocity.
"This Cause is great and it was at great cost that Bahá 'u'llá h strove to spread these
principles in the world. During his life he was imprisoned, his property was pillaged. He was
separated from his friends and RC,CCC of his followers were martyred. They sacrificed their
lives in the glorious cause of doing away with imitations and limitations, to this end that Unity
might be established among the children of men.
"Nations sometimes say, 'We wish to extend our boundaries!' Consider with me for a
moment, 'What is the earth?' We live for a few years on its surface and then it becomes our
eternal cemetery. Millions of generations are buried there. It is the universal graveyard of
humanity. Is it praise worthy to engage in war for a cemetery—to pillage the wealth of
nations for an eternal graveyard?
"Praise God, this nation at this time is striving with all its energy for International Peace.
Rest not from your endeavours until international peace become established. This is my
request of you and my earnest hope for you is that you may always be protected."
After the hymn, "All People That on Earth Do Dwell," 'Abdu'l-Bahá pronounced the
following benediction in Oriental fashion, with hands outstretched and upturned: "O Thou
most kind Lord, this reverent assembly is calling on Thy name. These souls are seeking Thy
good pleasure. They are seeking the prosperity of the world of humanity. O Lord, confer upon
their souls life evermore. O Lord, forgive their sins and keep them in Thy protecting shade in
both worlds. O Lord, confer upon them Thy great pleasure. All are servants of international
peace, all are servants of humanity. Thou art The Merciful, The Generous, The Forgiver, The

#+*
Almighty, The Praiseworthy!"
Afterward, in the vestry, 'Abdu'l-Bahá wrote the following beautiful blessing for the Rev.
Donald Fraser. He inscribed it in Persian in the church book: "O Thou Kind Almighty, confirm
Thou this servant of Thine, Mr Fraser, in the service of Thy Kingdom. Make him illumined;
make him heavenly; make him spiritual; make him divine! Thou art the Generous, the King!"
III:'7, '. January '.'0 [III:BZ:g]
'Abdu'l-Bahá in London
Isabel Fraser
A remarkable cosmopolitan gathering filled the large hall at the Westminster Palace Hotel,
Friday evening, RC December, to listen to an address by 'Abdu'l-Bahá His topic was one that is
agitating many of the thinking minds of today—the vast subject of Peace.
… [III:BZ:l]
…
'Abdu'l-Bahá commenced speaking at once, Mirza Ahmad Sohrab translating. 'Abdu'l-Bahá
remained seated. He spoke earnestly, jesticulating freely and one could almost follow his
thoughts as the light and fire played over his countenance. He spoke on the subject of Unity
and Peace and expounded some of the teachings Bahá 'u'llá h gives for the attainment of these
two much-desired conditions of the world today. He said:
Address by 'Abdu'l-Bahá
Scientists tell us that the world of matter is made up of constellation of molecules which
hold it in its various forms; each molecule consists of a similar constellation of atoms which in
turn recent discovery shows is made up of tiny worlds of electrons. Thus we see that this law
of affinity is the very basis of existence.
As in the material, so in the spiritual world, love is the attracting force that welds together
the constituent elements into a composite unity and holds them firm against disintegration.
Love is the cause of life, and hatred or animosity spell death or disintegration. Just as
affinity is the fundamental principle of composition, the greater affinity, love, is the light of
unity and the lack of love is the darkness of separateness. Love is conducive to existence,
difference is conducive to disintegration. Love is the cause of the illumination of the whole of
humanity, discord and dissension are the cause of the destruction of the human race.
All the divine messengers have come to this earth as specialists of the law of love. They
came to teach a divine love to the children of men; they came to minister a divine healing
between the nations; they came to cement in one the hearts of men and to bring humanity
into a state of unity and concord. In this pathway, each one of these divine Manifestations of
God's love has accepted innumerable calamities and hardships. For the sake of a realization of
love and concord amongst men, they have sacrificed their lives. How many persecutions have
they suffered; so that they might bring into a state of harmony those contending nations and
religions; so that they might create peace and consolation between these various peoples of
the earth!
Let us consider His Holiness Jesus Christ: how many trials he accepted along this pathway,
how many difficulties and persecutions, even giving up his life. He chose for himself the cross,
so that the light of love might shine in the hearts of men, and the various contending nations
come into a state of affinity and love, so that love might encompass the hearts of humanity.
This was the purpose. When a holy and divine man shows us the way and sacrifices himself
like Jesus Christ for the sake of love and affinity amongst the children of men, our duty is
plain; it is evident that we, likewise, must follow in the footsteps of Jesus Christ.

#!+
We too must be ready to sacrifice our lives, so that this love may live. We must accept
every hardship, so that this love may come to the hearts of the people.
Consider carefully that for the last six thousand years there has been constant strife and
warfare amongst the people. All the wars which have occurred in past history have been the
basis of the destruction of the human race; love, on the other hand, has been the cause of
cementing the people together.
Consider how Jesus Christ, through the power of his love, brought a state of harmony
between the Egyptian nation, the Assyrian nation and all the nations of ancient times. Such a
unity and concord was realized amongst these various peoples that the pages of history are
adorned with their accomplishments, although formerly these nations were in a state of con-
[III:BZ:Z] stant strife and contention. Formerly their business was war, but, through the Breath
of the Holy Spirit, unity became a creative factor. The great and wise men of the world have
ever striven hard, so that the hearts of humanity might be cemented together by the heavenly
teachers, whose mission it is to bring into the world this divine state of love.
The foundation of all religion as taught by all the divine messengers has been love and
affinity. A hundred thousand pities alas! that the divine message has become the means of
warfare and strife!
In the Balkans blood is being freely and copiously shed, lives are being destroyed, houses
are pillaged, cities are razed to the ground, and all this through religious prejudice; while in
reality the foundation of the religion of God is love. All the divines and holy manifestations
invite the exercise of love. In reality we are living in the midst of the greatest proof of divine
love. For at a time when, in the Orient, there existed the utmost state of strife and sedition,
warfare raged between the nations; warfare raged between the religions and between the
various sects; darkness encompassed the horizon of the Orient, and each religion asserted its
claim over the other—at such a time, under such circumstances, His Holiness Bahá 'u'llá h
shone from the horizon of the East. He declared that the reality of all religion is one, that all
religions have the same foundation for their teaching. He taught men that the foundation of
the religion of God is love. Alas, that they should have entirely forgotten this foundation!
They have created blind dogmas, and as these blind dogmas develop, we observe constant
bloodshed and strife. If all the religions and sects were to quit themselves from all past
limitations and search diligently for the foundation has the foundation of the divine religion is
one), there would follow unity and concord, these terrible events would not happen,
bloodshed would cease, and hatred between the hearts of men would be dispelled. Heavenly
illumination would dawn, divine love would be created, the efforts of the divine teachers
would be held and would yield results, hearts would be knit together, the basis of strife and
quarrel would be forgotten, divine justice would be revealed and divine radiance diffused.
In order that the darkness of strife and sedition might be entirely banished from the human
world, His Holiness Bahá 'u'llá h established and taught certain declarations or principles. The
first principle which He proclaimed was the principle of the Oneness of the human family. He
said, "Humanity constitute the sheep of God's flock. The real shepherd is God." The real
shepherd is compassionate and kind towards all the members of his flock. Humanity was
created by God; He provides for all, protects all. He is kind to all. Why should we treat each
other harshly? He has made a plea for love, not for difference, or hatred, or animosity.
God created humanity; none of us were created by Satan. All are edifices of God, therefore
we must strive that these edifices be protected and not seek to destroy them.
The second principle of Bahá 'u'llá h concerns international peace and to this end He wrote
all the nations and sent special epistles to the rulers and kings of the earth. Likewise he
proclaimed peace amongst the religions. Was not peace the foundations of religion? It is time

#!!
that these limitations and dogmas be done away with, that the foundation of the religion of
God be made the means of union and good fellowship.
Again, He proclaimed inter-racial peace, for humanity is the progeny of one Adam—all
belong to one lineage. "This sphere is one globe," He said, and is not divided, the various
continents on the face of the globe are in reality one native land, inhabited by one human
family; therefore, there should not exist between the various countries this warfare and strife.
Another principle of Bahá 'u'llá h is that religion must ever be the means of love; that is, if
so-called religion be the cause of hatred and animosity, it is better to quit such religion. Every
affair, every matter which in the world of humanity is the cause of love, that matter is good;
but if it is creative of difference amongst the children of men, that matter is evil. If it be a
cause of hatred amongst the people, it is absolute evil. Irreligion is better than that so-called
religion. The people have made religion the cause of warfare and strife, while the reality of
religion is the cause of unity and love.
The fourth teaching of Bahá 'u'llá h is relative to the conformity of science and reason with
true universal religion. If it is contrary to science and reason, it is superstition. A theory
which is not acceptable to the mind of man and which science rejects is devoid of reality. It is
a vision of superstition.
The fifth teaching of Bahá 'u'llá h is relative to prejudice, which must be abandoned. [III:BZ:m]
National prejudice must be forgotten, racial prejudice must be obliterated, and patriotic
prejudice must likewise be lifted from amongst the people.
Since the beginning of history all the wars which have occurred have been caused primarily
through religious prejudice, or racial prejudice, or patriotic prejudice. As long as these
prejudices are not broken, the world of humanity will not attain to perfect peace and
tranquillity.
Another teaching of Bahá 'u'llá h is relative to the equality of men and women. In the human
family of God there is no distinction. God is no respecter of gender. The religion of God is one.
The human family share in common all the faculties; they share in common all the divine
bounties. God has not accredited any difference between the male and the female. The same
education must be given to women as to men, so that they may acquire science and arts, so
that they may advance along the course of civilization, in order that they may become
proficient and attain to the level of men.
In the Orient women have been very degraded in the past, men giving no importance to
them, thinking that men were created superior, but through the teaching of Bahá 'u'llá h who
declared that a great calling is destined for women, they promoted the facilities for the
education and training of the girls. In a brief space of time the girls and the women alike have
advanced along the pathway of education. Now, in the country of Persia alone, many schools
have been organized for the girls, and girls are engaged in the study of the sciences and arts.
The seventh teaching of Bahá 'u'llá h concerns itself and is in accord with this system of
universal education; it is that all the children should study and acquire a profession, that there
should not remain a single individual without a profession whereby he can earn his livelihood.
Bahá 'u'llá h further declares that through the equipment of science and art the
misunderstandings which have prevailed between religion and science will become
reconciled.
The non-conformity of science and religion has been the greatest factor in keeping the
religions apart.
If this misunderstanding be taken away from amongst religions, perfect love will be
established. For example, for nearly two thousand years there has been strife and contention

#!#
between Jews and Christians and it is evident that if the cause thereof be understood with
intelligence, it would wipe away from among them all discord; there would remain love and
concord.
While in California, in a Jewish Synagogue, in San Francisco, I spoke on this subject. There
were nearly two thousand Jews present. I said to them, "This long misunderstanding which
has been between you and the Christians is very pitiable. You think that His Holiness Christ
destroyed all the foundation of the Mosaic law. You think that He degraded the law of Moses,
you go further and think that His Holiness Christ was the enemy of Moses, while all these
things are contrary to history. The first teaching that His Holiness Christ gave was in regard
to the prophethood of Moses. The first mention He made was in praise of the law of Moses.
His Holiness Christ spread the foundation of the law of Moses, but He abrogated and extended
that law to accord with His times. Before the appearance of Christ the name of Moses was
confined to Palestine only, but His Holiness Christ spread the name of Moses throughout the
world, and promulgated the Old Testament throughout the nations. Were it not for Christ,
who would have heard the name of Moses in America? Were it not for the existence of Christ,
how would this Bible have been spread so broadcast for B,gCC years? You could not translate
and spread this Bible throughout the nations were it not for the blessings of Christendom.
The Old Testament has reached every corner of the globe, His Holiness Christ established the
fact that you are the people of God. Let us be fair and see whether Christ was the friend of
Moses or His enemy? Let us be just. Was there ever a greater love than this, and was there
ever a greater assistance than this? His Holiness Christ spread the name of Moses
everywhere. He proclaimed the teachings of the Old Testament.
Consider how this lack of understanding of the Jewish people has created enmity and strife.
His Holiness Christ was the first to proclaim world-wide the name of Moses. Read the Gospel
and you will find out how His Holiness Christ reverently mentions His name.
The paramount declaration of Bahá 'u'llá h is that peace must be realized between all the
nations of the Earth. International tribunals will be established and certain representatives
from amongst all the governments of the earth will be sent to that inter-parliamentary
gathering. The era of "the parliament of [III:BZ:X] man" will be ushered in. This international
tribunal will be the court of appeals between the nations. Fifty years ago Bahá 'u'llá h wrote to
all the rulers of the world about this international tribunal of arbitral justice.
These are some of the teachings in the religion of Bahá 'u'llá h—all of which would take a
great deal of time to expound. I will just add that it is my hope that during these days in which
this Peace Conference1 is discussing negotiations for terms of peace, you will strive to the
utmost that peace measures and peaceful negotiations may be carried on among them. I am
very pleased that I am living in London during these days. I supplicate that the Conference
may be crowned with success, so that peace may be established in the Balkans, so that this
bloodshed may cease, so that this Conference may become a working basis for the future
international peace. May all the nations and all the countries of the world strive with us, that
in the future there may be no war and no bloodshed.
As the English government is a just government and as the British nation is a noble nation
and accomplishes whatever it undertakes, it is my hope that in this matter it will manifest the
utmost wisdom and sagacity, so that the sun of peace may dawn on the horizon of the Balkans,
so that eternal fellowship may be realized among them, and whenever in the future there is
any difficult problem a conference may be called for its settlement, so that through these
various conferences all the troubles of humanity may be solved.
May there remain no more war and strife; and tranquillity dawn on the world of humanity

Held in London during armistice of Balkan-Turkish war.

#!$
expressive of the world of light, so that this nether world may be transformed by love and
concord and may become the foretaste of the other kingdom. Then all humanity will be
sheltered under the shadow of the Almighty. This is my hope, this is the highest desire of my
life day and night. I pray and I beg confirmation from God for this government, that this
nation may be assisted to hold aloft the banner of international peace.
… [III:BZ:BC]
…
"The Blessing" by 'Abdu'l-Bahá
Again a deep and reverent hush fell on the people as 'Abdu'l-Bahá gave the blessing in
Oriental fashion with hands outstretched and palms upturned:
"O Thou Kind Almighty, we supplicate at the Throne of Grace for mercy for the blood that
has been shed in the Balkans; the children that are being made orphans; the mothers losing
their dear sons; the sons who have become fatherless; the cities that have been destroyed; the
many hearts that have been filled with sorrow; the many tears that are being shed and the
many spirits that are in a state of agitation!
"O Lord, be merciful, extinguish this spirit of war, this consuming fire, this peril, this gloomy
darkness! Cement together these hearts, let the sun of Thy Truth dawn upon all.
"O Lord! this world is dark, guide us toward a brilliant light. The horizons are glooming
with the clouds of war; disperse these impenetrable clouds. Grant us holiness and calm!
Dispose of these quarrels, illuminate the horizon of life, so that the sun of real loyalty may
shine with its rays. May these dark hearts become illuminated, may these blind eyes become
open, may these deaf cars become gifted with hearing.
"O Lord! cause Thy divine justice to appear in this world. Summon these people to the
Banquet of International Peace, so that they may live together in the utmost state of love. May
all the religions and all nations embrace each other with this spirit of universal kindliness, and
may hatred be forgotten.
"O Lord! confirm this just government in the establishment of peace, so that it may hold
aloft the banner of reconciliation in the Balkans. May the light of love shine and flame forth
undefiled. O Lord! Thou art Almighty; Thou art Merciful; Thou art Clement; Thou art Kind!"
III:'1, 7 February '.'0 [III:Bm:m]
'Abdu'l-Bahá at the "Salvation Army" shelter
London, England, Christmas night, BXBR.
Isabel Fraser
On Christmas night 'Abdu'l-Bahá visited the poor of the Salvation Army Shelter,
Westminster, where each year a Christmas dinner is provided for those who have no homes
and no friends, and but for the shelter would have no lodgings. There were about B,CCC
present on this occasion. It was a most impressive scene—the dinner for the homeless and
the Master from the East delivering Christ's message to the poor. As a true test of attention,
many of the hungry men forgot to eat and listened intently.
With that wonderful tact 'Abdu'l-Bahá displays on all occasions, his message to the
homeless was simple, direct and short. He said:
"I feel tonight great joy and happiness to be in this place, because my meetings and callings
have ever been mostly with the poor, and I call myself one of them. My lot has ever been with
those who have not the goods of this world. When we look at the poor of humanity, we behold
a world of brothers. All are the sheep of God; God is the real shepherd. The poor have ever
been the cause of the freedom of the world of humanity; the poor have ever been the cause of

#!%
the up-building of the country; the poor have ever laboured for the world's production; the
morals of the poor have ever been above those of the rich; the poor are ever nearer to the
threshold of God; the humanitarianism of the poor has ever been more acceptable at the
threshold of God.
"Consider his Holiness Christ: He appeared in the world as one of the poor. He was born of
a lowly family; all the apostles of Christ were of humble birth and His followers were of the
very poorest of the community. This is what Christ states in the Gospels. 'It is easier for a
camel to go through the eye of a needle than for a rich man to enter into the Kingdom of God.'
This testimony of Christ of the exaltation of the poor ones in the sight of God is sufficient. It is
easy for the poor, very easy for them to enter into the Kingdom of God. In another place Christ
speaks of the charity of the poor ones of the world as praiseworthy. The poor ones have
capacity. They were favoured at the threshold of God. If wealth were a necessity, Christ
would have wished it for himself: He lived a simple life, and one of the titles of Bahá 'u'llá h
was 'the poor one'. In Persian His title was 'darvish'1 and that means one who has not a slave.
"All the prophets of God were poor, His Holiness Moses was a mere shepherd. This will
show you that in the estimation of God, poverty is greater than the accumulation of wealth—
that the poor are more acceptable than the lazy rich. A rich man who spends his wealth for
the poor is praiseworthy. Consider that the poor are not born in a state of solvency; they are
not tyrannous. All the tyranny and injustice in this world comes from accumulation. The poor
have ever been [III:Bm:X] humble and lowly; their hearts are tender. The rich are not so.
"Sorrow not, grieve not. Be not unhappy because you are not wealthy. You are the
brothers of Jesus Christ. Christ was poor; Bahá 'u'llá h was poor. For forty years he was
imprisoned in poverty. The great ones of the world have come from a lowly station. Be ever
happy; be not sad! Trust in God and if in this world you undergo dire vicissitudes I hope that
in the Kingdom of God you will have the utmost happiness!"
At the close of his talk, 'Abdu'l-Bahá made a practical demonstration of his tactful love for
the poor. In generous conformity with Bahá 'u'llá h's teachings that "our words should not
exceed our deeds," he left twenty golden sovereigns and many handfuls of silver with Colonel
Spencer of the Army, so that the poor might enjoy a similar dinner New Year's night. Colonel
Spencer told the men that they were to have this New Year's dinner in 'Abdu'l-Bahá 's honour.
The Master was just leaving the hall when this announcement was made. With one accord the
men jumped up and waving their knives and forks gave a rousing farewell cheer.
Before leaving 'Abdu'l-Bahá was shown all over the shelter and at the outer door he said to
the attendant officer in charge, "May God prosper you. May you all be under the protection of
the Almighty!"
III:'1, 7 February '.'0 [III:Bm:X]
'Abdu'l-Bahá at the Cedar Club, London
R January BXBp
L. Heron-Oliphant
Through an insistent rain and blustering wind, the motor bore us across the Albert Bridge
to the borough of Battersea. We turned from one of the important highways into a dark,
narrow, drizzling street, to stop before an inviting open door. The Cedar Club House is
maintained by the Women's Service League, a noble institution of devoted workers, who
provide sustaining food to toiling mothers and see to it that their children receive the best
nourishment during the first year of their lives. A similar stratum of this poverty is unknown
to American communities. In London and other great cities of the Old World a pall of

Darwı́sh, pl. dará wı́sh.

#!&
hopelessness seems almost to overshadow human effort that offers alleviation, for there are
generations of pauperism with its deep-rooted evils. The fine courage of these benefactors
and their zeal in preserving life despite the ever-hovering discouragement, mark their
influence as a spiritual reality.
Here it was that 'Abdu'l-Bahá chose to spend the remaining hours of an afternoon. We
entered a large assembly room, radiant and warm with the spirit of Christmas cheer. Masses
of green and red decoration repeated, as it were, the season's welcome. At two great tables,
spread the length of the long walls, were seated nearly sixty women with over a hundred little
folk. There were evidences of a substantial high tea, the major part of the feasting being over.
A platform, near the door through which we passed, held the usual paraphernalia for
speakers. 'Abdu'l-Bahá was expected to deliver an address from this formal elevation, but as
the real friend of the poor, he walked straight among them, into the body of the room. This, at
once established the charm of comradeship. With light characteristic step, he walked up and
down the centre aisle, his eyes and smile beamed happiness. As he mingled with them, his
words were translated: "I am very glad to be among you, who are blessed in God's name with
children. They are the true signs of his spiritual love. The most divine gifts of God. These
little ones will grow to be fruitful trees. We must look to them for the founders of many
beautiful families. Let their education be directed in the ways of purity and useful service.
Here are the seeds of the future race and upon them may be granted God's blessing."
'Abdu'l-Bahá stopped at the end of one table, patted the head of a wan little child in its
mother's arms. A tiny hand stretched out and the Master gently closed it over a bright new
shilling. Down the long rows of women and children he passed from one to another, pausing a
few moments to bless each little upturned face, and bestow a silver coin. The remarkably
tender hands caressed a baby's cheek or chin. One could hear him pronounce distinct words
of comfort to the tiniest members of the audience. In the arms of one mother were twin
children almost completely detached in sleep from the ceremonies of the moment. The
Master bent over them, placing two pieces of money under the rosy chins—two pairs of deep
blue eyes opened wide in the spell of wonder. [III:Bm:BC]
The absence of tears from the many wee souls, who are not given to complacently
accepting strange faces, singularly illustrates the infinite sincerity of the very young, who
respond to the same quality that is ever present in matured spiritual character. One noticed,
too, the thoughtful gaze of the women as they watched the distinguished visitor in white
turban and brown burnouse,1 moving in their midst. It is often too true that the very poor are
keenly suspicious of foreigners, especially if their mission is a religious one, but 'Abdu'l-Bahá
brings into every environment a profound truth and sympathy that seems to crush the
barriers, raised by isolated imaginations.
The expression of tolerant, grateful, understanding was in the very faces of these people.
No one could have desired a more cordial co-operation than was tendered to the Master by
the assembled members of Cedar Club. A vote of thanks, followed by a volume of accordant
cheers, marked the departure of 'Abdu'l-Bahá .
As we drove away he said, "I am truly happy when among the gatherings of the poor. It
brings full joy to my heart. I come in contact with those in high stations of life, and those rich
in worldly possessions, but my joy is in being with those who are in material poverty, for their
sufferings draw them nearer to God in spiritual gain."

An Arab or Moorish hooded cloak. Arabic burnus, also barnú s, burnú s.

#!'
III:'1, 7 February '.'0 <pIII:Bm:BR> (Pers. o)
"Abdul-Baha introduces Mirza Wargha to the New York friends"
Varqá and his son (ibn Varqá)
The visit of 'Abdu'l-Bahá to America, rejoiced and delighted the hearts of the believers. The
Cause of God progressed day by day and the number of new believers increased. It can even
be said that the climate of America improved.
'Abdu'l-Bahá 's talk on Friday, May pB BXBR, introducing, Au qá Mı́rzá Valı́yu'llá h Khá n Varqá , in
His blessed residence at New York, where a good number of people attended.
"Today, I would like to introduce you to Au qá Mı́rzá Valı́yu'llá h Khá n. This young man was
the son of Au qá Mı́rzá Varqá . Mı́rzá Varqá was the son of Ḥá jı́ Mullá Mihdı́.
"Ḥá jı́ Mullá Mihdı́ became a believer in Yazd. He consented to suffer severe blows and
faced much persecution; several times he received the bastinado. Ultimately, he was
compelled to leave his native land, setting out toward 'Akká .
"On this long trek, which is a few times the distance from here to Chicago, he endured toil
and afflictions. He travelled some of the way on foot and some of it on horseback. Along the
way as he travelled on foot towards 'Akká , he recited prayers, wept and wailed, and tenderly
lamented the oppression meted out to the Blessed Beauty.
"Eventually, he reached Mazra'ih, located near 'Akká . It was there that he died in a state of
utmost detachment, absolute rapture, complete attention, and unmitigated ardour.
"I ['Abdu'l-Bahá ] myself constructed his resting place, which is in Mazra'ih, with my own
hands.
"His son, Au qá Mı́rzá Varqá , from the time of his early youth, rather from his childhood,
embraced the Cause of God and became a Bahá 'ı́. He was truly blessed and victorious. His
face was fixed on the Abhá Kingdom, and he was eloquent and articulate to the utmost. His
speech was decisive; his arguments were evident. None could hold their own against him, and
he would prevail over whomever he debated. Where both poetry and prose are concerned, he
was unmatched in all of Iran. He was a celebrity of this age.
"Even Ẓ illu's-Sulṭán, the eldest son of the king, who had murdered several Bahá 'ı́s, attested
to me that Mı́rzá Varqá was the foremost individual of Iran and a man of consummate
accomplishment.
"Later, Mı́rzá Varqá and his brother, Mı́rzá Ḥusayn 'Alı́, travelled long distances on foot and
arrived at 'Akká , where they were honoured with the privilege of meeting the Blessed Beauty.
"This was the first pilgrimage of Varqá . Afterwards, the Blessed Beauty instructed him to
travel to Iran and teach the Cause of God. Mı́rzá Varqá returned to Iran and successfully
promoted the divine Word in all its cities.
"Following this, the Ascension of Bahá 'u'llá h occurred, after which Varqá and his two sons,
Mı́rzá 'Azı́zu'llá h and Mı́rzá Rú ḥ u'llá h, went to 'Akká and stayed with me awhile. I later sent
them from 'Akká to Iran and instructed them to be engaged in teaching the Cause of God, so
there they went, devoting their days to exalting the Word of God and spreading His sweet
savours.
"Eventually, they reached Zanjá n, where Varqá and his son Rú ḥ u'llá h, who was twelve
years of age, were arrested, put in chains, and thrown into jail. From there they were
conducted, in shackles, to Tehran, where they were imprisoned.
"Then, while confined to a house in Tehran, those two esteemed souls were martyred with
the severest inflictions of torment. While fettered, Rú ḥ u'llá h would lift up his chains, kiss

#!(
them, and say, 'I give Thee thanks, O my God, that on Thy Path Thou hast placed these chains
upon my head. O God! Thou art the Capable, the Kind. Though I am but a child, make me firm
and steadfast in Thy Cause.'
"In brief, those honourable souls were martyred in confinement. At the moment of his
martyrdom, Rú ḥ u'llá h cried out, 'Yá Bahá 'u'llá h!'
"Those respected souls left behind two remnants for us: one, Mı́rzá 'Azı́zu'llá h Khá n; the
other, Au qá Mı́rzá Valı́yu'llá h Khá n. [III:Bm:BB, Pers. page o]
"Mı́rzá Varqá was a person without like or peer. He was the embodiment of the love of God
and one accepted at His most holy threshold.
"Therefore, recount their detachment and divine attraction, in particular the detachment of
that child—how, filled with the love of God, and with what remarkable joy and spiritual
ecstasy, he laid down his life and won a martyr's death!"[B]
[B] Provisional translation by Nasser and Rezvan Saeedi. Amended by Adib Masumian, June
RCRR. Scans and Persian text of the speech are also available in Khiṭábát-i-Ḥaḍrat-i-'Abdu'l-
Bahá, vol. R, pp. BCZ–BCX. (see https://reference.bahai.org/fa/t/ab/KAR/)
Reprint book 3
Vol. III, No. BX (R March BXBp)
Vol. IV, Nos B–BX (RB March BXBp—R March BXBo)
and
Vol. V, Nos B–BC (RB March BXBR—m September BXBo)
III:'., * March '.'0 [III:BX:p]
With 'Abdu'l-Bahá in London
Extracts from letters written by Mirza Ahmad Sohrab,
Bl December BXBR
At nine o'clock this morning we left the hotel in Liverpool, walking to the Lime street
station, where we were to take the train for London, Monsieur Dreyfus-Barney going before to
secure tickets. Arriving at the station we took our compartment, M. Dreyfus-Barney, Ahmad
Yazdı́, Mrs Fraser and Miss Herrick travelling with 'Abdu'l-Bahá . On the way he spoke to Mrs
Fraser and Miss Herrick and said, "I am most pleased with you. You are the real servants of
the Covenant." To Mrs Fraser he said: "You have written excellent articles in the papers in
regard to the Cause, I will never forget these services of yours. You must become like a
burning torch so that you may be able to melt mountains of snow. Europe is filled with
mountains which are snow-capped all the year around. May you attain to such a degree of
heat that you may melt the snow. Europe is submerged in materialism. People are not
thinking of God. All their attention is turned toward matter and nature. Like unto the cows
they graze in the meadows which are overgrown with grass. They can see nothing beyond
their noses. America is much better. People in that country are investigating the Reality.
They are more susceptible to spiritual life."
At one–forty pm the train reached Euston station, London. About fifty Bahá 'ı́s were there
to welcome 'Abdu'l-Bahá Lady Blomfield with her two daughters and automobile were at the
station. The Master went to XZ Cadogan Gardens without an interpreter. Later on they told us
that he spoke English to them all the time. Lady Blomfield is a very remarkable woman, a
most sincere Bahá 'ı́, an active worker, and an enthusiastic speaker; really a wonderful woman.
'Abdu'l-Bahá rested part of the afternoon. After a walk in the garden nearby, the
newspaper men and women came. The subjects covered a wide range; a review of his trip in
America, a message to the people of London, a synopsis of the Teachings of Bahá 'u'llá h and

#!)
many minor questions. Then he attended to his mail, acknowledging [a] telegram from
Stuttgart expressing happiness at his safe arrival; invitations from Edinburgh, etc. The Master
is going to visit that country.
At eight o'clock we had dinner, at which several people were present, among whom was a
minister of a church in Switzerland who had heard the Message. 'Abdu'l-Bahá spoke with him
in detail, giving him an account of an imposing religious procession in Denver and its contrast
with the simple life of Christ. It was very graphic, very impressive and showed distinctly how
far Christianity has lost sight of its original foundation.
BZ December BXBR
This morning 'Abdu'l-Bahá spoke about America and the probability of his return to that
country. He said: "God willing! If I go to America another time I will go differently; but it is
very difficult. This first trip was made with great exertion." As I was reading one of his
addresses delivered in America, he said it would be well if all his addresses in that country
could be printed in one or two volumes. At present, he declared, they are all scattered and not
collected. He called attention to how quickly the Paris and London addresses delivered last
year were printed; and this was done through one woman, Lady Blomfield. Some one
mentioned the name of a prominent wealthy woman and he said: "One of these poor, sincere
and honest women is more beloved by me than a thousand millionaires; just now this Lady
Blomfield is dearer to me than all the queens of the world."
In Belfast, Ireland, lives a fine Bahá 'ı́, a splendid believer. She travelled all day and night to
see the Master. He welcomed her [III:BX:o] most cordially and said: "You must become the
cause of the illumination of Ireland. In Persia a woman came to the city of Ardistá n from one
of the surrounding villages. She was made radiant and became a Bahá 'ı́. She returned to her
home. In one year she was enabled to ignite forty lamps, but now you must ignite four
thousand lamps in one year. Praise God, that you enjoy freedom in this country. There was
no freedom in Persia. They used to kill the Bahá 'ı́s. If a Bahá 'ı́ desired to teach another, he
had to do it with the utmost precaution." This lady said that in speaking about the Revelation
to the people, many are afraid of a new religion, saying, "Our old religion was good enough for
our ancestors and it is good enough for us." The Master said: "They are like unto those souls
who say: 'We don't like fresh flowers but we are satisfied with withered and decayed flowers.'
Decayed flowers do not have sweet fragrance; their odour is not good; they have no freshness
and charm. The fresher the flower the sweeter it is and the more charming. If old and
decayed flowers were good then the Adamic flower would have been sufficient. Every new
year needs a new flower, new fruits are necessary, fresh and gentle breezes are needed. Every
new day requires new food, you cannot partake of the decayed food of yesterday."
Speaking to Miss Jack, 'Abdu'l-Bahá said, "Those souls who consider themselves as
imperfect, they are the people of the Kingdom. Those persons who prefer themselves above
others are egotists and worshippers of self; they are deprived of the graces of the Lord of
mankind."
An Englishman, who is an Arabic professor in London, came with his wife to see 'Abdu'l-
Bahá , who spoke to him in Arabic about America: "The American people investigate
everything. Their minds are open, their ears are listening. They comprehend the Teachings of
Bahá 'u'llá h. They are thirsty for this salubrious water. They are a mighty nation, a noble
people. They love the Reality. They are not limited. They have a vast country and enjoy all
the material blessings. God has perfected His bounties for them. They listen to every
discussion with dignity, urbanity and politeness. If it is in accord with reason they will accept
it, if they do not understand they ask questions. But the Egyptian people are very prejudiced,
they are very dogmatic." After talking with this Arabic scholar on many other interesting
topics he came out to the reception room where people were gathered and gave a wonderful

#!*
address. It was on the conformity of all the problems of life with science and reason. It was
most interesting.
In the afternoon a reception was held at Caxton Hall. There was a large gathering of people.
'Abdu'l-Bahá spoke on various subjects paying a great tribute to the Americans and
emphasizing the love and unity which exists between the two countries. Then the chairman of
the meeting made some appropriate remarks and refreshments were served. The Master
walked back to his apartment. No sooner had he arrived than people began to come.
When they left the apartment 'Abdu'l-Bahá told us one of the most thrilling incidents in the
life of Bahá 'u'llá h; how His property was pillaged; how with eleven others He was put in
prison and later on brought before the clergy; how they bastinadoed Bahá 'u'llá h; how He was
threatened with death by the populace and how at last He was saved from the claws of these
wolves. It was most interesting to hear him speak about these incidents in the life of
Bahá 'u'llá h of which we know nothing.
Bm December BXBR
This morning Madame Dreyfus-Barney arrived from Paris, and the question of his trip to
that city was discussed. She looked well and happy. Then 'Abdu'l-Bahá delivered an address
on the spiritual worlds. The address was very inspiring and eloquent. It conferred spiritual
uplift and exalted our aspirations above this mundane life. He spoke with Divine authority;
his words were born of the spirit; his utterances created conviction; his very presence was a
heavenly proof.
Professor Browne, who has written so much on the Bahá 'ı́ Faith, was present at the
meeting and afterward he was called to the Master's room. "The last time I met you," he said,
"was twenty–two years ago in 'Akká under different environment, but now I have the pleasure
of seeing you in London." Then discussion commenced in Persian, for Professor Browne
speaks Persian fluently. Many subjects were discussed: about Persia, history of the Faith,
education of woman, inventions, etc.
Then 'Abdu'l-Bahá went for a walk. After walking a few blocks he called a taxi and we—the
Persian friends—drove through the famous Hyde Park and Regent Park. It was a rainy day
and the streets were not very clean. [III:BX:g] Then the Master spoke about the cleanliness of
Broadway, New York, and its wonderful illumination by night. He told them about the Ben
Hur horses, the advertisement of Spring Water, the advertisement of pepsin, the
advertisement of automobiles; and many others which are lighted at night; he told about the
electric office in Denver which is a tall and magnificent building, how at night the whole
structure; is lighted from top to bottom. Our Persian friends in the taxi enjoyed the recital
very much. (Perhaps if I told them of the wonders of the new world they would think me out
of my wits.)
After dinner a minister from one of the suburbs of the great Metropolis called. 'Abdu'l-
Bahá praised his lack of prejudice and his fair-mindedness, saying that many of the ministers
of today teach men prejudices and blind dogmas. Then he told him the story of the Jewish
Rabbi in Tiberias who was giving to the Jews such lessons that made them haughty and filled
with pride and prejudices.
In the afternoon the Counsellor of the Persian Embassy called. Again 'Abdu'l-Bahá spoke
about the greatness of America, its wonderful civilization and the Balkan war was touched
upon.
Then the president of the Esperantists of England called, bringing with him the first
translation of the New Testament in Esperanto, which he offered to 'Abdu'l-Bahá . The Master
spoke a great deal of the necessity of an international language, that the nations must organize

##+
an International Congress of Language, ratify it and then let it be studied in all the schools. He
said: "All through America I have encouraged the Bahá 'ı́s to study Esperanto and to the extent
of my ability I will strive in its spread and promotion."
Later Ḥá jı́ Amı́n, who is an old Bahá 'ı́ of the type of Siyyid Asadu'llá h, arrived with three
young Persian Bahá 'ı́s from Paris. They had been staying in Paris for the past two weeks
awaiting the arrival of 'Abdu'l-Bahá . They came from Persia. When 'Abdu'l-Bahá received
them, they threw themselves at his feet and wept. It was a touching scene. He took them up,
kissed their cheeks and showed them much love. Ḥá jı́ Amı́n is a wonderful Bahá 'ı́, the Master
loves him very much and he is like a kind grandfather to all the friends in Persia. Whenever
the name of Ḥá jı́ Amı́n is mentioned, those who have seen him before are made happy.
BX December BXBR
It was most interesting to see dear Ḥá jı́ Amı́n this morning come to 'Abdu'l-Bahá with the
other Persians in the most reverential and happy manner to ask of the one they recognize as
the Centre of the Covenant what they should do and what course of action they should follow
as long as they have the privilege of being with him. An interesting incident of the Cause was
unfolded when Ḥá jı́ Amı́n opened his handkerchief, in which he had petitions from many
believers in the Orient. What caught my eyes at first glance were two small loaves of bread
and an apple which were sent from a Bahá 'ı́ from far off Russia. This was all this poor man
could send to the Beloved with his devotion and love. 'Abdu'l-Bahá looked at this love offering
with such tenderness, with such joy and kindness in his eyes, that I shall never forget it. He
ate a piece of the stale bread and gave the rest to Siyyid Asadu'llá h for him to serve the rest at
the table. Ḥá jı́ Amı́n then told of the general news from Persia, how the friends are united and
happy, serving the Cause faithfully, receiving the news of 'Abdu'l-Bahá 's trip in America and
holding divine feasts of peace and good-fellowship.
Then the long line of interviews commenced. One was an ardent suffragist, a militant one.
'Abdu'l-Bahá advised her that the women who are working for the interest of the
enfranchisement of women should not commit unseemly acts, nor resort to violent measures,
such as window smashing, police beating, train wrecking, letter-box destroying, etc.; nay,
rather they should demand their rights with the power of intelligence, with scientific
accomplishments, with artistic attainments. Unseemly deeds would rather retard the
realization of their cherished hope. In this age a weak person resorts to frightful measures,
but an intelligent person uses the superior power of intelligence and wisdom.
RC December BXBR
We are now acclimatised to London weather. It has been very nice so far. About m:pC this
morning 'Abdu'l-Bahá came in the reception room. He had tea, and later on Ḥá jı́ Amı́n and the
other Persians arrived. By and by a few people gathered. Someone spoke about divorce,
whether it is permissible in the Bahá 'ı́ Faith. 'Abdu'l-Bahá said yes, but under certain
restrictions. All means of reconciliation must be tried and if there is absolute incompatibility
of temper, then one year's sepa- [III:BX:l] ration is advised, perchance the old union might be
established. However, if in the meantime they meet each other and no reconciliation is
realized, then they start the year again.
Many people who called were mourning for the death of their husbands, daughters or
mothers, and when at eleven o'clock 'Abdu'l-Bahá entered the crowded drawing room he
spoke on the narrowness of this world, its trials, its vicissitudes, its ordeals and how a soul is
really freed when it breaks this physical cage and ascends to the world of the Kingdom, when
it wings its way from this dark world into the realm of radiance. Therefore, we must not feel
unhappy over the fate of those who have departed from this life.
Mrs Dower, formerly Miss Stevens, authoress of "The Mountain of God", was among the

##!
callers. She came from Southampton to meet 'Abdu'l-Bahá . Three years ago she stayed three
or four months in 'Akká and Haifa and gathered material for her book. The Master called her
in and talked a great deal with her. His room gradually became crowded by eager listeners.
He spoke about the "Promised One" and how all the nations and religions have circumscribed
limits for His coming, and how when He came many rejected Him. She is writing a book, a
novel, about the Second Coming of Christ.
This afternoon, Mr Lorge, a prominent English educator, called. The discussion was upon
America, and 'Abdu'l-Bahá gave the utmost praise to that country for its freedom, its
civilization, its spiritual susceptibilities, its readiness of advancing toward the Kingdom of
God, its quenchless thirst for knowledge, its progressive ideals, its future extraordinary
illumination. I have never heard 'Abdu'l-Bahá so enthusiastic about the wonderful
possibilities of America. "Europe," he said, "is steeped in a sea of materialism. People are
either agnostics or full of religious superstitions. In America it is different, people are more
spiritual, they seek the knowledge of God, they hail the truth no matter from what quarter it
comes. If they learn that there is a house in China[,] architecture of which is a marvel, they
like to know all about it. They analyze everything, they dissect everything. In brief, they are a
nation of independent investigators." Then the question of spiritual communication was
asked. He answered: "Yes, it is possible. Often people speak together without the means of
tongue. There are two means of intercourse: one the out ward tongue, the other the ideal
tongue. When the spirit is in an abstract mood, when the heart is in a subjective state, then
the ideal tongue can speak, but as long as the spirit is preoccupied and the heart is objective in
its activity it is impossible to attain to that station. Consider: Is there not an ideal union
between the loved one and the beloved? Often with a glance of the eye or a handshake a
whole world of thought is conveyed without uttering a word. It is possible to attain to such a
state if we are set aglow with the Fire of the Love of God, if we are attracted, if we are as a
burning torch, if we overlook material phenomena and objects." In brief, 'Abdu'l-Bahá spoke a
great deal along these lines, uttering many significant statements.
Then the Persian Ambassador came. 'Abdu'l-Bahá received him very graciously and kindly.
He praised the republican form of government in America, its federal system, its liberal
institutions, its educational system, and its vast resources. He paid a great tribute to
Washington, D.C., and told about the parks, the avenues shaded by trees and the homes built
amid beautiful surroundings. In Chicago and New York there are many large parks. Then he
spoke about the situation in Persia, in Turkey, about the condition of the Persian students in
Europe, etc.
In the evening we drove to Westminster Palace Hotel, where a great meeting was held.
Many writers, thinkers, literary men and distinguished personages were in the audience. The
audience was set aglow. All the faces were shining, and all the people were responsive.
Indeed to have such a well attended meeting in London at this time of the year is nothing
short of a miracle.
RB December BXBR
In these days the Sun of Reality is shining upon these regions; many souls are being
quickened and are alive to the importance of the Cause. Last night 'Abdu'l-Bahá remarked
that many people may think that a Persian has come, giving lectures and that is the end of it.
No! In future every word uttered in the far cities of America will be collected and preserved.
This is through the Bounty and Favours of the Blessed Perfection.
As a result of last night's meeting many [III:BX:Z] came this morning to see 'Abdu'l-Bahá
among them being a woman who had come forty miles to hear him last night and this morning
she brought a book for the Master to sign. She told of a young man who is an invalid and
dumb, but he is so eager about the Cause that he would like to have the photograph of 'Abdu'l-

###
Bahá with his autograph. Although he is dumb and his hands are completely paralyzed, owing
to an automobile accident, yet he holds the pens in his mouth and writes very well. He reads a
great deal and writes interesting articles for the magazines and papers. 'Abdu'l-Bahá sent him
a very beautiful message, that although he is speechless yet he has the language of the heart
and speaks with the tongue of the intellect. He hopes that he will acquire the language of the
Kingdom which is not in need of any outward means to convey the thought.
To another inquirer 'Abdu'l-Bahá spoke about the Holy Land, saying, "Syria is the abode of
the Prophets. Jerusalem is located there, the traces of David and Solomon can be witnessed
there, the birthplace of Christ is there. In Palestine the spirit of man is dilated, because all the
Prophets have come from there; the Divine Call has been raised in that country, and the Holy
Books have been revealed there." Then he spoke about America: "American people have great
capabilities. In England also one witnesses the signs of awakening. In reality American and
the English people are one. The governments and the nations of both countries are noble and
democratic."
Many other men and women had interviews, each one of them with his or her peculiar
problems. It was nearly twelve when he came into the crowded reception room and spoke
about the various kinds of love: family love, racial love, patriotic love and human love,
showing that each of these loves is not sufficient except the love which is spiritual and is born
of the Breath of the Holy Spirit.
At p:pC pm the Beloved, with Mrs Cropper, Siyyid Asadu'llá h and myself, left in Mrs
Cropper's automobile for the Church where "Eager Heart"1 is being presented. There were
more than B,RCC persons present. The play on the whole was very effective, Miss Mary
Blomfield, who took the part of Eager Heart, interpreted the character with a delicacy and
artistic appreciation that was wonderful. There were such longing, such unutterable desire in
every movement and word for the King. When Mary and Joseph came in with the child in her
arms, 'Abdu'l-Bahá was so deeply touched that he wept. The story is so touching, so sincere,
so holy and so above the sordid elements of life: The Master sat through the whole
performance and was keenly interested in every act and move. When the play was finished he
was invited behind the stage and congratulated the players and musicians for their delightful
work. He gave them a long address about the prophecies of the Old Testament in regard to
the Coming of the Messiah and how the Jews took those prophecies literally and what were
their real significance. Toward the end the actors were introduced to him and when he
reached the angels he recommended them all to be angels as long as they live.
After supper the Master told us the wonderful story of Mary Magdalene, who went to
Rome, presented herself in person before the Emperor and delivered a message unto him
from the Christians. It was a very romantic story. The Master admires so much the character
of Mary Magdalene.
Love to all
Mirza Ahmad Sohrab
III:'., * March '.'0 [III:BX:m]
Cablegram from 'Abdu'l-Bahá
From 'Abdu'l-Bahá addressed to "Parsons-Remey, Washington, D.C.," dated at Paris, Bo
February BXBp: "I am Servant of Bahá . His Holiness, Bahá 'u'llá h, is unique and peerless. All
must turn to Bahá 'u'llá h. This is the Religion of 'Abdu'l-Bahá . Firmness in Covenant means
love and obedience to the Command of 'Abdu'l-Bahá . Announce this."
(Signed) 'Abbá s

Christmas play written by Miss Alice Buckton.

##$
III:'., * March '.'0 [III:BX:m]
On teaching
Surely it will require great wisdom to bring this Truth before the world; but we are assured
constantly that to him who endeavours to teach for the sake of God only—wisdom will be
given in sufficient measure by the Holy Spirit.
The teacher should teach as offering a gift to a king, humbly and submissively, not with
force of insistence, imperiously—that is strenuously—but with gentleness and sweetness:
submitting the argument and truth to the heart and intellect of the hearer as the servant of
God, and therefore His servant—taking care at all times to adapt the offered food to the
condition and station of the listener, giving milk for babes and meat for those grown stronger.
This food is to be offered for the sake of God, only, not for the hearer's sake, not for the
benefit of yourself: but simply because God wishes His Manifestation to become known and
to become loved by those who come to know Him.
If one teaches one whom he loves because of his love for him—then he will not teach one
whom he loves not; and that is not of God. If one teaches in order to derive the promised
benefit to himself, this too is not from God. If he teaches because of God's Will that God may
be known—and for that reason only, he will receive knowledge and wisdom, and his words
will have effect—being made powerful by the Holy Spirit, and will take root in the souls of
those who are in the right condition to receive them. In such a case the benefit to the teacher
in growth is as ninety per cent compared to the ten per cent of gain to the hearer, because he
becomes like a tree bearing fruit through the power of God.
We are urgently instructed that the only real way to attain growth in the knowledge of the
Truth of God, is not by hearing, but by doing; by being alive with the fire of the love of God and
imparting as best we can to others the Tidings of the coming of the Kingdom. This is the day
of teaching. We are all commanded to teach, but only in the way and for the purpose above
named.
It is plain that this means entire self-abnegation, cutting the self from the world,
abandoning all else save God and His Will, and in all humbleness doing His service for His sake
only. [III:BX:BC]
We are taught that if we offer the Truth of these teachings to any one, and they are refused,
we must not be at all anxious, but leave them to themselves and pray for them. We must use
such wisdom as we have in presenting—but at no moment must we have anxiety for that
person, but only for the spreading of the Truth of God; because at this time He (God) desires
to be known.
The message in brief
Every spring of water is pure at its source: the farther it wanders through the dust and
earth, the more it becomes impregnated with that which is not water. Thus he who would
drink must find a new spring, or live in a condition of sickness through using the impure
water.
When this condition has come and when the need for real or pure water arrives—the Great
Provider of springs supplies a new one similar in kind and purity to the former—but
sometimes of greater magnitude—that all the thirsty ones may drink to their heart's content,
and become strong and well.
In the morning when the new daylight awakens the earth the air is pure and sweet, fresh,
inspiring and filled with the medicine of life, but as the day progresses, the dust is stirred up,
the smoke of man's devices poisons the air, and finally comes the darkness of the night, and

##%
man enters into sleep.
So in every dispensation of God, His Prophet, His Mouthpiece appears—bringing water,
light, air, [and] truth for the world. It is given forth pure by Him, but as the years pass man's
self colours, distorts, muddies and poisons that Truth until spiritual night ensues when the
Sun of the Heaven of Religion is darkened and the Moon of Religious teachings by the
priesthood is split asunder—refuses to give its light and chaos threatens.
Then is seen in the East "the Sign of the Son of Man", the freshening of the new dawn, and
then appears the arising of the Glorious Sun of Truth and Revelation.
In this our blessed age, that Sun has shone forth with all of its Glory as never before, with a
brilliancy and splendour which this old earth has never known until now, except in the way of
promises.
Adam, Noah, Abraham, Moses, Jesus, Muḥ ammad, et al., all manifested the Truth "of the
Father"; but each promised that a greater One should appear at the consummation of the ages.
This One is The Father Himself.
All were pure mirrors showing to us the Sun of Righteousness reflected in themselves; but
now the greatest of all, the manifested God Himself, Bahá 'u'llá h ("The Glory of God"), has
come!
The Sun of the seen and the unseen heavens of spirituality has shone upon the earth, upon
mankind, in this lowest horizon, with wisdom, knowledge, law, compassion, suffering and
patience, with generosity, sweetness, humbleness, with majesty, power, brilliancy and
everlasting glory, teaching all who have ears to hear or eyes to see—by word of mouth, by
word of pen, by precept and by example the way of God as it has never been given to the
world before in all the ages of the past.
Blessed is he who sees and hears, and who walks therein!
IV:', *' March '.'0 [IV:B:p]
Message to Bahá'ís throughout the world
From 'Abdu'l-Bahá
A new year's greeting
God, the Maker of the worlds, hath created the realm of humanity to be the Paradise of
Eden (or the Garden of Paradise) if the edifice of Peace, Reconciliation, Love, and Faithfulness
is founded on a solid and firm basis; nay, rather, He hath willed it to become the mirror,
reflecting the Delectable Paradise. Then, and not until then, will all the divine bounties
become manifold; happiness and well-being infinite; the virtues of the world of humanity
revealed and resplendent; and the rays of the Sun of Reality visible from every direction.
Consider that his holiness Adam and others were living in Paradise. But as soon as strife
became known between him and Satan, every one was driven away from Eden, so that the
children of humanity might learn a lesson and realize that quarrels and strife, even though with
Satan, are conducive to deprivation.
Therefore, in this radiant century, according to the heavenly teachings, altercation and
dispute are not allowable, even though assailed by Satan himself.
Astonishing is it, that notwithstanding the inculcation of this lesson, yet man has remained
ignorant. From one end of the world to the other, the realm of humanity is engaged in
hostilities and war. There is enmity between the religions. There is hatred between the
classes. There is war between the fatherlands. There is contention between the diplomats.
How delightful it would now be could these black clouds be dispersed from the horizon of the
world, letting the light of Reality shine; the dust of slaughter and the crime of shedding blood
##&
be swept away; the breeze of providence from the Dawning-Place of Peace and Salvation be
wafted; thus the world would become a new world, and the face of the earth receive new life
from the rays of the divinely effulgent light of God.
Our hope is in the favours of the glorious Lord, trusting that His providence and protection
will encircle us. May the bitterness of struggle, warfare, and the cruelty of the blood-shedding
sword be changed into the sweetness of friendship, reconciliation, righteousness, and justice!
May the tastes become sweetened, the nostrils perfumed, with the essence of the Rose.
May this New Year be made the occasion of the New Peace! May this conference be
assisted and aided to inaugurate an era of peace with justice, and to establish the basis of a
fair treaty and agreement, so that their work may be blessed for ever and ever.
[Reprinted from The Christian Commonwealth]
IV:', *' March '.'0 [IV:B:o]
'Abdu'l-Bahá at Clifton, England
Isabel Fraser
'Abdu'l-Bahá was a guest at the Clifton Guest House over the night of Bl January, arriving by
train at noon and leaving at noon the next day. The host, Mr Tudor-Pole, took 'Abdu'l-Bahá for
a drive in the afternoon, after which he re-met many of the guests and neighbours who
dropped in to renew their acquaintance of a year ago. In the evening about BgC gathered to
hear the Master's message. Mr Tudor-Pole was in the chair and introduced 'Abdu'l-Bahá by
giving a short account of the Faith and of its marvellous growth in the last few years. The
Master entered, bestowing on them that smile which in itself is a benediction. It was a notable
gathering of east and west, with the central saintly figure. Here and there was seen a scarlet
fez which denoted the presence of eastern students. 'Abdu'l-Bahá on entering gave that
courtly eastern greeting of raising the palms of his hands to his forehead, after which he told
them that since last seeing them he had been half over the world. "In fact," he said, "I have
come to Clifton this time via Los Angeles and Chicago." Then he began at once to speak, Mirza
Ahmad Sohrab interpreting. 'Abdu'l-Bahá commenced while seated on a couch, but soon he
was on his feet, occasionally walking to and fro, and sometimes emphasizing a fact with
upraised hand or standing still with eyes closed and his silver voice sunk low.
Address by 'Abdu'l-Bahá
Every age requires a central impetus or movement. In this age, the boundaries of
terrestrial things have extended; minds have taken on a broader range of vision; realities have
been unfolded and the secrets of being have been brought into the realm of visibility. What is
the spirit of this age, what is its focal point? It is the establishment of Universal Peace, the
establishment of the knowledge that humanity is one family. Think on the conditions of this
world of humanity. Nations have become like unto armed camps waiting to be ignited by the
combustion of war.
Whereas in reality God has created man for love's sake. God has endowed man with
creation so that he may illumine the world with the flame of brotherhood and express the
utmost state of unity and accord. This state would express God's good pleasure; this would be
the prosperity of the world of humanity. A thousand times alas! that this glorious century has
been besmeared with war and strife, hatred and rancour. Bloodthirsty wolves are tearing the
sheep of God. Destruction is more widespread than in all the ages of the past.
We hear on every side praises of the wonders of this cycle, its achievements, its
refinements, its genius; calling the past the age of mediaeval horror. What mediaeval age held
the horror of a Krupp gun, a Mauser rifle or a shrapnel shell that kills a whole camp? On the
sea we have the submarine and the dreadnought. If you compare the past with this age,

##'
impartial judgement will call this the age of human fratricide.
All the religions are revealed for the sake of good fellowship. The fundamentals, the
foundations of all are fellowship, unity and love. The heavenly books were revealed and
divine love bestowed to bring about peace. What has man made of religion? He has made it
the cause of bloodshed and strife; enmity and hatred. Religion was destined to be a remedy
for the sickness of humanity; an illumination for the darkness of uncertainty. Have we then
forgotten the divine teachings, cast aside the heavenly books, created imaginary thoughts and
illusions and made them the basis of rancour and strife? The Bible commands the practice of
peace and justice. God desires love. In the gospel we find the golden statement that man
should be expressive of love even unto his enemy; he should be expressive of love to his illwishers; he should be expressive of love to all his fellow men. He must have an eye to pardon;
he must have an eye to benevolence. All the divine books invite men to these teachings. All
the divine prophets suffered that man might realize these teachings. Consider what His
Holiness Christ endured, how many vicissitudes he underwent, every day tasting a new
poison, finally sacrificing his own life, so that the tent of love and concord might be raised
over the world of humanity so that this dark world might be invested with divine light. Alas!
that all the travail of these holy souls and sanctified prophets should be wasted. The world of
humanity is in a stupor of sleep and it cannot grasp the realities. The horizons of the minds
are still beclouded and the hearts are occupied with phantasmal longings. We seem never to
think of the reason of creation; [IV:B:g] never to strive to proclaim those principles which
enlighten humanity. In the sea of materialism we are sinking and of the Kingdom of God we
know nothing. We are not living in accord with those precious teachings of God.
Nearly lC years ago when the horizon of the Orient was in a state of the utmost gloom,
warfare existed and there was enmity between the various creeds; darkness brooded over the
children of men and foul clouds of ignorance hid the sky—at such a time His Highness
Bahá 'u'llá h arose from the horizon of Persia like unto a shining sun. He boldly proclaimed
peace, writing to the kings of the earth and calling upon them to arise and assist in the
hoisting of this banner. In order to bring peace out of the chaos, he established certain
precepts or principles:
Investigations of truth
The first principle Bahá 'u'llá h urged was the independent investigation of truth. "Each
individual," he said, "is following the faith of his ancestors who themselves are lost in the
maze of tradition. Reality is steeped in dogmas and doctrines. If each investigate for himself,
he will find that Reality is one; does not admit of multiplicity; is not divisible. All will find the
same foundation and all will be at peace."
The unity of the race
The second principle of Bahá 'u'llá h proclaims the oneness of the human race. He states
that humanity constitute the sheep of God. God is the real shepherd. When this shepherd is
compassionate and kind, why should the sheep quarrel amongst themselves? Addressing all
humanity, Bahá 'u'llá h says, "Ye are the fruits of one tree and the leaves of one branch. All the
nations, peoples and tongues are the branches, leaves, blossoms and fruits of this great tree of
humanity." God created all; protects all; provides for all and is kind to all; why should you be
unkind? If God had not loved humanity he would not have created it. Creation presupposes
love. God is the real father; all are his children. All the creatures are equal in this one family
of God save whosoever is more kind, more compassionate,—he is nearer to God.
International peace
The third principle of the religion of Bahá 'u'llá h is in regard to international peace. There
must be peace between the fatherlands; peace between the religions. In this period of

##(
evolution the world of humanity is in danger. Every war is against the good pleasure of the
Lord of mankind. Man is the edifice of God. War destroys the divine edifice. Peace is the stay
of life; war the cause of death. If an active, actual peace is brought about, the human world
will attain to the utmost serenity and composure. Wolves will be transformed into lambs;
devils into angels and terrors into divine splendours in less than the twinkling of an eye.
Religion must conform to science and reason
The fourth principle declares that religion must be in conformity to science and reason. If a
religion does not agree with the postulates of science nor accord with the regulations of
reason it is a bundle of superstitions; a phantasm of the brain. Science and religion are
realities, and if that religion to which we adhere be a reality it must needs conform to the
fundamental reality of all things.
Prejudice must be forever banished
The fifth principle of Bahá 'u'llá h is this that religious, racial, political and patriotic prejudice
are the destroyers of human society. As long as these prejudices last the world of humanity
will not attain to poise and perfection. As long as these threatening clouds are in the sky of
humanity, the sun of reality cannot dawn.
Equality of sexes
The sixth principle of Bahá 'u'llá h regards the equality of men and women. The male and
female of the human kingdom are equal before God. God is no respecter of gender.
Whosoever practices more faith, whosover practices more humanitarianism is nearer to God;
but between the male and female there is no innate difference because they share in common
all the faculties. The world of humanity has two wings, one the male; the other the female.
When both wings are reinforced with the same impulse the bird will be enabled to wing its
flight heavenward to the summit of progress. Woman must be given the same opportunities
as man for perfecting herself in the attainments of learning, science and arts. God has created
the man and the woman equal, why should she be deprived of exercising the fullest
opportunities afforded by life? Why should we ever raise the question of superiority and
inferiority? In the animal kingdom the male and female enjoy suffrage [IV:B:l] [laughter], and
in the vegetable kingdom the plants all enjoy equal suffrage [laughter and applause]. In the
human kingdom, which claims to be the realm of brotherhood and solidarity, why should we
raise this question?
The social plan
The seventh teaching suggests a plan whereby all the individual members play enjoy the
utmost comfort and welfare. The degrees of society must be preserved. The farmer will
continue to till the soil, the artist pursue his art, the banker to finance the nation. An army has
need of its general, captain, and private soldiers. The degrees varying with the pursuits are
essential. But in this Bahá 'ı́ plan there is no class hatred. Each is to be protected and each
individual member of the body politic is to live in the greatest comfort and happiness. Work is
to be provided for all and there will be no needy ones to be seen in the streets.
The parliament of man
The eighth principle declares that there must needs be established the parliament of man
or court of last appeals for international questions. The members of this arbitral court of
justice will be representatives of all the nations. In each nation the members must be ratified
by the government and the king or ruler, and this international parliament will be under the
protection of the world of humanity. In it all international difficulties will be settled.

##)
Universal education
The ninth admonition is in regard to education. All the children must be educated so that
there will not remain one single individual without an education. In cases of inability on the
part of the parents through sickness, death, etc., the state must educate the child. In addition
to this widespread education, each child must be taught a profession or trade so that each
individual member of the body politic will be enabled to earn his own living and at the same
time serve the community. Work done in the spirit of service is worship. From this universal
system of education misunderstandings will be expelled from amongst the children of men.
Universal language
The tenth principle is the establishment of a universal language so that we will not have to
acquire so many languages in the future. In the schools they will study two, the mother
tongue and the international auxiliary language. The use of an international auxiliary
language will become a great means of dispelling the differences between nations.
There are many other teachings.1 I have given you but a few. Praise be to God! that day by
day we are advancing and every day we see some new blessing descending. Let all of us
render thanksgiving to our generous Lord that he may bless our eyes with sight and give unto
our hearts understanding. May we become resuscitated with the breath of the Holy Spirit.
May we be enabled to leave behind the world of matter in beholding the bounties of God. The
divine table is spread, the heavenly illumination is all-encircling; eternal life is provided for
all; divine food is prepared for all! Therefore let us practice the divine essence of love and
love each other from our very hearts and souls so that the East and West shall embrace each
other and realize that all are the sheep of God. God is the good shepherd—then will we gather
under the tabernacle of His mercy!
__________
Afterward in the library the guests were afforded the honour of meeting 'Abdu'l-Bahá and
one picturesque little group that lingered behind the rest pleased him mightily. There were
five Egyptian students wearing the red fez, 'Abdu'l-Bahá 's suite standing in the background
wearing the black fez—there was a German, a Californian and a Welshman, whose work lay in
a Universal Brotherhood movement and on whose work 'Abdu'l-Bahá pronounced a beautiful
blessing.
Then changing his mood and laughing heartily he talked in Arabic to the students and, as
befitting the occasion, he emphasized again the great necessity for a Universal language. He
said that in the future many such groups would gather from the four corners of the earth for
the purpose of mutual understanding.
IV:', *' March '.'0 [IV:B:Bl]
"Teach the cause! Convey the message! Awaken souls!"
Words of 'Abdu'l-Bahá uttered in England, Bl January BXBp
The Cause has become very great. Many souls are entering it—souls with different
mentalities and degrees of understanding. Complex difficulties constantly rise before us. The
administration of the Cause has become most difficult. Conflicting thought and theories attack
the Cause from every side. Now consider to what extent the believers in God must become
firm and soul-sacrificing. Every one of the friends must become the essence of essences; each
one must become a brilliant lamp. People all around the world are entering the Cause; people

Note: On another occasion 'Abdu'l-Bahá stated that "the eleventh principle of Bahá 'u'llá h is The Power of the Holy Spirit,
by which alone Spiritual Development is achieved. No matter how the material world may progress, no matter how
splendidly it may adorn itself, it can never be anything but a lifeless body unless the soul is within; for it is the soul that
animates the body; deprived of the blessings of the Holy Spirit, the material body would be inert."—The Editors

##*
of various tribes and nations and religions and sects. It is most difficult to administer to such
heterogeneous elements. Wisdom and Divine insight are necessary. Firmness and
steadfastness are needed at such a crucial period of the Cause.
All the meetings must be for teaching the Cause and spreading the Message, and suffering
the souls to enter in the Kingdom of Bahá 'u'llá h. Look at me. All my thoughts are centred
around the proclamation of the Kingdom. I have a Lamp in my hand searching through the
lands and seas to find souls who can become heralds of the Cause. Day and night I am
engaged in this work. Any other deliberations in the meetings are futile and fruitless. Convey
the Message! Attract the hearts! Sow the seeds! Teach the Cause to those who do not know.
It is now six months that Siyyid Asadu'llá h has implored that I write a few lines to my sister
and my daughters. I have not done this because I find I must teach. I enter all meetings, all
churches, so that the Cause may be spread. When the MOST IMPORTANT work is before our
sight, we must let go the Important one.
If the meetings or Spiritual Assembly has any other occupation, the time is spent in futility.
All the deliberations, all consultation, all the talks and addresses must revolve around one
focal centre and that is: TEACH THE CAUSE! TEACH! TEACH! Convey the Message! Awaken
the souls! Now is the time of laying the foundation. Now must we gather brick, stone, wood,
iron, and other building materials! Now is not the time of decoration. We must strive day and
night and think and work. What can I say that may become effective? What can I do that may
bring results? What can I write that may bring forth fruits? Nothing else will be useful, today.
The interests of such a Glorious Cause will not advance without undivided attention. While
we are carrying this load we cannot carry any other load!
IV:', *' March '.'0 [IV:B:Bm]
"Crumbs" from the table of 'Abdu'l-Bahá
From notes by Mr Howard MacNutt
One of the Bahá 'ı́ Friends said to 'Abdu'l-Bahá "What we expected in connection with your
visit to America has not happened and what we did not expect to happen has indeed come to
pass. We expected an attitude of hostility toward you by the clergy and theologians. Instead
of this they have welcomed you in the spirit of fairness and sincerity. We did not expect the
churches and religious societies would open their doors, but they have done so and most of
your important public addresses have been delivered from pulpits of various denominations."
'Abdu'l-Bahá replied, "According to the record of three Gospels, His Holiness Jesus Christ
went into the Temple of Jerusalem, rebuked the Jews for the degeneracy of their worship into
materialistic forms and delivered the Message of Divine Glad-tidings. For nineteen hundred
years this has been pointed out by Christians as a most wonderful event,—that His Holiness
without opposition from the Jews was permitted to enter their most sacred place of worship
and proclaim the Word of God. Consider what has happened in this century. During the past
year we have been welcomed in churches and pulpits of Europe and America by different
denominations,—upraising the Divine Standard of Unity, summoning man kind to the Glad
Tidings of the Most Great Peace, proclaiming the Reality of the Kingdom of Abhá . And this has
been accomplished not only without opposition but by invitation, and in a spirit of the utmost
love and fragrance. Consider therefore the wonderful influence and importance of this in the
future."
___________
"In my talks with the reverend doctors of religion and men of the peace societies I have
spoken the Glad-tidings of Bahá 'u'llá h, but always according to their varying need and
capacity. As capacities differ, the purpose must be to satisfy the degree of hunger, destroy all
possible antagonism and establish a point of agreement. We cannot induce men to lay down
#$+
their arms by fighting with there. War intensifies the spirit of strife. War begets war. We are
peacemakers, not destroyers of peace. Therefore 'Abdu'l-Bahá finds the note of harmony
which vibrates in every human heart. This is our subtle basis. Build upon it. Follow no other
method. Talk about things upon which we agree and say nothing about things upon which we
differ. We must disorganize humanism in order to construct a spiritual edifice in the world of
humanity. This edifice is heavenly but its foundations are planted in the unity of human
hearts."
IV:', *' March '.'0 [IV:B:RC]
Tablet from 'Abdu'l-Bahá
To the Believers of God and the Maid-servants of the Merciful throughout the World.
[Revealed several years ago]
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye spiritual friends of 'Abdu'l-Bahá!
"Perfume Thou the East! Illumine Thou the West! Bestow Thou light to the North! Grant
Thou life to the South!"
This verse hath been revealed from the lips of the Centre of the Covenant one year after the
departure of Bahá 'u'llá h. But the Nakezeen1 (not understanding its spiritual purport)
wondered and derided. Praise be to God! that now its signs have become manifest, its powers
evident, and its proof plain. Thanks be unto Him! that the East and the West are stirred into
cheerfulness, and through the Holy Fragrances all directions are perfumed.
The Blessed Perfection, in a clear text, hath promised us in the Book: "Verily I behold you
from the horizon of Abhá and will make victorious whomsoever will arise in the service of my
Cause with the hosts of the Supreme Concourse and the cohorts of the favoured angels."
Praise be to God! that this victory and confirmation became visible and manifest and hath
shone forth from the horizon of the world like unto the sun.
Therefore, O ye friends of God! Show ye forth an earnest endeavour and display ye a
resolute effort, so that ye may become assisted in the adoration of the Ancient Beauty and the
Manifest Light; to be the cause of spreading the light of the Sun of Truth; to infuse into the
dead, antiquated body of the world a new spirit; to cast in the fields of the hearts pure seeds;
to arise in the service of the Cause; to speak with eloquent tongues; to become candles of
guidance in the assemblage of the world; to become shining stars in the horizon of the existent
being; to become merciful birds in the rose garden of oneness; to sing the melodies of realities
and significances; to spend every breath of your existence in the service of this conspicuous
light; so that in the end ye may be freed from loss and failure and attain to the inexhaustible
treasury of the Kingdom. For the life of man is wholly subject to danger and impermanency.
A person cannot put his assurance even in one moment's continuity. Notwithstanding this,
the nations of the world, deceived by the mirage of superstition, imagine themselves secure in
the heavenly way. Alas! Alas! Former commu- [IV:B:RB] nities in bygone ages entertained the
same perishing thoughts; but by one of those periodical fluctuations they were all hidden
under the ground, and afflicted with deprivation and loss, except those souls who had become
pure evanescence and had arisen with a great self-abnegation in the path of God. Such souls
shine forth as brilliant stars from the horizon of the Ancient Glory, and the results which
emanated from their lives in succeeding ages and cycles are the proofs of this statement.
Therefore, do not ye rest, neither day nor night; seek not ye for composure; talk ye of the
mystery of servitude, and seek ye the path of thraldom; so that through the promised
Covenant-breakers.

#$!
confirmations ye may receive assistance from the Kingdom of Oneness.
O ye friends! Dense and gloomy clouds have covered the horizon of the world, and the
darkness of hatred, malignity, persecution, tyranny and the greatest cruelty is spreading. All
the people are drunk with the wine of heedlessness; and bloodthirstiness and rapaciousness
are considered the noblest excellencies of the world of men.
His Highness the Almighty hath chosen the friends from among the concourse of men and
hath especialized them with the most eminent guidance and the highest gift; so that we may
with our souls and hearts exert ourselves, sacrifice our lives, be engaged in the guidance of the
people and the training of souls; so that the wild beasts may become the gazelles of the
meadows of unity; the wolves the sheep of God; the bloodthirsty ones the heavenly angels; the
fire of malice be extinguished and the flame of safety in the blessed tabernacle bestow
illumination; the odour of the nether realm of infidelity be dispelled and the fragrances of the
rose garden of faithfulness be diffused in all parts; the weak draw light from the Universal
Reason and evil souls seek to be purified with the holy and divine Breath. There are needed
manifestors for this gift; farmers for this field; gardeners for this rose garden; fishers for this
sea; luminous stars for this heaven; spiritual physicians for these ill ones, and loving guides
for these wanderers; so that they may bestow a share on those who are deprived, grant a
portion to those who are shareless, give unmeasured treasure to the indigent ones, and show
forth the power of proof to the seekers.
Glory be unto Thee, O my God! I supplicate unto Thee, O Thou my Helper! I invoke Thee, O
Thou my Refuge! I utter to Thee my agonies, O Thou my Physician, and entreat Thee with all
my heart, my soul and my spirit, saying: O my God! O my God! Verily, the gloomy night hath
fallen upon all regions and the clouds of ignorance have extended in all directions; the people
are immersed in the darkness of surmise and the tyrants are sunk in the depths of brutality
and lawlessness. The red glare of the burning fire is flashing forth from the nether world,
roaring, ominous voices are rising from the cruel, destructive and terrible armaments; every
region is crying out with its dumb secret tongue: "Nothing that I possess hath benefited me
and power and strength are taken away from me!" Verily, O my God, the lamps of guidance
are extinguished; the fire of animosity is enkindled; wrath and antipathy are spread abroad
and provocation and maliciousness are disseminated upon the face of the earth. Yet I see only
Thy wronged followers who are crying at the tops of their voices and summoning the people:
Hasten ye toward affinity!
Hasten ye toward faithfulness!
Hasten ye toward generosity!
Hasten ye toward guidance!
Hasten ye toward union!
Hasten ye to behold the Light of the World!
Hasten ye toward love and prosperity!
Hasten ye toward peace and reconciliation
Hasten ye toward the law of disarmament!
Hasten ye toward harmony and success!
Hasten ye toward co-operation and mutual help in the path of guidance!
Verily, these wronged ones do sacrifice themselves with infinite joy and happiness for the
sake of the people, with all their souls and spirits throughout all regions. Verily, Thou
beholdest them weeping at the misfortunes of every one of Thy creatures and becoming
grieved at the distress of Thy children; they are kind to all the people and pained at the sight
of the calamities of the inhabitants of the world. O my Lord! make the wings of prosperity to
grow upon their shoulders, so that they may ever soar toward the apex of their aspirations;
strengthen their loins in the service of Thy people, and confirm them in the thraldom and

#$#
adoration of the threshold of Thy Holiness.
Verily, Thou art the Merciful! Thou art the Clement, and there is no God but Thee, the
Powerful, the Compassionate, and the Ancient!
(Signed) 'Abdu'l-Bahá
IV:*, . April '.'0 [IV:R:po]
'Abdu'l-Bahá addresses the Esperantists of Edinburgh and Paris
Address delivered in Edinburgh
Z January BXBp—under the auspices of the Edinburgh Esperanto Society
From The British Esperantist, February BXBp
Every movement which promotes unity and harmony in the world is good, and everything
which creates discord and discontent is bad. This is a century of illumination, surpassing all
others in its many discoveries, its great inventions, and its vast and varied undertakings. But
the greatest achievement of the age in conferring profit and pleasure on mankind is the
creation of an auxiliary language for all. Oneness of language creates oneness of heart.
Oneness of language engenders peace and harmony. It sweeps away all misunderstandings
among peoples. It establishes harmony among the children of men. It gives to the human
intellect a broader conception, a more commanding point of view.
Today the greatest need of humanity is to understand and to be understood. With the help
of the International Language, every individual member of a community can learn of world
happenings and become in touch with the ethical and scientific discoveries of the age. The
auxiliary international language gives to us the key—the key of keys—which unlocks the
secrets of the past. By its aid every nation henceforth will be able easily and without difficulty
to work out its own scientific discoveries.
It is a well-known fact that the Oriental student coming to the West, in his efforts to
acquaint himself with the discoveries and achievements of western civilization, must spend
precious years of his life in acquiring the language of the land to which he comes before he can
turn to the study of the special science in which he is interested. For example, let us suppose
that a youth from India, Persia, Turkistá n or Arabia comes to this country to study medicine.
He must first struggle with the English language for four years, to the exclusion of all else,
before he can even begin the study of medicine. Whereas, if the auxiliary international
language were taught in all the schools during his childhood, he would learn the language in
his own country, and afterwards, wherever he wished to go, he could easily pursue his
speciality without loss of some of the best years of his life.
Today if one wishes to travel abroad, even though possessed of several languages, he is
likely to be seriously handicapped because he does not know the particular language of
[IV:R:pg] some one people. I have studied oriental languages profoundly and know the Arabic
better than the Arabians themselves. I have studied Turkish and Persian in my native land,
besides other languages of the East, nevertheless, when I visited the West I had to take an
interpreter with me quite as if I knew no language. Now if the International Language were
generally spoken, that and the Persian language would be sufficient for me in every country of
the world.
Only think how the International Language will facilitate intercommunication among all
the nations of the earth. Half of our lives are consumed in acquiring a knowledge of
languages, for in this enlightened age every man who hopes to travel in Asia and Africa and
Europe must learn several languages in order that he may converse with their peoples. But no
sooner does he acquire one language than another is needed. Thus one's whole life may be
passed in acquiring those languages which are a hindrance to international communication.

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The International Language frees humanity from all these problems.
In a word, to understand and be understood, there must be an international medium. The
teacher and the pupil must know each other's language, in order that the teacher may impart
his knowledge and the pupil receive it. In all the world there is nothing more important than
to be understood by your fellowmen, for upon this depends the progress of civilization itself.
To acquire a knowledge of the arts and sciences one must know how to speak, to understand
and at the same time to make himself understood, and this matter of understanding and being
understood depends on language. Once establish this auxiliary language, and all will be
enabled to understand each other.
I recall an incident which occurred in Baghdá d. There were two friends who knew not each
other's language. One fell ill, the other visited him, but not being able to express his sympathy
in words, resorted to gesture, as if to say, "How do you feel?" with another sign the sick
replied, "I shall soon be dead;" and his visitor, believing the gesture to indicate that he was
getting better, said, "God be praised!"
From such illustrations you will admit that the greatest thing in the world is to be able to
make yourself understood by your friends and to understand them, and that there is no
greater handicap in the world than not to be able to communicate your thoughts to others.
But with an auxiliary language all these difficulties disappear.
Now, praise be to God, that language has been created—Esperanto. This is one of the
special gifts of this luminous century, one of the most remarkable achievements of this great
age.
His Holiness Bahá 'u'llá h many years ago wrote a book called "The Most Holy Book", one of
the fundamental principles of which is the necessity of creating an International Language,
and He explains the great good and advantage that will result from its use.
Now let us thank the Lord because the Esperanto language has been created. We have
commanded all the Bahá 'ı́s in the Orient to study this language very carefully, and ere long it
will spread all over the East. I pray you, Esperantists and non-Esperantists, to work with zeal
for the spread of this language, for it will hasten the coming of that day, that millennial day,
foretold by prophets and seers, that day when, it is said, the wolf and the lamb shall drink
from the same fountain, the lion and the deer shall feed in the same pasture. The meaning of
this holy word is that hostile races, warring nations, differing religions, shall become united in
the spirit of love.
I repeat, the most important thing in the world is the realization of an auxiliary
international language. Oneness of language will transform mankind into one world, remove
religious misunderstandings, and unite East and West in the spirit of brotherhood and love.
Oneness of language will change this world from many families into one family. This auxiliary
international language will gather the nations under one standard, as if the five continents of
the world had become one, for then mutual interchange of thought will be possible for all. It
will remove ignorance and superstition, since each child of whatever race or nation can
pursue his studies in science and art, needing but two languages—his own and the
International. The world of matter will become the expression of the world of mind. Then
discoveries will be revealed, inventions will multiply, the sciences advance by leaps and
bounds, the scientific culture of the earth will develop along broader lines. Then the nations
will be enabled to utilize the latest and best thought, because expressed in the International
Language.
If the International Language becomes a factor of the future, all the Eastern peoples will be
enabled to acquaint themselves with the [IV:R:pl] sciences of the West, and in turn the
Western nations will become familiar with the thoughts and ideas of the East, thereby

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improving the condition of both. In short, with the establishment of this International
Language the world of mankind will become another world and extraordinary will be the
progress. It is our hope, then, that the language Esperanto will soon spread throughout the
whole world, in order that all people may be able to live together in the spirit of friendship
and love.
IV:*, . April '.'0 [IV:R:pl]
Address delivered in Paris
From Persian notes; translated by Mirza Ahmad Sohrab.
'Abdu'l-Bahá addressed the Paris Esperanto group BR February, at a banquet which was
tended him at the Hotel Modern, in that city. M. Bourlet, President of the Paris Esperanto
Society, introduced 'Abdu'l-Bahá briefly, stating that one of the revealed principles of this
great Peace Prophet's world religion was the establishment of a universal language.
There was a deep silence as 'Abdu'l-Bahá rose majestically. His remarks were punctuated
by cheers and applause as he walked up and down the banquet hall, stopping to emphasize
with frequent gesture. He spoke in Persian, M. Hippolyte Dreyfus-Barney of Paris interpreting
into French. Here and there one noted that the French translation was undergoing still
further interpretation by Esperantists who had neighbours that did not understand French
but knew Esperanto: the occasion itself offering a noteworthy argument for the great
necessity of a universal tongue.
Address by 'Abdu'l-Bahá
In the material world of existence, human undertakings are divided into two kinds—
universal and specific. The result of every universal effort is infinite and the outcome of every
specific effort is finite.
In this age, those human problems which create a general interest are universal; their
results are likewise universal, for humanity has become interdependent. The international
laws of today are of vast importance since international politics are bringing nations nearer to
one another. It is a general axiom that in the world of human endeavour, every universal
affair commands attention and its results and benefits are limitless. Therefore let us say that
every universal cause is divine and every specific matter is human. The universal light for this
planet is from the sun and the special light here tonight, which is electric, illumines this
banquet hall through the invention of man. In like manner the activities which are trying to
establish solidarity between the nations and infuse the spirit of universalism in the hearts of
the children of men are like unto divine rays from the Sun of Reality, and the brightest ray is
the coming of the universal language. Its achievement is the greatest virtue of the age, for
such an instrument will remove misunderstandings from among the peoples of the earth and
will cement their hearts together. This medium will enable each individual member of the
human family to be informed of the scientific accomplishments of all his fellowmen.
The basis of knowledge and the excellencies of endeavour in this world are to teach and to
be taught. To acquire sciences and to teach them in turn depends upon language and when
the international auxiliary language becomes universal, it is easily conceivable that the
acquirement of knowledge and instruction will likewise become universal.
No doubt you are aware that in the past ages a common language shared by various nations
created a spirit of solidarity among them. For instance, B,pCC years ago, there were many
divergent nationalities in the Orient. There were Copts in Egypt, Syrians in Syria, Assyrians
and Babylonians in Baghdá d and along the River Mesopotamia. There existed among these
peoples rank hatred, but as they were gradually brought nearer through common protection
and common interests, the Arabic language grew to be the means of intercommunication, and

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they became as one nation. They all speak the Arabic language to this day. In Syria if you ask
any one of them he will say, "I am an Arab," though in reality he is not—some are Greeks,
others Jews, etc.
We say "This man is a German, the other an Italian, a Frenchman, an Englishman," etc. All
belong to the great human family, yet language is the barrier between them. The greatest
working basis for bringing about unity and harmony among the nations is the teaching of a
universal tongue. Writing on this subject, gC years ago, His Holiness Bahá 'u'llá h said that
complete union between the various sections of the world would be an unrealized dream as
long as an international language was not established. [IV:R:pZ]
Misunderstandings keep people from mutual association and these misunderstandings will
not be dispelled except through the medium of a common ground of communication. Every
intelligent man will bear testimony to this.
The people of the Orient are not fully informed of the events in the West and the West
cannot put itself into sympathetic touch with the East. Their thoughts are closed in a casket—
the universal language will be the master key to open it. Western books will be translated
into that language and the Easterner will be informed of the contents; likewise Eastern lore
will become the property of the West. Thus also will those misunderstandings which exist
between the different religions be dispersed. Religious prejudices play havoc among the
peoples and bring about warfare and strife and it is impossible to remove them without a
language in common.
I am an Oriental and on this account I am shut out from your thoughts and you likewise
from mine. A mutual language will become the mightiest means of universal progress toward
the union of the East and West. It will make the earth one home and become the divine
impulse for human advancement. It will upraise the standard of oneness of the world of
humanity and make the earth a universal commonwealth. It will be the cause of love between
the children of men and create good fellowship between the various creeds.
Praise be to God, that Dr Zamenhof has constructed the Esperanto language. It has all the
potential qualities of universal adoption. All of us must be grateful and thankful to him for his
noble effort for in this matter he has served his fellowmen well. He has constructed a
language which will bestow divine benefits on all peoples. With untiring efforts and selfsacrifice on the part of its devotees it gives promise of universal acceptation. Therefore
everyone of us must study this language and make every effort to spread it so that each day it
may receive a wider recognition, be accepted by all nations and governments of the world and
become a part of the curriculum in all the public schools. I hope that the business of the future
conferences and congresses will be carried on in Esperanto. In the future two languages will
be taught in the schools, one the native tongue, the other the international auxiliary language.
Consider today how difficult is human communication. One may study gC languages and yet
travel through a country and still be at a loss. I, myself, know several of the Oriental
languages, but know no Western tongue. Had this universal language pervaded the globe, I
should have studied it and you would have been directly informed of my thoughts and I of
yours and a special friendship would have been established between us.
Please send some teachers to Persia, if you can, so that they may teach Esperanto to the
young people. I have written asking some of them to come here to study it.
I hope that it will be promulgated very rapidly—then the world of humanity will find
eternal peace; all the nations will associate with one another like mothers and sisters, fathers
and brothers, and each individual member of the body politic will be fully informed of the
thoughts of all.
I am extremely grateful to you and thank you for these lofty aims, for you have gathered at

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this banquet to further this language. Your hope is to render a mighty service to the world of
humanity and for this great aim I congratulate you from the depths of my heart.
IV:*, . April '.'0 [IV:R:pZ]
Soul, mind and spirit
Talk given by 'Abdu'l-Bahá , pC January BXBp, at pC rue St Didier, Paris.
From Persian notes; translated by Mirza Ahmad Sohrab.
One of the ladies present has asked me to speak on the subject of soul, mind and spirit. She
desires an explanation of these terms.
The terminology of ancient philosophers differs from that of our time. In later ages certain
terms have developed through which we see these subjects in a different light. According to
some ancient philosophers, the words soul, mind and spirit imply the underlying principles of
life, expressing the various phases of the one absolute reality. They were different names for
the operations of one essence. For instance, we say a man sees, hears and speaks—seeing,
hearing and speaking are the different performances of the same power which animates man.
Different schools of thought have given different names to the various operations of the one
essence. For instance, when some speak of the emotions of consciousness they call it soul;
when they express the discovering power of man they call [IV:R:pm] it mind, and when they
refer to the animating essence of the world of creation, they call it spirit.
The differentiation which we make of these subjects is as follows: By soul we mean that
power which is the mover of this physical body which is entirely under its control and lives in
accordance with its dictates. The soul that lives in the material world is dark for in the
material world there is aggression, struggle, greed, vice and transgression. If the soul remains
in this station, and moves along these paths it will receive no uplift, but if it becomes the
recipient of the world of mind, its darkness will be transformed into light; its tyranny into
justice, its ignorance into wisdom and its aggression into loving kindness. There will be no
more struggle for existence and man will become free from egotism. He will be released from
the material world and become the embodiment of justice, the personification of the virtues.
He will become a sanctified soul and be the means of the illumination of the world of
humanity and an honour to human kind. He will confer life upon the children of men so that
all nations will attain to the station of perfection. To such a person we may apply the name of
"a holy soul".
The soul in itself cannot unravel the mysteries; but the mind is superior to the soul. The
mind is a power whereby man can investigate the reality of every object. It unfolds to his
vision the secrets of existence and leads him on and on to the station of divine sublimity. It
frees man from the fetters of self and causes him to ascend to the pure heaven of sanctity.
The third power of man is the power of the Spirit. It is an emanation from the Divine
Bestower. It is the effulgence of the Sun of Reality, the radiation of the celestial world. In
short it is the essence of the Spirit of Faith of which His Holiness Christ speaks when He says,
"Those that are born of the flesh are flesh and those that are born of the spirit are spirit." The
spirit is the axis around which the eternal life revolves. It is conducive to everlasting glory; it
is the cause of the exultation of the world of humanity. Again His Holiness Christ says,
"Whosoever has not received a portion of the spirit is as dead. Let the dead bury their dead."
In another place Christ says, "You must be baptized with the spirit." This Spirit is the life of
the world of humanity; the cause of eternal illumination. It inspires man to attain to the
virtues and perfections of the divine world.
May each one of you become the recipient of the Spirit. This is my hope.

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IV:*, . April '.'0 [IV:R:pm]
Individuality and personality
Address by 'Abdu'l-Bahá , Bo February BXBp, at pC rue St Didier, Paris.
From Persian notes; translated by Mirza Ahmad Sobrab.
Today one of those present asked a question on personality. From what source does it
come? What are its attributes? What are its characteristic features or aspects?
Personality is one of two kinds. One is the natural or God-given personality which the
Western thinkers call individuality. Individuality is the inner aspect of man which is not
subject to change.
The second is personality. Personality is the acquired virtues and perfections, with which
man is adorned.
When the individuality of man, i.e., his God-given natural virtues, is adorned with acquired
virtues and perfections then we have character. When the infinite effulgences of God are
revealed in the individual, then divine perfections which are invisible in all creation will
become manifest in him.
For instance, one man is the manifestor of knowledge, i.e., divine knowledge is revealed to
him. Another man is the dawning place of power, a third is wealthy, another is generous.
Again a person is faithful, and another with whom you come in touch, is merciful. All these
attributes are God-given and natural in man.
These are the manifestations of the unchangeable individuality. All of them are
praiseworthy, because they are divine in origin. All these qualifications are created by God,
they are loved by every one, for they are the significances of His names and attributes. The
rays of His names and attributes have illumined the very essence of these qualifications.
As regards the personality which is the result of acquired virtues, that is also good. For
instance, this mirror had once an individuality of rock. The rock going through the processes
of purification, has reached to its present status of transparency. Now the rock in its original
state was praiseworthy, [IV:R:pX] but having acquired the second state, which is personality, it
has become a mirror. In the beginning it was a piece of black stone, now it has become a pure
looking-glass.
Therefore you can easily see that the personality or the acquired virtue has become the
means of the appearance of greater perfections, which perfections are clearly visible in the
mirror.
The rock was endowed by God with a distinct individuality. It acquired personality
through the process of education. The individuality of all people is laudable, for everything
God creates is based upon divine wisdom. In the creation of God there is no defect. However,
personality has no element of permanence in it, it is a shifting, changeable quality in man
which can be turned either way.
For instance, when man is the manifestor of virtues it strengthens the individuality, and
suffers his hidden forces to come into active play. But if he acquires defects the beauty and
simplicity of the individuality will be lost, and its God-given qualities will be stifled in the foul
atmosphere of these imperfections. It is self-evidently manifest that every human being
created by God is original; that is, those heavenly attributes which are the distinguishing
features of the individuality are created by God and deposited in man.
But if later on the personality acquires sciences, he will become a wise man. If he is
engaged in praise-worthy deeds he will be appreciated. If he strives in the study of
knowledges he will become perfect. If, on the contrary, he runs after blameworthy vices he

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will be adorned with exactly the same attributes.
For instance, God has created man to be just; if he does not practice justice, he has gone
against the attributes of his individuality. God has created man to be merciful, but he becomes
a tyrant. God has created man to be kind to all the children of men; on the contrary he is
inimical and hateful. God has created man to confer life, but he becomes conducive to the
destruction of life.
All of these are the perversions of the characteristics of the individuality and they are
blameworthy, and disliked by all.
Personality is obtained through the effort of man, and through training and education. If a
fruitless tree comes under the influence of a wise gardener, through the process of training it
becomes fruitful.
If a piece of rock comes under the hand of a sculptor it will become a beautiful piece of
statuary. The ruined places are built up by captains of industry. The ignorant children learn
the secrets of phenomena under the tutorship of a wise teacher. The crooked branch becomes
straight through the influence of the gardener.
Consequently it is evident that we have two modes for the expression of life—Individuality
and Personality.
The former is the handiwork of God and the latter that of man. In short, the personality of
some people is illumined, that of others is dark—the personality of some is the manifestation
of divine justice, while that of others is the embodiment of infinite tyranny. The personality of
some is guidance, while that of others is error. That which was hidden in the capability of
these souls has been manifest. For instance, when you sow a seed, that which is hidden in the
reality of that seed will become revealed and unfolded—the trunk, the branches, the leaves
and the blossoms and the fruits which are in the seed as potentialities.
When pupils are being trained under the tutorship of a teacher, education will bring out
what is hidden in their beings.
The clouds pour down, the sun shines, and all that which was hidden in the bosom of the
earth will come forth.
Therefore the personality of man is developed through education, while the individuality,
which is divine and heavenly, is praise-worthy in origin.
God has created poison and has shown that it is harmful to man. On the other hand sweet
things are created by Him and are enjoyed by man. Thus it is in the nature of man to be
harmed by poison, and to find enjoyment in sweets; but he changes his nature to such an
extent that he takes poison, such as opium and arsenic in the form of a drug, and he accustoms
himself to it to such an extent that if he does not receive it he may die.
Therefore man is capable of subjecting [sic—subjugating] his individuality to such a degree
that poison which was the means of death, becomes the means of life. His nature becomes so
degraded and his individuality so distorted that he will long for the poison if it is not given to
him in time.
What is the cause of the change in the individuality? It is the acquirement of evil habits.
God benignly endows man with an individuality which enjoys the sweet and shuns [IV:R:oC]
the poison, but man through evil habits changes the creation of God, and transforms the
divine illumination into satanic darkness.
So long as man is a captive of nature, submerged in the sea of materialism, pursuing the
dictates of self and desire, he is vanquished and defeated. This passionate ego takes the reins

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from his hands, and changes him into an animal. He will fall so low that he will be unable to
judge good from evil. He will not be able to distinguish light from darkness, neither will he be
able to behold the angelic attributes.
Therefore this acquired individuality which is the result of evil customs becomes the
dominant note of his life.
I hope that all of you may be freed from these dangers, delivered from the world of nature,
enter into the realm of light, and become divine, radiant, merciful, God-like and confirmed.
IV:*, . April '.'0 [IV:R:oC]
The pathway of the Disciples of Christ
Talk given by 'Abdu'l-Bahá , BB June BXBR, at pCX West Zmth Street, New York City.
Interpreted by Dr Amı́n U. Farı́d.
[After instructions upon certain matters, 'Abdu'l-Bahá continued:]
The essence of the intention is that I wish you to pray for me and I will pray for you. The
pathway we shall walk together is the pathway of the Disciples of Christ. After the departure
of His Holiness to the Supreme Paradise, the disciples who had followed His teachings met
together in consultation upon the summit of a mountain near Jaffa. Such a consultation was
never before held. They said to each other, "His Holiness Jesus Christ has been crucified. He
offered His life in this way, gave up His rest and comfort, forfeited His happiness, renounced
His possessions, family and life, and quaffed the chalice of martyrdom. He educated us in
order that we might arise after Him in His Cause. He sacrificed His life that the oil in the lamps
of our souls might become ignited and His Light shine forth from them. He suffered on the
cross that we may irrigate the tree of His planting. He consented to a cruel death in order that
the seed of His sowing might be cultivated and preserved by us. Now must we be loyal to His
Holiness. If we wish to be loyal we must arise to carry out the duties of loyalty. Otherwise
each of us will continue to seek after his own livelihood, rest and comfort; each, like other
people, find repose, enjoy a family, have a household, provide food and strive to gain glory and
power. Shall we do this?" All said, "No! We must be loyal and faithful to His Holiness Jesus
Christ. Therefore with our worldly attachments we cannot attend to His service in a true
spirit of severance. We must either be occupied with ourselves or engaged in His service.
This Cause is a very great Cause; a Cause that is weighty and important, not light and trivial; a
Cause that is not easy to carry and serve. First, to be severed and free from all other
occupation we must give up and relinquish our family ties and that which pertains thereto.
Because the management of a household and family is a hindrance to service. God has not
created two hearts for man, one for living in the world and one for service in His Cause.
Therefore either must we be occupied with our own service and affairs or with service to
Christ. Is not this the ultimate arrangement? Yes! it is the ultimate arrangement! He who is
tied to a family, let him then arrange to leave it; he who is not should not take a wife and the
duties of a family; then will he be free, severed and without burden or hindrance in the service
of God. Is this right? Is this the ultimate arrangement? Are we united upon this? Yes!
Second, in the pathway of Christ there is strife, persecution, blame, imprisonment,
banishment, suffering and many other burdens which we must accept. Have we accepted
them? Yes! we have assuredly! Third, we must go among the peoples of the world,
proclaiming the glad-tidings of the Kingdom of God, spreading the fragrances of Christ,
summoning them to the Sun of Reality in order that this dark world shall become illumined. Is
this the ultimate arrangement? Yes!"
Then they took an oath and covenant among themselves, embraced each other and
descended from the mountain, some going to the Eastward, some to the West, North and
South. So they were scattered. Some became traceless, as it is not known where they

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travelled or where they died. It is said some died in India.
The reality of the condition is this: We must be loyal to the Threshold of the Blessed
Beauty and be willing to give our lives for [IV:R:oB] Him. We must sacrifice our comfort for
Him; sacrifice all our conditions in the pathway of His service. If we do this, our service will
be productive of great results. Otherwise God will raise up souls to do this work in our stead.
Our purpose is that we shall arise in His Cause—not fettered by world conditions, not
burdened by weight of material responsibilities. We must draw our thread from one direction
whether it come or not. There are many threads; the right one will come to us. [Refers to
seeking the right thread by which to unravel a skein.]
Now therefore I will pray for you and you must pray for me, "O Bahá 'u'llá h! This is 'Abdu'l-
Bahá ! Confirm 'Abdu'l-Bahá in Thy Threshold! Strengthen him in loyalty to Thee! Make him
self-sacrificing! Make him homeless, and without rest! Fill his heart with Thy love, so he will
forget all else save Thee,—seeking no other comfort, grace, health or life, and sacrificing all for
Thee!"
Pray in this manner for me and I will pray so for you.
Admonish the Friends so they will not backbite and criticize, voicing the mistakes and sins
of others. Have a sin-covering eye. As soon as you see a trace of the Love of Bahá 'u'llá h in a
soul, revere that soul under all conditions.
IV:0, *1 April '.'0 [IV:p:gB]
'Abdu'l-Bahá answers many questions asked by theologians of Paris
Sunday Evening, BZ February BXBp—Pasteur Monnier's Theological Seminary, Paris.
From Persian notes; translated by Mirza Ahmad Sohrab
[The audience was composed of professors, clergy and theological students]
'Abdu'l-Bahá: How are you?
Pasteur Monnier: We are all feeling well and are exceedingly pleased to have you bless our
Seminary.
'Abdu'l-Bahá: I am likewise most happy to find myself amongst you, and associate with
you.
Monnier: We are very happy to find amongst us a person who has come on the part of God,
and has brought to us a divine message.
'Abdu'l-Bahá: A person endowed with the power of hearing shall hear the mysteries of God
from all things, and all creation will convey to him the divine message.
Monnier: If you permit us, we would like to ask a question.
'Abdu'l-Bahá: Very well.
Monnier: As we are students of theology, and are in the rank of clergy, we would like to
know who was Christ, and what was He? What is your belief about Him?
'Abdu'l-Bahá: Our belief in regard to Christ is exactly what is recorded in the New
Testament; however we elucidate this matter, and do not speak literally or in a manner based
merely on the foundation of blind belief. For instance, it is recorded in the Gospel of St John,
that in the beginning there was the Word, the Word was with God, and the Word was God.
Now the majority of Christians accept this principle as a matter of belief, but we give an
explanation and exposition which is accepted by reason, and in such a way that no one may
find occasion to reject it.
The Christians have made this statement the foundation of the Trinity—but philosophers

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deny it as mere superstition, stating that the Trinity as regards the identity of the Divinity is
impossible; and in turn the Christians do not give a satisfactory explanation and
interpretation to be accepted by philosophers.
As the former base their whole exposition of this subject upon the authority of the Holy
Scriptures, the latter do not accept it, saying, "Is it possible to have three in one, and one in
three?"
We explain this subject as follows: The eternality of the Word is not an eternality of time,
for if this were an eternality of time, the Word would have been accidental, and not eternal.
By the Word we mean that this creation with its infinite forms is like unto letters, and the
individual members of humanity are likewise like unto letters.
A letter individually has no meaning, no independent significance, but the station of Christ
is the station of the Word. Complete and independent significance is implied in a word. That
is why we say Christ is the Word. By complete significance we mean that the universal
bestowals of the perfection of Divinity are manifest in Christ.
It is obvious that the perfections of other souls are particular, or only a part, but the
perfections of the Christ are universal or the whole. The reality of Christ is the collective
centre of all the independent virtues and infinite significances.
For instance, this lamp sheds light, the moon also illumines the night with its silvery beams,
but their light is not in their essence, they receive their light from another source; but His
Holiness the Christ is like unto the sun, His light issued forth from His own identity. He has
not received it through another person, therefore we give Him the comprehensive title of the
Word. [IV:p:gR]
By this we mean the all-comprehending Reality, and the depository of the infinite divine
virtues.
This Word has an (honorary) beginning and not a beginning of time. For instance, we say
this person has precedence over all. This precedence comes to him through the station and
honour which he has now in life, but it is not a precedence of time.
In reality the Word has neither a beginning nor ending. It means those perfections which
appeared in Christ and not His physical body. Those perfections were from the part of God.
It is similar to the rays of the sun which are reflected in a clear mirror. The rays, the light
and the heat of the sun are its perfections which have become manifest in the mirror.
The perfections of Christ were the splendour and bounty of God. It is evident that these
qualities were ever with God, even at this time they are with Him, they are inseparable from
Him, because divinity is not subject to division. Division is a sign of imperfection, and as God
is the Perfect One He cannot be divided.
It is clear that the perfections of the Divinity are co-equal and co-existent with the Essence.
In that station there is absolute Unity. This in brief is the exposition of the Station of Christ.
Monnier: What is the similarity between the Cause of Christ and that of Bahá 'u'llá h? And
what relation do they hold towards each other?
'Abdu'l-Bahá: The foundation of the religion of God is one. The same basis which was laid
by Christ and later on was forgotten, has been renewed by His Holiness Bahá 'u'llá h.
As we said, the object of divine religion is one—each religion is divided into two parts. The
first part is essential, and it belongs to the world of morality. It is the exposition of
significances and realities. It is the expression of the love of God, the knowledge of God. This
is one in all the religions, unchangeable and immutable, because it is the reality, and the

#%#
reality is immutable and unchangeable.
The second part is non-essential. It belongs to practical life, to transactions and business.
This changes according to the requirements of the time in which the Prophet lives.
For example, during the days of His Holiness Moses, the foundation and the origin of the
religion of God spelled morality, and that was not changed in the Christian dispensation, but
certain differences crept in through the change of the second part of the religion. For during
the Mosaic period the hand of a person was cut off because he had committed a small theft;
there was the law of an eye for an eye, and a tooth for a tooth. This was according to the spirit
of the age, but as these laws were impracticable at the time of Christ, they were abrogated.
Likewise divorce: It had become so universal and so easily put into practice, that the laws
of marriage were too easily broken, therefore His Holiness Christ forbade it.
According to the exigencies of the time, His Holiness Moses revealed ten laws for capital
punishment. It was impossible at that time to protect the body politic and preserve social
security without these severe measures. For the children of Israel lived in the wilderness of
Tur,1 they could not protect their rights and establish safety without these severe measures.
As they were too antiquated in the time of Christ, they were abolished. The difference in
the second part of religion is unimportant, because it belongs to the customs of life only, but
the foundation of the religion of God is one. Therefore His Holiness Bahá 'u'llá h has renewed
that foundation.
The Cause of Christ was wholly spiritual. He did not change anything save the Sabbath and
the law of divorce. All the sayings of Christ deal with the knowledge of God, with the oneness
of the world of humanity, the moral relations between the hearts, [and] spiritual
susceptibilities.
His Holiness Bahá 'u'llá h created these merciful sentiments in the most complete form and
deposited them in the hearts of men. This is in keeping with the teachings of Christ, because it
is the reality and the reality does not change.
Is it possible to say that divine unity is divisible, or the knowledge of God, the oneness of
the world of humanity, universal love, and the solidarity of the human race, are ever subject to
transformation?
No, I declare by God they are immutable, for they are the reality.
Monnier: What is the relation of Christ and Bahá 'u'llá h with God?
'Abdu'l-Bahá: His Holiness Christ said "The Father is in me"—this we must understand
through logical and scientific evidences, for if we do [IV:p:gp] not conform religious principles
and science and reason, they do not inspire the heart with confidence and assurance.
It is said that once John of Chrysostum was walking along the sea-shore and was thinking
over the question of the Trinity, the possibility of three becoming one, and one three, trying to
reconcile this with reason.
He was absorbed in this subject, when suddenly his attention was attracted by a boy sitting
on the shore and putting water in a cup.
Approaching him, he asked, "My child, what art thou doing?" "I am trying to put the sea in
this cup," he answered. "How foolish art thou," John replied, "in trying to do the impossible."

"'Tur' and 'Sinai' should not be taken literally; the first is an allusion to Mt. Sinai, which in this case means the
Manifestation of God; the second, 'Sinai', represents the human heart." (Shoghi Effendi, Light of Divine Guidance, Vol. F, pp.
ee–V) Ṭ ú r as-Sı́nı́n (not "Mount Sinai" (a modern name) in the Sinai Peninsula) is also known as Jabal Mú sá ("Jabal Musa"
or "Mountain of Moses"). Logic suggests that Jabal al-Lawz (Fi.ecb:ee, Ic.I;ciII) is the biblical "Mt. Sinai".

#%$
The child rejoined, "Thy work is stranger than mine, for thou art labouring to bring within the
grasp of human intellect the conception of the Trinity."
Then John thought to himself that to understand this matter logically is beyond the
comprehension of the human mind.
But we stated that every religious question must be tested by the criteria of science and
reason, otherwise how can one accept it? If I propound a question which is rejected by the
deduction of reason, it is not worthy of your acceptance.
Therefore let us investigate independently the reality of this matter and let us always be
guided in our exposition by the light of reason and science.
What is the meaning of the Father and the Son? We say that this Fatherhood and Son-ship
are allegorical, and symbolical. The Messianic Reality is like unto a mirror through which the
Sun of Divinity has become resplendent. If this mirror states "The Light is in me" it is sincere
in its claim; therefore Jesus was truthful when He said "The Father is in me."
When we look at the question from the above standpoint we see that the principle of the
Trinity is explained. The sun which is in the sky, and the sun in the mirror are one, are they
not? We do not believe that there are two suns, and yet we see that there are two suns.
We must investigate the reality, and not follow the imitation, for the Jews were expecting
the coming of the Messiah, lamenting day and night—saying: "O God send to us our
Deliverer!" But as they walked in the path of dogmas, rather than reality, when the Messiah
appeared they denied Him. If they had been the investigators of reality, they would not have
crucified, but have worshipped Him.
Monnier: Is the unification of religion possible? If so, when and how and through what
channel will it be realized?
'Abdu'l-Bahá: When the devotees of religion cast away their dogmas and ritualism then the
unification of religion will be in sight, and the realities of the Holy Books will become unveiled.
In these days misunderstandings hold the upper hand. When these misunderstandings and
blind imitations are relinquished then the Sun of Unity or religions shall dawn.
When I was in San Francisco I was invited to speak in a Jewish synagogue; there were
nearly R,CCC Jews present in the Temple. I said, I desire to propound before you a question,
but I request you to listen to it carefully, till I finish, and then if you have any objections, state
them:
__________
It is about R,CCC years that between you and the Christians there has been friction and
opposition, but when we investigate the reality we find that such a state of affairs should not
exist. Owing to the misunderstandings which today have blinded the eyes and exist among
you and the Christians, you conceive that His Holiness the Christ was the enemy of Moses, the
destroyer of the laws of the Pentateuch, the abrogator of the commandments of the Bible.
Let us now search after the truth, and discover whether this supposition on your part
corresponds with fact or not.
When we investigate the reality we observe that Christ appeared amongst you at a time
when according to your own historians the laws of the Torah were forgotten, the foundation
of religion and faith was shaken. Nebuchadnezzar had come, burning the context of the whole
Bible, and taking into captivity many Jewish tribes. For the second time Alexander the Great
had come. For the third time Titus, the Roman general, devastated the land, killed the Jews,
pillaged their property, and imprisoned their children.
At such a time, under such gloomy conditions, His Holiness the Christ appeared. The first

#%%
thing He said was: "The Torah is the Divine Book, Moses is the Man of God, Aaron, Solomon,
Isaiah, Zechariah, and all the Jewish prophets are valid and true." Throughout all regions He
spread the Bible.
For B,gCC years the Bible was not sent out of Palestine, but Christ promulgated it in all
countries. Were it not for Christ the name of Moses and His Book would not have [IV:p:go]
reached America. During B,gCC years the Torah was only once translated, but Christ was the
cause of its being translated into lCC languages. Now be just, was Christ the friend or the
enemy of Moses?
You say that He abrogated the Torah, but I say he promulgated the Torah, the Ten
Commandments and all the questions which belong to its moral world. But He changed the
following, that for a small theft one cannot cut off the hand. If a person blind another he must
not be blinded, or if he breaks another's teeth, his teeth should not be broken.
Is it possible nowadays that for ƒB,CCC,CCC the hand of the culprit be cut off with the law?
Or to establish the archaic laws of an eye for an eye, and a tooth for a tooth?
Therefore Christ changed only that part of the Mosaic religion which was not in accord with
the spirit of His time. He did not desire to abolish the Torah.
You, yourselves, are of the opinion in this day that these laws are not timely but are out of
date and impracticable.
Is it not true that the Christians believe that Moses was the Prophet of God, and all the
Jewish seers were the Messengers of God, and the Bible is the Book of God? Has this belief of
theirs harmed their religion? They answered "no". Then you may just say from your heart
that Christ is the Word of God, then all these differences will end. The persecutions of the last
R,CCC years have been on account of this fact, that you were not willing to proclaim these two
words.
But I hope it is proven to you that Moses had no better friend that His Holiness Christ.
__________
In short, misunderstanding between the religions is conducive to differences. When these
misunderstandings and blind imitations are forgotten then the unification of the religions will
become a reality.
Today the enmity and rivalry existing between the religions are over mere words.
It is an established fact that the followers of all the religions believe in a Reality, the
benefits of which are universal; which Reality is a medium between God and man. The Jews
call that Reality Moses, the Christians Christ, the Muslim Muḥ ammad, the Buddhists Buddha,
and the Zoroastrians Zoroaster.
Now mark well that none of these religionists have ever seen the Founders, they have only
heard His name. If they overlooked these names they would realize that they all believed in a
perfect Reality which is an intermediary between the Almighty and His creatures.
Their dissension is over a word, otherwise they all share in common the belief of the
Mediatorship between the Creator and the creature.
If you speak to a Jew about the medium or channel between God and man, without
referring to any particular name or trying to make him believe in any special person, he would
say—"Yes, this is right, but I say the name of this medium is Moses."
If you go on giving the exposition of this divine philosophy to the followers of each religion
they will all agree with you in the abstract, but they will stick to the names of their own
prophets, and arise in contention and strife over these names. But in reality and in

#%&
significance they are all believers and agreed. The Jew believes in Christ, but he knows
nothing about it, he is quibbling over the mere word.
In short there have been wars and rumours of war amongst the people of the world for
many thousand years; much innocent blood has been shed, many kingdoms and empires have
been laid waste.
Now it is enough! Religion must be the means of good fellowship and love. It must upraise
the standard of harmony and solidarity. If religion is conducive to hatred and enmity,
irreligion is better, because such pseudo-religion gives no result, nay rather its existence is
harmful to the welfare of the body-politic.
God has founded the religions so that they might be the bond of amity and mutual
association between the people.
His Holiness Christ did not sacrifice His own life so that the people might believe that He is
the Word of God; nay rather He gave up His life so that He might bestow Eternal Life to the
world of humanity. That is why He said, "The Son of Man is come to give life to the world."
Later on this subject was forgotten by the people, certain blind imitations crept in, and the
words Father, Son and Holy Spirit became current.
The original foundation was lost sight of. Christ said, "If someone strikes your right cheek,
turn to him the left." Is there any relation between this commandment and the bloody events
taking place in the Balkans? No!
The religious differences between the Catholics and Protestants have caused in the past
[IV:p:gg] the destruction of XCC,CCC lives. No doubt you are aware of this fact. What relation
have these events with the statement of Christ when He addressed Peter: "Put thy sword into
the scabbard"? Therefore when we hold fast to the foundations of the religions of God, all
these differences are dispelled.
Monnier: Is your aim to found a new religion?
'Abdu'l-Bahá: Our aim is to free the foundations of the religion of God from dogmas, for the
Sun of Reality is prevented from shining forth by black impenetrable clouds. We desire to
dispel these clouds, so that the regions of the world may be flooded and illumined with its
luminous rays, so that these foul clouds may never return. The rays of the Sun of Reality may
encircle all countries, for this Sun has no beginning and no ending.
('Abdu'l-Bahá arose.)
Monnier: Our hope is likewise the spread of such ideals of unity, peace, and concord. We
hope to be your co-workers, and co-labourers in this field.
'Abdu'l-Bahá: This is likewise my hope, that the utmost unity may be established between
us, such a unity which is not ended by separation.
('Abdu'l-Bahá went into the library, where several clergy and professors came to him to be
presented. One of them said):
I desire to express our deepest gratitude and pleasure on the part of those present. In
reality what you said was in keeping with facts. Our aim is likewise the establishment of
universal peace and brotherhood.
'Abdu'l-Bahá: Praise be to God that our aims and hopes are one, but we must strive to make
this purpose realized.
A Professor: The International Congress of Religions will be opened in Paris during the
month of July. We hope that you will be able to accept the invitation to take part in the

#%'
proceedings of that Congress.
'Abdu'l-Bahá: It is nearly two years that I have been out of Haifa. I must return. After oC
years of confinement and two years of continual travelling, all my powers are exhausted. I can
hardly speak.
Professor: The invitation of the Congress will be sent to you, and we hope you will write a
message that may be read during one of the sessions.
'Abdu'l-Bahá: Very well.
IV:0, *1 April '.'0 [IV:p:gl]
Recent Tablet from 'Abdu'l-Bahá
To his honour Mr Charles Mason Remey, Washington, D.C.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou illumined youth and my spiritual beloved!
Thy letter was received and its perusal imparted happiness impossible to describe. It was
an indication of the loftiness of thy nature, the strength of thy effort and the purity of thy
intentions. 'Abdu'l-Bahá 's happiness is caused by such matters. If the material luxuries of the
whole earth were available to 'Abdu'l-Bahá He would not think for one moment that there is
such a thing as comfort and luxury in the world. But when a soul-perfuming fragrance wafts
from the rose-garden of the hearts of the friends to the nostrils of 'Abdu'l-Bahá such joy is
realized that involuntarily I render thanksgiving unto the Blessed Perfection Who has trained
such servants.
In brief, your letter imparted to me the utmost happiness. This thought of yours is very
appropriate.1 I hope that a new quickening may be produced in the hearts of the believers,
and great firmness and steadfastness became manifest, that this may lead to the guidance of
others.
Therefore, with a divine power, a heavenly resolution and purpose, an eloquent tongue and
a heart overflowing with the Love of God, take in thy hands the Tablets and travel throughout
the cities, even as far as Honolulu in Hawaii. Travel thou in all the American cities. Call every
one to Firmness in the Covenant! Exhilarate every one with the Spiritual Wine of the
Covenant! And guide every one to the diffusion of the Fragrance of GOD! Raise the cry of "Yá
Bahá'u'l-Abhá!"2 and call the name of "Yá 'Alíyyu'l-A'lá!"3 ("O Thou the Exalted, the Most
Exalted!").
Awaken the friends, for ere long a test shall come. Perchance some persons outwardly firm
and inwardly wavering shall come to those parts in order to weaken the faith of the friends in
the Covenant of God. Let them be awake! Let them be mindful! As soon as they see a trace of
violation of the Covenant, they must hold aloof from the violator. Day and night let them
strive so that the Lights of the Kingdom of Abhá may encircle the globe and the darkness of
error may entirely be dispelled. …
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá

Referring to a letter telling of the spiritual awakening among the people caused by 'Abdu'l-Bahá 's visit in America.
A form of Bahá 'u'llá h's name that is used as an invocation.
A form of the Bá b's name that is used as an invocation.

#%(
IV:6, '7 May '.'0 [IV:o:lZ]
'Abdu'l-Bahá at Stuttgart
From notes in German sent by Margarethe Doering and M. Schweizer, Stuttgart.
Translated into English by Mr Charles Ioas, Chicago.
'Abdu'l-Bahá arrived at Stuttgart, Germany, in the evening of B April BXBp. The friends called
the following day at the hotel, or met him in the afternoon at the home of Mr and Mrs Herrigel,
where great numbers of people were present. All were radiant and happy, and rejoiced in his
presence. When he entered he bowed to all sides and then sitting down asked, "How are you
all?" after which he spoke the following words, translated by Mirza Ahmad Sohrab and Herrn
Herrigel, and taken stenographically by M. Schweizer:
"Praise be to God! that I have come to Stuttgart, that I could meet with you. Praise be to
God! because your faces are radiant with the light of the Glory of God; your hearts are
attracted to the Kingdom of Abhá . Thank God that you have heard the call of God. You are
living in the day of the Lord. You are living in the days of the radiances of the Sun of Reality.
The rays of this Sun have poured into your hearts and souls. Your hearts are illuminated, your
inner vision clear. Your spirit rejoiced in the glad tidings of the Kingdom of God. Thank God
that you are the elect of God. He has elected you because of His own love. The mercies of God
have surrounded you. You must live in accordance with the teachings of Bahá 'u'llá h Be loving
to all mankind. Consort with all religions in amity and fragrance. You must be the cause of the
education of the world of humanity. At present the world is still very dark. From one side
there threatens the darkness of ignorance; from another side black enmity is visible; from the
other side we hear of war and rumours of war. We must, like a candle, shine with the light of
Bahá 'u'llá h in order that through your efforts this darkness may be dispelled. The light of the
love of God can illumine the East and the West. It can change hatred and enmity into love and
friendship. The clouds which veil the rays of the Sun of Reality must be dispelled and made to
disappear. The world must be rejuvenated. Eternal life must be made possible. The rays of
the Kingdom must shine forth. The breath of the Holy Spirit can quicken the dead. I shall
always pray for you and I shall supplicate for divine confirmations for each one of you, in
order that ye may become more enkindled day by day, more attracted, so that each one of you
will become a herald of the Kingdom. This is the eternal glory. This is the eternal life. This is
the entrance into the Kingdom of God, the dominion which will last forever.
"I am very glad to be here. It is my hope that through the bounty of God you may become
givers of life at this time. May God bless you all! May the blessings pour down upon you!"
After these words 'Abdu'l-Bahá went into another room, saying that all who had not met
him could come to him. To those present he made a short talk, after which he arose and shook
hands with all.
In the evening of p April, 'Abdu'l-Bahá addressed a large public meeting in the upper hall of
the City Museum. When he entered all arose. Happiness shone on all faces. After a short
welcome 'Abdu'l-Bahá spoke the following, which was translated by Mirza Ahmad Sohrab and
Mr Eckstein, and taken stenographically by F. R. and M. Schweizer:
"I came from a distant land. I have travelled twenty thousand miles until I came to you in
Stuttgart. Forty years I was a prisoner. I was young when I was put into prison and my hair
was white when the prison doors opened. After all these long years of the sufferings of prison
life I willingly took upon myself all the hardships of a long journey. Now I am here in order to
be united with you, in order to [IV:o:lm] meet you. My purpose is that perchance you may
illumine the world of humanity; that all men may unite in perfect love and friendship; that
religious prejudices, national prejudices, race distinctions, all may be completely abandoned.
The religions of today consist of dogmas. Because these dogmas differ from each other,

#%)
discord and even hatred is manifest. Religion must be the basis of all good fellowship. Think
of the turmoil that today exists in the Balkans; how much blood is shed; how many thousands
of mothers have lost their sons, how many children have become orphans, and how many
buildings, villages, and cities have been destroyed! The Balkan states have become a volcano.
All this ruin originates from the prejudices created by the different dogmas, called forth by
superstitions and race prejudices.
"The essence of the religion of God is love, and the Holy Books bear testimony to that, for
the essence of the religion of God is the light of the world of humanity; but mankind today has
forgotten what constitutes true religion. Each nation and each people today hold to some
definite dogma.
"Everything in the world is subject to change. But this transmutation and change are
requirements of life. See, for instance, these flowers before us. They come forth from a seed.
They grow to perfection, but when they have reached the state of perfection they go back
again. This is the invariable law of creation. Likewise man develops until he has grown to
maturity. When he reaches beyond the state of maturity he begins to decline. All religions of
God are subject to this same law. They are founded in order to blossom out and develop and
fulfil their mission. They reach their zenith and then decline and come to an end. So a few
thousand years ago came Moses. He promulgated the ten commandments. Later these laws
were changed, and this change was so complete that of the original nothing more was visible.
Then God sent the Roman Empire to destroy the Holy Land, because the Jews had forgotten
the law of God. They had in the end only a bundle of superstitions. When this religion had
sunk to such a depth, God sent his Holiness Jesus Christ. His Holiness Christ appeared as the
Light of the Sun, and He founded anew the religion of God. He revivified the light which had
been given by Moses and fulfilled that law.
"This should show you that religion is subject to change. So, also, religion is full of
superstition. There is today nothing more than tradition to feed upon. Therefore our souls
must strive day and night in order that the foundations of divine religion may again be newly
revivified. These traditions and these dogmas are like the husks surrounding the kernel. We
must release the kernel from the husk. The world of humanity is in the dark. Our aim is to
illumine mankind. It is natural that after the darkness of every night the brilliant day will
come. It is our hope that this darkness may be dispelled and that the rays of the Sun of Reality
will shine again. We are confident that the darkness will again be followed by the brightness
of the day. It is our hope that after the cold winter a new spring will come, giving new life to
nature, so that the trees of humanity will again sprout and become verdant in the gardens, so
that they may bring forth leaves and blossoms and fruit. Thanks be to God, the illumined
century has dawned. Thank God that this spiritual spring has come. Thanks be to God, that
the reality of all things has been revealed. This century is the century of light. This period is
the period of science. This cycle is the cycle of reality. This age is the age of progress and
freedom of thought. This day is the greatest day of the Lord. This time is the time of eternal
life. This age is the age of the breath of the Holy Spirit. This time is the time in which all is
resurrected into new life. Therefore, I desire that all may be united in harmony. Strive and
work so that the standard of the world of human Oneness may be raised among men, so that
the lights of universal peace may shine and the East and the West embrace, and the material
world become a mirror of the Kingdom of God, that eternal light may shine forth and that the
day break which will not be followed by the night.
In this age every face must turn to God, so that spiritual enlightenment will go hand in hand
with material education. Material education alone cannot make the world happy. Spiritual
civilization must assist the material civilization. The men of science and philosophy are the
founders of the material education, but His Holiness Christ was the founder of the spiritual,
divine civilization. Material civilization serves the world of men, but the spiritual civilization
#%*
founds the world of morals. These two kinds of civilization must go hand in hand. The
material civilization is like the lamp, but the spiritual civilization is like the light in the lamp.
This lamp without the light is a useless thing. Therefore, in our day philoso- [IV:o:lX] phy and
science must go hand in hand with the spiritual civilization. The material civilization is like
the body; the spiritual civilization is like the spirit which is the life to the body. So long as the
spirit gives life to the body, we behold a living thing, but a body without spirit is dead. It is my
desire that ye all may reach the state of spiritual civilization. Like as ye have made great
progress in material science, so may ye also progress in the spiritual world. Then the light of
the Kingdom of God will shine through all the world. May the Sun of Reality illumine the East
and the West."
Many meetings were held on g April. 'Abdu'l-Bahá was the guest of the Esperanto
Association. The president, Professor Christaller, welcomed him in appropriate words, in
reply to which 'Abdu'l-Bahá then addressed the gathering.
On Sunday, l April, 'Abdu'l-Bahá addressed a large gathering at the Hotel Marquardt. In the
afternoon the friends met in the garden of Consul Schwarz, where 'Abdu'l-Bahá consented to
be photographed with those present. He arranged the group himself. Then he had flowers
distributed in order that each might have one. When he went into the automobile of Consul
Schwarz, he was surrounded by the friends. The children came to him and presented flowers.
It was a beautiful picture, with the children around the car.
In the evening a large meeting was held in the hall of the Upper Museum. Miss A. S.
Knobloch said a prayer, Miss Staebler sang and then Consul Schwarz introduced 'Abdu'l-Bahá
in an eloquent speech, which we hope to have translated in the near future. 'Abdu'l-Bahá then
addressed those present. When he had concluded he passed through the hall and shook
hands with each one. From the hall 'Abdu'l-Bahá went to the home of Miss Doering.
On the Zth he visited the springs at Mergentheim with Consul Schwarz, and on the mth
departed for Budapest.
IV:6, '7 May '.'0 [IV:o:ZC]
Meeting the capacity of the seeker
Louise Dixon Boyle
'Abdu'l-Bahá has repeatedly referred to the various human types as differing "like flowers
in the rose-garden of God". And in this day of unity and universal realization, we see clearly
the necessity of recognizing the "fragrance" of all types and of according to each his
opportunity of "diffusion" or expression.
In giving the world this knowledge of the Day of God, no duty impresses itself so
persistently upon the Bahá 'ı́ as the necessity to meet the capacity of the seeker, and to realize
among human beings a marked dissimilarity in approaching the teachings.
It will be only in the perspective of history that the full extent of religious decadence during
the past few centuries will be realized. Around the significance of divinity there has
accumulated a false atmosphere, due to our human association of it with the tangible. And it
is inevitable, in the dawn of a new spiritual age, that many souls—possibly destined for a
particular activity in it—should experience a reaction in turning from their old conceptions. It
is this reaction, perhaps, rather than an essential incapacity or antagonism, which withholds
many from a full acceptance of the Bahá 'ı́ teachings. Such souls represent so large a
proportion of the thinking people in the world today that it is impossible to confuse their
spirit with that of the anti-Christ; although, undoubtedly, many of them, in searching hither
and thither for truth, will permit the brief span of their lives to pass unsatisfied.
To assist all earnest inquirers to assimilate the teachings is the important privilege of

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Bahá 'ı́s today. Surely it must be such as remain in the restricted environment of dogma and
self who represent the element of opposition, rather than they who have felt the new
vibrations afar off and cast away tradition in an effort to approach them.
It was with particular reference to questions asked by this type of inquirer, after the receipt
of recent cablegrams from 'Abdu'l-Bahá , that the following notes were submitted to 'Abdu'l-
Bahá . In returning them with interpolations he has "commanded"1 that they be printed in the
Star of the West.
After the departure of the Bá b the friends of God were in a state of utter confusion and
bewilderment. "A few who claimed to be the leaders of this scattered community, fearing the
loss of their lives, were hiding in remote and inaccessible villages, not daring to associate
publicly with the people. The believers of God were like sheep without a shepherd; not one
knew his duty." It was at such a time as this, in the extreme necessity for guidance and
authority, that Bahá 'u'llá h came forth and declared Himself to be the Promised One. The
perfect meeting of the demand with the supply, the need with its fulfilment, is one of the
fundamental laws of God.
Now in our day 'Abdu'l-Bahá has said:
"The Cause has become very great. Many souls are entering it—souls with different
mentalities and range of understanding. Complex difficulties constantly rise before us. The
administration of the Cause has become very difficult. Conflicting thoughts and theories
attack the Cause from every side. Now consider to what extent the believers of God must
become firm and soul-sacrificing. Every one must become the essence of essences; each one
must become a brilliant lamp. People all around the world are entering the Cause; people of
various tribes and nations and religions and sects. It is most difficult to administer to such
heterogeneous elements. Wisdom and divine insight are necessary. Firmness and
steadfastness are needed at such a crucial period of the Cause."
He has said repeatedly:
"Today the most important affair is firmness in the Covenant because firmness in the
Covenant wards off differences."
The finger of 'Abdu'l-Bahá , like that of a great physician, is upon the pulse of all the spiritual
conditions forming the Kingdom of God on earth. He knows far in advance of any outward
demonstration just what error will manifest itself as a menace to the Cause and a test to the
believers. He knows our hearts better than we know them ourselves because His insight is
unerring in the spiritual realm. We live in the world and accept the guidance of God to but a
feeble and limited degree. The heart of 'Abdu'l-Bahá has always been turned to God and thus
he has been the recipient of the holy confirmations since childhood. We know how these holy
ones possess [IV:o:ZB] in its fullness in this day that "universal divine mind" whose power is
"conscious, not acquired".
Man's knowledge of God and His manifestation in human form is the most profound of
subjects. We are capable of considering it only through the assistance of these Holy
Educators, who have given the world all its ideals, all its spiritual vocabulary.
So during his visit to America, in the full knowledge of conditions and with the utmost
wisdom and insight, 'Abdu'l-Bahá referred us to the proofs of his identity as the appointed
Centre of the Covenant and the Greatest Branch, as a protection to us and to the Cause,—not
in revocation of his standard of servitude so gloriously upraised in the world—in
confirmation, rather than revocation of that most precious ensign of the Kingdom!

In a Tablet to the writer of this article, 'Abdu'l-Bahá says: "I have commanded to print and publish this article in the Star of
the West so that all the believers in the East and the West may read it."-The Editors.

#&!
Since the presence of 'Abdu'l-Bahá in our midst people are everywhere attracted to the
teachings. It is most important that we should not make of this matter a dogma to offend. The
self or ego is still so prominent in the human consciousness that the first inquiry of the
groping soul for light is, "What does your leader claim for himself?" 'Abdu'l-Bahá assumed the
mantle of servitude to answer this very question. He stands in the midst of life today as an
example, an embodiment of an ideal—the relinquishment of self. For us, his chosen friends,
not to contribute to that ideal is to retard human progress.
"We must first teach the people about the Lord of the Covenant, who is His Holiness
Bahá 'u'llá h. When they become believers in the Lord of the Covenant, then we must explain to
them the Centre of the Covenant." We must say: He claims to be the Servant of God; he is the
Centre of God's Covenant with man in this day. And as the spiritual perception of the inquirer
expands in contact with the teachings the great station of 'Abdu'l-Bahá will unfold to him.
"In giving the teachings we must not mention the violators of the Covenant and thus render
their acceptance difficult." In sharing this foreknowledge with the friends, 'Abdu'l-Bahá has
made us partners, as it were, with himself, has assumed that we are superior to evil
suggestion, and that we will know how to use this knowledge most judiciously to protect the
Cause.
Let us pray that we may so fully accept the Divine Guidance in every act of life that in the
moment of test and difficulty we may stand as pillars of wisdom and strength in the Cause of
God, firm in the Centre of the Covenant, and, like 'Abdu'l-Bahá himself, manifest toward all
mankind the utmost tenderness, for only in this way may we lead them into the Kingdom.
IV:6, '7 May '.'0 [IV:o:ZB]
Tablet from 'Abdu'l-Bahá to the friends in the Orient
O Friends of God! O spiritual companions!
The Lord of the peoples of the world declares in the beneficent Qur'á n: "And there is for
you in the Prophet of God a good example": That is to say, to follow His Holiness is a good
example and to imitate that Real Leader is the means of acquiring success in both of the
worlds. The followers of the Prophet were commanded to follow Him in all affairs and
manners, and when some individuals, having recognized this safe path as the Straight Road,
travelled therein, they became Kings in the Land of the Righteous and the Kingdom of the
Elect. And those souls who tried to acquire comfort with ease, deprived themselves of all
bounties and perished in the lowest ditch of despair. Their days came to an end and their
happiness terminated. Their bright morn became dark, and their transparent cup became full
of dregs and rust. Their uprising star descended, and their bright luminary set.
But those pure souls who followed (in the footsteps of the Prophet) shone in the Highest
Horizon as the Stars of Guidance and arose from the Dawning-place of hopes with matchless
brilliancy. They sat on the Throne of the Kingdom of Eternity and rested on the couch of
Divine Success. Their traces are clear and their lights brilliant; their star is luminous and their
attendants are the armies of angels of the Heavens of Immortality. Their palace is firm and
their edifice is strong. Their light is illumining the world and their heat is confirming the
world.
Now judge for yourselves: Those souls who followed in the wake of that Manifest Light
acquired such bounties and stations! If we now follow in the footsteps of the Most Glorious
Beauty (Bahá 'u'llá h) and the most Exalted Majesty (the Bá b)—may my [IV:o:Zo] life be a
sacrifice for those who suffered martyrdom in their path—what would be the result?
His Exalted Majesty (the Bá b), from the beginning of the arising of His Beauty to the day of
the Greatest Martyrdom, spent days and nights under severest trials, in the Path of God; He

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made His breast a target for thousands of arrows of calamities, and with a breast pierced and
torn, hastened to the Most Glorious Kingdom.
The Eternal Beauty—the Greatest Name (Bahá 'u'llá h)—tasted of the poison of every
calamity, drank of the cup brimful of all kinds of trials, made His breast the target for every
arrow, made His neck indebted to every sword. He was incarcerated in a prison and was
bound in merciless chains. He was exposed to the derision of the crowds of enemies and
became a butt for the stones of miscreants. He was subjected to chains and collars, and was
tightly bound with ropes and fetters. He was exiled from His native land and was carried to
the land of Bulgars1 and Serbs. In the Most Great Prison ('Akká ) He suffered inexorable
calamities and His blessed days ended in this cruel prison and dark dungeon, while a prisoner
of oppression and injustice, and He ascended to His Kingdom.
Now, O faithful friends and companions of that Bright Countenance! Is it becoming that we
should sit idle, even for one moment, practice delay, and seek ease and comfort, so that we be
exposed to temptation and indolence, be occupied with our own thoughts and lose our hearts
to strangers and kindred? Nay, by God, we ought not to rest for one moment day nor night;
we ought not to pollute our pure hearts with the attachment to this world; we must prepare
Divine Assemblies, establish Feasts of Love, sing the melody of the Most Glorious Kingdom,
accompanied with stringed instruments and with drums and flutes; hasten, dancing and
laughing with joy, to the altar of martyrdom, and offer body and soul, head and trunk, as a
sacrifice!
O friends, be loyal!
O beloved ones, be firm and steadfast!
O imploring ones, trust in God and rely upon Him!
O humble ones, be attached to God and cling to Him!
Let us encourage each other and set all in motion. Let us strive to diffuse the Fragrance of
God and engage ourselves in exalting the Word of God!
Let us ever be alert through the influence of the gentle breeze wafted from the Garden of
Favour, and enjoy the Sweet Fragrance of the Garden of Unity!
Let us put enthusiasm and commotion into the hearts of the righteous, and excitement and
joy into the hearts of the free!
Praise be to God, that the hosts of the Most Glorious Kingdom are coming together in large
numbers and the Stars of the Highest Horizon are in uprising and ascension! The Banner of
Guidance is in motion, the Cloud of Bounty is descending in a shower, and the Luminary of the
Horizon of Significance is shining! The Feast and the enjoyment of the Kingdom are in
complete harmony, and the Dawn of Favour is breaking with the Light of Guidance! It is the
Melody of the Kingdom of Abhá which is descending from the Supreme Concourse, saying
O dead one, who art without heart and soul! Become alive! Become alive!
O sleeping one, in the water and clay! Be awake! Be awake!
O intoxicated one, who art witless and gone astray! Become sensible! Become sensible!
The horizons are full of fragrance! The eyes are full of light and the East is pouring down
fire! Get rid of body and soul!
The time of sacrifice has come; the Merciful Breath abounds and the Divine Secrets are
disclosed! Be a leader of lovers! Be a leader!

A member of a tribe who settled in what is now Bulgaria in the Vth century.

#&$
The sweet song of the melodious singing bird from the Branch of the Cypress Tree in the
Garden is expounding the problems of spirituality! Be acquainted with the mysteries! Be
acquainted with the mysteries!
'Abdu'l-Bahá
Translated in BXCX.
IV:6, '7 May '.'0 [IV:o:ZR]
"O, My soldiers! My beloved soldiers! Forward!"
Talk by 'Abdu'l-Bahá given in Stuttgart, Germany.
While 'Abdu'l-Bahá was one day looking out of his hotel window he observed a regiment of
soldiers passing by in great array, and he said:
"They are ready to fight for their fatherland. How barbarous it seems to send men, who do
not even know each other, to the battlefield in order to shoot each other down.
"The Bahá 'ı́ Grand Army consists of the invisible angels of the Supreme Concourse. Our
swords are the Words of Light. Our armament is the armament of heaven. We are fighting
against the forces of darkness.
"O, my soldiers! My beloved soldiers! Forward! Forward! Have no fear of defeat—do not
have failing hearts. Our Supreme Commander is Bahá 'u'llá h. From the heights of Glory He is
directing this dramatic engagement. He commands us! Rush forward! Rush forward! Show
the strength of your arms. Ye shall scatter the forces of ignorance!
"Your war confers Life; their war brings death. Your war is the cause of the illumination of
all mankind; their war means the breaking and darkness of hearts. Your war means victory
upon victory; their war is defeat upon defeat. Your war is the means of construction; their
war is the origin of destruction.
"There are no dangers before you. Push forward! Push forward! Attack the enemy! Your
efforts shall be crowned with the diadem of Eternal Peace and Brotherhood.
"His Holiness the Christ was fighting even upon the Cross, and His triumphant work
continued through ages and cycles."
IV:6, '7 May '.'0 [IV:o:Zp]
Harriet M. Wise
l February BmlZ—B April BXBp
On the morning of B April, at Hermosa Beach, California, our dear sister Harriet M. Wise
ascended to the Supreme Concourse. For a long time she had been a patient sufferer, but her
life was prolonged that she might taste the sweetness of the past year, when, in July, with Mrs
Goodall and Mrs Cooper, of Oakland, she spent several glorious days in the presence of the
Centre of the Covenant. She came home radiant in spirit but sick in body, and steadily
declined in health.
Tablet to Miss Harriet M. Wise
HE IS GOD.
O thou who hast turned thy face towards the Kingdom!
I read what thou hadst written. Know thou that there is in the world of existence a Centre,
for each great matter, and bounties shower from that Centre. For instance, in the circle of the
sun, the sun is the centre of the light. Likewise there is a real Centre for pure Love and now
that Centre is manifest in this world, from which the Lights of Love reflect to all parts of the
Universe. If thou partake but one ray from that Centre, thou wouldst become self-sufficient

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from the world, finding a new condition and witnessing an exaltation which overshadows all
the existence. Pray God that thou mayest catch with all thy exertion the Lights of the Love
from that Centre.
Upon thee be greetings and praise!
(Signed) 'Abdu'l-Bahá
g September BXCg
IV:=, = June '.'0 [IV:g:mm]
The "strong rope"
Tablet from 'Abdu'l-Bahá concerning "Firmness in the Covenant".
To the maid-servant of God, Mrs Harriet Cline of Los Angeles, California.
Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou beloved maid-servant of God!
Thy letter was received. It was an indication that thou art spending thy days in the
Commemoration of the Blessed Perfection, and art firm and steadfast in the Covenant and
Testament and art holding fast to the "Strong Rope".
Today firmness in the Covenant is the means of the promotion of the Word of God, and
conducive to the effect of the word of man. Any explanation, which does not accord with the
Covenant will have no effect whatsoever. Therefore, whosoever heralds the Covenant of God,
unquestionably he is confirmed.
This has been tried a thousand times. Any soul who violates the Covenant and Testament
the least degree, immediately he is cut off; even in this material world he will become afflicted
with remorse and regret. Consequently as much as ye are able, call the people to the Covenant
and make the souls firm and steadfast.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by M. Ahmed Sohrab, Paris, France, RX March BXBp.
IV:=, = June '.'0 [IV:g:mm]
Three kinds of persecution
Words of 'Abdu'l-Bahá delivered during his sojourn in America [first two paragraphs are a
revised translation].
All who stand up in the cause of God will be persecuted and misunderstood. It hath ever
been so, and will ever be. Let neither enemy nor friend disturb your composure, destroy your
happiness, deter your accomplishment. Rely wholly upon God. Then will persecution and
slander make you the more radiant. The designs of your enemies will rebound upon them.
They, not you, will suffer.
Oppression is the wind that doth fan the fire of the Love of God. Welcome persecution and
bitterness. A soldier may bear arms, but until he hath faced the enemy in battle he hath not
earned his place in the king's army. Let nothing defeat you. God is your helper. God is
invincible. Be firm in the Heavenly Covenant. Pray for strength. It will be given to you, no
matter how difficult the conditions.1
When 'Abdu'l-Bahá was sent to 'Akká , he experienced three kinds of persecution. Two

First two paragraphs from Crisis and Victory, no. I;i, pp. :cc–:ce.

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kinds were easy to bear. When he arrived in 'Akká they placed chains upon his limbs and
circlets of steel were locked around his ankles and knees. While the guards were doing this
'Abdu'l-Bahá laughed and sang. They were as- [IV:g:mX] tonished and said, "How is this? You
are laughing and singing. When prisoners are ironed in this way, they usually cry out, weep
and lament." 'Abdu'l-Bahá replied, "I rejoice because you are doing me a great kindness; you
are making me very happy. For a long time I have wished to know the feelings of a prisoner in
irons, to experience what other men have been subjected to. I have heard of this; now you
have taught me what it is. You have given me this opportunity. Therefore I sing and am very
happy. I am very thankful to you." After a time the men who had been appointed to keep
guard over me became as loving brothers and companions. They strove to lighten my
imprisonment by acts of kindness. They said, "In order that you may not be subjected to the
jeers of the people when you walk upon the streets we will arrange your clothing so these
chains are not visible." They took the chains which were upon my limbs, gathered the ends
together and wrapped them as a girdle around my waist, then arranged my clothing so no
chains were visible. One day I wished to go to the hammá m (public bath). The guards said, "It
will not be possible for you to go to the bath unless these chains are removed; and
furthermore it will attract notice from the people in the streets." 'Abdu'l-Bahá said, "I will go."
The guards then carefully gathered the hanging chains around my waist, covered them with
my clothing and we went forth. As we passed through the streets, 'Abdu'l-Bahá took the
chains from his waist, flung their loose, dangling ends over his shoulders in full view and
walked to the hammá m, followed by a great crowd of hooting, jeering people. The guards
were most unhappy, but 'Abdu'l-Bahá was in supreme joy because of this opportunity to walk
in the freedom of the Pathway of God. After many years the doors of 'Akká were opened, the
prison walls thrown down and the chains which 'Abdu'l-Ḥamı́d had placed upon the body of
'Abdu'l-Bahá were put around the neck of 'Abdu'l-Ḥamı́d himself.
In brief, this kind of persecution was easy to bear. There was a second form of persecution
to which 'Abdu'l-Bahá was continually subjected at 'Akká . Spies and enemies were constantly
informing the authorities that he was plotting against the government, that he was secretly
instigating revolution and teaching principles in opposition to the Muslim religion. In
consequence of these reports and statements 'Abdu'l-Bahá underwent a great deal of
restriction, difficulty and personal discomfort, but, Praise be to God! always in the utmost joy
and exaltation. Sometimes the rigour of his restriction was increased; often he was
threatened with death; often threatened with confinement in another prison fortress, but
nothing was accomplished by his enemies that could lessen his complete happiness. On the
contrary, the more falsehoods they invented, the more evident became his innocence and
sincerity, the more constant his thanksgiving and rejoicing. This form of persecution was
likewise easy to bear.
But there was a third kind of persecution which brought 'Abdu'l-Bahá sorrow and
unhappiness, a persecution difficult to bear: the bitter words and criticisms of the friends.
Where love was expected, hatred and jealousy was found; instead of friendship and kindness,
envy and discord were manifested; instead of harmony there appeared dissension and illwishing; in place of assistance and appreciation, calumny, falsehood and slander. This is hard
to bear.
Now, Praise be to God! turn all your thoughts and devote all your powers to the Divine
Covenant. Unless a servant in the Cause of God is subjected to all these persecutions he is not
fitted to spread the Heavenly Message of Glad Tidings. Follow 'Abdu'l-Bahá ! Let nothing
hinder or defeat you. God is your helper and God is invincible.

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IV:A, *6 June '.'0 [IV:l:BCo]
Training for service in the Cause of Bahá'u'lláh
Words of 'Abdu'l-Bahá delivered during his sojourn in America.
I wish to train you until you have no other I thought, no other motive, no other wish than
service in the Cause of Bahá 'u'llá h. The Divine Educators who have brought the Light of
Guidance to this world found neither rest nor comfort by day or night. Abraham, Moses, Jesus,
Mohammed, Bahá 'u'llá h,—all the Heavenly Messengers suffered the utmost privation and
underwent extreme hardships in the Pathway of God. They were exiled from their native
land, imprisoned, driven from city to city; they were homeless, hungry and found no rest; they
lived in the fields and hid in caves among the mountains; the sky was their canopy, the hard
earth their bed. But all these difficulties and hardships served only to increase their power
and accomplishment. Through these privations and persecutions they were severed from the
world. Although they walked upon the earth, they lived in Heaven. Deprived of material food
they partook of the eternal fruits of Paradise. Homeless and forsaken in this world, they
rested upon the Divine Couch of Nearness. Day and night they were unceasingly proclaiming
the Call of the Kingdom and establishing the foundations of the Most Great Peace.
It was so likewise with their disciples and followers. All of them walked in the Pathway of
God and drank the cup of martyrdom with thanksgiving. They sought no rest but service and
hastened to the Supreme Concourse in the utmost joy and ecstasy.
Through my training you must become so fitted to spread the Glad-Tidings of the Abhá
Kingdom that you will follow in the footsteps of these blessed ones in gladness. In Persia
there is a wonderful breed of horses which are trained to run long distances at very great
speed. They are most carefully trained at first. They are taken out into the fields and made to
run a short course. At the commencement of their training they are not able to run far. The
distance is gradually increased. They become thinner and thinner, wiry and lean, but their
strength increases. Finally, after months of rigid training, their swiftness and endurance
become wonderful. They are able to run at full speed across rough country many parasangs1
of distance. At first this would have been impossible. Not until they become trained, thin and
wiry, can they endure this severe test.
In this way I shall train you. "Kam-kam", "kam-kam" (little by little, little by little), until
your powers of endurance become so increased that you will serve the Cause of God
continually, without other motive, without other thought or wish. This is my desire.
__________
You must become impervious to criticism, unconscious of attack and abuse, nay, rather
welcoming persecution, hostility and bitterness as the means of testing and increasing your
supreme faith in God; even as His Holiness Christ instructed His disciples "Bless them that
curse you; pray for them that despitefully use you." Be therefore as spiritual adamant against
these darts, arrows and swords of infliction. We will help each other to bear them. First by
love and increased zeal in the Heavenly Cause. For by exercise the spirit grows stronger,
more capable of withstanding, just as the muscle of the outer body increases its fibre through
continual action. You must [IV:l:BCg] help me and I will help you to increase our service in the
Cause of Bahá 'u'llá h Secondly; we will help each other grow more and more accustomed to
punishment and persecution. Years ago in Baghdá d the usual punishment for offenders and
lawbreakers was the bastinado. The governor noticed that a certain band of men came
repeatedly before him for trial. They were regularly found guilty of breaking the law,
sentenced and whipped upon the feet. While the bastinado was being inflicted they appeared
quite comfortable and evidently unconscious of pain. In a few days these same offenders

A parsang or farsang is between I and b miles (e to V km). Arabic farsakh.

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would be back again, going through the same process. The governor made careful inquiry
about them. It was learned that they lived together in a house and that every day it was their
custom to bastinado each other until the skin upon their feet had become so hardened to the
whip that the legal bastinado gave them no inconvenience whatever.
Now we, as offenders against the opinions of our friends and enemies, must assist each
other to become impervious to their criticism, unconscious of attack, welcoming their whips.
You must beat me and I will beat you with the whips of love. The more we beat each other the
more capable of withstanding we will become. When the enemies find they are increasing our
love, enkindlement and service in the pathway of Bahá 'u'llá h, they will wonder and say, "How
is this? Our words have no effect upon them except to make them love us more and give
thanks to God for our scourging."
The Blessed Beauty Bahá 'u'llá h won the hearts of his jailers and tormentors. No one could
withstand Him. The intense flame of His love melted the hardest stone of hearts. The more
chains of iron they put upon His body, the more He imprisoned them in chains of love. They
looked upon Him in wonder; they became His followers.
IV:A, *6 June '.'0 [IV:l:BCg]
Material and divine education
Words of 'Abdu'l-Bahá delivered during his sojourn in America.
The heart of man is a garden. The real garden is in order, well planted, watered and
cultivated. This is not so with the jungle. The jungle gives no evidence of cultivation. Where
there is no gardener disorder prevails. Wild growth produces nothing. Human education is of
great importance. It is especially necessary to educate the children. They are the young
tender trees of God's planting. But the supreme education is Divine Teaching. Through it the
most ignorant become wise and the lowest are elevated to the loftiest heights. This
transformation in man is made by the Manifestations of God. Through them the wicked
become righteous, the weak firm, the barren fruitful. One day's education under the
inspiration of the Holy Spirit is better than ten years material training in the universities of
the world. Bahá 'u'llá h has said two steps are necessary for human development;—Material
and Divine Education. In the world of humanity, we see some seeking upward, some
downward.
__________
Material scientists endeavour to show the evolution of the species man from the monkey.
The Prophets of God have been occupied in explaining that man has descended from the
Divine Spirit. The professors and learned scientists of materialism glory in the evidences that
the ape is the progenitor of humanity and make exhaustive efforts to discover proof of it. If
we should ask the ape, he would say "Unquestionably we are all one,—of this I am certain
without the aid of scientific inquiry, ethnological proof, biological deductions or geological
findings; I believe what I see"—for the ape is a real, a true materialist.
__________
The real materialist is the animal. Compared to the animal, man is but a tyro and novice in
materialism. The animal is a natural materialist. He does not mention God and knows
nothing about the Kingdom. He depends solely upon sense perception. That which is not
perceptible to the senses he rejects. From this standpoint of knowing the greatest Plato is the
cow, and the donkey is an arch philosopher. In the great university of nature, where nothing
beyond the pale of sensibilities is classified as knowledge, the animal is a graduate and the
human materialist but an under-graduate.
__________
If a child is left to its own natural proclivities, without education, it will embody all human
#&)
defects. Education makes of man a man. Religion is Divine Education. There are two
pathways which have been pointed out by the Heavenly Educators. The first is [IV:l:BCl]
Divine Guidance and reliance upon the Manifestations of God. The other is the road of
Materialism and reliance upon the senses. These roads lead in opposite directions. The first
leads to the world of the Kingdom; the other ends in the world of human vices, and is contrary
to the cause of Divine Guidance. For example;—consider a babe at the mother's breast;—
observe its natural aggressiveness,—its instinctive antagonism. It claws and bites the mother,
even attacks the fountain of life itself. A barbarous and savage country is a country which has
been deprived of education, where men are utter materialists like animals. Such a nation
embodies all human defects and vices. They even kill and eat each other. Divine Education is
the sum total of all development. It is the safeguard of humanity. The world of nature is a
world of defects and incompleteness. The world of the Kingdom is reached by the highway of
Religion and is the Heaven of all Divine Virtues.
IV:., */ August '.'0 [IV:X:Bgg]
'Abdu'l-Bahá at Stuttgart and Esslingen, Germany
Extracts from Letters of Miss Alma S. Knobloch and Mirza Ahmad Sohrab, addressed to Mrs
Pauline Knobloch Hannen.
The most impressive feature of the letters from Stuttgart was the description of the
children's meeting, at Esslingen, about which Miss Knobloch wrote as follows:
"We have had some wonderful meetings; the one in Esslingen surpassed them all. It was
the children's meeting, last Friday, o April BXBp, in the afternoon. They had secured a very
pretty hall, which was most beautifully decorated with greens, plants and flowers, with large
and small tables near the walls and round tables in the centre. About fifty children and eighty
adults were present. In a smaller room adjoining the hall the children had been assembled
holding flowers in their hands, forming two lines for 'Abdu'l-Bahá to pass through. It looked
most beautiful as 'Abdu'l-Bahá came upstairs. He passed through a short hall and looked so
pleased and delighted to see the dear children."
Mirza Ahmad Sohrab says of this scene: "I was overcome with surprise, emotion and joy,
and could not contain myself; the tears filled my eyes. It was the most beautiful, the most
heavenly, the most artistic picture that I have ever seen in all my life. It was so beautiful! I
cannot describe these things; one must feel them, see them. It was a glorious day for these
people, in a far-away town in Germany, to see with their own eyes the Beloved of all nations.
What love! What attraction! What enkindlement these German believers have!
"The children handed 'Abdu'l-Bahá their flowers as he came to them and greeted them.
When 'Abdu'l-Bahá 's hands were full, he handed the flowers to one of the Persians, and went
up one side and down the other. Then he gave them small boxes of chocolates and bon-bons.
They were radiantly happy. Then he spoke to them, saying: 'These children are of the
Kingdom, they are illumined with the Light of God. They have pure hearts, clear as crystal,
wherein the rays are reflected. I love them very much. They are mine. I hope they will
receive Divine education, that they may receive Heavenly training; become fragrant plants in
the Garden of Abhá . They are very dear to me. May God guide and protect them, make of
them useful men and women for the advancement of the Kingdom on earth:
"Then 'Abdu'l-Bahá entered the hall. I had to push the people back, for they had come to
the door to see what was going on. He seemed greatly pleased, as he entered the hall, to see
the decorated tables and the green background. After a little while, he gave an address, which
I took down. Tea was then served, and cake and chocolate were on the table. A photograph
was then taken of the entire group, a copy of which I am sending you. After this 'Abdu'l-Bahá
got into the automobile, the children crowding around and waving their flowers. Then one

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after another stepped up and handed their fragrant tokens. O, it looked really beautiful; I
cannot describe it, so wonderfully sweet! The children waving their dear little hands, and
'Abdu'l-Bahá in the auto, covered with flowers, waving his blessed hands to them. 'Abdu'l-
Bahá said that this event would go down in history. The following were his words spoken on
the morning of g April, at Hotel Marquardt, Stuttgart: 'The effect of last night's meeting will be
put on record in the world of eternity. The mentioning of it will be throughout centuries and
will be recorded in the countries of the Orient. Because these children are tender plants, their
hearts are clear and transparent. They have not yet come to the dross of the world; that is
why Christ said: "Blessed are the children, for they are of the Heavenly Kingdom, being pure
of heart." That [IV:X:BlR] was a spiritual meeting, a heavenly meeting, the Light of the
Kingdom was shining upon it. The Confirmation of the Spirit surrounded that meeting.'"
__________
'Abdu'l-Bahá reached Stuttgart at m pm, B April, and alighting from the train, proceeded at
once to the hotel. On the train he had said to the Persians: "This is the best thing; we will
arrive in Stuttgart, take our rooms in the hotel, settle down and call up the friends. How
surprised they will be! Is this not a fine plan? We are going to surprise them. Then when
they come they will find us in their midst, and knowing nothing about it at all. Yes! This is the
best plan." He sent for Messrs Herrigel and Eckstein, and Miss Knobloch, and it was arranged
that evening that 'Abdu'l-Bahá would receive the friends during the morning hours at the
Hotel Marquardt, engagements and meetings to be planned for afternoons and evenings. The
first afternoon was devoted to a drive in the Royal Park with Mr Herrigel, following which the
many friends who were gathered at his home were seen. Another meeting was held at Mr
Herrigel's home that evening, at which 'Abdu'l-Bahá said, addressing the believers: "How
attracted and enkindled are the German Bahá 'ı́s! How full of love they are! Love does not
need a teacher."
On the morning of p April, many interviews were conducted, and numerous children were
present. At p pm, when the stream of visitors had been seen, Consul Schwarz came with his
automobile and 'Abdu'l-Bahá was taken to the famous Castle Solitude. Returning to the
Consul's home, a number of prominent men and women were addressed. At m pm the first
public meeting was held at the "Burger Museum"; more than five hundred persons were
present.
o April, many groups were seen at the hotel. Among other things 'Abdu'l-Bahá said that
morning, after four hours of consecutive talk: "I was most happy to see the believers of
Germany so holy, so pure and so united. They are the Angels of the Paradise of Abhá . You
pray that the flame of the Divine Fire may be ignited in all Germany." At o pm the party left in
an automobile for Esslingen, where the children's meeting, previously described, was
conducted.
On Saturday, g April, the morning was occupied with many interviews. At p in the
afternoon an automobile ride was planned to the Royal Palace of Emperor Wilhelm. This
most interesting and historical place is built after the plan of the Alhambra. In the evening
'Abdu'l-Bahá addressed the Esperantists.
A trip through the noted cherry blossom district, with the trees abloom, and leading
through the Black Forest, was a feature of l April. Later group photographs, which are being
sent, were taken at the Park in Wangenburg. This was followed by a ride to Zuffenhausen,
where Mr and Mrs Schweizer were visited at their home in that town. That evening the
largest public meeting of the series was given at the "Obere Museum", in Stuttgart. This was
arranged by the women Bahá 'ı́s. The day closed with supper at the apartment of Misses
Knobloch and Dö ring.
Z April, Mergentheim-Bad, over BCC miles from Stuttgart, was visited, the trip being taken in

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automobiles of Consul Schwarz. The night was spent there, returning to Stuttgart m April. At m
pm the party left for Budapest, making exactly eight days spent in and around Stuttgart.
Joseph H. Hannen.
IV:., */ August '.'0 [IV:X:Bgl]
Address by 'Abdu'l-Bahá at Stuttgart
On the Evening of l April BXBp, in Obere Museum (Small Hall),
Mirza Ahmad Sohrab and Mr Eckstein, interpreters; stenographic notes by F. R. and M.
Schweizer.
Translated from the German by Mr and Mrs Charles Ioas, Chicago.
…
Address by 'Abdu'l-Bahá
Many meetings are organized and established in all parts of the world; societies and
organizations for the extension of general intercourse and extension of industry. These are
societies in the interest of arts, and political parties are formed in different lands to watch the
interest of the party. The establishment of all these societies is, in reality, only for the material
life. Praise be to God! This illuminated assembly has no other purpose than to serve God. It is
established to bring about the oneness of the human societies, it is organized to establish the
companionship among different nations and races, to promulgate universal peace, so that all
religions may again find the foundation of unity, so that all nations may come under the
shelter of mercy, for the foundation of all religion is brotherhood, comradeship and friendship
to all. But alas, a thousand times alas! Religion, which should serve to promote oneness and
love among men, has become an instrument of animosity and hatred. Religion, which was
established to build up and gladden hearts, has become a means of darkening the world. All
the prophets appeared that oneness of men might be taught. How much suffering these
prophets had to endure to unfold this illumination among men. His Holiness Jesus Christ
offered His life. He endured the greatest humiliation; His head was crowned with a crown of
thorns. He endured all things so that the world might again unite and that He might cement
the hearts of men through His love. But today the first duties of religion are neglected. The
first duty and the basis of each religion is the love of God. Love has vanished and hate and
animosity have taken its place. Instead of these simple principles we now have dogmas and
imitations, and because the dogmas and imitations differ we have constantly strife and war.
Fanaticism is the only aim. These fanatics are actually thirsty for their brother's blood, they
condemned one another and considered each other unclean.
When this darkness encompassed the horizon of the East, there appeared in the Orient,
Bahá 'u'llá h, who illuminated the East. He proclaimed the oneness of mankind. He announced
that all humanity are the sheep of One Shepherd, and God is the only true Shepherd of these
sheep. He is a kind and true Shepherd. He could not be kind toward His sheep had He not
created them. If He did not love them He would not take care of them. Now if God [IV:X:BgZ]
loves all, why should we be unkind to each other instead of loving one another? Bahá 'u'llá h
proclaimed the ideal of universal peace among religions. The fundamental principle of
religion is one and the same—all the prophets guided mankind to divine love. They have
called them to the knowledge of God. They have taught them the unity of the human race.
They have summoned them to the furtherance of human virtues. They have enlightened the
fundamental law of morality. The differences of the various religions are the results of
dogmas and imitations, so we must give up dogmas and turn our faces to the foundation of
religion. Dogmas have always been the cause of strife, while religion was always the cause of
Unity. Bahá 'u'llá h proclaimed that religion will again bring love and friendship to mankind; if
it does not fulfil this duty, then is it a failure. Religion must be the antidote for all illness. If
the medicine makes the sickness worse, then it is better not to take it.

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Bahá 'u'llá h also said that religious prejudice is the destroyer of the foundation of material
well being. All the messengers and prophets of God were the servants of ethics. The greatest
to which man can attain is love. Love is the principle of creation. Love is the cause of
illumination to the world of humanity. Love brings happiness and peace to men. That is why
Christ said "God is love." The first and greatest command of religion is love. The best divine
service is to announce and promulgate love among mankind.
Women used to be oppressed in the Orient. They were in every respect humiliated. They
were deprived of the opportunity to gain knowledge. They could not study science or art, and
in politics they had no voice at all. Men did not consider them their equal. Bahá 'u'llá h
announced that women have the same right as men. He uplifted their conditions. He said,
"The world of humanity has two wings, the one is man, the other woman." As long as both are
not sufficiently strong, the bird cannot soar to the highest summit of the mountain. When
women once have the advantage of education and improvement, then will mankind reach
perfection. The women in the Orient have made great progress. Many schools for girls have
been established, in which they are taught sciences and arts. They now have the possibility of
endless progress. In this short time many wonderful women among the Bahá 'ı́s have shown
that they are equally entitled to those achievements.
There are many wonderful teachings in the writings of Bahá 'u'llá h which have been
published in book form. They are such as will bring great blessing to the world and will be the
means of establishing peace among mankind. In Persia many meetings are being held in
which different religions are represented, Jewish, Christian, Muslim and Zoroastrian. There is
harmony and friendship among them. They are at all times ready to sacrifice their lives for
one another. They serve with heart and soul in the cause of international peace. For the
spread of this cause more than twenty thousand persons have sacrificed their lives, because
the old despotic rulers have opposed the ideal of peace. All the followers of those religions
were such fanatics that they were always ready to shed the blood of others.
Such occurrences as we hear of in the Balkans at present, and the blood which flows there,
is only the outcome of religious prejudices. Both parties, the Christians as well as the
Muslims, declare it is a holy war, and thus religion, which should be the cause of peace, has
become the cause of strife. Religion, which should be the cause of uplifting humanity, has
become the cause of her destruction. Religion, which is the giver of life, has become the cause
of death.
In short, all these associations, which are organized for the gain of the country or extension
of commerce or the interest of parties, bring only limited blessings. But the result of this
assemblage will be everlasting, its favours are boundless, for it is established upon love. Its
fundamental principle is that we should turn our faces toward the kingdom of God; its aim is
that God may breathe upon us. It is our hope that the world of humanity may be united and I
hope this assembly may become a fountain uniting the different religions, sects and nations.
Truly, I say, Stuttgart ought to be very happy. I have seldom seen a more beautiful city. I have
visited many large cities, such as Paris, London, etc., but never a place which is so pretty and
attractive as Stuttgart. Wherever I go I see flowers and trees and fruit trees laden with
blossoms, and I must not fail to mention, among other important things, her citizens. The
administration here seems to be correct and kind and for that reason the people have great
possibilities. It is my greatest desire that the inhabitants of this city may become the cause of
spreading friendship and brotherly love throughout the world so that the light of brotherhood
may shine from here, so that the world of humanity may become the abode of peace.

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IV:., */ August '.'0 [IV:X:Bgm]
Tablet from 'Abdu'l-Bahá
To the beloved of God and the maid-servants of the Merciful in Stuttgart and Esslingen,
Germany.
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye dear sons and beloved daughters of 'Abdu'l-Bahá!
When the days that I was your associate and intimate, pass before the mind, the heart is
stirred into cheerfulness. What blessed days they were! What radiant nights they were! They
will never be forgotten.
With the memory of you every morning I arise and every evening I raise the song of
supplication toward the Kingdom of Abhá and beg assistance and confirmation for you. I hope
that, in Stuttgart, the Ensign of Signs may become unfurled, and the fire of the love of God may
send forth such flames as will enlighten all around; that each one of those blessed souls may
become like unto a lamp diffusing the light of guidance in all directions.
I send to those parts his honour, Mı́rzá 'Alı́ Akbar, and his honour, Mı́rzá Luṭfu'llá h, that
they may associate with the friends, convey to them the yearnings of the heart of 'Abdu'l-Bahá
and explain the degrees of the powers of the Covenant and the importance of the Centre of the
Testament. These two persons are very blessed.
Assuredly the believers shall obtain joy and happiness through meeting them. Know ye
this, that today the greatest of all affairs is obedience to the Centre of God's Covenant; the power
of the Covenant shall stir the regions, and the spirit of the Covenant shall resuscitate.
Therefore, all the believers, in all the meetings and gatherings, must mention the Covenant
and raise the song of the Covenant.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, X June BXBp, Paris, France.
IV:'/, 1 September '.'0 [IV:BC:BZC]
"The orb of the Covenant"
Tablet revealed by 'Abdu'l-Bahá and spread throughout America many years ago.
HE IS GOD!
O thou whom my heart addresses!
Know thou, verily, The Covenant is an Orb which shines and gleams forth unto the
universe. Verily, its light will dispel darkness, its sea will cast out the thick froth of suspicions
upon the shore of perdition. Verily, naught in the world can ever resist the Power of the
Kingdom. Should all mankind assemble, could they prevent the sun from its light, the winds
from their blowing, the clouds from their showers, the mountains from their firmness or the
stars from their beaming? No! By thy Lord, the Clement! Everything (in the world) is subject
to corruption; but The Covenant of thy Lord shall continue to pervade all regions.
Address thou the waverers and say: "Have ye forgotten that which transpired in the time
of Christ? Are ye not informed of the events which took place in His blessed Day? Did not the
Pharisees rise against Him? Did they not give verdict to the shedding of His blood, to the
murder of His friends and to oppressing His chosen ones? Have ye not heard concerning the
heretics, the violators of His Covenant (who appeared) after Him? Are ye not informed of

#'$
those kings, princes, learned and prominent men who persecuted Him? Did ye not see what
has been the end of the persecutors?"
And do thou advise them and illumine their inmost part, and say unto them: "By God, the
True One! Verily, 'Abdu'l-Bahá is assisted by the Beauty of Abhá who helps him with a Power
whereunto all the heads are made humble. You shall surely find the banner of hypocrisy
reversed, the foundations of discord demolished and the Standards of Peace and Harmony
waving throughout all regions!"
O my friend! Verily, Bahá hath commanded me to be forbearing and patient, to conceal
(their doings), to forgive and pardon. Otherwise, I would have rent their covering, disclosed
their sins, divulged their deeds, depicted their character and unveiled their manners. Verily,
thou art already informed of some of their deeds and it is sufficient for you.
Consequently, turn thy face unto the Kingdom of The Covenant, thy heart beating with the
Love of God, thy soul attracted to the Fragrances of God, thy tongue speaking of the
appearance of the Kingdom of God, thy insight rending veils asunder and disclosing the
realities of things—and with a power which may move the heart of all in the world.
This is a confirmation from the Lord of the Effulgence, while all else save this shall never
profit thee! This is that by reason of which thy face shall gleam, thy heart shall be dilated with
joy, thy soul become pure, thy back strengthened, thy spirit rejoiced and thine identity
quickened. Leave the people of suspicion behind thy back and adhere to the Manifest Signs.
By God, the True One! Verily, the people are drunken and asleep, confused and heedless,
and this will drag them to the lowest of the low. This is no other than a manifest loss!
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
IV:'/, 1 September '.'0 [IV:BC:BZB]
The power of "The Covenant of God" alone regenerates mankind
Recognition of "The Centre of the Covenant"—the important matter before the world today.
Extracts from a letter to a Bahá'í Assembly in America.
Charles Mason Remey.
During my travels of the past few months I have found that while the problems of each
assembly assume their own special character, there is but one vital universal question. This is
that of firmness in The Centre of the Covenant. Until this matter is solved no problems are
solved; and when this matter is solved (when we are firm in The Covenant), all of our
problems are solved.
When the members of an assembly are each and all firm in The Centre of The Covenant
they are then organically united and the life of The Covenant is manifest in their midst—thus
the will and the desire of God may be accomplished. In no other way can it be done. We all
must be firm in The Centre of The Covenant, in the love of 'Abdu'l-Bahá !
__________
"The Root of all knowledge is the knowledge of God, Glory be to Him, and this knowledge is
impossible save through His Manifestation."—From "Words of Wisdom", Bahá 'u'llá h.
God has manifested Himself in this day, as in times past, that mankind shall be quickened
and aroused from his human or natural condition of spiritual darkness into one of spiritual
illumination or life eternal.
The spiritual, or divine life, of the soul is not a condition into which man can evolve by
virtue of his human perfection. It is a condition into which he is born only through believing
in, having faith in, and obeying the Manifestation of God sent unto him through the bounty of
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the Eternal One.
The divinely quickened soul has within it that element of spiritual or eternal life which is
not found in natural or human man. This is the line of demarcation or differentiation between
the kingdom of man and the Kingdom of God.
In the mineral kingdom there is no physical life, while in the vegetable kingdom there is
physical life. In the kingdom of natural or human man there is no divine or spiritual life, while
in the spiritually quickened souls there is divine, spiritual or eternal life.
Eternal life or divine illumination is not spontaneously generated in the souls of men. Man
receives this new life directly from the Manifestation of God or the "Word Revealed".
The Manifestations of God have been the unique centres from which the world has received
all knowledge of God, and outside of these divine channels no divine enlightenment has ever
come to humanity. Therefore, how necessary and important is it that in each prophetic day
mankind should seek God's revealed Word, and abide there in centring their lives in the
Manifestation of God.
Through each of the Divine Revelators of the past, God made the promise to man that
during these latter days of the world He would establish His Divine Rule upon earth—that He
would fulfil His Covenant, and establish His Kingdom Triumphant among men.
In the coming of the Bá b who was The First Point, Bahá 'u'llá h who was The Pre-existent
Root, and 'Abdu'l-Bahá The Branch, Branched from The Pre-existent Root—in this triple
coming is realized the fulfilment of all of the Divine Promises of the past and the
establishment of the Covenant of God.
As the life in the branch of the tree is the same as that in the root, so the Divine Spirit
manifest in 'Abdu'l-Bahá —The Branch—is the same as that manifested in Bahá 'u'llá h—The
[IV:BC:BZR] Root—'Abdu'l-Bahá has sacrificed all in The Path of Bahá 'u'llá h, and now the Power
of Bahá 'u'llá h is manifesting to the world through 'Abdu'l-Bahá . He is the Centre of
Guidance—The Centre of The Covenant; therefore all must turn wholly and without reserve
unto him, for 'Abdu'l-Bahá is The Chosen One, the unique channel through which the Power of
God is being conveyed to each individual Bahá 'ı́, as a member of God's Kingdom upon earth.
The believers may be compared to leaves upon The Branch. Through the branch, and
through the branch only are the leaves nourished from the root of the tree. As the branch is
the only intermediary between the leaves and the root, so 'Abdu'l-Bahá The Branch [for there
is but one Living Branch, branched from Bahá 'u'llá h, The Pre-existent Root], is the
intermediary between the believer and the Pre-existent source of Divine Power which is
Bahá 'u'llá h.
As the Power and stability of the tree is due to its firm, organic connection with the root, so
is the power and strength of 'Abdu'l-Bahá the Power and Strength of God, because he is
branched from the Pre-existent Divine Root of The Word of God manifested in Bahá 'u'llá h. As
the well-being of each leaf depends upon its firm and organic connection with the branch, so
does the spiritual well-being of every Bahá 'ı́ depend upon his or her spiritual connection with
The Branch, 'Abdu'l-Bahá .
In storm and tempest, when the tree is shaken, those leaves that are alive in the branch
remain upon the tree; while in those leaves in which the life of the branch is not—the dead
leaves—these fall to the ground, having no life in them. When the unity and steadfastness of
the Bahá 'ı́s is tested those who are strong in The Centre of The Covenant, those in whose souls
lives the Spirit of 'Abdu'l-Bahá —will remain firm and steadfast throughout all conditions,
while those who are not firmly attached to The Branch will, with the first troubles, drop away
from The Covenant. In this condition their station is a worse one than that of those who have

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never heard The Lord's Call.
__________
This day is seeing great changes in the religious thought of the world. Everywhere the
natural world of man is being prepared for the Kingdom of God.
In the springtime the ground is broken and prepared to receive the seed, this preparation
has to do with the mineral elements in which there is no life. When the seed is sown the
elements of vegetation descend into the earth in which inorganic material grows the
vegetable, an organic body against which the inorganic forces of the mineral kingdom have no
avail. Although every force in the mineral kingdom is against the principle of vegetative life,
yet notwithstanding this very opposition the vegetable lives, grows and dominates the
mineral.
In like manner is every human condition of the natural man opposed to the life of the
spiritual man. Before the Divine Messengers of God have sown the spiritual seeds of the
Kingdom, the hearts of men, in which there were no elements of divine life, have through
human trials and conditions been broken and prepared to receive God's Word. His Word has
taken root and grown in the soil of the hearts of men while every element in the being of the
natural or human man has been against the growth of the newly quickened spirit, yet it is
because of this conflict that spiritual man has become strong and had dominion over the
natural or human in man.
This natural human force against the religion of God has ever been the spirit of the Anti-
Christ. Where the light is the brightest, the shadows are the blackest. In the day of each
Manifestation, when God's Glory was manifest to illumine the hearts of men, those illumined
souls who followed The Word have always been surrounded from without by the most subtle
influences working upon them, to sever, if such were possible, their spiritual connection with
the Channel of Divine Grace—The Manifestation of God.
The spirit of Anti-Christ is the spirit of denial of the Word Manifest. The opposition of the
mineral to the vegetable causes the vegetable to grow firm and strong, and the opposition of
the forces of human man, the spirit of the Anti-Christ, cause the divinely quickened souls to
grow strong and steadfast in The Kingdom.
In this day humanity as a whole is being prepared for the quickening of God's Kingdom.
Creeds, dogmas and philosophies of the past are being broken and shattered and are without
spiritual effect. The religious thought of the present world is like shifting sand. This world
thought is against the growth of the Cause of God—against the Bahá 'ı́ Cause—for the religion
of Bahá is not merely a Cause of God, it is The Cause of God, outside of [IV:BC:BZp] which there is
no source of Truth in this world. It is The Divine Covenant and 'Abdu'l-Bahá is the Godappointed Centre of that Covenant.
The very fact that the Bahá 'ı́ Cause is the essence of the Creation of the New Kingdom,
places it, in kind, above all other forces at work in the world. It dominates all.
__________
In general the human philosophy of man is this: That by a natural process of evolution he
evolves from a state of human darkness into one of spiritual illumination. That he has
inherently within himself the spark of divine life itself, and this simultaneously develops
without the instrumentality of a prophet or Divine Revelator, and then through his own
virtues man attains to God's Kingdom.
It is curious that in this age people still cling to such imaginations when history shows that
each new civilization has had its birth in a new religion, and that each new religion has had its
quickening power through a Prophet or a new Manifestation of the one Pre-existent Word of

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God.
Mankind has ever tried to create a way to Divine Grace through means other than those
provided by God. It is recorded that at one time men tried to build a tower out of the
materials of the earth in order to escape earthly conditions and arrive at heavenly conditions.
Confusion fell upon them, and the affair ended in division and dispersion. We look back upon
this story of the Tower of Babel and we see therein a vivid portrait of the spiritual condition of
this world of the present day.
Before the mind of the world is the idea of the Millennial Age of Peace with all of its ideal
institutions. Upon every hand institutions are being founded and carried on with the object in
view of bringing about peace ideals. Instead of using spiritual means to achieve a spiritual
end they are using material means! The divine institution of the Kingdom of God cannot be
built with any other than spiritual means.
Regarding these mundane conditions which hold the world in a state of war, and trouble
from which humanity cries out for freedom, 'Abdu'l-Bahá has repeatedly said that there is but
one power which shall prevail against them and that power is the power of The Covenant of
God.
God has established His Kingdom. His Kingdom is the Bahá 'ı́ Cause. This is His Covenant.
It is the stone which has been rejected by the people of the world, and now it has become the
foundation of "Peace on earth", having its Centre in The Centre of the Covenant.
For many years 'Abdu'l-Bahá has been imploring and calling the people to "firmness and
steadfastness in the Covenant and Testament", which is firmness and steadfastness in The
Centre of The Covenant which is 'Abdu'l-Bahá himself. The reason for this repeated call is now
becoming apparent to the Bahá 'ı́s, for upon this connection, 'Abdu'l-Bahá depends the wellbeing of the Cause.
Consider: With the physical body its well-being depends upon the perfect connection or
unity of each of its organs with the heart from which the life forces are forthcoming. 'Abdu'l-
Bahá being the centre of spiritual life in the world today, is the heart of the Kingdom of God—
the Bahá 'ı́ Cause—so the spiritual well-being of the Cause (as well as of its individual
members) depends upon the connection of all the various members with The Centre of The
Covenant, 'Abdu'l-Bahá.
When an organ of the physical body is not in proper function with the heart, and does not
receive nourishment through the blood, it ceases to function and dies. When a Bahá 'ı́ cuts
himself off from 'Abdu'l-Bahá who is the source of his spiritual life, he dies spiritually and is
no longer of the Kingdom. Therefore, it behoves all to keep in the closest of spiritual touch
with 'Abdu'l-Bahá holding to his Word, obeying him in both the spirit and the letter and never
for one instant looking in airy direction other than toward him—the divinely appointed Centre
of The Covenant.
__________
There are those individuals referred to as the nakezeen who, after embracing God's Truth
and associating themselves with His Cause, have denied The Centre of The Covenant and
dropped away from the Power of The Cause. They are as dead—as spiritual corpses—and
from them goes forth to the believers a poisonous infection from which the believers must be
protected lest they also become infected and in like manner fall ill and die to the realities of
God's Kingdom.
Consider: Whenever an organ of the body becomes diseased the whole body suffers—the
vital forces of the body flow to the ill member that it be resuscitated and again function
normally. If; however, that organ becomes gangrenous or dies, and putrefaction sets in, it

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becomes necessary to use the surgeon's knife. [IV:BC:BZo] Thus, even a diseased member must
be cut off from the body else the whole body will die.
When a Bahá 'ı́ is suffering spiritually, all of the friends should surround that soul with love,
showing kindness and attention upon it in order to bring it back again into close communion
with 'Abdu'l-Bahá —for there is but one cause of spiritual disease among the Bahá 'ı́s, and that
is a state of instability in The Centre of The Covenant.
But when a soul has wholly and completely severed himself from 'Abdu'l-Bahá —denied
The Centre of The Covenant, whether either openly by words, or subtly in his heart in secret,
that soul is dead spiritually.1 It becomes a dead or gangrenous member of the body of The
Cause. Its condition is infinitely more deplorable in this state than before it heard The Truth
while it was yet in the human or the unquickened condition of the natural man. When a soul
falls into such a state of violation of the Covenant, there is but one thing to do and that is for
the friends to cut it off from the body of The Cause, for if the friends do not sever themselves
from such an one they will themselves become infected by this deadly condition, and then the
whole assemblage of the friends will become diseased.
In a recent Tablet The Centre of The Covenant states:
"Let them (the Bahá 'ı́s) be awake! Let them be mindful! As soon as they see a trace of
violation of The Covenant they must hold aloof from the violators."
And again in another Tablet he says:
"Firmness in The Covenant means Obedience so that no one may say, 'this is my opinion,' nay
rather he must obey that which proceeds from the Pen and Tongue of The Covenant."
We Bahá 'ı́s are commanded to treat the opposer of The Cause as the friend, and to shower
kindness upon those who persecute and cause trouble for the Bahá 'ı́s. However, the condition
of the opposer of The Covenant, and the condition of the denier of The Covenant are wholly
different. The opposer is one who has not yet been awakened to the Truth. He is outside of
The Cause and can have no avail against it, whereas the denier is within the body of The
Cause, and until he is taken out from the body of The Cause his diseased condition is infecting
the whole body.
Physically a man has nothing to fear from poisons which are kept outside of his body. His
danger lies when poisons enter into his body.
Imagine a family in which a death occurs. Although each of the survivors be in a state of
perfect health, yet it is necessary to remove the corpse of the departed from the house, for
with the putrefaction of the corpse the disease contagious would prevail and all would die.
We know that our beloved 'Abdu'l-Bahá does not wish any soul to be deprived of the
Bounties of The Kingdom, nevertheless when The Cause of God is at stake, the individual who
is damaging The Cause must go. 'Abdu'l-Bahá recently wrote
"Such souls are nothing but pure harm to The Cause of God, and it is very well that they go
out, for the abominable deeds of such souls are like unto an axe at the root of The Cause."
__________
It is one thing to be merely "attracted" to the divine teachings of God's chosen revelator,
and another thing to become so centred in His Chosen One as to sacrifice all in His Path. The
first case is only to have one's attention called to the bounties of the kingdom; the second is to
know and to recognize The Centre of Spiritual Guidance through, or from, which the
knowledge of the Kingdom proceeds.

Refer to Tablet to Albert Windust, Star of the West, XI::j, p. I:j.

#')
In the day of Jesus, the Christ, vast multitudes were attracted to Him and to His Cause, but
of these there were but twelve men and a few women who believed to the point of recognizing
in Him the Glory of God Manifest The Christ. This recognition was what quickened the souls
of His Disciples and the early Fathers, and it was by this and by this alone, that they were
given the power to go forth and [IV:BC:BZg] give Christ's Message to the world. The great
Christian civilization (the bounties of which the people of the world are now enjoying) had its
birth or main spring in the Revelation of Jesus, and its spiritual quickening in those who, like
Peter, recognized Jesus to be "The Christ, the Son of The Living God"; whereas those souls who
were merely attracted to Jesus and before really believing slipped away from The Cause,
played no part in the great organic growth of Christianity.
So it is again in this day of revelation. How many souls are attracted to 'Abdu'l-Bahá How
many crowd to see him and to hear him, yet the real blessing is that of realizing in him The
Centre of God's Covenant.
From the following quotation from the "Tablet of the Branch", revealed by Bahá 'u'llá h the
importance of this matter will be clearly understood
"O, ye people! draw nigh unto it [The Branch (The Centre of The Covenant, 'Abdu'l-Bahá )]
and taste the fruits of its knowledge and wisdom on the part of The Mighty, The Knowing One.
Whosoever will not taste thereof shall be deprived of The Bounty, even though he hath partaken
of all that is in the earth—were ye of those who know. … Say. O people, praise ye God for its
manifestation [The Branch] for verily The Branch ['Abdu'l-Bahá ] is the most great power upon
you, and the most perfect blessing upon you; and through Him every mouldering bone is
quickened. Whosoever turns unto Him hath surely turned unto God, and whosoever turneth
away from Him hath turned away from My Beauty, denied My Proof, and is of those who
transgress. Verily, He is the Remembrance of God amongst you, and His Trust within you, and
His Manifestation unto you, and His appearance among the servants who are nigh. Thus have I
been commanded to convey to you The Message of God, your Creator; and I have delivered unto
you that of which I was commanded."
Following this and other similar commands revealed by Bahá 'u'llá h the true and firm
Bahá 'ı́s have turned with implicit faith towards 'Abdu'l-Bahá The Branch, The Centre of The
Covenant, in whom they find their illumination, their guidance, their strength, their hope,
their all.
THEREFORE, RECOGNIZING IN 'ABDU'L-BAHAC THE CENTRE OF GOD'S COVENANT, IS, IN THIS
DAY, THE ONE ALL-IMPORTANT MATTER BEFORE THE WORLD, FOR IN HIM IS THE POWER OF THE
COVENANT OF GOD, WHICH ALONE IS TO REGENERATE MANKIND.
__________
The difficulties and problems of an assembly will solve themselves when everyone
concentrates their faith in The Centre of The Covenant. Study "The Tablet of The Branch" and
'Abdu'l-Bahá 's address upon "The Covenant" given in New York City, BX June BXBR, and also his
Tablet upon "The Covenant". These latter were published in Washington, D.C., in pamphlet
form. They can be obtained by writing to the Washington assembly.
My love and greetings to all the friend's.
Yours in The Centre of The Covenant,
Charles Mason Remey.
Honolulu, Hawaii, BX July BXBp.
IV:'/, 1 September '.'0 [IV:BC:BZg]
Extract from a Tablet revealed by 'Abdu'l-Bahá
Spread throughout America many years ago.

#'*
O servant of God!
Know thou, verily, the Fragrances of the Garden of The Covenant have perfumed all
regions, the Standard of The Testament is waving upon the castles of glory, and there is no
refuge for those who flee from this strongly fortified Fortress!
Do the people of surmise imagine that there is for them any other retreat than this Blessed
Region from which the Lights have shone forth, the mysteries have appeared and the signs are
being diffused?
O servant of God! Arise to promote the Word of God, to promulgate The Covenant of God,
and chant the Verses of God with such power whereby the elements of discord may tremble in
those regions!
(Signed) 'Abdu'l-Bahá
IV:'/, 1 September '.'0 [IV:BC:BZl]
The Centre of the Covenant
Lest some of the friends may think, when reading Mr Remey's excellent presentation of this
vital subject—published in this issue of the Star of the West—that 'Abdu'l-Bahá is now
teaching something new regarding "The Centre of The Covenant", we have reproduced Tablets
(see pages BZC and BZg) which were spread throughout America many years ago, wherein is
plainly stated that which is now becoming clearly understood.
'Abdu'l-Bahá has always maintained this position as The Centre, although for some years
this Centreship has been veiled from the people because of their spiritual blindness.
__________
In the following Tablet, recently received, 'Abdu'l-Bahá sends greeting to all who are "firm
in The Covenant and Testament":
To Mr Roy C. Wilhelm, New York City.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou my spiritual son!
Thy letter written on _____, BXBp, was duly received. Thank God that thou art firm and
steadfast in the Cause. Today the magnetic power that attracts the divine confirmation is
firmness and steadfastness. The tree whose root is firm will yield luscious fruit.
The building whose foundation is solid will stand the rush of torrent and hurricane. The
steamer which is built strongly will resist the battling waves. Therefore, thank thou God that
thou art aided in firmness and steadfastness. Likewise, thy kind father and mother. I beg
from the divine Favours that each one of you may be in the utmost state of firmness and
steadfastness like unto a mountain and withstand the attack of all the people of the earth.
Then ye shall observe how the divine confirmations shall descend uninterruptedly.
Convey on my behalf respectful greeting to all the believers and the maid-servants of the
Merciful who are firm in the Covenant and the Testament.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, R August BXBp. Ramleh, Egypt.
__________

#(+
Anti-Christ
In Mr Remey's article is mentioned the "spirit of anti-Christ". The words of 'Abdu'l-Bahá
regarding this subject, quoted below, may be of interest at this time:
"Some say 'Abdu'l-Bahá is anti-Christ. They are not informed of the Bahá 'ı́ principles.
Bahá 'u'llá h established Christ in the East. He has praised Christ, honoured Christ, exalted
Him, called Him the Word of God, the Spirit of God, raised the Name of Christ to supreme
summits of glorification. Throughout the Orient the Bahá 'ı́s have illumined the lamp of Christ
and spread his mention.
"Did not His Holiness Jesus Christ ignite the [IV:BC:BZZ] world with the Light of Moses? Did
He not fulfil the Religion of Moses? Did He not spread the Book of Moses to the remotest East
and West? Christ was the cause of spreading the Teachings of Moses and promulgating the
Old Testament. Notwithstanding this, the Jews consider Christ the enemy of the Religion of
Moses,—the destroyer of the foundations of the Law of Moses. The Pharisees blasphemed
Him night and morning,—called Him 'Satan' and 'Beelzebub'. This is recorded in the text of
the Gospels.
"History will repeat itself. Bahá 'u'llá h will be assailed in the same way by those who are
not informed of His principles and Teachings."
IV:'', *7 September '.'0 [IV:BB:BXC]
'Abdu'l-Bahá's "welcome" to California
Address delivered at the home of Mrs Helen S. Goodall, Oakland, California, p October BXBR.
Dr Amı́n U. Farı́d, interpreter; stenographic notes by Miss Bijou Straun.
I am going to say, "Welcome," to you, instead of your welcoming me. I am most happy to be
here with you. I am exceedingly joyous, and I offered thanks to His Holiness Bahá 'u'llá h that
the potency of His Word was instrumental in bringing about such a meeting.
In the world many people go from one country to another. Perchance they may go from
here to the Orient; perchance some may come from the Orient here; but such journeys are for
travel, or commercial purposes, or for some political reason, or the motive may be some
scientific achievement, or they go on journeys in order to meet friends. All such meetings are
accidental; they are concerned with the exigencies of the world of nature.
But I have come from the Orient to the Occident—this vast distance have I crossed with no
commercial purpose in view, nor travel as an object, nor politics as a reason. It has been
simply to meet you. Whereas the meeting of others is generally accidental, our meeting is
real, essential—for the hearts are connected and the souls are attracted and the spirits are
exhilarated, and such a meeting is real in character, and great are the results therefrom. The
results are everlasting.
Consider the by-gone times. There occurred a meeting like this one—that is to say, that
meeting emanated from the attractions of the conscience. It was due to the spiritual bond. It
was due to the fraternity of heaven. Regard the results which have later become concomitant!
What lights have shone therefrom! What a new spirit has been breathed thereby!
Therefore, I beg of God that this meeting of ours may likewise be a spiritual meeting, may
be a heavenly meeting, may be a cordial bond, may be of divine susceptibilities, may be a
result of the breaths of the Holy Spirit. Thus, may its traces be everlasting, may its results be
eternal, may it be an indissoluble bond and an association inseparable. May it be a love which
shall be never ending. This is my hope, and you who have turned to the Kingdom of God, and
you who are set aglow with the fire of the Love of God, must so earnestly endeavour that this
meeting shall give forth eternal results.

#(!
And what will bring this about?
This will be brought about by your acting in accordance with the teachings of Bahá 'u'llá h.
This is dependent upon your becoming resuscitated by the Divine Spirit. The Revelation of
Bahá 'u'llá h is, in relation to the body of the world, as the spirit of man is to his body. In
relation to the body of the world (humanity), Divinity is as the light within a lantern. In
relation to the soil of the hearts, it [IV:BB:BXB] is the quickening shower. In relation to the
spiritual growth of the trees, it is the vernal breeze; and in relation to the recovery of the
diseased body politic, it is a quick acting remedy, because it is the cause of the oneness of the
world of humanity. It is love among all mankind. It is a bond which unites all the religions. It
is the unity which welds together all the races. It is the connection between all the countries.
It is universal peace among the nations. It is universal peace among all the peoples. It is the
universal peace which will bring together all nativities. And undoubtedly it is the spirit of the
world. It is the light of the world. Likewise, it is an impetus to the promulgation of
knowledge, and it is the cause of agreement of religion with science and reason.
All the nations of the world today are subject to certain superstitions which animate them
along the line of prejudice, hatred and rancour. These superstitions are the cause of warfare
and battle. For blind imitations of religion are ever various and unreal; but the teachings of
Bahá 'u'llá h are reality itself, and reality is the fundamental basis of all the divine religions.
Hence these teachings are the very cause of uniting all humanity. They are the cause of love
among the hearts of men, for they are reality.
The teachings of Bahá 'u'llá h are likewise concerned with good conduct, and good conduct
is the greatest effulgence of the All-Glorious.
Unless ethics be improved, the world of humanity will be incapable of true advancement.
Real advancement is dependent upon the world of humanity becoming a centre of divine
morals, becoming a place of the effulgences of the Merciful, becoming a mirror reflecting the
bestowals of God. Thereby the world of humanity will become the image and likeness of God.
Until these virtues reveal themselves in the world of humanity, real progress and
advancement will not be possible.
His Holiness Bahá 'u'llá h addressing all mankind, says: "Ye are all the leaves of one tree and
the fruits of one branch." This signifies that the world of humanity is representative of one
tree, and all mankind representative of its leaves, its blossoms and its fruits. Therefore, all the
inhabitants of the earth have grown through their attachment to this tree and all are reared
and nurtured through the shower of divine mercy. It is self-evident that this teaching is the
very spirit of this age. It is life-giving, because through love it animates the people, and it casts
alienation utterly aside. It brings all into friendship and unity.
Among the teachings of Bahá 'u'llá h is one requiring man, under all conditions and
circumstances, to be forgiving, to love his enemy and to consider an ill-wisher as a wellwisher. Not that he should consider one as being an enemy and then put up with him, or to
simply endure him, or to consider one as inimical and be forbearing toward him. This is declared
to be hypocrisy. This love is not real. Nay, rather, you must see your enemies as friends, illwishers as well-wishers and treat them accordingly. That is to say, your love and kindness
must be real. Your well-wishing must be reality, not merely forbearance, for forbearance, if
not of the heart, is hypocrisy. The people of Reality1 will not accept it.
Among the teachings of Bahá 'u'llá h is one on sacrifice. Man must arrive at the point of
sacrifice; and the station of sacrifice is that of complete severance—that is, his possessions,
his comforts, even his life must be sacrificed for humanity. Until man arrives at such a station,
he is deprived of the effulgences of God and from the bestowals of the Merciful, and from the
Meaning, the people of God.

#(#
breaths of the Holy Spirit, which, in this radiant century, have become apparent and
resplendent.
And among the teachings of Bahá 'u'llá h is one relative to the fact that God has created man
to yield some fruit from his being, or existence, an eternal fruit, an everlasting result. If the
world of humanity be confined to the short space of material life here, if man should devote
his energies to temporary results—for the life of this world is short, the blessings of this
world are temporary, the virtues of the world of nature are temporary, the happiness of the
world of nature is temporary—this cannot be called fruitage, because it is temporary and
hence useless. Nay, rather, man must be a blessed tree bearing eternal fruits. Thus
everlasting spirituality may be his.
The real fruit of the human tree is everlasting, and that is the love for God, that is the
knowledge of God, that is service to the world of humanity, that is kindness to all mankind, and
that is endeavouring and striving for the material and spiritual—or ideal—development of the
world of man. This is the [IV:BB:BXo] everlasting fruit. This is the divine effulgence. This is the
divine bestowal. This is the everlasting life.
The teachings are lengthy, but I state them briefly, and from these brief statements, which
are fundamental, you must learn the full teachings.
Praise be to God! We have assembled here, and the cause of our gathering here is the love
of God. Praise be to God! The hearts are kind toward each other and the heavenly radiance is
resplendent.
I am hopeful that the hearts may be moved, the souls may be attracted, and that all will act
in accordance with the teachings of Bahá 'u'llá h.
IV:'', *7 September '.'0 [IV:BB:BXR]
Tablet from 'Abdu'l-Bahá concerning "backbiting"
Tablet to Dr M. G. Skinner, Washington, D.C.
HE IS GOD!
O thou my doctor!
Thy letter was received. Thou hast written regarding thy aims. How blessed are these
aims, especially the prevention of backbiting! I hope that you may become confirmed therein,
because the worst human quality and the most great sin is backbiting; more especially when it
emanates from the tongues of the believers of God. If some means were devised so that the
doors of backbiting could be shut eternally and each one of the believers of God unsealed his
tongue in the praise of the other, then the teachings of His Holiness Bahá 'u'llá h would be
spread, the hearts illuminated, the spirits glorified and the human world would attain to
everlasting felicity.
I hope that the believers of God will shun completely backbiting, each one praising the
other cordially and believe that backbiting is the cause of Divine wrath, to such an extent that if
a person backbites to the extent of one word, he may become dishonoured among all the
people, because the most hateful characteristic of man is fault-finding. One must expose the
praiseworthy qualities of the souls and not their evil attributes. The friends must overlook
their shortcomings and faults and speak only of their virtues and not their defects.
It is related that His Holiness Christ—May my life be a sacrifice to Him!—one day,
accompanied by His apostles, passed by the corpse of a dead animal. One of them said: "How
putrid has this animal become!" The other exclaimed: "How it is deformed!" A third cried
out: "What a stench! How cadaverous looking!" But His Holiness Christ said: "Look at its
teeth! How white they are!" Consider, that He did not look at all at the defects of that animal;

#($
nay, rather, He searched well until He found the beautiful white, teeth. He observed only the
whiteness of the teeth and overlooked entirely the deformity of the body, the dissolution of its
organs and the bad odour.
This is the attribute of the children of the Kingdom. This is the conduct and the manner of
the real Bahá 'ı́s. I hope that all the believers will attain to this lofty station.
Upon thee and upon them be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BR August BXBp, Ramleh, Egypt.
IV:'*, 'A October '.'0 [IV:BR:RCp]
'Abdu'l-Bahá at the Nineteen-Day Feast1
Held Bl October BXBR, at the home of Mrs Helen S. Goodall, Oakland, California.
Dr Amı́n U. Farı́d, interpreter; stenographic notes by Miss Bijou Straun.
Praise be to God! you are the guests of Mrs Goodall. With the utmost love has she prepared
this feast, and every kind of food is before you. The effulgence of the mercy of Bahá 'u'llá h is
resplendent. The hearts are attracted to the love of God. The eyes are turning toward the
Kingdom of Abhá .
This is a heavenly feast, an excellent meeting. Surely this is praiseworthy. The Supreme
Concourse now is beholding this assemblage, proclaiming aloud: "Blessed are ye! Blessed are
ye! Blessed are ye who are the servants of Bahá'u'lláh! Blessed are ye who are the manifestors of
faith! Blessed are ye who have such radiant countenances! Blessed are ye whose hearts are like
unto rose gardens!"
Consider what a great bounty has been bestowed upon you, what a favour has been
revealed unto you, that 'Abdu'l-Bahá is now walking about amongst you commemorating
Bahá 'u'llá h! In the utmost of love am I walking about and greeting each and all of you.
Man is possessed of two types of susceptibilities. One is physical, the other spiritual, in
character.
Physical susceptibilities have certain avenues of expression, and spiritual susceptibilities
likewise have their avenues. The physical, or material susceptibilities have their channels of
expression in the physical realm. Earthly fraternity is due either to a family relationship, or to
a commercial bond, or to a bond of love based upon policy or politics, or to a racial bond
which supplies that affection, or to a bond patriotic in foundation. These are physical
susceptibilities and ordinary outward love. But spiritual susceptibilities, namely, real love
and heavenly fraternity, emanate through divine channels. They emanate from faith, or they
emanate from knowledge, or they emanate from the bounty of the Holy Spirit, or they
emanate from the effulgence of the Sun of Reality.
Praise be to God! you are imbued with spiritual susceptibilities, for verily you have been
gathered together in this meeting through the love of God. It is the bounty of the Kingdom
which has summoned you here. It is the Most Great Guidance which has called you here. It is
the power of attraction which has drawn you together here, and it is the bestowal of the
Kingdom of Abhá which has invited you to this feast. These are spiritual susceptibilities, and
these are emanations of the conscience. Because of these susceptibilities, this radiant youth is
seated here, and in the utmost of love I am patting him on the shoulder.
I am happy to see you gathered here in love: Please continue eating while I talk.

At this feast there were present about one hundred and twenty–five friends from the Bay cities, Portland, Seattle and
Spokane. When all were seated at the tables, 'Abdu'l-Bahá , radiant with joy, passed through the spacious rooms fragrant
with flowers, speaking as he walked about.

#(%
His Holiness Christ, on a certain eve, invited His disciples to His table, and while seated at
that table, He gave certain admonitions and precepts unto them. As a result of the benediction
and admonitions, the supper was called the "Lord's Supper". Inasmuch as there was present
the material bread, and likewise the heavenly manna which was descending upon them, it was
verily the Lord's Supper.
Now this evening you have gathered in this assemblage and are seated at this bounteous
table. Praise be to God! the material food is prepared for you. The heavenly manna also is
present for you, and that consists of the love of God and the knowledge of God. You are turned
toward the Kingdom of God, and you are overshadowed beneath His providence. The eternal
bounty encompasses you all, and the light everlasting is all-surrounding.
This table, likewise, is heavenly in character. [IV:BR:RCo] This food is manna from heaven. I
hope earnestly that the results of the Lord's Supper—that super which was in the utmost of
love and fellowship and severance from all else save God—may be realized at this supper also.
Thus may you associate one with the other in perfect fellowship and friendship, and may all of
you rejoice in many such feasts. Thus may the hearts be exhilarated and the faces be turned
to the Kingdom of Abhá . Then will you be instrumental in reconciling all the religions and all
the races, and in creating a bond that will unite all the nations of the world. Thus, in the
centre of the world, shall be pitched the tent of the oneness of humanity, and the standard of
universal peace shall be unfurled and wave throughout the world. Then in the future there
will be no doubt as to this supper being the Lord's supper, for it is productive of love and
fellowship, and will become the cause of the illumination of the world. Every supper that is
productive of love and unity, the cause of radiance throughout the world, of international
peace and of the solidarity of man, is undoubtedly the Lord's supper.
In a word, His Holiness Bahá 'u'llá h shone forth from the Horizon of the Orient, even as the
sun, casting a radiance over the world. During His lifetime He did not rest a moment, nor did
He repose comfortably one night. He suffered many trials. He was a prisoner. He was
enchained. He was exiled. All these ordeals did He endure in order that perfect fellowship
and love should blend the hearts together.
Praise be to God! the labours of Bahá 'u'llá h have not been in vain, for among your hearts
love has been created. All of you are together in the utmost of love. I hope that you will be the
cause of transforming the whole world of man into a feast like unto this, wherein the hearts of
all shall be welded together, the lives of all shall be glad-tidings. The world of humanity then
will become as a tree, and all men as its branches, twigs, blossoms and fruits. This is my wish
and desire.
In the utmost of joy partake of this feast.
Benediction
[After the feast, 'Abdu'l-Bahá stood on the [IV:BR:RCX] balcony of the stairway and, raising
his hands in blessing, pronounced a benediction.]
O kind Lord, verily this assemblage is longing for Thee and loving Thy beauty. Verily, these
friends are set aglow with the fire of Thy love and are joyful because of Thy presence. They
have turned to Thy kingdom, seeking naught but Thy good pleasure, desiring naught but to
pursue Thy pathway, and seeking naught save Thy good will. Not a day passes but they are
occupied with Thy commemoration and are ever ready to serve Thee.
O God, illumine these hearts. O God, make joyous these lives. O Lord, suffer these souls to
attain to the superlative degree of spirituality in the world of humanity. O Lord, suffer these
souls to become truly distinguished, and make them the manifestors of Thy favour and the
recipients of Thy good gifts. Shine upon them with Thy radiant splendour, waft over them the

#(&
breeze of Thy providence, and pour upon them the rain of bestowals from the clouds of Thy
generosity. Thus these souls, like the flowers of the rose garden, shall grow in verdure and
freshness, and among all mankind shall they be redolent of delightful fragrance.
O Lord, confirm them all in Thy service, and aid them in guiding others to Thee. Brighten
the eyes through witnessing Thy great signs; fill the ears with harmonies through Thy
melodies; and refresh the nostrils through the fragrances of Thy Kingdom. Confer upon these
souls the life everlasting, gathering them all together beneath the tabernacle of the oneness of
the world of humanity.
Verily, Thou art the Almighty! Verily, Thou art the Powerful! Verily, Thou art the Giver of
good gifts!
IV:'*, 'A October '.'0 [IV:BR:RCg]
The visit of 'Abdu'l-Bahá to Mr Charles Tinsley
San Francisco, California, BC October BXBR.
[Mr Tinsley (coloured) was recovering from an accident]
'Abdu'l-Bahá: How are you? I am very glad to see you.
Mr Tinsley: I am well excepting this broken leg which has kept me in bed a long time. I am
impatient to be up and out to work for the Cause.
'Abdu'l-Bahá: You must not be sad. This affliction will make you spiritually stronger. Do
not be sad. Cheer up! Praise be to God, you are dear to me. I will tell you a story:
A certain ruler wished to appoint one of his subjects to a high office; so, in order to train
him, the ruler cast him into prison and caused him to suffer much. The man was surprised at
this, for he expected great favours. The ruler had him taken from prison and beaten with
sticks. This greatly astonished the man, for he thought the ruler loved him. After this he was
hanged on the gallows until he was nearly dead. After he recovered he asked the ruler, "If you
love me, why did you do these things?" The ruler replied: "I wish to make you prime minister.
By having gone through these ordeals you are better fitted for that office. I wish you to know
how it is yourself. When you are obliged to punish, you will know how it feels to endure these
things. I love you so I wish you to become perfect."
[To Mr Tinsley] Even so with you. After this ordeal you will reach maturity. God
sometimes causes us to suffer much and to have many misfortunes that we may become
strong in His Cause.
You will soon recover and be spiritually stronger than ever before. You will work for God
and carry the Message to many of your people.
IV:'*, 'A October '.'0 [IV:BR:RCg]
"This is one of the meanings of sacrifice"
Talk by 'Abdu'l-Bahá to one of the friends, RR October BXBR.
God will assist you. One of the great prophets of the Orient, one of the worthies of the East,
called 'Alı́, says, that whosoever seeks after anything and is serious about it, will find it. Seek
and ye shall find. Whosoever knocks at any door and is persistent about it, there is no doubt
that the door will be opened unto him.
Now, as long as you are interested in the Faith, and interested seriously, and you are
investigating reality, you are the lover of reality, there is no doubt that you will attain.
When man dedicates his life to a cause, he must dedicate entirely, then he is really
dedicated. It is not through word, but through deed. One must dedicate his life completely,
fully, in reality, just as the dead branch sacrifices its life to the fire, and just as the oil sacrifices
#('
its life to give light. This is the great station—the station of sacrifice. There is no greater
station than this.
In Oriental language, there is the expression, "May my life be a sacrifice to you," and a man
writing a hundred letters a day might use these words a hundred times and yet he would not
sacrifice anything for his friend. But this is a custom—a usage. Everybody who writes a letter
to his friend says "May my life be a sacrifice to you," and perhaps he does not realize the
meaning at all.
The station of sacrifice is the great foundation. When you read the Old and New Testament,
you will find that constantly the word "sacrifice" is mentioned. It is recorded that the Jews
sacrificed sheep so that their sins might be forgiven. In the time of Adam, Cain made sacrifice
of sheaves of wheat and Abel made sacrifice of sheep. Now this is a symbol, and this word
extended after the time of Christ.
What is the symbol? Just as the sheep sacrificed its life, likewise this natural state of man,
which is the animalistic state, must be sacrificed. How should it be sacrificed? The vices of
the animalistic state of man must be entirely annihilated, and he must be characterized with
divine virtues. It was a symbol and before His Holiness Christ appeared, all the Jewish
prophets made sacrifice of animals. This was a mystery of that higher sacrifice and when
Christ came he said, I will sacrifice myself for the sake of the salvation of all. What did He
mean? He meant to change their characters, and in this way make them heavenly, in this way
make them Godlike, spiritual and divine.
This is one of the meanings of sacrifice.
IV:'*, 'A October '.'0 [IV:BR:RCl]
Interview between 'Abdu'l-Bahá and a San Francisco newspaper reporter
To a correspondent of The Examiner, p October BXBR. This interview was published next day in
a form almost unrecognizable.
From the Diary of Mirza Ahmad Sohrab.
Correspondent: Are you pleased with the United States?
'Abdu'l-Bahá: The continent of America is most progressive. The means of instructions are
prepared; the educational institutions are thoroughly equipped and the pupils are being
systematically trained and educated. The wealth is on an upward tendency. Its government is
democratic. Its advancement is unceasing. Its nation is hospitable. Its people are loyal,
energetic and noble. Its inhabitants are free and the lovers of liberty. Its men are civilized
and its women are cultured, refined and idealistic. On the other hand, all these advantages are
on the material plane, and I observe the majority of the people are submerged in the sea of
materialism and agnosticism. The natural civilization is well-nigh perfect; but it is in need of
the civilization of heaven—Divine civilization.
Correspondent: What do you mean by "Divine civilization"?
'Abdu'l-Bahá: Divine civilization is the light. Material civilization is the lamp. Material
civilization is the body; in itself it is not sufficient, and humanity from every standpoint stands
in sore need of divine civilization. Natural civilization ensures material welfare and
prosperity; Divine civilization vouchsafes to man ideal virtues. Material civilization serves the
physical world; divine civilization serves the world of morality. Divine civilization is a
symposium of the perfections of the world of humanity. Divine civilization is the
improvement of the ethical life of a nation. Divine civilization is the discovery of the reality of
phenomena. Divine civilization is the spiritual philosophy. Divine civilization is the
knowledge of God with rational and intellectual evidences. Divine civilization is Eternal Life.
Divine civilization is the immortality of the soul. Divine civilization is the Breath of the Holy

#((
Spirit. Divine civilization is heavenly wisdom. Divine civilization is the reality of all the
Teachings of the ancient prophets. Divine civilization is Universal Peace and the oneness of
the world of humanity. The Holy manifestations of God have been the founders of Divine
civilization, the first Teachers of mankind, and the spreaders of the fragrances of holiness and
sanctity amongst the children of men.
Correspondent: Are you satisfied with the American people?
'Abdu'l-Bahá: The American people are a stranger-loving people. All nations are welcomed
in their midst. They give to everyone the right of living and the pursuit of happiness. Here no
one feels a foreigner, I am satisfied with all of them.
Correspondent: I have heard that you advocate the complete equality of men and women.
This radical teaching coming from an Oriental thinker is of great interest and supreme
significance. Just at this juncture the California women are clamouring for the right to vote for
all the national and state officials, and your opinion on this important question will be greatly
appreciated by the people.
'Abdu'l-Bahá: The question of equality between men and women has made greater
advancement in America than elsewhere, and day by day it is assuming greater importance
and becoming nearer to realization. However, as long as complete equality does not exist
between male and female, the world of humanity will not make extraordinary progress. The
woman is an important column, and there is another equally important. If we aim to have a
durable building, the foundations of both columns must be laid very deep. The women are the
first teachers and instructors of the small children. They teach them and inculcate morality in
their minds and hearts. Later they go to universities for higher education and specialization.
Now if the teacher or instructor is deficient, how can the scholar be properly trained?
Therefore, it is proven that the culture and refinement of the men are intensified and will
bloom and attain to perfect fruition when the women are equally educated and given the same
educational facilities. Consequently the women must enjoy all the learning they are able to
assimilate, in order that they may reach to the same level as men. The same privileges and
opportunities must be conferred upon women;—so that just as they share together life and its
responsibilities, they may also share with him the same virtues of the world of humanity.
Undoubtedly partnership in education and culture presupposes equality in rights. The world
of humanity has two wings, one wing male, the other wing female. [IV:BR:RCZ] Both wings
must become strong, so that mankind may soar to the empyrean realms of its destined
perfection. But if one wing is left weak and the other strong, its upward flight will be slow.
God hath created both human. They share together and in common all the faculties. No one is
endowed with special privileges. How can we make a distinction which is unknown in the
sight of God? We must follow the policy of God.
Moreover, there is male and female in the vegetable kingdom. They are on an equal
footing. Inherently they enjoy suffrage and there is no distinction between them. Likewise in
the animal kingdom the right of suffrage and equality is enjoyed without any feeling of
superiority of privilege. Therefore, it is well known that there is no distinction of gender in
the vegetable and animal kingdoms, although they are deprived of the faculty of reasoning,
and they have not the power of distinguishing. How can we, who are confirmed with the
bestowal of reason, and enjoy all the facilities with which man is distinguished from the
animal, act, in this manner and build these false barriers? Many women have appeared who
have won for themselves fame and name, for the versatility of their intellects and the
brilliancy of their thoughts. Amongst the Bahá 'ı́ women many have shown remarkable
capability in literature, sciences and arts, and have rendered distinguished service in every
department of life.
In history many capable women appear who have displayed special genius in government

#()
and political administration, such as Semiramis;1 Zenobia, Queen of Palmyra, and Queen
Victoria, of England. In the religious world,—the Jews wandered for forty years in the
wilderness and could not conquer the Holy Land. Finally a woman achieved the signal victory.
During the Christian dispensation the apostles became agitated after the Crucifixion of Jesus;
even Peter denied Him thrice, but Mary Magdalene became the cause of their becoming firm
and steadfast. In the Religion of Bahá 'u'llá h, Qurratu'l-'Ayn and many other Persian women
demonstrated their knowledge and wisdom to such an extent that even the men were
astonished, and listened to their advices and lectures.
Correspondent: What is your object in coming to America?
'Abdu'l-Bahá: I have come to America to promote the ideal of Universal Peace and the
solidarity of the human race. I have not come for pleasure or as a tourist.
Correspondent: What do you think about women's fashions?
'Abdu'l-Bahá: We do not look upon the dresses of women, whether or not they are of the
latest mode. We are not the judge of fashions. We rather judge the wearer of dresses. If she
be chaste, if she be cultured, if she be characterized with heavenly morality, and if she be
favoured at the Threshold of God, she is honoured and respected by us, no matter what
manner of dress she wears. We have nothing to do with the ever-changing world of modes.
Correspondent: What is the greatest thing you have seen in America?
'Abdu'l-Bahá: The greatest thing I have seen in America is its freedom. In reality this is a
free nation and a democratic government.
Correspondent: What is your opinion about Turkey and the Balkan War?
'Abdu'l-Bahá: We have nothing to do with war. We are advocates of peace. Speak to us
about the condition of peace. Go to diplomatists and militarists and ask their opinion about
this war. But as regards peace: In the world of humanity there is no more important affair, no
weightier cause. It is conducive to the well-being of the world of creation; the means of the
prosperity of the nations; the reason of eternal friendship between the people; the cause of
solidarity between the East and the West; the promoter of real freedom, and the Most
Eminent Favour of His Highness the Almighty. We must all strive to upraise the flag of
international peace, the oneness of the world of humanity and the spiritual brotherhood of
mankind.
[The correspondent tried to ask a few more questions, but 'Abdu'l-Bahá interrupted him by
this final statement while putting his hand on his shoulder and kissing his face:]
Consider how much I love thee, and to what extent I respect Mr Hearst, that
notwithstanding the fatigue coming over me as the result of a very busy day, I have answered
all thy questions.
IV:'*, 'A October '.'0 [IV:BR:RCm]
"The lofty summit of unchanging purpose"
Words of 'Abdu'l-Bahá to Lua Getsinger, Ramleh, Egypt, BX August BXBp.
From the Diary of Mirza Ahmad Sohrab.
Thou must be firm and unshakeable in thy purpose; and never, never let any outward
circumstances worry thee. I am sending thee to India to accomplish certain definite results.
Thou must enter that country with a never-failing spirituality, a radiant faith; an eternal
enthusiasm, an inextinguishable fire, a solid conviction, in order that thou mayest achieve
those services for which I am sending thee. Let not thy heart be troubled. If thou goest away

Samı́rá mı́s, a mythical Queen and a historical early jth century BCE Armenian Queen.

#(*
with this unchanging condition of invariability of inner state, thou shalt see the doors of
confirmation open before thy face, thy life will be a crown of heavenly roses, and thou shalt
find thyself in the highest station of triumph.
Strive day and night to attain to this exalted state. Look at me! Thou dost not know a
thousandth part of the difficulties and seemingly insurmountable passes that rise daily before
my eyes. I do not heed them; I am walking in my chosen highway; I know the destination.
Hundreds of storms and tempests may rage furiously around my head; hundreds of Titanics
may sink to the bottom of the sea, the mad waves may rise to the roof of heaven; all these will
not change my purpose, will not disturb me in the least; I will not look either to the right or to
the left; I am looking ahead, far, far. Piercing through the impenetrable darkness of the night,
the howling winds, the raging storms, I see the glorious Light beckoning me forward, forward.
The balmy weather is coming, and the voyager shall land safely.
Qurratu'l-'Ayn had attained to this supreme state. When they brought her the terrible
news of the martyrdom of the Bahá 'ı́s, she did not waver; it did not make any difference to
her; she also had chosen her path, she knew her goal, and when they imparted to her the news
of her impending death, no one could [IV:BR:RBC] see any trace of sorrow in her face; she was
rather happier.
Although she never cared for dress, that day she wore her best white silk dress and
jewellery and perfumed herself with the most fragrant attar of roses. She hailed the chamber
of death as a happy bride entering the nuptial bower of the bridegroom.
To this lofty summit of unchanging purpose thou must attain; like Qurratu'l-'Ayn, nothing
must shake thy firm faith.
IV:'*, 'A October '.'0 [IV:BR:RBC]
"I am summoning you to the world of the kingdom"
Words of 'Abdu'l-Bahá to Howard MacNutt, after the Titanic disaster.
A great steamship has been lost at sea. Today newspaper accounts of the Titanic are
reflecting the sorrow and mourning of the whole world, all the power of man, all his pride and
the skill of human invention were helpless against the power of the sea. Men of great wealth,
men of prominence and celebrity, likewise men who were unimportant and unknown in the
eye of the world,—all have found the same tomb under the waves. If this fate marked the end
of human accomplishment, if this death was oblivion to human hopes and possibilities, the
whole world might mourn. Unless the soul of man is quickened by the breaths of the Holy
Spirit and he becomes vivified by the life of the Supreme Kingdom, all his powers, efforts and
accomplishments are in vain. Look about you as we ride in this automobile. Shall any of these
things you are now looking upon remain or endure? If you possessed all you could wish for,—
these great buildings, wealth, luxury, the pleasures of life in this world, would any of these
things increase your eternal happiness or insure you everlasting existence? I am summoning
you to the world of the Kingdom. I am calling you away from this world. Nothing you can
ever think of here will remain. You, yourself, will pass away as the roses wither at the touch of
winter's breath. I wish for you heavenly happiness. I am praying that the confirmations of
God may descend upon you, that you may become His servant, that you may go forth to save
mankind from the bondage of this mortal world. I wish you to escape from this hell of
materialism. Be not occupied with material things. Have no anxiety about your affairs. You
are under the protection of Bahá 'u'llá h,—in His service. Live in the spiritual world as I do.
Think of nothing else.
Look out upon this great city through which we are passing. Then think of the wealthy men
entombed in the ocean's depths. The powers of man in material civilization are wonderful,
but all his accomplishments are as nothing,—he, himself, is as non-existent unless he upbuilds
#)+
in himself the civilization spiritual. 'Abdu'l-Bahá has no other thought than this. This is his
heart, his soul, his station, his service,—to quicken mankind with Divine breaths and walk in
the pathway of the Heavenly Kingdom.
When I was a young man I was devoted to music. So charmed and delighted was I with it
that even an Arab clapping two sticks together in rude rhythm gave me great pleasure. Now
my love for these things has gone completely. On the steamship crossing the sea a great
modern orchestra played each night. The passengers listened to it with the deepest interest
and enjoyment. But although the music was the very finest, the orchestra modern and most
excellent, I found it occupied and disturbed my thoughts to such an extent that I retired to
quiet reflection upon spiritual things.
I wish you to live in the world of the Spirit—to see the Divine Reality in everything,—to
behold the illumination of the world of the Kingdom beyond and within the gloomy mask of
this mortal existence. For the world of the Kingdom is a world of Lights, a world of happiness,
a world of accomplishment, the real and eternal world.
[After a long pause,—looking reflectively out the window] I was asked to sail upon the
Titanic, but my heart did not prompt me to do so.
IV:'0, 6 November '.'0 [IV:Bp:RRp]
"It is hoped a radiant palace may be prepared for thee!"
Recent Tablet from 'Abdu'l-Bahá to a Christian Minister at Washington, D.C.
HE IS GOD!
O respected personage, thou seeker of Reality!
Thy letter was received. It was not a letter but a mirror in which was reflected the images
of Reality. Therefore, through its reading and perusal the happiness of the heart was
obtained. If the earthly house is destroyed, be thou not sad—may the palace of the Kingdom
be upraised!
O thou bird of Reality! If thy terrestrial nest is ruined, be thou not unhappy—the heavenly
nest is destined for thee. His Holiness, the Christ, the Holy Manifestations and the apostles
possessed no nest whatsoever in this mortal world but in the universe of God, a glorious
palace. It is hoped that through the Divine Bestowal, in a lofty station, in the universe of God,
a radiant palace may become prepared for thee.
Consider that the palaces of former kings, from the day of Adam to the present time, are
destroyed and ravaged by the relentless hand of time, but the towering palace of the believers
of God are eternally built and never subject to destruction. Reflect carefully and thou shalt
observe that all the foundations are uprooted but the foundation of the apostles of Jesus,
which is becoming firmer and loftier day by day.
It is my hope that thou shalt likewise lay the basis of such a lofty palace. The foundation of
this palace is to summon the people to the Call of the Kingdom of God; its galleries are the
Principles of Bahá 'u'llá h and its decorations the writings of the world of humanity; its radiant
lamps are the lights of the Divine Kingdom.
Therefore, strive as much as thou canst to quicken the dead souls, to guide the erring ones,
to cause to drink those who are thirsty and invite those who are hungry to sit around the
heavenly table and partake of the Divine Food.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Bp September BXBp, Ramleh, Egypt.

#)!
IV:'0, 6 November '.'0 [IV:Bp:RRg]
First anniversary of the passing of Thornton Chase
Los Angeles Bahá 'ı́s hold services in their Assembly Hall and at the grave.
In loving compliance with the request of 'Abdu'l-Bahá the friends in Los Angeles and
vicinity celebrated the first anniversary of the passing of our brother, Thornton Chase. A
party of ten went to the grave on the afternoon of pC September, decorated the grave with
flowers and spent an hour in prayer and communion.
…
We give you below extracts from two hitherto unpublished talks of 'Abdu'l-Bahá , while in
Los Angeles, in regard to our brother. The first is from his talk given on Saturday night, BX
October BXBR, the evening of the day of the visit of 'Abdu'l-Bahá to this sacred spot, and the
second is the closing words of his final talk on Sunday, RC October BXBR H. C. W.
Words of 'Abdu'l-Bahá
I came from San Francisco to see you and to visit Mr Chase's grave. Truly, Mr Chase was a
glorious personage, having no desire save the good pleasure of God. His attention was
directed to the Kingdom of God. He served during his lifetime. He was not at all wanting in
service. He compiled certain books proving the validity of the Faith. As much as he could, he
endeavoured to guide the people. You will never forget him, may you ever pray for him, be
ever respectful to his family, and be a source of comfort to them. As many times as possible—
at least once a year—you should make it a point to visit his tomb, for his spirit will be
exhilarated through the loyalty of the friends, and in the world of God will it be happy. The
friends of God must be kind to one another, whether it be in life or after death.
__________
The deceased, his honour Mr Chase, was a blessed soul; he was a holy reality. His station in
this life was not known. Yesterday I took a special trip and visited his tomb. At the time of
visiting his tomb I found wonderful spirituality. You must celebrate yearly, annually, the day of
his departure from this life, and all of you, on my behalf, may go and visit his blessed tomb; and if
possible spread a feast for the poor and give charity to those who are deprived on that occasion.1
Mention the services he has rendered, read passages from his words, and [IV:Bp:RRl] explain
the history of his life. This is my wish. I have arranged that there may be placed a tombstone
on his resting place, and have written a sentence that may be engraved on that stone. For I
loved Mr Chase very much indeed. His heart was pure. He had no other aim except service to
the Cause; he had no other thought except the thought of the Kingdom. Therefore he was very
near to me, and at the threshold of Bahá 'u'llá h he was accepted. The Blessed Perfection has
invited him to His Kingdom. At this very moment he is submerged in the Sea of His Bounty.
Now, I say goodbye to all of you. At five o'clock I leave the hotel. But I will never forget
you. You will ever be in my memory. I will ever pray for you and beg assistance and
confirmation for you.
IV:'6, *0 November '.'0 [IV:Bo:RoC]
"Bring them together again, O Lord, by the power of Thy Covenant!"
Bring them together again, O Lord, by the power of Thy Covenant, and gather their
dispersion by the might of Thy Promise, and unite their hearts by the dominion of Thy Love;
and make them love each other so that they may sacrifice their spirits, expend their money,

Note: It would seem from this statement that 'Abdu'l-Bahá desires either or both of the days to be remembered: (^) The day
of the departure of Thornton Chase, `a September ^b^c; (c) the day of the visit of 'Abdu'l-Bahá to the grave, ^b October ^b^c.—
The Editors

#)#
and scatter themselves for the love of one another. O Lord, cause to descend upon them
quietness and tranquillity! Shower upon them the Clouds of Thy Mercy in great abundance,
and make them to characterize themselves with the characteristics of the Spiritual! O Lord,
make us firm in Thy noble command, and bestow upon us Thy Gifts through Thy Bounty,
Grace and Munificence.
Verily, Thou art the Generous, the Merciful, and the Benevolent.
'Abdu'l-Bahá
IV:'6, *0 November '.'0 [IV:Bo:RoC]
Tablet revealed by 'Abdu'l-Bahá to Mr Roy C. Wilhelm
Upon whom be Bahá 'u'l-Abhá !
HE IS GOD!
O thou, my dear son!
Thy letter, dated p July BXBp, was received. Its contents indicated the firmness and
steadfastness of the believers of God and told of the holding of a divine meeting in your
radiant, charming country place. Praise be to God, that that day was spent in the utmost joy
and happiness. That annual memorial meeting will be the souvenir of 'Abdu'l-Bahá especially
when it is passed with infinite delight and gladness.1
The confirmation of the Kingdom of Abhá shall descend uninterruptedly upon those souls
who are firm in The Covenant. Thou hast well observed that every firm one is assisted and
aided and every violator is degraded, humiliated and lost. It is very astonishing that people
are not admonished. They have observed how Mı́rzá Muḥ ammad 'Alı́, on account of the
violation of The Covenant, descended to the lowest degree of humiliation and yet they do not
become mindful. They have seen how others through disobedience to the Testament have
fallen into a well of degradation, and yet they are not awakened. This Covenant is The
Covenant of His Holiness Bahá 'u'llá h. Now its importance is not [IV:Bo:RoB] known befittingly,
but in the future it shall attain to such a degree of importance that if a king violates to the
extent of one atom, he shall be cut off immediately.
Consider that during the life of Christ (may my life be a sacrifice to Him!)—His Cause had
no importance whatsoever; nay, rather the people scoffed and ridiculed Him and according to
the Text of the Gospel, they called Him, Beezlebub. Now you can see the importance which it
had later. In short, thank thou God, that—praise be to Him!—in the garden of The Covenant
thou art like a fragrant hyacinth and in the congregation of the love of God like an ignited
candle.
Convey the wonderful Abhá greeting to his honour Mr Harris and his honour Mr Hoar and
all the believers in God.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, R August BXBp, Ramleh, Egypt.
IV:'6, *0 November '.'0 [IV:Bo:RoB]
The confirmation of the Kingdom of Abhá shall descend uninterruptedly upon those souls
who are firm in The Covenant. Thou hast well observed that every firm one is assisted and
aided and every violator is degraded, humiliated and lost. It is very astonishing that people

Refers to a Feast given at West Englewood, New Jersey, Fj June :j:I, by the Bahá 'ı́s of New York city and vicinity, in
commemoration of the Feast given by 'Abdu'l-Bahá on the same date in :j:F—see the Star of the West, III:i, pp. :e–:i.—
The Editors.

#)$
are not admonished. They have observed how Mı́rzá Muḥ ammad 'Alı́, on account of the
violation of The Covenant, descended to the lowest degree of humiliation and yet they do not
become mindful. They have seen how others through disobedience to the Testament, have
fallen into a well of degradation, and yet they are not awakened.
This Covenant is The Covenant of His Holiness Bahá 'u'llá h. Now, its importance is not
known befittingly, but in the future it shall attain to such a degree of importance that if a king
violates to the extent of one atom, he shall be cut off immediately.
'Abdu'l-Bahá
IV:'6, *0 November '.'0 [IV:Bo:RoR]
Service in the Kingdom
This article was approved by The Centre of the Covenant, and some copies in both English and
Persian were spread in BXCl.
In the teachings of 'Abdu'l-Bahá is found recurring and recurring the command to SERVE; to
go forth and teach and spread the glad tidings of the coming of the Kingdom;1 and together
with this command is his promise to all, that through doing this, his bidding they will receive
Divine confirmation and spiritual strength.
In physical man the heart is the centre of the life of the body, and from it is sent forth the
blood which feeds and nourishes every part of the body. In like manner is 'Abdu'l-Bahá the
heart and centre of the body of believers in the world.
The Bahá 'ı́ Faith is The Covenant which is in this day established upon the earth, and
'Abdu'l-Bahá is the Centre of this Covenant. From him all members of it receive spiritual force
and sustenance.
As the organs which make up the physical body of man are dependent upon connection
with the heart in order that they may receive life force, so are the believers—composing the
spiritual body of The Faith—dependent upon their connection with 'Abdu'l-Bahá for through
Him and through Him only, can they receive the spiritual force and sustenance necessary for
their growth and development in the Kingdom.
Regarding the organs of the physical body, one sees two factors in their various workings,
namely, a receiving of energy and force, and a giving off of the same. The organs receive the
life force from the heart and give it off according to their various functions; however, as soon
as the supply of blood is cut off, the organ ceases to function and to give off energy; and, again,
as soon as an organ ceases to do its work properly, the supply of life force from the heart is
diminished. This is a law of nature in the physical realm which governs the healthy action of
every member of the physical body.
Now consider the body of the faithful believers: If any one member severs his connection
with the Centre of the Covenant—from whom all receive their spiritual force—he ceases to be
a living and active member of the body; and, again, if he be not working and performing his
function in the Kingdom, the supply of spiritual sustenance flowing to him from the Centre of
the Covenant will be diminished in proportion as he fails to perform his work.
The well-being of any organ of the human body depends upon its continued action, and
upon this also depends the well-being of the human body as a whole. So it is also with the
body of believers. Each one has a special and a necessary work to perform, and his own
salvation, as well as the general welfare of the body as a whole, depends upon his performing
this duty.

i.e., that the Kingdom has come.

#)%
In this day the believers are being tested and tried. There are great forces in the world
working against them, and only the strong and steadfast ones will be able to stand. The only
way by which one can obtain spiritual force and vitality to arise above all conditions and to
attain to divine development of soul is through carrying out most minutely this command of
'Abdu'l-Bahá to work and to go forth to teach and to spread the Kingdom.
All are standing in the "eleventh hour" of this Great Day, and no one knows when the great
world tests, of which 'Abdu'l-Bahá has so often spoken, will be upon "the faithful". When
these calamities descend, there will no longer be any time to consider ways and means for
carrying out his, commands.
So, now, while there is yet time, let all arise with steadfastness of purpose to carry out the
Holy Command to SERVE, in order to establish themselves as faithful servants in The Lord's
Vineyard.
Charles Mason Remey
Washington, D.C., January BXCl.
IV:'=, '* December '.'0 [IV:Bg:RgC]
Words of 'Abdu'l-Bahá uttered at Ramleh, Egypt
If you are sincere in your love for me, then love and serve the believers of God; then love
and serve your fellow-men.
These days, I do not feel very well. My remedy is to hear that the believers love each other.
Any other news makes me sick and unhappy. Let everyone speak to me about love and I will
love him more. The friends must be real peacemakers; not stirrers up of strife nor sowers of
seeds of discord, nor acting with superiority one over another.
I am now growing old. O, very old! All through my life I have carried on my back, gladly,
the burdens of the believers; but now I ever anticipate hearing the good news of service
actually accomplished by them. Save this, I have no other joy in the world.
Will they not make me happy?
Will they not answer my call, when the shadow of the last night of my earthly life is falling
slowly across my path?
Will they not arise with superhuman energy and united effort to spread the Cause and
impart to me new vigour?
Will they not listen to me?
How my heart leaps with joy when I hear the friends love each other, always overlooking
one another's small mistakes; and that they are forgiving their enemies!
'Abdu'l-Bahá
Words uttered at Ramleh, Egypt, Rm October BXBp.
IV:'=, '* December '.'0 [IV:Bg:RgB]
'Abdu'l-Bahá
That which is the most important of all the affairs in this day is to teach the cause of God!
You must engage in the diffusion of the Fragrances of God, so that ye may impart life to the
worlds, illumine the dark regions, confer new existence upon these mouldering, dead bodies,
make intelligent and mindful these negligent hearts. Thus may they free themselves from this
nether world and soar toward the Universe of the Almighty!
From a Tablet to Albert R. Windust, Chicago. Translated Rp October BXBp, Ramleh, Egypt.

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IV:'=, '* December '.'0 [IV:Bg:RgB]
A call to teaching!
Extracts from the "Diary of Mirza Ahmad Sohrab"
This is the divine season of seed sowing
"It is not my duty to command particular persons to arise and teach the Cause. Whosoever
arises to spread the Word and performs this service, will behold the Doors of Confirmation
are open wide before his face. This is the season of teaching, and therefore it will yield results.
In every season, something will be productive. If, during the seed-sowing time, we want to
gather the harvest, we shall fail. If at the time of irrigating, we desire to do something else,
failure will be the result.
"Now, this is the Divine season of seed-sowing. Every Bahá 'ı́ must become a heavenly
cultivator. If, at this season, he performs the prayers of all the past and future ages, it will
yield no fruit. My primal object of this long trip was to show, by deed, to the friends of God,
that this is the season of teaching the Cause. Although 'Akká and Haifa [Syria] are the
headquarters of the Cause, and I should stay there and from those Centres administer the
affairs of the Cause, yet I left everything and travelled throughout the earth to herald the
coming of the Kingdom of Abhá .
"Any person desiring to be surrounded by the Confirmation of the Blessed Perfection
[Bahá 'u'llá h], must arise and teach the Cause.
"This is the Path!"
Words of 'Abdu'l-Bahá
From the "Diary of Mirza Ahmad Sohrab", R July BXBp.
__________
We must be up and doing
The Bahá 'ı́ Cause is much in need of real, earnest workers; workers who will surmount all
opposition, meeting the antagonist as a firm rock before the blowing of the winds of tests and
storms of trial. How many trees are uprooted by one tempestuous wind and how many ships
have been wrecked by one storm!
There are many lands athirst for the Water of Life; let the friends of God irrigate them with
the vernal showers now descending from the Kingdom of Abhá . There are many souls hungry
for the Heavenly Bread; we must invite them to the Banquet of the Lord. The lethargic must
become active, the sleeping ones must be awakened; the dispirited ones receive a share of the
inexhaustible Favours, and the sweet music of the Supreme Concourse be heard.
We must be up and doing some kind of service, no matter how slight it is. Praise be
[IV:Bg:RgR] to God! that the Orb of the Centre of the Covenant is shining and His Mercy is allencompassing. He is teaching us, and gently and lovingly guides us in the right path. We all
hope to serve him in some way or another; to win his good pleasure by sincerely walking in
his footsteps; to become the signs of his love; the embodiment of his compassion, and the
humble followers of his eternal law.
From the "Diary of Mirza Ahmad Sohrab", p July BXBp.
__________
The Cause of Bahá'u'lláh is the solvent for all problems
Whether we live in the East or in the West, the invisible Power of Bahá 'u'llá h is unifying our
scattered forces and training us for the service of His Kingdom—the kingdom of universal
love and inter-racial amity. Today, the world of humanity is in need of this Power more than

#)'
at any other time. The keen competition which is carried on by the captains of industry and
finance; the discontent and social unrest of the labouring classes; the bigotry and extreme
fanaticism of religionists; the heat and bitterness with which fantastic controversies are
upheld between sectarians; the spirit of superiority with which some nations look upon
others; the lust of conquest and the desire for the extension of territory; the social and
political rivalries between nations and governments, and the hatred and enmity existing
between the different races: all these antagonistic forces clashing against each other,
apparently aggravate the situation and make "confusion worse confounded".
But the Power of the Blessed Perfection has come to stay, bringing healing under its wide,
outstretched wings. This Power alone is the solvent for all these puzzling problems. There may
be found here and there some medicine to give temporary relief; but the lasting and
permanent cure is the Bahá 'ı́ Power, which unites all peoples and sets at naught their seeming
differences. This Power alone transforms the hearts, inspires the spirits, uplifts the minds,
reveals the secrets of Love and unfurls the Banner of Divine Brotherhood.
From the "Diary of Mirza Ahmad Sohrab", g July BXBp.
__________
The Power of the Cause
"The glad-tidings of the Kingdom of Abhá are effective over the hard stone and resuscitates
the dried bones. Like unto the down pouring of the vernal shower, they cause the growth of
roses and hyacinths, jasmines and jonquils out of the black soil! Although the inhabitants of
that city are submerged in the sea of materialism and it may take some time before they are
awakened, yet the Melody of the Kingdom of Abhá shall finally quicken them; the Cup of the
Love of God will become full to overflowing, impart a wonderful exhilaration and allay the
thirst of the thirsty ones."
Extract from Tablet by 'Abdu'l-Bahá .
Quoted in "Diary of Mirza Ahmad Sohrab", BB July BXBp.
__________
The basis of Bahá'í public teaching
"The basis of the Call [i.e., teaching and delivering addresses] must be the Oneness of the
world of humanity, so that the religious fanaticism, sectarian bias, racial prejudice and
political prejudice may be removed and all mankind may enter under the uni-coloured tent of
the Oneness of the World of Humanity, the hearts may affiliate with each other, the souls be
attracted, and the East and the West may embrace each other. This must be the basis of your
addresses in public meetings."
__________
How great movements have advanced
"All great movements have advanced through altruism, selflessness, and self-sacrifice, and
not through the interchange of public opinion. It is my hope that all of us may arise with the
greatest power to serve this most important Cause (Universal Peace) and become the means
of the welfare of the world of humanity."
Extracts from Tablets by 'Abdu'l-Bahá .
Quoted in "Diary of Mirza Ahmad Sohrab", BR July BXBp.
__________
Concerning temporal and eternal sovereignty
"Know thou, verily, I say unto thee that the conditions of this mortal world, even if it be the
kingship of the whole expanse of this globe, is ephemeral. It is an illusion. It is ended in

#)(
nothing; neither does it contain any results, nor, in the estimation of God, is it equal to the
wing of a mosquito.
"Where are the kings and the queens? Where are the palaces and their mistresses? Where
are the imperial thrones and jewelled crowns? Where are the mighty rulers of Persia, Greece
and Rome? Verily, their palaces are in ruin and desolation, their thrones [IV:Bg:Rgp] destroyed,
and their crowns thrown to the dust.
"But the signs of any one of the maidservants of God who arose in the diffusion of the
Fragrances of God, serving the Kingdom of God, summoning the people to the Word of God,
are widely spread eternally and handed down through centuries and cycles; her dawn is ever
luminous; her star always shining; her flag continually flying; her station divinely glorified;
her crown scintillating; her message living; her fame immortal; her voice resonant, her spirit
in the apex of the Kingdom and her effulgence in the horizon of the Realm of Might.
"I beg of God to make thee one of these maid-servants."
Extract from Tablet by 'Abdu'l-Bahá .
Quoted in "Diary of Mirza Ahmad Sohrab", Bo July BXBp.
__________
The superlative degree of success and prosperity
"O ye believers of God! Supplicate and entreat at the Threshold of the Almighty to confirm
you in the diffusion of the Fragrances of Holiness which are wafting from the direction of the
Garden of God. Blow ye over all creation like the breezes of the early morn, and impart ye
freshness and verdancy, through the Power of Truth, upon the flowers, sweet hyacinths and
the roses of the garden of existence. This is the quintessence of meeting and the superlative
degree of success and prosperity—for it causes the attainment of man to the Kingdom of
Abhá , attracts him to the Sacred Court of His Highness the Almighty, and suffers him to reach
the Sublime Presence of the Powerful and Omnipotent Lord."
Extract from Tablet by 'Abdu'l-Bahá .
Quoted in Diary of Mirza Ahmad Sohrab", RB July BXBp.
___________
Attracting souls to the Kingdom of Abhá
"If thou desirest to be confirmed in the service of the Kingdom of God, live in accord with
the Teachings of Bahá 'u'llá h, and that is: real love for the world of humanity and the utmost of
kindness for the believers of God. This real love, like unto the magnetic power, attracts the
Divine confirmations."
"If a soul calls the people to the Kingdom of God according to the Principles of Bahá 'u'llá h,
there will be many listeners. First one must teach by deeds; then speak The Word! First one
must become thirsty; then the salubrious water be offered. No matter how delicious the
water is, one who is not thirsty will not enjoy it. Therefore, make ye an effort so that the
people may become thirsty; then cause them to quaff from the Divine Chalice."
Extract from Tablet by 'Abdu'l-Bahá .
Quoted in "Diary of Mirza Ahmad Sohrab", Ro July BXBp.
The Editors
IV:'=, '* December '.'0 [IV:Bg:Rgl]
The most important work
Words of 'Abdu'l-Bahá to a little group of Americans in Paris.
I have planted the Seeds in America. You must nurture them and care for them. If you do

#))
this, they will yield an abundant harvest. …
You must arise with superhuman strength to spread the teachings for the Cause is GREAT;
and whosoever shall arise in this Day to TEACH, know that he will be assisted by the Divine
Concourse. This is not the day of silence! It is the day of the Proclamation of the Kingdom! It
is not the day of rest. We must, ACT, ACT, ACT!
IV:'=, '* December '.'0 [IV:Bg:Rgm]
Exhortation
O people! The Doors of the Kingdom are opened; the Sun of Truth is shining upon the
world; the Fountains of Life are flowing; the Daysprings of Mercy have appeared; the Greatest
and Most Glorious Light is now manifest to illuminate the hearts of men.
Wake up and hear the Voice of God calling from all parts of the Supreme World—"Come
unto Me, O ye children of men; come unto Me, O ye who are thirsty, and drink from this sweet
Water which is descending in torrents upon all parts of the globe."
Now is the time! Now is the Accepted Time!
Look ye at the time of Christ: had the people realized that the Holy Spirit of Good was
speaking to them through His Divine Mouth, they would not have waited three centuries
before accepting Him.
And now is it meet for you that you are sleeping upon the beds of idleness and neglect,
while the FATHER, whose coming Christ foretold, has come among us, and opened the Greatest
Door of Bounteous Gifts and Divine Favours?
Let us not be like those in past centuries, who were deaf to His Call, and blind to His Beauty;
but let us try and open our eyes, that we may see Him; and open our ears that we may hear
Him; and cleanse our hearts that He may come and abide in our temples.
These days are the days of Faith and Deeds—not the days of words and lip service: Let us
arise from the sleep of negligence, and realize what a great feast is prepared for us; first eating
thereof ourselves, then giving unto others who are thirsting for the Water of Knowledge, and
hungering for the Bread of Life.
These Great Days are swiftly passing; and once gone they can never be recalled. So, while
the Rays of the Sun of Truth are still shining and the Centre of the Covenant of God is manifest,
let us go forth to work, [for after a while the night will come and the way to the vineyard will
not then be so easy to find.
The light of knowledge hath appeared before which the darkness of every superstitious
fancy will be annihilated. The hosts of the supreme concourse are descending to assist all
those who rise up to serve their Lord, to subdue and gain the victory over the city of the
hearts, to proclaim the glad tidings of the coming of the Lord, and to unite the souls of his
creatures.]1
'Abdu'l-Bahá
IV:'A, 0' December '.'0 [IV:Bl:RlZ]
"Let the new follow the new!"
A presentation of "The Covenant of God" as the only Source of Divine Knowledge to
mankind, and the necessity of turning to the "Point" of its Manifestation in this "New Day".
Charles Mason Remey

Last section added from the pamphlet b The Bahai Revelation, p. :b.

#)*
In contacting with the Bahá 'ı́s in various parts of the country, one realizes that there is a
point which the friends must understand thoroughly themselves before they can really teach
the Cause, confirm others in the faith and bring them to the realization of the New Covenant,
and its Centre who is now upon earth in the person of 'Abdu'l-Bahá . This point is: that the
Bahá 'ı́ Cause is The Covenant of God, not merely one of many phases of Universal Truth (as
some say), but that The Covenant of Abhá is The Truth—the only Living Truth today!
__________
Another point is regarding the "Oneness and the Singleness" of God. For years our teachers
have been proclaiming and explaining that part of the teaching concerning the Oneness of
God's Revelation to mankind and with evident and good results, too, for it attracts souls and
confirms them in the truth of their own past religion, whichever it may be. The truth of the
Divine inspiration of each and all of the Holy Messengers, the founders of the world's
religions, is most acceptable to the minds of men, for through the light of the teachings of
Bahá 'u'llá h people are now seeing all of the Divine Revelations of the past to be as parts in the
foundation of the one great spiritual whole, the completed structure which they now find
realized in this, the latest and greatest of God's Revelations to the world—the Bahá 'ı́
Revelation.
When one sees the foundation of a house being laid, the functions of its various parts are
not apparent; but when the superstructure is completed and one sees the entire building as
designed by the architect, then he understands that each part of the foundation has a relation
with every other part of the edifice, each being an organic, or necessary, part of the whole. So
it is with religion. One can only understand the Revelations of the past, and their relation one
with another, as he comes into the knowledge of the Bahá 'ı́ Revelation, for in the Bahá 'ı́ Cause
all past religions are explained and completed. One sees that all Revelations come from one
source—which is "The Word of God"; all are parts of the One Great Cause of God, established
down through the ages in the hearts of men, the present-day Bahá 'ı́ Revelation being the
completion of the plan of the Great Divine Architect, for the Spiritual Unity, quickening and
solidarity of all religions—the Kingdom of God upon earth.
Thus, briefly, do we understand the Oneness of God's Truth.
Now there is the second part of the teaching in question, namely: The Singleness of God.
This phase we are now realizing and understanding to a greater degree than ever before,
through the spiritual awakening caused by the presence in our midst of The Centre of The
Covenant, 'Abdu'l-Bahá , during his recent travels in America.
We understand that the Manifestation of the "Word of God" to the world (through which,
and through which only, man becomes spiritually quickened and knows God) is One Spirit and
is ever single in its manifestations to humanity. That is to say: That the one "Word of God"—
which is not a creation of God, but an emanation from His Infinitude—manifests successively
and singly through the various chosen prophets or Divine Mouthpieces sent to the people of
the world.
Thus the "Word of God" in its Singleness manifested through Abraham, Moses, Jesus,
Mohammed, the Bá b—the "first point" of the new cycle—and Bahá 'u'llá h.
And now the fruit and the Power of the Spirit of the Word of God, as revealed in [IV:Bl:Rlm]
Bahá 'u'llá h is manifest to all the world through the life of servitude to humanity of The Centre
of The Covenant—he who calls himself 'Abdu'l-Bahá . 'Abdu'l-Bahá is The Centre from which
the spiritual effulgence (which appeared in these "latter days" in the blessed person of
Bahá 'u'llá h) is now being reflected to the world. 'Abdu'l-Bahá 's word is The Truth; his
teaching differentiates between error and Truth. He is the Unique Centre of guidance and

#*+
illumination for all mankind.1
__________
By virtue of The Singleness of God, "the Word" is manifest through but one chosen
individual at a time. As the phenomenal sun in the heavens is but one sun, though it appears
each day at a different point upon the horizon, so is the Sun of Truth—which is "The Word of
God"—one and the same throughout all time, notwithstanding that its points of appearance
are successively many. The foundation and the Cause of God in the world today is this same
Spiritual Sun shining in its Singleness, its rays going forth to the people of the whole earth
from a new point, and this point is the revelation of God's New Covenant upon earth.
Although the phenomenal sun has shone throughout the ages of the past, yet in order that
we may be warmed and lighted by its rays, we must turn to it in its position in the heavens of
today. It shone in the past for the world of the past. It shines today for the people of today! If
the people of today refuse the sun's light and energy, shutting themselves off from its light,
saying that the light and energy given off from the sun in seasons past is all they desire, they
would be in manifest physical loss. They would die! In like manner are those in manifest
spiritual loss who cling to "the letter" and to the memories of the light of the spiritual days of
the past and who refuse to recognize "The Word of God" manifest in this day; for as it was in
ages past, so it is in this day, the Divine manifestation of The Day is the unique source of
spiritual life in the world. Therefore, it is evident that the Manifestation of this day is the only
source of spiritual life for this day and dispensation, which is that of God's Kingdom upon
earth.
The physical world receives from the physical sun each day sufficient physical force and
energy to sustain it until the coming of the next day, when a fresh supply is given. In like
manner, the outpouring of Divine energy, force and life proceeds from the Sun of "The Word
of God". With each Manifestation a supply of spiritual energy and force is given sufficient for
the needs of that day, or dispensation. Then with the completion of that epoch and the advent
of a new day of revelation, the former revelations are found to have become exhausted and
are insufficient for the needs of the people, for if the people do not turn to the light of the new
Manifestation, they find themselves in manifest loss. They become as spiritually dead souls,
because the spiritual sources of the past, having fulfilled their mission, have become
exhausted and are no longer sources of light for humanity; nay, rather, that same light is again
manifest in the world, but now is shining from a new dawning-point, for "The Word of God" is
Single and no longer shines from the dawning-points of former cycles.
Thus, Moses in His age, was the only source of guidance to the people, but with the coming
of Jesus the Christ, a new day dawned; for when God manifested through Jesus, the day of
Moses ended. Those who loved the Divine Light of the teachings of Moses were attracted to
Jesus and believed in Him for in Him they found the same Divine Light of God which formerly
had existed in Moses. Upon the other hand, those in whom the spirit of Moses had not
penetrated, those who saw only "the letter" or the external side of His teachings, those who
refused to look toward the new point of Revelation which was in Jesus—were entirely cut off
from the source of Divine Light. They cut themselves off from the Christ and became
spiritually dead because they refused the living Truth, "The Word of God", the Christ as
manifested in Jesus, and they were in darkness.
In like manner, in this day there are those who say, "What need have we for The New
Note: It should not be construed from this paragraph and other statements in this article that 'Abdu'l-Bahá is understood
to be a manifestation of the Word of God, Independent of the Revelation of Bahá 'u'llá h. The cycle of Bahá 'u'llá h extends
for one thousand or thousands of years from AD :ibb; but it is unique in that the "Most Great Characteristic" of the New
Covenant is the appointing of a Centre, which now is in the person of 'Abdu'l-Bahá , and after him shall be vested in the
Universal House of Justice for a period of one thousand or thousands of years. (See Star of the West, IV::b, p. FIi.)—The
Editors.

#*!
Covenant of Abhá ? Have we not Jesus? We want no other!" Indeed these people are in great
loss, for they cling to "the letter" of the teachings of the Christian dispensation and not to the
Divine Light which emanated from Christ's Holy Person. [IV:Bl:RlX]
In this, the day of The New Covenant, the real Christians are those who have within their
souls the love and the light of Christ, and when they hear the Bahá 'ı́ Message, they respond to
the Call of the New Covenant, for they see and recognize the New Covenant to be the return of
the same Christ, "The Word of God", which has ever been the One Light of the world
throughout all ages. Those in whose souls the love of God does not exist are as spiritually
dead, they being Christians in name only. Christ said: "My sheep shall know my voice." Those
who really are of Him in spirit know and recognize His voice, for in them is living the Truth of
Christ. The people who cling to the outer forms of the dispensation of Jesus, and who refuse
the Light of God in its new point of manifestation, these, like the Jews of old who rejected
Christ, are in great loss.
__________
The Revelation of Jesus was for His own dispensation—that of "The Son". But now the
apostolic age is finished and completed, and a new Revelation has appeared. Now, the
Revelation of Jesus is no longer the Point of guidance to the world as it was in the past, for
now the same Christ, which was in Jesus, is again manifest in the Bahá 'ı́ Revelation, and those
who desire the light, must now turn to God in His New Manifestation. Christ said, "I have
many things to tell you, but ye cannot bear them now." This is the time for us to know those
things. Now we are in the Day of "The Word" manifesting as THE FATHER, The Father of whom
"The Son" and all the Prophets testified, and promised. If we refuse the Father, we also refuse
the Son, and all of the prophets. We are then in total darkness, for we are refusing the
Revelation of the present day and dispensation, which is the end of the Revelations of the past
and the beginning of a new order of things upon earth.
In the parable of "The Lord of the Vineyard" (Matt. RB:pp) Christ spoke of the prophets of
God who were rejected by the world. He spoke of the coming of "The Son" who would be
rejected and slain. (Here Jesus was prophesying of His own rejection by the world and of His
crucifixion.) Then Jesus speaks of this "Latter day" coming, saying: "When the Lord,
therefore, of the vineyard cometh, what will He do unto those husbandmen?" "They say unto
him, He will miserably destroy those wicked men and will let out His vineyard unto other
husbandmen, which shall render Him the fruit in their seasons." This is one of the holy
prophecies wherein is promised the coming of the Mighty Manifestation of God to the Earth,
and the establishment of His Kingdom triumphant upon earth.
__________
The physical seasons of the year are symbolic or typical of the seasons or phases of a
dispensation of "The Word of God".
In the springtime, physical life is poured out upon the earth, and all things in which there is
life awake to a greater and more active physical life, while new plants and shrubs spring up
upon all sides out from the hitherto sterile and lifeless earth. Shortly comes the time of
fruition, and summer is at hand; then the decline of the physical forces as autumn arrives.
With the winter coldness comes a cessation of physical activities and much disintegration and
death in the vegetable world, while those trees, shrubs, etc., in which life remains are not
productive of fruits as they were in the springtime and summer. Then again comes the
springtime and with the coming of the warm sun and rain those trees and plants in which
physical life exists, manifest new life—stretching out their branches and putting forth new
leaves to receive the life-giving rays of light proceeding from the sun, now returned with all of
its former life-giving power and strength.
Upon the other hand, those dead trees and shrubs, in which life has become extinct, and

#*#
which but a short time before, outwardly appeared to be as perfect as those in which there
was life, under these new conditions of springtime, disintegrate and decay with great rapidity.
Thus the dead and the living trees and shrubs stand side by side throughout the winter, and
the casual observer sees them as being equal until the coming of springtime and then the
outward differentiation takes place.
In like manner is the coming of the springtime of the dispensation of God's Truth upon
earth. Through the shining forth of the Spiritual Sun of Truth—which is "The Word of God"
manifested in The Temple of Chosen Man—the people of the world, as they turn to the point
of Revelation, are quickened with Divine Life and bring forth in their lives the fruits of God's
Kingdom; then in turn those souls sow the spiritual seeds in the hearts of others, quickening
the souls of spiritually dead humanity with a new spiritual life.
Then, as time goes on, creed, form and dogma dominate and the spirit of the religion
[IV:Bl:RZC] becomes exhausted, the people grow cold in faith; religion becomes material
instead of spiritual in proportion as the temporal power of its institution increases. This is the
winter season of a religious dispensation; a time of spiritual famine in the land! Then arrives
another Springtime of Spirituality. The Sun of Truth again appears in its Singleness from
another dawning-point upon the spiritual horizon, and a new Divine day, or dispensation, is
assured in the One, same, Single and Eternal Word of God again going forth to humanity from
a new point of Divine Manifestation. God's Message in its Oneness and Singleness is again
given to all peoples great and small. His Word creates Divine susceptibilities and quickens
souls hitherto dead, while those in whom the love of God exists, spring into new life, for they
are those who are of Him, and in whose hearts abides His love; while other souls apparently
as good, and often from the world's standpoint apparently better, do not respond. Those who
do not respond, have no life in them; they remain in a condition of spiritual death which is one
of Divine darkness or winter, and even the revealed Truth of the past avails them nothing.
The world soon sees such souls in manifest loss, for even in this world are the spiritually alive
and the spiritually dead souls differentiated one from another. There is but One Source of
Divine Light. It is a single source.
Humanity has no choice of dawning-points. There is but One in each age. God appoints and
prescribes the way. Man can accept and he may reject or refuse and thus cut himself off!
Sacred history proves this point. For example: when God's Word was manifested in Jesus the
Christ, it was the best of the people, from the world's standpoint, who refused Him; while
those who were of no worldly account accepted Him and became the pillars of His cause.
Theirs was the Divine blessing, and we find mention made of them down through the ages,
while the worldly great of those days are in disfavour or entirely forgotten, because they
preferred the former to those present-day Revelations, and thus became entirely deprived of
the Truth.
Another important point is that in springtime the dead trees and plants in which there is no
life are cleared away and consigned to the fire. So is the coming of a new day of Revelation:
the people who are spiritually alive, are given more life, while all of the dead religions and
philosophies, like dead wood, must be discarded. If this is not done, the past teachings will
become a hindrance and a stumbling block to the growth of the New Cause, for were this
year's tree held within the confines of the dimensions of its growth of last year, it could not
expand nor grow. It must be free to develop the life within it to manifest without restriction.
So it is with the newly quickened souls in each Divine dispensation. They must detach
themselves absolutely from all the philosophies, creeds and theologies of the past, so that the
Spirit of God working and developing in their souls may grow according to the wisdom and
laws of God, and not fear the scars and wounds of the stifling effects of human limitations.
__________

#*$
There are two aspects to every Divine Revelation: (B) The purely spiritual Light or Divine
teaching. This is ever one and the same, eternal and unchangeable. (R) The commands, laws
and ordinances laid upon the people by the Manifestation. These are unchangeable during
each dispensation, but end with the close of the dispensation and the beginning of a new
dispensation,
Each Manifestation has manifested the one eternal and single Truth, and each has applied
that Truth to the world according to commands, laws and ordinances always commensurate
with the conditions of humanity to which He ministered. The spiritual welfare of the people
in each age has depended upon their discarding all past ordinances, and teachings of former
dispensations (save those which may have been required or reiterated by the Manifestation of
the day), and by adhering only and wholly to His commands.
The seed takes root in the earth which is disintegrated from the hard, stony substances of
the earth's surface. A seed will not grow when embedded in a perfect and beautiful stone.
The stone must first sacrifice its condition of hardness and mineral perfection and become as
dust before the seed will grow therein.
So it is with the seed of the Word of God. When this seed is offered to one of a hard heart, it
does not take root—no, like the seed of the plant it grows only in prepared soil. This soil it
finds in the souls of those who through sorrow and tribulation have been crushed and broken
and who, like soft, rich earth, are penetrable and can absorb the water of the spiritual life
which is The Love of God. There are those who have forsaken human aspirations and desire
God, and are [IV:Bl:RZB] glad to free themselves from the hard and cold condition of humanity.
These seek only the life-giving teachings of the living Truth. Stones offer no sustenance to
growing plants—rather, in a stony garden only weeds will grow.
Bahá 'u'llá h wrote: "In this day he who seeks the Light of the Sun of Truth must free his mind
from the tales of the past, must adorn his head with the Crown of Severance, and his Temple with
the robe of virtue. Then shall he arrive at the ocean of Oneness and enter the Presence of
Singleness. The heart must become free from the fire of superstitions, that it may receive the
light of Assurance, and that it may perceive the Glory of God."
Bahá 'ı́s must carry out this command implicitly and be severed from all and everything of
the past—things both good and bad—everything. The established forms of the past, though
good and profitable in their own days, are in this day detrimental to spiritual growth; unless
these be ordered by the New Covenant, the ordinances of the New Covenant being perfectly
adapted to the conditions of this new age.
When a community is fed upon foods which do not contain the living nourishment
necessary to sustain life, or when the community is given impure water to drink—sickness
and disease break out. In like manner, when in a spiritual assembly of friends, teachings other
than those of the New Covenant are taught, a spiritual sickness falls upon that assemblage,
and the people fail to attain to divine confirmation, and cease to attract people to the
Kingdom.
We must all understand that with the coming of the New Covenant all teachings of the past
ARE PAST, and that in this new Day of God only that which is revealed by the Supreme Pen,
Bahá'u'lláh, and that which issues from The Centre of The Covenant, 'Abdu'l-Bahá, is spiritual
food for the people and is to be taught.
The teachings and institutions of the past Revelations were necessary in their days, and in
those days were spiritual food for the people; but now all is changed. A new age has come and
with it new and living spiritual food in great abundance. The Centre of The Covenant is now
supplying all the world with the living food and drink of the Kingdom of God.
__________

#*%
In the strata of the earth we find the fossil remains of the vegetation of past ages. These
were once luscious and afforded good food for animals and man, but now who of us would eat
these stony remains?
If we would thus differentiate between living and dead physical foods which have to do
with the nourishment and life of the physical body, how much more careful ought we to be in
choosing for our souls the living spiritual food of Divine Revelation of the New Covenant, pure
and free from the dead teachings of the past, from which (like the fossils in the crust of the
earth) the spirit of life has departed, leaving only the outer form or shell.
The coming of spring does not put life into the dead fossils, neither does the Manifestation
of God have to do with the theologies and creeds of the past. Like the vegetable fossils, the
religious forms of the past must be discarded.
__________
I recall, some years ago, attending a free religious session at which a young Bahá 'ı́ teacher
just returned home to America from India, had been asked to proclaim the Bahá 'ı́ Message. A
large number of people were gathered together and our young friend gave a most beautiful
address, explaining the Holy Cause successively from the view-points of each of the great
religions of the past, and explaining how, in this day, the same "Word of God" which had
created the religions of the past, each in its own day, was again manifest in the world creating
the great universal religion which is God's Kingdom upon earth. He gave a comprehensive
talk. It contained food for spiritual thought, and it gladdened and attracted the hearts of the
people. Whereupon as soon as he had finished speaking the person presiding over the
meeting, in a very delightful, pleasant and friendly manner, called the attention of the
audience to the fact that the platform of those meetings stood for all teachings past as well as
present, and thereupon she asked one who was present, to speak, a teacher of the most
ancient of this world's philosophical systems.
This person arose and in a manner, which apparently seemed in sympathy with the Bahá 'ı́
address, quietly and persistently loaded the minds of the audience with so much of his ancient
theology, that the effect of the Bahá 'ı́ address was quite counteracted, and the audience left
the place in a confused state of mind.
Although at various times Bahá 'ı́ teachers spoke from that platform, there were few re-
[IV:Bl:RZo] sults of a lasting nature, and all because those who upheld the platform insisted
always in mixing with the Truth of The New Covenant the old forms and teachings of the past.
__________
'Abdu'l-Bahá commands that nothing but reality be taught. There is but one reality in the
world today and that is the New Covenant. As one travels through the various Bahá 'ı́
Assemblies it is clear to see that in those centres where the people have clung exclusively to
the teachings of Bahá 'u'llá h, shutting out from the meetings the very mention of all else, in
those places there has been growth and fruition, fragrance and spirituality, because the
people have been nourished upon the pure life-giving spiritual food of "The Word of God", and
consequently have grown in the grace of the Kingdom.
The Centre of The Covenant is the Divine physician to the world besides whom there is
none other. That which proceeds from him is the Word of God, and is to be obeyed. If it is not
obeyed souls suffer; they deprive themselves of the bounty and blessings of God.
Every command of The Centre of The Covenant is to be obeyed implicitly. If anyone fails to
follow, he deprives himself and is in manifest spiritual loss.
Now, in this day, it has been revealed by The Centre of The Covenant that the Message of
the New Covenant is to be proclaimed and taught to the world. Of late this command has

#*&
flowed frequently from the pen of 'Abdu'l-Bahá .
All true Bahá 'ı́s must now arise to obey this call. Those who arise have the promise of the
confirmations of heaven. If they do not arise, the blessings will pass from them to others
whom God will raise up to do His work.
'Abdu'l-Bahá assures us that this is the day for sowing the spiritual seed of God's Word in
the hearts of the people, so let us all arise to do the bidding of The Centre of God's Covenant, to
spread the glad-tidings of the coming of the Messiah and the establishment of His Kingdom
among men.
Humbly yours in the service of The Centre of The Covenant.
Charles Mason Remey.
IV:'A, 0' December '.'0 [IV:Bl:RZp]
A word picture of the "old" world
Look thou with seeing eyes at the world about thee and at the inhabitants thereof. Upon
the stage of this immense theatre, most spectacular plays are being enacted. On one side
thereof thou wilt see the victorious and the vanquished legions of profit and loss. On the
other side thou wilt observe the waves of the sea of folly rising and falling. Cries are being
raised on every side and the agonies of revolution, revolt and unrest reach unto the ears of
progressive men. There is a tremendous strike and clash between capital and labour, and the
war between the aristocrats and democrats is carried on relentlessly with bow and arrow,
sword and javelin. The phalanxes of a great army are drawn in battle array, each division
taking its position. Armed troops and artillery are to be found in every part of the field. The
flash of the swords of enmity blind the eyes from even the most remote distance, the lightning
effect of breast-plate and lance and the sparkle of the bucklers of hatred light up the night and
bewilder the sight. In short: strife, battle, slaughter and war are prepared in organized
perfection.
On the other hand thou wilt hear that from every house strains of music are raised, and
confusing melodies of harp, lyre, cymbal and flute are heard, and mad revellers are dancing to
the tunes, while they are inebriated with the wine of vanishing pleasures. In one place thou
wilt behold the wanton and soiled decorations, and in another the flimsy shows of the gilded
class of creatures. On the one hand is to be seen the embellishment and luxury made possible
through illicit wealth, and on the other hand, the ravishing of this mortal world of its beautiful
appearance.
From different parts are to be heard sighs of anguish, lamentations of poverty, cries of
agony and misery,—and the calls for succour have reached to the gate of heaven. One hears
the weeping of the hopeless, the appeals of the oppressed, the trembling murmurs of the
helpless and the harrowing wails of the ship-wrecked in the sea of persecution. The heat of
the conflagration of separation spreads on all sides, the fire of longing is raging with great
intensity and the tongues of the flames of calamity leap forth in every direction. Here one sees
the oppression of kings and the thoughtlessness of cabinet ministers; there one sees conflict
on the battle field of thoughts and ideals by ambitious generals, statesmen and administrators
of the nations and countries. They consult, scheme, plot and exchange views; they organize
fallacious and superfluous companies and make false the established values; and thus do they
lay and destroy the foundation of their political careers.
In short: when thou observest these things with the eye of reality, thou wilt see that the
outcome, result and fruit of all these theatrical performances are mirages and their sweetness
is bitter poison. A few days the earth shall roll on its axis, and these fleeting visions will be
completely forgotten.

#*'
When thou shuttest thine eyes to this dark world and lookest upward and heavenward,
thou wilt see light upon light stretching from eternity to eternity. The reality of the mysteries
will be revealed. Happy is the pure soul who does not attach himself to the transient
conditions and comforts, but rather seeks to attach himself to the purity, nobility and
splendour of the world which endures.
'Abdu'l-Bahá
From Tablet revealed at Ramleh, Egypt, September BXBp.
IV:'A, 0' December '.'0 [IV:Bl:RZo]
"The modern social religion"
Regarding this publication, 'Abdu'l-Bahá , says:
To Mr Horace Holley, author of the Bahá 'ı́ work, The Modern Social Religion.
HE IS GOD!
O thou son of the Kingdom!
A copy of the book written by thee and forwarded to this spot was received. The friends
are engaged in reading it. They praise and commend your book most highly and
appreciatively, God willing, it will be translated and I will likewise read it. Thank thou God
that thou art confirmed and assisted; thy aim is to render service to the Kingdom of Abhá , and
thy abject is the promotion of the Teachings of Bahá 'u'llá h. Although the glory and greatness
of this service is not known for the present, but in future ages it shall assume most great
importance and will attract the attention of the most great scholars. Therefore, strive more
and more as much as thou canst in this service, so that it may become the cause of thy
everlasting glory and in the Kingdom of Abhá thou mayst shine like unto a star.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
IV:'7, '. January '.'6 [IV:BZ:Rml]
Tablet from 'Abdu'l-Bahá to Prof. F. K. Cheyne of Oxford, England
In answer to the letter of Prof. Cheyne, [dated Rp October BXBp. Star of the West, VI:BZ, pp.
RmZ, RXC.] 'Abdu'l-Bahá revealed a Tablet, from which we are permitted to quote the following:
"O thou, my spiritual philosopher!
"Thy letter was received. In reality its contents were eloquent, for it was an evidence of thy
literary fairness and of thy investigation of Reality. … There were many Doctors [IV:BZ:RmZ]
amongst the Jews, but they were all earthly, but St Paul became heavenly because he could fly
upwards. In his own time no one duly recognized him; nay, rather, he spent his days amidst
difficulties and contempt. Afterwards it became known that he was not an earthly bird, he
was a celestial one; he was not a natural philosopher, but a divine philosopher.
"It is likewise my hope that in the future the East and the West may become conscious that
thou wert a divine philosopher and a herald to the Kingdom. … Thy respected wife in reality
deserves the utmost consideration. … Praise be to God that she is also thy co-worker and copartner in the perfection of the Kingdom."
(Signed) 'Abdu'l-Bahá
IV:'1, 7 February '.'6 [IV:Bm:RXX]
Faith—knowledge—prayer—obedience
From The Bahai Revelation by Thornton Chase.

#*(
Faith in God is not intellectual yielding to argument through being convinced that certain
statements are correct, but it is rather from a hunger of the soul, a knowledge of personal
helplessness and the perception of a possible Mighty Helpfulness. Faith cannot rely on any
man, but in God only; the required help must come from a higher power than man. The soul is
craving that which does not pertain to humanity in itself. The latent spark of divine longing is
awaking to seek its promise, and it turns, heavenward for the dawn of hope. It is looking for
its Father, God.
Therefore, it is necessary that man shall have some knowledge of God, and for this he must
turn toward the "Face" of God. "Hear, O Lord, when I cry with my voice; have mercy also upon
me, and answer me. When thou saidst: 'Seek ye my face'; my heart said unto thee, 'Thy face,
Lord, will I seek.'" (Ps. RZ:m.) His "Face" is the revelation of Himself in the realm of existence,
where man dwells. All the existence declares God and teaches of Him, but the heartknowledge, the living knowledge, comes through His Incarnate Word, the human
Manifestation of His Will. Therefore, man must seek and find the Manifestation of God, believe
in Him, accept His Word, obey His Commands, and follow Him in the pathway of sacrifice. The
Manifestation of God may be always known, because He provides the kind of help which the
seeking soul requires, heart-help, spirit-help, creating help.
Man is a praying creature. When he finds himself in need, as he does from the moment of
his birth, he strives by all means at his command to "pray" for help. All through his life he
seeks aid from others; he is always in need, always begging for assistance. When he is
awakened through any means to the hunger and helplessness of his soul, he hesitates not to
pray to God, and, whatever may be thought of the action and working of prayer, it causes man
to turn toward God and make it possible for God to answer him. Prayer changes his attitude
from self-ward to God-ward.
If he prays for things that pertain to his worldly affairs, his spirit is not turned toward God,
but toward himself. His prayer must [IV:Bm:pCC] be "in the Name of God", that is, in accord
with the divine Word. The Name of the Manifestation of God signifies divine attributes;
therefore, to ask "in His Name" means according to his nature and instructions, which are the
nature and instructions of God. No prayer is prayer to God unless it be in God's way, according
to His Word, and with a sincere desire for His Will to be done regardless of the personal will.
Prayer, in its essence, is the abandonment of the personal will in favour of the Will of God.
And such prayer God answers, because it is in agreement with His law and can be answered.
God asks man to pray to Him. He has given freely everything for the necessities of human
life. He has filled the lands and waters with foods and taught man how to cultivate and use
them; He has given the forests and all materials for shelter, the cotton and the wool, and
enabled man to mould them for his comfort; He has given the reasoning faculties that man
may progress in material welfare and exercise the ethical and moral knowledge offered to
him; He has given conceptions of beauty that man may seek for more than the physical
dimensions of existence; and He has implanted the perception of higher possibilities and a
desire for eternal destinies, that man may turn his face toward the Infinite.
All of these have been without the asking, but for the greater, spiritual things. God tells
man to pray that in so doing he may recognize his need, prove the reality of his desire, and put
himself into the only attitude in which he can receive. One must face forward and hold out his
hand if he would have the gift; he must meet the donor part way; otherwise there is no real
gift. He who is in need will pray. He who hesitates to supplicate God for His most valuable
treasures is standing in the station of pride, or has not awakened to their worth and his own
need. …
God demands obedience. It is not for man to question God's commands. A little thought
shows that all the ordinances of God, expressed by His Manifestation, are for the uplifting and

#*)
good of man; how then can he question the methods revealed from the same Source? The
Scriptures throughout lay stress upon obedience as of the utmost importance in the sight of
God, and he who would attain the higher blessings should welcome the opportunities to obey.
Everything in existence is under law, and all things obey freely, except man, who has been
granted ability to disobey even God, and to obey himself. Man is always a servant; he obeys
something; how much better for him to serve the Wise One, the True One, the Beautiful One,
instead of his own ignorance and greed! "Know ye not that to whom ye yield yourselves
servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of
obedience unto righteousness?" (Romans l:Bl.)
The whole sin and consequent degradation of the Jewish people was their disobedience to
God. He called them again and again to be His people. "Obey my voice, and I will be your God,
and ye shall be my people; and walk ye in all the ways that I have commanded you, that it may
be well with you." (Jer. Z:Rp.) "Obey, I beseech thee, the voice of the Lord, which I speak unto
thee; so shall it be well unto thee, and thy soul shall live." (Jer. pm:RC.) …
Obedience, then, is to the Manifestation of God, in whatever age he may appear.
The Voice of God, speaking through Bahá 'u'llá h [in this Millennial Age], says: "O Son of
Existence Keep My Commands for love of Me, and deny thyself thine own desires if thou wishest
My Pleasure." "O Son of Man! Neglect not My Laws if thou lovest My Beauty, and forget not My
Counsels if thou art hopeful to attain My Will."
IV:'1, 7 February '.'6 [IV:Bm:pCC]
The mysteries of prayer
From Sacred Mysteries by Mı́rzá Asadu'llá h
One of the commandments that exists in every religion is prayer.
What is the benefit of prayer that man should stand or kneel three or five times a day and
read or chant certain words?
We answer, there is no doubt that the ordinances and precepts of God are for the purpose
of promoting humanity to a higher station. Therefore, the benefit of praying must be
something which elevates man to a lofty and spiritual station, and to set him free from the
prison of this immortal world of nature.
In explaining this subject, we cannot but hold to the Utterances of God, which descended
through the tongues of His Mouthpieces and Prophets:
God says: "The act of praying is a pillar of religion." That is, religion is likened [IV:Bm:pCB]
unto a tent, and the act of prayer unto the pillar thereof. If the pillar falls down, the whole tent
will drop! In another place, He says, "Prayer is like the sight of the eyes in the Cause of God."
Also, "If the prayer of the sincere believer is accepted and answered, verily, all the rest of his
acts and deeds will be accepted; and if his prayers are not accepted, verily, all the rest of his
acts will be disapproved and rejected."
These Divine ordinances are like the remedies and medicines which the skilful doctor gives
to the patient (the sick). Consequently, it is better for the patient to simply obey the
physician, use the medicine, in order to recover from his sickness.
Now, the Divine Doctor, God, knows the sicknesses of the spirit of humanity, which is
imprisoned in this material body. The ordinances and precepts [given through His
Mouthpieces and Prophets] are the remedies for the sicknesses and one of the ordinances is—
"to pray".
God says: "Prayer prevents the human being froth disapproved and foul actions." That is
to say, the remedy, which delivers the man [IV:Bm:pCR] from the foul acts disapproved by the
#**
human intellect and caused by passion and satanic desires, is—praying to God. That is, if he
continues to pray, be will overcome these evil habits!
That is why His Holiness, the Blessed Perfection [Bahá 'u'llá h], in the Kitáb-i-Aqdas,
commands everyone to pray.
Therefore, it is made evident that the first benefit is derived by the one who offers the
prayer. This will save him from committing foul acts and from pursuing lustful desires. And it
is certain that by leaving or abandoning the disapproved habits, the human soul is elevated to
a holy and lofty station, and it is saved from the prison of the world of nature.
__________
Another question: When praying, is it necessary to follow forms and customs laid down, or
will it suffice to turn the attention of only the heart toward God?
Let it be known, first, that the commands for prayer are those of God, therefore, no one has
authority to object or question why these forms are commanded, because God alone is
cognizant of the mysteries contained within the ordinances; and, second, that the precepts
and commands appearing in the Heavenly Books ought to be followed exactly as they are
given, inasmuch as they are for certain purposes in accord with wisdom.
To illustrate: A physician gives medicine to his patient and prescribes that he shall take the
medicine at certain fixed hours. If the patient should take that medicine all at once it would
undoubtedly harm him, and perhaps cause other illnesses. This would be the fault of the
patient, as he had not strictly followed the orders of the doctor. The Divine Commandments
are likened to those of a physician, as they are for the healing of spiritual sicknesses. The
servants of God should follow the Commandments as they are written in the Book, so that
they may gain the desired result and be protected from injuries.
There is no doubt that the essence of prayer is the turning one's heart under all
circumstances toward God. The great importance of turning the heart toward God, being
understood, why should special material actions be necessary? If prayer in its essence
consists of the approaching God with the heart, why should it be needful to mention Him with
the tongue?
The answer is as follows: The aim, the intention of turning the heart, the tongue, the limbs,
the members of the body toward God in worship is this: that the prayer of the man to God
shall be with his whole being, and that all of his members shall take part in the act of worship.
His heart should turn to God; his tongue should mention His Name; his limbs should bend in
humbleness and his whole body should show obedience and servitude. Thus, the light of
prayer may shine through the lamp of his whole soul, spirit, intellect and body; not that the
heart alone shall be enlightened with the light of prayer but that every part of the man shall
share in that illumination.
If the spirit approaches the Presence of God and the body is not partaker therein, it is as
though one should worship in dreams while his body were asleep. If, however, the body acts
in prayer, while the spirit is directed elsewhere, it would be like the movements of a child
without thought, and thus aimless. But when the spirit, heart, tongue and all the members
unite in worshipping God, then it will be as a perfect man performing an important act with
reason and intellect.
Consequently, the first principle of prayer is the turning of one's heart to God. Second—the
united and harmonious action of all the parts and members.
__________
Let it be known that, in each cycle, the Holy Being of the Manifestation is the reality of
prayer, inasmuch as he is the clear Mirror reflecting the Supreme God. The "First Point," the

$++
Bá b (May my soul be a sacrifice to him!) said: "Prayer, in its prime reality, is a name for the
Manifestation of God." For example: In the cycle of his holiness, Jesus Christ, he was the real
prayer: In the time of Muḥ ammad, he was the reality of prayer: In the great Day of "Himwhom-God-Shall-Manifest," the Blessed Perfection is the perfection of prayer.
__________
Therefore, it is seen that one of the doors, through which one may enter the Kingdom, and
attain the meeting of God, is prayer, but it should be offered exactly according to the rules laid
down in the heavenly Books. Today the firm ones in the Cause of God and His Covenant must
thank God and give glory to Him that they have been awakened from the sleep of negligence.
They have heard the call to the Real Prayer from the blessed tongue of 'Abdu'l-Bahá , have
arisen to render service [IV:Bm:pCp] to the Cause of God, and have endeavoured to promulgate
his Verses widely.
Now, in thanksgiving for this great mercy, we must strive to offer the real prayer, rather than
merely the literal one. We must realize the true meaning thereof; that is—we should clothe
ourselves with the attributes of the Blessed Perfection and become adorned with the divine
qualities of His Mystery and The Centre of His Covenant, that we may be of the few who are
"chosen", and not merely of the many who are "called".
IV:'1, 7 February '.'6 [IV:Bm:pCp]
"Why pray?"
From a Tablet revealed by the Centre of the Covenant, 'Abdu'l-Bahá .
Know thou verily these Divine Teachings are heavenly and spiritual. They penetrate in the
heart as the penetration of the heat of the sun, the outpouring of clouds and the blowing of
vernal winds at morning-time upon the trees. When the lights (of these Teachings) arose,
they became spread, just as the shining dawn spreads upon the horizons. These wonderful
traces shall surely appear throughout all regions and their lights will shine forth during
centuries and ages forevermore.
As to thy question: "Why pray? What is the wisdom thereof? For God has established
everything and executes the affairs after the best order, and He ordains everything according to
a becoming measure and puts things in their (proper) places with the greatest propriety and
perfection—therefore, what is the wisdom in beseeching and supplicating and stating one's
wants and seeking help?"
Know thou, verily, it is becoming of a weak one to supplicate to the Strong One, and it
behoveth a seeker of bounty to beseech the Glorious Bountiful One. When one supplicates to
his Lord, turns unto Him and seeks Bounty from His Ocean, this supplication is by itself a light
to his heart, an illumination to his sight, a life to his soul and an exaltation for his being.
Therefore, during thy supplication to God and thy reciting, "Thy Name is my healing"—
consider how thine heart is cheered up, thy soul delighted by the spirit of the Love of God, and
thy mind becomes attracted to the Kingdom of God! By these attractions, one's ability and
capacity increase. When the vessel is widened the water increaseth, and when the thirst
grows the bounty of the cloud becomes agreeable to the taste of man. This is the mystery of
supplication and the wisdom of stating one's wants (i.e., praying).
IV:'1, 7 February '.'6 [IV:Bm:pCp]
The mystery of fasting
From Sacred Mysteries by Mı́rzá Asadu'llá h
Know thou that Fasting is a command given in all the Holy Books in all times.
The outward appearance thereof is restraining the self from that which is prohibited in the

$+!
Books.
Special times are appointed and particular forms are ordained by every religion. The
Zoroastrians have certain forms, the Jews have others; the Christians, the Muslims, each differ
in their forms, and the Bahá 'ı́s have forms of fasting differing from all former religions. These
apparent or outward differences were according to the exigencies of the times when given.
The outward fruit of fasting is the preservation of the material health through the purifying
of the body once a year. The inward fruits pertain to the other states of existence.
In the world of soul its fruit is the sanctifying of the soul from the animal qualities and
clothing it with the intellectual attributes, thereby releasing the soul from the lower human
nature.
In the world of mind, it is the process of filtering, sifting out the dust and taints and dross of
the self, and soaring to the Spiritual and Divine Kingdoms.
In the world of spirit, it is the longing, the aspiring to the stations of Divinity, and attaining
to the meeting of God in both this world and those to come after death.
Thus one of the doors, through which one may attain to the meeting of God and entrance
into His Kingdom, is fasting; but success depends upon following the forms prescribed in the
Heavenly Book.
__________
Another important point is this: Whoever, in this day, is firm and steadfast in The Covenant
of the Blessed Perfection and keeps [IV:Bm:pCl] himself from turning to aught else save The
Centre of His Covenant, 'Abdu'l-Bahá , is of those who fast. Therefore, it is incumbent that man
shall adorn himself with the attributes of his highness, 'Abdu'l-Bahá , and shall follow his
example in dealing with the people of the world. He must consider the benefits of others
rather than his own. He must consider the promotion of the Word of God, and the spreading
of His Fragrances, even as the material gain of business, the cause of wealth and the capital of
his prosperity.
__________
Nothing, after prayer, will cause the development of the spirit, save fasting. The "First
Point", the Bá b, ordained for all the people to fast until they should reach the age of forty–two,
but the Blessed Perfection [Bahá 'u'llá h] said: "We love fasting! Unless the people become old
and weak, they should fast." Thus the limit for fasting was appointed. One should begin to
observe the fast from the age of fifteen, and continue the observance of it until the body may
become too weak to do so without injury. His Holiness, the Blessed Perfection, used to fast
throughout the set time every year.
In the Kitáb-i-Aqdas the rules for fasting are as follows: Eating and drinking should cease
before the rising of the sun and until the setting thereof. The traveller, the sick, pregnant
women and nursing mothers are free from this obligation.
__________
In Mark, X:Z–RX, is related the story of the afflicted child who was brought to Jesus by the
disciples after their vain efforts to cast out from him the spirit which tormented him and of his
being healed by Jesus, who said, in reply to a question from the disciples, that: "This kind can
come forth by nothing but by prayer and fasting."
Thus Jesus taught that fasting and praying give strength to the spirit of man, so that it may
become enabled to heal the different violent and strong sicknesses which possess him.
__________
The results and fruits of these acts are innumerable, but the few that have been mentioned

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are the principal ones. We ask the Merciful Lord that this blessed act may become a cause of
quenching the fires of lustfulness, animosity and hatred.
Peace be upon him who follows and carries out the Commands revealed in the Heavenly
Books!
IV:'1, 7 February '.'6 [IV:Bm:pCo]
"He is the worshipped one of all!"
"Regarding the phrase 'He is God!' written above the Tablets. By this Word is intended that
no one hath any access to the Invisible Essence. The way is barred and the road is impassable.
In this world all men must turn their faces toward 'Him-whom-God-shall-Manifest'. He is the
Dawning-place of Divinity and the Manifestation of Deity. He is the Ultimate Goal, the Adored
One of all and the Worshipped One of all. Otherwise, whatever flashes through the mind is not
that Essence of essences and Reality of realities; nay, rather it is pure imagination woven by
man—consequently, it returns finally to the realm of suppositions and conjectures."
'Abdu'l-Bahá
IV:'1, 7 February '.'6 [IV:Bm:pCg]
The divine wisdom in fasting
From table talks by 'Abdu'l-Bahá , by Mrs Corinne True
Question: What Divine wisdom is there in fasting?
Answer: The Divine wisdom in fasting is manifold. Among them is this: As during those
days [i.e. the period of fasting which the followers afterward, observe] the Manifestation of
the Sun of Reality, through Divine inspiration, is engaged in the descent [revealing] of Verses,
the instituting of Divine Law and the arrangement of teachings, through excessive occupation
and intense attraction there remains no condition or time for eating and drinking. For
example, when his holiness Moses went to Mount Tur (Sinai) and there engaged in instituting
the Law of God, he fasted forty days. For the purpose of awakening and admonishing the
people of Israel, fasting was enjoined upon them.
Likewise, his holiness Christ, in the beginning of instituting the Spiritual Law, the
systematizing of the teachings and the arrangement of counsels, for forty days abstained from
eating and drinking. In the beginning the disciples and Christians fasted. Later the
assemblages of the chief Christians changed fasting into lenten observances.
Likewise the Qur'án having descended in the month Ramadan, fasting during that month
became a duty.
In like manner his holiness the Supreme [the Bá b], in the beginning of the Manifestation,
through the excessive effect of descending Verses, passed days in which his nourishment was
reduced to tea only.
Likewise, the Blessed Beauty [Bahá 'u'llá h], when busy with instituting the Divine Teachings
and during the days when the Verses [the Word of God] descended continuously, through the
great effect of the Verses and the throbbing of the heart, took no food except the least amount.
The purpose is this: In order to follow the Divine Manifestations and for the purpose of
admonition and the commemoration of their state, it became incumbent upon the people to
fast during those days. For every sincere soul who has a beloved longs to experience that
state in which his beloved is. If his beloved is in a state of sorrow, he desires sorrow; if in a
state of joy, he desires joy; if in a state of rest, he desires rest; if in a state of trouble, he desires
trouble.
Now, since in this Millennial Day, his holiness the Supreme [the Bá b] fasted many days, and
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the Blessed Beauty [Bahá 'u'llá h] took but little food or drink, it becomes necessary that the
friends should follow that example. For thus saith He in the Tablet of Visitation: "They, the
believers, have followed that which they were commanded, for love of Thee."
This is one wisdom of the wisdoms of fasting.
The second wisdom is this: Fasting is the cause of awakening man. The heart becomes
tender and the spirituality of man increases. This is produced by the fact that man's thoughts
will be confined to the commemoration of God, and through this awakening and stimulation
surely ideal advancements follow.
Third wisdom: Fasting is of two kinds, material and spiritual. The material fasting is
abstaining from food or drink, that is, from the appetites of the body. But spiritual, idea:
fasting is this, that man abstain from selfish passions, from negligence and from satanic
animal traits. Therefore, material fasting is a token of the spiritual fasting. That is: "O God! as
U am fasting from the appetites of the body and not occupied with eating and drinking, even so
purify and make holy my heart and my life from aught else save Thy Love, and protect and
preserve my soul from self-passions and animal traits. Thus may the spirit associate with the
Fragrances of Holiness and fast from everything else save Thy mention."
IV:'., * March '.'6 [IV:BX:pBl]
A glimpse of Mírzá Abu'l-Faḍl at Ramleh
Isabel Fraser
A glimpse into the last days of Mı́rzá Abu'l-Faḍ l, as I saw him at Ramleh, a suburb of
Alexandria, Egypt, last autumn, may be of interest.
When 'Abdu'l-Bahá settled at Ramleh, he desired to have his old friend, Mı́rzá Abu'l-Faḍ l,
near him. To do so he rented the upper part of a two-story house set in a garden of date
palms. To have provided a more pretentious place would not have been at all in accordance
with Mı́rzá Abu'l-Faḍ l's modest habits. Here he lived alone. At first, 'Abdu'l-Bahá secured a
cook who was to act as personal caretaker, for Mı́rzá Abu'l-Faḍ l's health was failing and he
needed such an attendant.
But sick or well, the old philosopher was a hermit. He loved his circle of friends, and he
also loved his hours of solitude and contemplation. He was not used to having anybody
constantly around administering to what he regarded as merely trivial needs; but he soon
discovered a way to compromise with the unaccustomed situation. One day when 'Abdu'l-
Bahá called, he found his venerable friend waiting upon the servant and treating him as
though he were an honoured guest. Seeing that this was only an added burden to Mı́rzá Abu'l-
Faḍ l, he had the man dismissed.
Mı́rzá Abu'l-Faḍ l's quarters resembled an unkempt library. There were books on every
conceivable shelf and table, and even the floor was littered with volumes and papers. His
place was a rendezvous for the learned shaykhs and Muslim mullá s1 of the ancient city of
Alexandria; for he was looked upon as an authority on history, Persian literature, higher
criticism and comparative religions.
His favourite outing was a visit to the house of 'Abdu'l-Bahá 's secretaries which was just
around the corner, and which beside housing the secretaries, was used as a guest-house for
visiting pilgrims to 'Abdu'l-Bahá . Here he would sit on the spacious veranda; the news would
go forth and soon a little group would be gathered about him. On Friday afternoons a body of
young native students from Alexandria came to him for lessons in the Sacred Books of
Bahá 'u'llá h.

Mawlá , Pers. mullá , pl. mawá lı́.

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To the many who were accorded the rare privilege of meeting this man of letters, both
during his stay in America and on their pilgrimages to the East, I need not speak of his
peculiar personal charm. With all his book learning he was not at all "bookish". Gifted with
one of those rare minds that explore all the channels of life with equal grace and facility—the
same dignity and impressiveness with which he discussed a verse of the Qur'á n with the
learned shaykhs,1 he put into the meeting of some sojourning American; often finishing with a
personal pleasantry, for he was a ready humourist and made his guests instantly at ease. He
had the placidness of a child and the air of one who was never in a hurry and had plenty of
time to make radiantly happy the place where God had placed him.
That was his attitude toward the world; but in the presence of The Centre of The Covenant,
'Abdu'l-Bahá with head bowed and downcast eyes, he became the essence of humility. Even
his voice, in answer to 'Abdu'l-Bahá 's questions, became low and subdued. Never have I seen
such a perfect and instantaneous agreement of mind and body to express humility.
One day when I was at his house, there were about twenty shaykhs who had come over
from Alexandria to visit him. One who seemed to be the leader was a very learned and
gorgeously attired young shaykh, who said with some pride that he had been educated in the
oldest university in the world. He was the editor of a magazine in Alexandria and had come to
interview Mı́rzá Abu'l-Faḍ l, who for more than an hour had been listened to with absorbed
attention. His talk was interspersed with an occasional jest and his sharp eye would glance
from one face to another to see if his point was understood. One might imagine the learned
devotees in the early Christian era listening like this to the eloquence of St. Paul.
Suddenly 'Abdu'l-Bahá appeared. Mı́rzá Abu'l-Faḍ l faced the door, the rest of us had our
backs to it and did not see him; there was a moment of silence and Mı́rzá Abu'l-Faḍ l stood
with his head bowed, his whole attitude changed. He immediately became the most humble
and respectful of servitors. Then quickly arranging a chair for 'Abdu'l-Bahá he told him in a
low voice, in answer to his questions, the subject under discussion.
'Abdu'l-Bahá continued the subject, which was on the independent search for reality,
further emphasizing the great necessity of investigating truth with a mind unbiased by
theology or the limitations of other minds. [IV:BX:pBZ]
At the house of Mı́rzá Abu'l-Faḍ l he was an almost daily visitor. Whenever inquiry was
made for 'Abbá s Afandı́, as the natives all call 'Abdu'l-Bahá the conjecture invariably was that
he was probably to be found either at the house of Mı́rzá Abu'l-Faḍ l or in the rose garden,
opposite, dictating Tablets.
'Abdu'l-Bahá 's, love for his old friend, who for years bad suffered banishment,
imprisonment and persecution for his faith, was remarked by all. He said of him one day:
"Such men as Mírzá Abu'l-Faḍl already belong to the Divine Concourse. All his interests are
centred on the spiritual horizon rather than on this transitory phantasmagoria. All his efforts
are turned toward the heavenly kingdom. He has no other thought. Such souls are aided by
heavenly confirmations."
Chicago, Rl February BXBo.
IV:'., * March '.'6 [IV:BX:pBZ]
Mírzá Abu'l-Faḍl
Ishti'á l Ibn-Kalá ntar2

Shaykh, fem. shaykhat (many plurals). arabic an elderly, venerable gentleman; old man; elder; chief, chieftain, sheik,
patriarch, head (of a tribe). Pers. designation may be used for leading 'ulamá . In general, a tribal leader. Plurals:
ashyá kh, shikhan, shı́khat, shiyakhat, shiyú kh, shuyú kh.
Nom de plume of Dr 'Alı́-Qulı́ Khá n. Kalá ntar, pl. kalá ntarhá .

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Mı́rzá Abu'l-Faḍ l was born in Bmoo, in Gulpá ygá n, a small Persian town, founded by Humá ,
the daughter of Darius I. The family to which his parents belonged was one of the most
distinguished of that city, and, even to the present time, is well known for learning and
knowledge. His father, Mı́rzá Riḍ á , was one of the most noted Shi'ite doctors of religion in
Persia; he died in BmZB, at the age of seventy.
In the prime of youth, Mı́rzá Abu'l-Faḍ l travelled to Iṣ fahá n and 'Irá q, with the object of
perfecting his studies. Even in his boyhood he was noted for intelligence, sound memory, and
diligence in discovering subtle scientific points, to such an extent that these qualities seemed
to the people supernatural.
Before he was twenty–two years of age, Mı́rzá Abu'l-Faḍ l had perfected himself in the
branches of Arabic learning, such as grammar, rhetoric, etymology and composition; although
Arabic is a foreign language to Persians. In accordance with the wishes of his father, he also
acquired a perfect knowledge of Islamic theology and laws. At the same time he studied
mathematics, algebra, arithmetic, geometry, and astronomy according to the Ptolemian
system. He also mastered the Aristotelian as well as the rational Islamic philosophy.
In October BmZp, he left the town of Gulpá ygá n and went to Ṭ ihrá n, the capital of Persia,
where he took up his residence. A short time after his arrival, he was appointed the
superintendent and professor of one of the oldest first class Arabic Universities of Ṭ ihrá n,
named the "School of Ḥakı́m-Há shim." There, students of different sciences gathered around
him and attended his lectures.
In BmZg he became acquainted with a merchant named Au qá 'Abdu'l-Karı́m of Iṣ fahá n, an
adherent of the Bahá 'ı́ Religion. As this merchant found Mı́rzá Abu'l-Faḍ l sagacious and free
from prejudice, he invited him to investigate his religion. Although Au qá 'Abdu'l-Karı́m had no
schooling, yet he possessed a shrewd, acute mind and an excellent character. He arranged
interviews for Mı́rzá Abu'l-Faḍ l with learned Bahá 'ı́ teachers, such as his holiness the great
Nabı́l, entitled "The Learned One of Qá 'im", the late Ḥá jı́ Muḥ ammad-Ismá 'ı́l of Ká shá n,
entitled "Dhabı́h" [sacrificed], Au qá Mı́rzá Ḥaydar-'Alı́ of Ardistá n, and others. They continued
the controversy and religious and scientific debate during eight months. Finally, in September
BmZl, after this ample discussion and tedious argument, Mı́rzá Abu'l-Faḍ l, finding himself
unable to refute and resist the proofs and demonstrations of the Bahá 'ı́s, and esteeming the
evidences of this Faith stronger than the proofs of other religions, acknowledged and
embraced the truth of the Religion of Bahá 'u'llá h, and became a convert to it.
When Mı́rzá Abu'l-Faḍ l acknowledged the truth of this religion, and, on account of the
straightforwardness for which he was noted, could not conceal his belief, he openly
propounded proofs and arguments of the truth of Bahai-ism, in his lectures to the students.
Consequently, enemies who were jealous of him, always waiting to accomplish his downfall,
availed themselves of this opportunity to speak of him in the presence of the clergy and
prominent statesmen of Ṭ ihrá n. The clergy denounced him, and, in December of the same
year, he was arrested and putt in chains by the command of Prince Ká mrá n Mı́rzá , entitled
"Ná yib's-Sulṭánih" (Prince Regent), the third son of the late Ná ṣ iri'd-Dı́n Shá h, who was then
the governor of Ṭ ihrá n, Gı́lá n and Má zindará n. This imprisonment lasted about five months.
As a result of this imprisonment he lost all the property which he had inherited [IV:BX:pBm]
from his father. At the end of five months, he and other Bahá 'ı́s imprisoned with him on
account of their faith, were released, owing to the efforts of the late Ḥá jı́ Mı́rzá Ḥusayn Khá n,
entitled Mushı́ru'd-Dawlih, who was then Minister of War. Upon his release, the clergy of
Ṭ ihrá n tried their utmost to persuade him to verbally acknowledge Islá m, and not to openly
uphold the truth of the Bahá 'ı́ Religion. To this he would not agree, and patiently endured the
most violent persecutions and afflictions rather than accede to the clergy and statesmen.
Afterward he gained his living by means of his pen, and diligently laboured in spreading the

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Bahá 'ı́ Religion.
In AH BpCC (CE BmmR), came a great historical calamity. Large numbers of Bahá 'ı́s were
arrested in various Persian cities, for now this religion had become very prevalent throughout
Persia and the Caucasus. A considerable number of the nobility, comprising Muslims, Jews,
Zoroastrians, Nuṣ ayrı́s,1 et al., had embraced it with the utmost sincerity, and even did not
recant when in danger of their lives. Consequently the fire of envy and hatred flamed anew in
the clergy and statesmen of Ṭ ihrá n, who considered themselves defenders of the first-named
religion. They agreed with the Prince Ká mrá n Mı́rzá to persecute the Bahá 'ı́s. So they falsely
accused and calumniated them before the Shá h. Also in Rasht, Iṣ fahá n and Má zindará n, most
of the clergy and statesmen determined to eradicate the Bahá 'ı́s, and arrested a great number.
Among these were Mı́rzá Abu'l-Faḍ l who was arrested in Ṭ ihrá n, along with a multitude of the
Bahá 'ı́s of prominence, merchants, traders, et al. He was confined for about one month in the
house of the Prince, and several controversial meetings and debates were held—in the
presence of the Prince, concerning this Religion.
The opponents of the Bahá 'ı́s, consisting principally of members of the royal family,
religious doctors and statesmen, constantly accused them of sedition and plots. Great efforts
were made to alienate the mind of the Shá h from them and to persuade him to decree their
suppression and slaughter. But as they could not be charged with any violation of the laws of
the Government,—the Shá h became convinced of their innocence, and would not consent to
sentence them to death, but commanded them to be put in chains in the royal prison. Thus
Mı́rzá Abu'l-Faḍ l and a number of the stanch Bahá 'ı́s were imprisoned in chains and fetters for
twenty–two months, subject to rigorous distress and hardship. During most of this time,
nobody was allowed to see them. Twenty–four of them were, for fourteen days, chained to
two long, heavy chains in a dark underground dungeon. Mı́rzá Abu'l-Faḍ l relates that for
about six months they received daily news of the plots and intrigues of their enemies, and
expected death at any moment, having entirely resigned themselves to the will of God.
After the lapse of twenty–two months, the falseness of the accusations of the enemy was
proven to the Shá h, and he commanded that the prisoners should be set free.
Released from this rigorous imprisonment, Mı́rzá Abu'l-Faḍ l took up his residence in the
village of Qulhak,2 one of the well-known and delightful summer resorts of Ṭ ihrá n, where he
remained about seven months, engaged in lecturing and writing. Again the Prince found an
excuse for his arrest, a third time. He was imprisoned for six months in the royal building
named Uṭáqih Niẓ ám (the military department), whence he was released g February Bmml.
Far about thirty years, Mı́rzá Abu'l-Faḍ l travelled in remote countries. He journeyed
northward through Persia, Turkey, the Caucasus, Tartary and Russia, as far as Moscow;
eastward as far as the confines of China and Kash-Kar;3 to Syria and Egypt; and in BXCB–BXCR
made a trip through Western Europe and America. During his arduous travels, he everywhere
secured a good name for himself and his countrymen; he consorted with the men of learning
of different religions, nationalities and schools; and acquired a vast range of knowledge which
it would have been impossible to attain without undertaking extensive and toilsome journeys.
In AH BpCp (CE Bmml), he received the Tablet written by Bahá 'u'llá h in AH BpCC, in which he
was commanded to travel for the purpose of teaching the Word of God; and during his distant
journeys, undertaken in compliance with this Command, many holy Tablets were revealed in
praise of his strength and fidelity to the Cause.
While travelling, he has written numerous books, being considered a standard writer in

Nuṣ ayrı́, pl. nuṣ ayrı́ya, nuṣ ayriyyah. Related to nuṣ ayr.—pl. nusseyrites.
Qulhak is now in the NE part of Ṭ ihrá n.
Ká shghar.

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ancient and modern Persian, as well as in Arabic. In BmXR, Mı́rzá Abu'l-Faḍ l wrote, in
Samarqand, the book entitled Faṣṣlu'l-Khiṭáb (Conclusive Proof), in answer to questions asked
by Mı́rzá Ḥaydar-'Alı́ of Tabrı́z, one of the learned [IV:BX:pBX] men of Au dharbayjá n. This book
he wrote in the style of the doctors of theology, and in the introduction is given an account of
the controversy in Samarqand between himself and Dr Au sá tú riyá n Má rcá rd, a Protestant
teacher, in a meeting held by men of learning.
In BmXm, he wrote the book of Fará'id in Persian, in compliance with the command of
'Abdu'l-Bahá . In this work, he answers the objections of Shaykh-'Abdu's-Salá m, entitled
Shaykhu'l-Islá m (a Muslim pontiff) of Tiflı́s.1 The same year, he wrote the book of Durar'ul-
Bahá'íyyih (The Brilliant Pearls), in Arabic, in answer to Dr Nú ri'd-Dı́n of India.
During the years BXCB and BXCR, while sojourning in America, Mı́rzá Abu'l-Faḍ l wrote the
Hujaja'l-Bahíyyih (The Bahá'í Proofs), which was translated into English by Ishti'á l ibn-
Kalá ntar, and published at that time. This work is well known to the scholars and thinkers of
the Western world.
As late as December BXBB, he wrote a scholarly answer to an opponent of the Bahá 'ı́ Cause,
known as Burhán-i-Lámi' (The Brilliant Proof), which was published by The Centre of the
Covenant, 'Abdu'l-Bahá , while in America.
His other epistles and pamphlets, which are scattered in all parts, are too numerous for
mention in this article.
One of the theories originated by Mı́rzá Abu'l-Faḍ l was the "Proof of Stability", in
demonstrating the Essence of the Self-existent One. This is one of the greatest and clearest
logical arguments for proving the Divine validity of the religions and demonstrating the
Essence of the Almighty. By a single rational proof, it demonstrates both the existence of God
and the truth of the true Prophets. He first propounded this argument in the book of Faṣṣlu'l-
Khiṭáb, in BmXR, and for the second time, in the book of Fará'id, in BmXZ.
He was the first one of the Bahá 'ı́s who demonstrated by rational and logical arguments,
that miracles are not sufficient to prove the truth of the Manifestations of God. He was the
first one who clearly explained the purpose of what was spoken by the Prophets, in the Holy
Scriptures, as to the "words being sealed", to be opened at the "last days".2 He was also the
first to explain that the great religions of the world which have changed and governed the
conditions of society, are seven in number; and that the "seven heavens" is a term by which
the Prophets have symbolized the Divine religions. Before Mı́rzá Abu'l-Faḍ l propounded his
theory, the point was not understood, for this number was not spoken of in the Divine Books
and Tablets, nor in historical works.
He was the first one who demonstrated by rational proofs, why the Pagan religions are
considered as polytheism, although they owe their origin to the Almighty, and acknowledge
one God. For if by worshipping images, people are to be considered as polytheists, the Greek
Church and Roman Catholics must also be considered such, while they are in reality, the
"people of the Book", and believers in Divine Unity and true Religion.
Mı́rzá Abu'l-Faḍ l had a wonderful genius in explaining subtle philosophical points, which
skill was his speciality. He himself thought that he received this gift as a fulfilment of the
prayer which the Blessed Perfection [Bahá 'u'llá h] made for him in a Tablet written to Ḥá jı́
Muḥ ammad Kaẓ ıḿ of Iṣ fahá n. It is as follows: "I beg of God to enable Faḍl (Mı́rzá Abu'l-Faḍ l)
to teach His Truth, and to unveil that which is hidden and treasured in His Knowledge, with
wisdom and explanation.

Tbilisi.
Bahá 'u'llá h declared: "Verily, We have opened the seal of the 'sealed Wine'."

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Verily He is the Mighty, the Bestower!"
IV:'., * March '.'6 [IV:BX:pRB]
[From "In memoriam" section]
Those who have passed through death, have a sphere of their own. It is not removed from
ours. Their work—the work of the Kingdom—is ours; but it is sanctified from what we call
time and place. Those who have ascended have different attributes from those who are still
on earth, yet, there is no real separation.
In prayer there is a mingling of station, a mingling of condition. Pray for them, as they pray
for you! When you do not know it, and are in receptive attitude, they are able to make
suggestions to you, if you are in difficulty. This sometimes happens in sleep. But there is no
phenomenal intercourse! That which seems like phenomenal intercourse has another
explanation.
'Abdu'l-Bahá
V:', *' March '.'6 [V:B:p]
"Today, divine powers reinforce the souls who are spreading the cause of
God!"
'Abdu'l-Bahá 's Message to the Bahá 'ı́s throughout the world, delivered at the Tomb of
Bahá 'u'llá h, Rg December BXBp.
It is part of the Divine Wisdom that I should keep silent for a time! All that was required of
me, that is, to raise my voice in the churches, synagogues, conventions, and meetings,1 calling
the attention of the people to the Kingdom of God and the appearance of Bahá 'u'llá h—praise
be to God! through the confirmation of the Blessed Perfection—is accomplished. Now it is the
turn of the believers of God. Now I am ever expecting to hear the sweet voice of the friends
raised and the watchword, "Yá Bahá 'u'l-Abhá !" reaching the ear of the heart and spirit.
Those souls who have become subservient to the will of God as manifested in the life and
teachings of Bahá 'u'llá h must know of a certainty that they attract unto themselves heavenly
confirmation and assistance. Now, existence upon the Sacred Threshold is the magnet
whereby aid is attracted. The more the believers humble themselves at the Divine Threshold,
the more powerful and universal will be the descent of the Holy Spirit of new dedication upon
them. The more they strive to teach souls the greater will be their power of sanctification and
attraction.
Today divine powers reinforce the souls who are spreading the Cause of God. Whoever
walks upon this highway is confirmed; those who appear now as dried plants will be changed
into fruitful trees. God's blessing will rest upon all who enlist in the service. They are the
flowers of the garden of Abhá —they must breathe forth their fragrance! … They are the trees
planted by the sacred hand of Bahá 'u'llá h in the orchard of the Kingdom. He hath watered you
with the rivers of His knowledge and hath protected you from winds and storms.
I hope that each one of you may become a tree laden with delicious fruits for the healing of
the nations!
V:', *' March '.'6 [V:B:o]
The feast of Naw-Rúz: cd March
The Bahá 'ı́ New Year's Day
A talk given by 'Abdu'l-Bahá , Friday evening, RB March BXBp, at Bo rue Greuze, Paris.
Mons. Hippolyte Dreyfus-Barney interpreting.
In Europe and America.

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I am extremely glad to see you on this Naw-Rú z occasion. This day is considered holy by
the Persians. … From time immemorial this day has been consecrated for in this there is a
symbol.
At this moment the sun appears at the meridian and the day and night are equal. Until
today the North Pole has been in darkness. Today the sun appears on the horizon of the North
Pole. Today the sun rises and sets at the equator and the two hemispheres are equally
illumined. This sacred day, when the sun illumines equally the whole earth, is called the
equinox, and the equinox is the symbol of the Manifestation of God. The Sun of Truth rises on
the horizon of Divine Mercy and sends forth its rays. This day is consecrated to commemorate
it. It is the beginning of spring. When the sun appears at the equinox, it causes a movement in
all living things. The mineral world is set in motion, plants begin to shoot, the desert is
changed into a prairie, trees bud and every living thing responds, including the bodies of
animals and men.
The rising of the sun at the equinox is the symbol of life, and likewise it is the symbol of the
Divine Manifestations of God, for the rising of the Sun of Truth in the Heaven of Divine Bounty
established the signal of Life for the world. The human reality begins to live, our thoughts are
transformed and our intelligence is quickened. The Sun of Truth bestows Eternal Life, just as
the solar sun is the cause of terrestrial life.
The day of the appearance of God's Manifestations on earth must be a sacred day when
man must commemorate God in prayer and praise. Among the ancient Persians this day was
looked upon as the holy day of the year and on it hospitals and charitable institutions were
founded. Collections for the poor are made on this day and every effort is put forth so that it
may not be allowed to pass without leaving some divine traces. Throughout Persia one sees
the historical traces of this sacred day by the many good works that have commemorated it.
__________
I am spending this New Year's day in Paris. I hope for considerable results from this fact.
[V:B:g] I hope that a powerful influence may remain in your hearts, signs of eternal joy and
happiness that will illumine the lights of the Kingdom in this city. May the breezes of the Holy
Spirit breathe upon you that your intelligence may progress and your souls be joyful in God.
Thus will you become real and eternal beings, shining in the Divine Kingdom.
V:', *' March '.'6 [V:B:g]
"Do not unloose your tongues save for conveying, the message!"
From a tablet revealed by 'Abdu'l-Bahá
Now you must engage in the service of the Cause of God with the utmost firmness,
steadfastness and resolution, and expend day and night in the promotion of the Religion of
God. Do not unloose your tongues save for conveying the Message! Do not behold save the
Kingdom of Abhá ! Wish for no other companion save the True One. Do ye not desire other
associate save turning thy face toward the Supreme Horizon. Do ye not search for any other
delicacy save the Heavenly Food, and do ye not hope for any other sweetness save the love of
the Beauty of Abhá .
Praise be to God, that the Standard of Victory is unfurled over that region, and the fame of
The Covenant has reached the ear of every wise and intelligent person.
Spiritual means are prepared. The Merciful Table is spread and the Banquet and the Feast
of the Lord is inexhaustible. Now is the time of attraction and ecstasy!—so that region may
become wholly illumined and that worthless dust be changed into fragrant musk.
I declare by the Blessed Perfection [Bahá 'u'llá h]—May my life be a sacrifice to His
believers—that if the believers arise to act according to the good-pleasure of the Blessed

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Perfection, the lights will be revealed, the mysteries discovered, the veils rent asunder, the
darkness dispelled, the verses of unity chanted, and the melodies of the spiritual music of the
Glorious Lord sung!
SHOW YE AN EFFORT! WORK UNCEASINGLY! LABOUR DILIGENTLY;—so that the Everlasting
Bounty be realized, Eternal Life be destined, and the nostrils be perfumed with the Holy
Fragrances!
V:', *' March '.'6 [V:B:g]
"Travel and spread far and wide the teachings of God!"
'Abdu'l-Bahá 's instructions to Bahá 'ı́ teachers
"Thou must live in such a spiritual condition that thy very presence in the meetings may
transform the audiences."
Words of 'Abdu'l-Bahá to Mrs Stannard before her departure for India.
Consecrate all thy time to the service of the Kingdom of God and the propagation of its
principles. Let thine own supreme concern be the promotion of the Word of God. Thou wilt
ever be surrounded by the invisible angels of Confirmations and they will always come to thy
assistance. Whenever thou dost enter a meeting, raise thy voice and say:
"O ye believers of God! This day is the day of your attraction! This day is the day in which you
must diffuse the Fragrances of God! This day is the day that you must unfurl the Banner of the
Kingdom of Abhá! This day is the day of Peace and Concord! This day is the day of the
proclamation of the oneness of the world of humanity! This day is the day of forgiveness avid
leniency! This day is the day of Truth and righteousness! This day is the day of conciliation and
beatitude! This day is the day of awakening and enkindlement! Waste not your precious time in
fault-finding and back-biting. Polish the surface of the mirrors of your hearts from the dross of
human frailties. If you live according to the standard of other communities, then what difference
does there exist between you and them? Bahá'u'lláh has summoned you to such a lofty summit
the very thought of which is too dazzling a prospect! He has not chosen you to be satisfied with
water and clay!"
Thou must live in such a spiritual condition that thy very presence in the meetings may
transform the audiences into the congregations of the elect and set aglow in their hearts the
[V:B:l] fire of the Love of God. Exalt thy ambition! Universalize thy ideals! Spread thy wings
of compassion over all the regions of the globe. If some people come to thee alone
complaining against each other, don't listen to them, don't let them breathe the faults of
others in thy presence. Tell them: "I have not come here to engage my time with these things.
I am not a judge. I have come to summon the people to the Kingdom of Abhá, to call you to unity
and accord, to raise the dead, make mindful those who are unaware, awaken those who are
asleep, breathe new life into the mouldering hones and sound the trumpet of resurrection!
Friends! It is high time for you to throw away these tales, these barren stories. God is not
pleased with them, humanity is not pleased with them. Your time is too costly to be expended
on these trifling events. You are made in the image and likeness of God. Your birthright is
more valuable than all the treasures of the empires. Arise with heart and soul and let not
these golden days slip by without results! This day is the day of the splendours of the Sun of
Reality! This day is the day of the Lord of the Kingdom! This day is the day of the fulfilment of
glorious promises! This day is the day of joy and fragrance!"
Petty bickerings and jealousies make one lose all the traces of spirituality, ex-communicate
a person from the divine company of the worthy ones, submerge one in the sea of phantasms,
suffer one to become cold and pessimistic and throw him headlong into the depths of despair
and hopelessness! You must not listen to anyone speaking about another; because no sooner
do you listen to one than you must listen to someone else, and thus the circle will be enlarged
$!!
endlessly. Therefore, say to them: "O friends! Let us come together, forget all our selfthoughts and be in one accord, and cry at the top of our voices, 'Yá Bahá 'u'l-Abhá !'"
"This Call shall fill the East and the West, and will continue throughout ages and cycles!"
Extract from a Tablet revealed by 'Abdu'l-Bahá .
It is very acceptable and seasonable that thou hast taken this voyage. The Apostles of His
Holiness Christ were always travelling and calling the people to the Kingdom of God.
Consequently, walk thou in their footsteps. Travel thou to every country and under all
circumstances raise the Call of the Kingdom of God. Mankind, like unto children, are satisfied
with water and clay, and love to play with their play-things. Their ambitions are very inferior.
Praise be to God! that thou hast a lofty ambition; therefore arise in calling the people to the
Kingdom of God.
This Call shall fill the Fast and the West, and will continue throughout all ages and cycles. It
is endless. That is why in this day, the wise and perceiving souls exalt the ideal and engage in
heralding the Kingdom of God!"
"The progress of the Cause depends upon the energy and wisdom of the teachers"
Words of 'Abdu'l-Bahá to Mı́rzá 'Alı́-Akbar on the eve of the latter's departure for
Constantinople.
Thou hast been with me for a long time, and I have grown to love thee very much. When I
love people I do not tell them to their faces. You know how much I love Mı́rzá Abu'l-Faḍ l and
Ḥá jı́ Mı́rzá Ḥaydar 'Alı́, but I have seldom told them to their faces. I am sending thee away.
Thou art not alone. The hosts of the Supreme Concourse are with thee. They will assist thee
and reinforce thee under all conditions. Doctors tell me I must completely rest … When I hear
good news from the believers, then my health is improved. Now if thou longest to see me in
good condition; go away and serve the Cause and instruct the souls. The news of thy spiritual
conquest will make me well. Wherever thou goest, announce the wonderful Bahá 'ı́ greeting to
the teachers of the Cause, and tell them on my behalf:
"The responsibility of the steady progress of the Cause depends upon you! You are the
physicians of the sick body of the world of humanity! You must not stay anywhere for a long
time. Travel ye from land to land like the Apostles of Christ, and carry with you the gladtidings of the kingdom of Abhá to the remotest corners of the earth!
"Why are ye silent? SHOUT! Why are ye sitting? MOVE! Why are ye quiet? STIR! This is not
the day of rest and comfort: Travel ye constantly, and spread far and wide the Teachings of
God! Like unto the stars arise [V:B:Z] ye every day from a horizon. Like unto the nightingales,
sing every day from a different rose-bush. Like unto the breeze, waft every morning from a
garden. Do not stay a long time anywhere.
"Let the world profit by your teachings and learn from your examples! My health consists
in the progress of the Cause, and the progress of the Cause depends upon the energy and
wisdom of the teachers!"
"Speak with moderation"
'Abdu'l-Bahá 's instructions to Mr Charles Mason Remey on the eve of the latter's departure for
Europe.
Through whichever country thou goest, speak thou with moderation. Call the people to the
oneness of the world of humanity; the dawn of the Sun of Reality from the horizon of Persia;
the servitude of 'Abdu'l-Bahá , and then explain the Centreship of The Covenant—and no more.
… Speak in accordance with that which I used to speak in the meetings, i.e., speak with
moderation."
(Signed) 'Abdu'l-Bahá
$!#
V:', *' March '.'6 [V:B:Z]
Working in this manner shall bear fruit"
Extract from a Tablet to the Persian Bahá 'ı́s, revealed by 'Abdu'l-Bahá
Consider how 'Abdu'l-Bahá forgot all thoughts and mentions and turned his face towards
the countries and empires, cities and villages, mountains and deserts of the West. Day and
night he was engaged in teaching the Cause and conveying the Message. The principle upon
which his trip [throughout Europe and America] was directed was this verse:
"O God! Make all my ideals and thoughts One Ideal and One Thought, and suffer me to
attain to an eternal, unchangeable condition in Thy Service!"
He sought no rest, neither did he breathe one breath of comfort. Notwithstanding the
weakness of constitution, the infirmity of the body and the nervous fever, every night I was in
a city, and each day among a community. Although at times I could not speak one word before
large audiences, I delivered lengthy addresses. Working in this manner shall bear fruit.
V:', *' March '.'6 [V:B:BC]
One day, when 'Abdu'l-Bahá was very tired, he said to several young Bahá 'ı́s who came to
see him: "My work is done. The tree of my life has yielded its fruits. I have set a fire in the
world. Your duty is to add to its flame. My sons, it is now your turn. The members of my
bodily constitution are well-nigh disintegrated. You are young, and your blood is pure; your
intelligence is keen. You can bear the difficulties of this life. I would like to remain silent for
some time, and listen to the incoming news of those who are endeavouring to spread the
Fragrances of God. How far shall they succeed? How will they promote the Word of God?
How will they raise the melodies and sing the songs of 'Yá Bahá'u'l-Abhá!'? Assuredly the
Blessed Perfection is with such souls. They shall see with their own eyes the Confirmations of
Bahá 'u'llá h; just as I saw them when addressing large gatherings in churches and temples. I
saw them hovering like the birds of paradise!"
From the Diary of Mirza Ahmad Sohrab, BB December BXBp.
V:*, . April '.'6 [V:R:BX]
"Once the principles of the Bahá'í Faith are known in India, it will spread
like wildfire!"
Extracts from the Diary of Mirza Ahmad Sohrab, dated Mount Carmel, January BXBo.
An Indian Muslim Prince, who is travelling in the Holy Land with a retinue of servants,
called this afternoon on 'Abdu'l-Bahá . He was accompanied by the English Consul. He asked
many questions, to all of which 'Abdu'l-Bahá gave satisfactory answers. He spoke with him in
detail on the oneness of the world of humanity and the fundamental unity of all the religions.
He had heard of the Faith in India, and therefore was delighted to come to the source and see
"the Man who has freed humanity from dead dogmas and spiritless doctrines." He stayed for
more than an hour, and when he left he carried with him the blessing of the spiritual contact,
and was imbued with His love of mankind.
In the course of conversation, this Indian Prince invited 'Abdu'l-Bahá to visit that sectberidden country and diffuse far and wide the fragrances of the teachings of universal love
and fellowship. "India needs these principles of tolerance and liberalism more than any other
country in the world. That thickly populated kingdom is a hot-bed of religious prejudices. The
sphere of their thoughts is very contracted, and although there are some acute thinkers and
practical reformers in their midst, the mass of the community frown at any suggestions or
rules which change in the slightest degree their mode of living. The weight of immemorial
customs has fallen on their necks like the rusty chains of ages, and while the corroding marks

$!$
are imprinted on their emaciated bodies, they hug the chains more closely. In order to gain
the freedom of their limbs and the suppleness of their bodies, they must throw away these
chains of superstitions and dogmas and fraternize cheerfully and joyfully with all the nations
of the earth, irrespective of religion and race."
__________
After a silence, 'Abdu'l-Bahá said: "The cohorts of the Kingdom of Abhá are engaged in
uninterrupted conquest. They are gaining victory after victory. God willing, Mrs Stannard
shall win many signal triumphs in India. Once the Principles of the Bahá 'ı́ Faith are known in
India, it will spread all over that country like wildfire. … Mrs Stannard has dedicated her life
to the Cause. She knows neither rest nor comfort. She does not sit tranquilly for one moment.
Although she has a steady income, yet out of that she gives to the poor and the needy. She
entertains no other idea save the service of the Kingdom and the promotion of the Cause. She
is assisted by the Confirmations of God. There are certain persons whose ambitions are lofty.
They are not satisfied with petty services and small things. They do not soil their wings with
water and clay. Their highest aim is to adorn their inner beings with the infinite perfections of
the celestial world. Thus the most cherished desire of Mrs Stannard is to spend the remaining
years of her life in the spread of the Cause and service to humanity."
V:*, . April '.'6 [V:R:Rg]
"Thou shalt unfurl the standard of spirituality in the heavenly universe!"
It is several months since the New York Assembly was offered an audience room in the
Parish House of St Mark's Episcopal church, this city, for Sunday afternoon meetings, with the
entire freedom of the platform, limited only to constructive methods.
The Centre of the Covenant, His Holiness, 'Abdu'l-Bahá was cabled to for counsel, and his
cabled reply was: "Accept invitation, Church Episcopal. Hold Sunday afternoon meetings." An
immediate acceptance of this invitation followed.
Beautiful meetings are now held there every Sunday afternoon.
Following is a Tablet recently received by our brother Mr Kinney, through whom this
invitation was most unexpectedly tendered to the New York Assembly, and who wrote (as
well as cabled) of it to the presence of the Centre of the Covenant. This Tablet is his reply:
To Mr Wafá Kinney, New York City.
Upon him be Bahá 'u'l-Abhá
HE IS GOD!
O thou who art firm in the Covenant!
Thy letter was received and its contents perused with the utmost of attention.
Convey infinite love and kindness on my behalf to … and say to him: Praise be to God that
He hath chosen thee from amongst the ministers so that thou may'st hearken to the call of the
Kingdom of God, listen to the heavenly Melody, behold the Light of Reality, act according to
the advices of His Holiness the Christ, promulgate the principles of Bahá 'u'llá h, become the
cause of the illumination of the world of humanity and be ordained as the high priest of the
Church of the Kingdom. All the ministers will be submerged under one of those periodic
waves of the earth, leaving behind no name and no trace, but thou shalt unfurl the standard of
spirituality in the heavenly universe of Heaven, extolling and magnifying the Lord of mankind
with the music of the Kingdom. Thank thou God that thou hast attained to this most great
Bestowal.
In short, O thou my Mr Kinney. O thou my spiritual child! Whatever … deems advisable

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concur with him and put in practice, and occupy your time with the diffusion of the
Fragrances of God. Announce the utmost kindness to thy respected wife and all the friends.
Up to the present time, as a result of this long journey to America, my constitution was in
the utmost state of weakness and feebleness, consequently I could not carry the weight of
correspondence. As at the present writing the condition of my nerves is better and materially
improved, therefore I am writing thee this epistle.
Upon thee be Bahá 'u'l-Abhá
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Rp February BXBo, Mount Carmel, Haifa, Syria.
V:0, *1 April '.'6 [V:p:pg]
The "Gloomy Night" and the "Day of God"
A brief presentation of the Bahá 'ı́ message.
From The Bahá'í Proofs, by Mı́rzá Abu'l-Faḍ l.
O people! when ye carefully consider the world, ye will perceive that all the nations of the
ancient world have been totally incrusted by false worship of paganism and Sabeanism; the
darkness of imaginations and fictitious ideas has prevailed in every region, and entangling
beliefs and evil customs accumulated in every clime. Inasmuch as the above-mentioned
nations were ignorant of the meanings and original purposes of the texts revealed in the
Heavenly Books, such as "ascent" and "descent", "return" and "restitution", "heaven" and
"earth", "sun", "moon" and "stars", "resurrection", "death" and "life", and many similar words
which were upon the lips of the prophets since the ancient days, and were uttered by the
Tongues of God from the foundation of the world; and as they understood such words
according to their literal sense; therefore these nations fell into the gulf of the fictitious beliefs
of paganism. Among these pagan notions were transmigration of souls, transformation of
embodiments, worship of stars, animals and trees, services of genii, controlling spirits and
other ruinous practises and pernicious beliefs,—which facts are evident to every informed
historian, and to every student and archaeologist.
As the gloom of fictitious and superstitious beliefs prevailed in all parts of the world; as the
clouds of ruinous practices, the dusk of pernicious actions, densely enwrapped all regions, and
veils of suspicion hung upon every side; and as the earth was entirely covered by darkness
upon darkness therefore the prophets—Peace be upon them!—have interpreted that long
duration as the "gloomy night", and the time of its disappearance as the "bright morning", "the
day when it shineth".
Moses
The Great Lord Moses the "Interlocutor", was the first one who arose in that dark and
gloomy period and announced to the Jews the coming termination of that long night. He
proclaimed the advent of the glorious "Day of God". He taught them the Unity of God; made
known to them the way of worshipping God; implanted in their hearts the expectation of the
arrival of the "Day of God", and explained to them the signs, symbols, tokens and wonders
thereof. So also in the past days, Abraham [sic. Zarathustra], who was entitled, Zoroaster,
appeared in Persian regions and taught the Pá rsı́ nation the worship of the merciful God,
abolishing idolatry from among them, announcing the coming of the "Hour", reminding them
of the future Resurrection, explaining the signs and tokens thereof, and unveiling the
appointed time. Moreover, he clearly stated to them that, verily, the Sun of the promised
Beauty should dawn from the horizon of the East, and that the blessed Sadrat1 would spring
forth from a well-rooted tree of Persia. But, as at that time the hours of gloomy night were
The Bá b.

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still far from the dawning-place of Manifestation, the false imaginary beliefs and pernicious
worship of paganism prevailed even among the Hebraic and Persian nations; thus the worship
of God was mingled with fire-worship, and the kings of Judea and Ephraim associated with
nations rooted in paganism, such as the Egyptians, Phoenicians, Assyrians, Chaldeans and
Greeks, because the latter had assumed dominion over the lands of Palestine and the
inhabitants thereof. On this account the Hebrews were compelled to live under the laws of
these governments, to obey their kings, adore their demons and worship their idols. Yet,
among them, the Jewish prophets, such as David, Isaiah, Jeremiah, Daniel, Zechariah and
others—Peace be upon them!—were, during fifteen hundred years, reminding the [V:p:pl]
people of the coming of the "Day of God", and reviving hopes in their hearts of the
"Manifestation of God". So these prophets were, in their cycles, as beaming stars which shone
forth from the uttermost horizon of heaven; as lamps enkindled and aflame in the gloomy and
obscure night.
Christ
In that way many generations passed, until the glorious Saviour arose and the brilliant star
dawned from the horizon of Galilee. Then the planet of the Son shone from among the
posterity of Abraham, the melodies of the Gospels pealed forth and the descent of calamities
upon the children of Israel drew nigh. Our Lord Christ—Upon him is Glory and Grandeur!—
arose and cried with loudest voice:
"Repent ye, for the Kingdom of God is at hand!"
"Awaken and be mindful! The Hour of the Coming of the Kingdom of God approacheth!"
"Blessed are the pure in heart, for they shall see God!"
"Blessed are the peacemakers, for they shall be called the children of God!"
Likewise, during His lifetime, He was continually reminding them of the approach of the
"promised Day", renewing and establishing the Signs of the Appearance of the Beauty of the
Adored One, which had been prophesied by the prophets of Israel.
Christ declared that in "that Day" He will sit upon the right hand of His (the Father's)
Throne; will be authorized to make His commands effective; will be established upon the Seat
of His Glory, and become the Shepherd of His sheep, through His Permission. He—Exalted is
He!—heralded the approach of the Great "Hour", the Mighty Day of Resurrection, until He
ascended to the Supreme Friend. Then Apostles arose to spread His Cause and promote His
Word, until all the European regions were illuminated by the lights of His Command, and
became purified from the filth of paganism.
Muḥammad
Six centuries elapsed after the departure of Christ, until the Beams of Dawn appeared from
Arabian horizons and the shining of the Morning Light was transmitted from the direction of
Ḥijá z. The greatest signs of the "Hour" appeared and the mightiest tokens of the "Day of
Judgement" became manifest. Muḥ ammad arose, crying out with the loudest call: "The
Sentence of God will surely come (to be executed); wherefore do not hasten it!" This voice was
heard from heaven: "The time of their accounts hath drawn nigh unto the people, while they are
turning away therefrom!" He clearly stated that the "gloomy night" had expired and the
dawning of the Sun of Truth from the Supreme Horizon was at hand. Through the light of His
word and the power of His prophethood He illumined great nations and multitudes, from the
remotest parts of Africa to the distant East; peoples who knew nothing concerning Unity and
had tasted no drop from the fountain of Oneness; those who had denied the Prophets and
falsely accused the Chosen Ones. The Word of Muḥ ammad and His prophetic testimony drove
them out of the darkness of paganism toward the Light of the Worship of God. Thus they were

$!'
turned from denial of Prophets to belief in the line of holy messengers from Adam to Jesus, the
Spirit of God.
Muḥ ammad announced to them the coming of the "Day of God", and made with them a
covenant to expect the descent of the Spirit (Christ) from the Heaven of the command of God.
But He also clearly stated that the Precursor, who shall arise before His descent, to prepare
the way before that "coming", will come forth from His (Muḥ ammad's) posterity; that through
the Spirit (Christ) God will fill the earth with equity after it had been filled with injustice, and
illuminate all regions with justice after they had been darkened by tyranny. Then He
established books of traditions and prophecies, and filled pages with signs and tokens.
The Báb
The earth of enlightenment rolled around its axis for B,RlC years, until the "Hour" drew nigh
and the appointed time arrived. Then the Star of Guidance dawned, the Planet of Purity shone
forth, the Fountains of Knowledge gushed out in one of the best lands of the Orient, and the
Tree of Grace was ignited in the city of Shı́rá z, the chief town of the province of Fá rs. The Most
Great Bá b (Gate) arose, preaching to the multitudes and peoples, heralding again the
expiration of the "gloomy night", foreshadowing and clearly declaring the coming of the great
and dreadful "Day of God". He raised this call betwixt [V:p:pZ] the Heaven and earth: "Rejoice!
Rejoice! The Morn of Guidance hath indeed appeared, the 'gloomy night' hath cleared away, and
the Dawning of the Beauty of God, Abhá, is at hand! The spring-time of the Return of the
Realities of Regeneration hath come!" All regions trembled with this most sweet call and the
Resurrection appeared through the supreme Message.
Bahá'u'lláh
Then dawned the Sun of the Beauty of the Promised One; then rose and beamed the Orb of
the Face of the Adored One. The "Hour" arrived, the Resurrection came, the trumpet sounded
and the dawn of the Manifestation shone forth. Bahá 'u'llá h (The Glory of God the Most
Glorious) arose; the Beauty of the Supreme God appeared and called out with a Voice that
filled all regions, causing the "seven strata of the earth" to tremble:
"Now the Promised God hath indeed come, the Beauty of the Adored One hath appeared, the
appointed 'Day of God' hath dawned and His irrefutable and glorious Command hath arisen!
The Lord hath descended in the shadow of clouds; the earth is shining with the Light of the Face
of its Lord, the Bestower; the Bridge is extended, the Book is appointed, the curtain is lifted and
the veil is removed! Showers of Verses have fallen, branches of Knowledge have put forth leaves
and become flourishing in all directions! The 'dead have arisen and the lifeless are resurrected!'"
The rivers of Knowledge and Enlightenment have flowed from His Supreme Pen and He
hath broken the seal of the "Sealed Wine" with His Generous Fingers. He hath explained in His
Holy Tablets the realities of the Words of the Prophets, and hath disclosed in His precious
Writings the meanings of the symbols of the Elect, until all the seals of the Prophets have been
opened and the aims of the Messengers became unveiled to the possessors of pure hearts. He
instituted new laws which are destined to unite all nations and multitudes; issued a glorious
Command which will bring together all religions and creeds, enjoined His Saints to love all
nations and exhorted them to serve all the people of the world. During His last days He wrote
the Kitáb-i-'Ahd (The Book of the Covenant, Testament or Will) with His blessed Fingers, in
which He clearly stated and appointed the "Centre of the Covenant", directing peoples to the
Orb of the Universe.
The torrent of His Verses and the shower of His Graces abundantly poured down, until the
time of Disappearance drew nigh, and the Sun of Truth was concealed in the veil of Absence.
The Lord ascended to the Supreme Court of His Might, and His blessed Identity was hidden in
His invisible furthermost Essence. This calamitous event and lamentable disaster happened

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on the Rnd of the month Dhi'l-Qa'dih, AH BpCX, which corresponds to the Rm May CE BmXR.
'Abdu'l-Bahá
When the Sun of Guidance was set and the rustle of the Sadratu'l-Muntahá 1 hushed, then
the Orb of the Covenant dawned and the "Moon" of the Testament appeared with the utmost
brilliancy and effulgence. The glorious "Branch extended from the Ancient Root", His Holiness
'Abdu'l-Bahá , arose to promote the Word of the King of the Day of Judgement, and now He is
crying and heralding throughout all regions:
"The Judgement of God hath come; respond ye, respond ye unto the call of God!
"Hearken ye, hearken ye to the Melodies of God! Inhale ye the Fragrances of God!"
"Be illumined, be illumined with the lights of the Face of Bahá'u'lláh!
The promises of the Prophets have already been fulfilled, the prophecies of the Messengers
realized; the Day of Judgement hath cone, and mankind hath stood before the Lord of the
creatures!"
__________
For this Day is no other than "the end of the ages"; no other than the illumination of the
horizons of earth, both East and West, with the Lights of the Forgiving Lord; no other than the
changing of darkness into light, and of sorrow into joy and gladness; whereby hearts are
cheered, souls are tranquillized, eyes are consoled and breasts are dilated.
This is the Day of God!
V:0, *1 April '.'6 [V:p:pm]
[From Jam-i-Jamshíd, Calcutta, Rm March BXBo]
A message to the sons of Mazda
New light in the world
By Prof. E. C. Getsinger, PhD (Professor of Original Research and Physics), USA
America is considered to be the melting pot where all discoveries, theories, philosophies,
religions and claims of any special sort, are put into the crucible of investigation and finally
given their true value by the individual; for the American nation is composed of a people of
independent thought,—the result of their splendid educational system.
Consequently, when an American student comes to these shores, it is a rather strange
sensation for him to find that the educated classes—Pá rsı́s, Hindus and Muslims are settled in
a state of satisfaction, non-seeking, non-searching, except in some prescribed channels, and
aim at maintaining sacred traditions. Any new light must pass a prescribed test founded upon
old views. With an American a new light stands upon its own merits regardless of
preconceived ideas, and therein lies their success in getting at things.
It is rather strange, then, from an American viewpoint, that the Pá rsı́s, excepting a few, are
entirely ignorant of a Persian Faith, which is of such vast moment to the Pá rsı́ community, and
that in America they have accepted the Bahá 'ı́ faith by hundreds, and that it is the Americans
who are spreading this Faith in all parts of the world.
And even those few Pá rsı́s who have heard or looked into the matter were oblivious to the
possibilities of a spiritual force that lies underneath the outward momentum.
When the Americans heard of this Bahá 'ı́ Faith in BmXm, they sent several delegations, one
from New York, one from Chicago, and one from San Francisco, composed of from six to
fourteen persons each, to visit the prison city of 'Akká [now in Israel] and investigate the truth

A tree planted by the Arabs at the end of the road to guide the traveller. Here it refers to the Manifestation of God.

$!)
of the matter from the lips of the prisoner himself, 'Abdu'l-Bahá . All reported favourably and
the Bahá 'ı́ Faith has since spread in America by leaps and bounds, the numbers being beyond
computation.
In Persia, the Bahá 'ı́s are numbered by the thousands and represent Muslims, both Sunnı́s
and Shı́'ihs1—Pá rsı́s, Jews and Christians. Religious hatred is dissolved by pure love, and each
respects the religion of the other; so that whole cities in Persia are of the Bahá 'ı́ Faith, and all
this has happened by easy stages, without the sword of religious coercion, but by toleration
and brotherly love.
That the Bahá 'ı́ Faith is of the greatest moment to the Pá rsı́ community can well be seen, for
as soon as just one more step in Persia is made by this Faith, then the Pá rsı́s can remove his
Sacred Fire back to its native home again, and worship in peace and safety, for religious
toleration is one of the greatest Bahá 'ı́ Laws, and I am saying this as an American Bahá 'ı́, who
has intimately observed and known this Faith for the past sixteen years. Liberty and fair-play
is dear to every American even if the drama of injustice is played in foreign lands; but at the
same time we also expect that those mostly interested (Pá rsı́s) in the establishment of
righteousness in Persia, should bestir themselves a little.
About a year ago, a delegation or party, of Pá rsı́s went to Persia to observe the trend of
safety for investment, etc., and not to study Bahá 'ı́ influences. But upon returning they
reported unfavourably on all points, except, that the only hope for Persia lies in the Bahá 'ı́
Faith and its spread among the Persians. One of the party repeated this to me about two
months ago. And yet, if this is the Pá rsı́'s only hope, then why not lend more than a mere
silent sympathy to that hope? The Persian Muslims have laid down thousands of lives—this is
common historical knowledge—in order that their country be redeemed, and by these
sacrifices the Pá rsı́s also are benefited.
Why have not the Pá rsı́s also sent a delegation to Palestine to investigate the matter at its
fountain head? When the Americans did so it was only for truth's sake, and not because they
have any other interests in the Pá rsı́ motherland. The American Bahá 'ı́s have established
schools in Persia, have sent American teachers to those schools and to them are admitted the
children of every religion.
Some of the greatest scholars, writers, statesmen, travellers and humanitarians of our day
have written most favourably of the Bahá 'ı́ Faith and Faith, and volumes sufficient [V:p:pX] to
fill a library are already extant from the pens of those men and women, most of them, while
not pronounced Bahá 'ı́s, are able to see the great influence of the Bahá 'ı́ Faith upon the entire
social and economic problems of this age.
When Prof. Edward G. Browne, of Cambridge, visited Bahá 'u'llá h (the founder) in the prison
city, 'Akká , in BmXR, this scholar in his own subsequent book on the Bahá 'ı́ Faith, admits that
the spiritual force that emanated from Bahá 'u'llá h (Splendour of God), caused him to fall to his
knees in His Presence, when Bahá 'u'llá h spoke the words that have since rung around the
earth:
"We desire but the good of the world and the happiness of the nations, that all nations shall
become one in faith, and all men as brothers; that the bonds of affection and unity between the
sons of men shall be strengthened. That diversity of religion shall cease and difference of races
be annulled. So it shall be. These fruitless strifes, these ruinous wars shall pass away and the
'Most Great Peace' shall come; and for this are we a prisoner and an exile."
Thus did the "Prisoner of 'Akká " speak on the fortieth year of his exile and imprisonment;
and is there any hopeless tone in that speech after forty years of oppression and tyranny?

Sunnı́, pl. sunnú n. Shı́'ı́ (Pers. shı́'ih), pl. shı́'yú n.

$!*
Among the vast number of authors and writers on the Bahá 'ı́ Faith, I will mention just a
few, whose books lie before me:
Horace Holley, London, author of "The Modern Social Religion". In that book, page m, he
says:
"Originating in Persia only a generation ago, the Movement has already penetrated far to
the East and West, its followers numbering millions of men and women, who represent every
religion, philosophy, race, class and colour. It is the Bahá 'ı́ teaching which extends religion so
as to include modern science, economic conditions and morality … in terms of our social
evolution."
This book and others are on sale in Bombay book shops.
The venerable Professor Vambery, one of the greatest scholars of modern times, honoured
by Kings and Emperors, just a few weeks before his death wrote to 'Abdu'l-Bahá (the present
leader), a long letter of sympathy and love, from which I give brief excerpts:
"I forward this humble petition to the sanctified and holy presence of 'Abdu'l-Bahá , who is
famous throughout the world and beloved by all mankind. Although I have travelled through
many countries and cities of Islá m, yet have I never met so lofty a character and so exalted a
personage as your Excellency, and I can hear witness that it is not possible to find such
another …. I am hoping that the ideals and accomplishments of your Excellency may be
crowned with success. Considering these results, every person is forced by necessity to enlist
himself on the side of your Excellency and accept with joy the prospect of a fundamental basis
for a Universal Religion of God … and if God the Most High, confers long life, I will be able to
serve you under all conditions.
(Signed) Vambery.
Professor Cheyne, of Oxford, England, wrote to 'Abdu'l-Bahá in these endearing terms:
Rp October BXBp.
My Beloved Friend and Guide: I cannot forget your tender embrace when you were with
me in my study. It has been a constant source of strength in memory and I fully believe it was
the will of God. You help me constantly. With reverential love in Abhá , in which my dear wife
joins, I am, beloved friend and guide,
(Signed) F. K. Cheyne.
Published in the Star of the West, Chicago, USA.
Bernard Temple, (now Editor of The Sind Gazette, Karachi) read a paper before the Royal
Society of Arts, London, "Persia and the Regeneration", which was published in that Society's
journal, saying:
"Sometimes the world has had cause to regret its inattention. Europe, at the present time
(BXBC), is not showing itself regardful of the rise of the new religious movement, called 'Bahaiism' of Persia. … Shı́'ih and Sunnı́ Muslims in large numbers have been converted. In
European Turkey, and more notably in Asiatic Turkey, they are increasing yearly. I conversed
with some in Baghdá d. In Egypt they are becoming numerous; also Morocco, Algeria, Tunis
and Tripoli and the Northern Provinces of India. I have met Bahá 'ı́s in Bombay, Karachi,
Quetta, Peshawar, Rawalpindi, Lahore, Delhi and Lucknow. Converts from among the Sikhs of
Amritsar, and the Brahmans of Benares; among the Buddhists of Sri Lanka, Burma and
Thailand; amongst the Taoists of China and Shintoists of Japan.
"Many Persian Jews in Ṭ ihrá n have become Bahá 'ı́s and I have attended some of their
meetings. In Hamadan [about pZC km WSW of Ṭ ihrá n], one of the oldest Jewish settlements in
the world, at least a third of the Jewish community has openly gone over to the Movement. No

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Christian missionary to the Jews in any part of the world can boast a triumph equal to this. …
A more intellectual form of Bahai-ism has expanded into Europe, in Russia, Germany, France
and England. In Baku I found a large number; in London, Manchester, Liverpool, Edinburgh
and Glasgow an appreciable number. The United States of America promises to become a
great western stronghold of Bahai-ism; also Quebec, Montreal and Toronto, in Canada.
"Before going further perhaps I ought to state that I am not a Bahá 'ı́.
"All this world-wide spreading while the founders were behind prison walls!
"The followers of Bahá 'u'llá h already include members of the ruling family of Persia—
Viziers, Deputies; Governors of Provinces and several Mullá s!" [V:p:oB]
The observations of Bernard Temple are first hand. He is a renowned Orientalist and
traveller. No comments are necessary on his words.
S. A. Kapadia, Editor of The Wisdom of the East Series, in "The Splendour of God", says on
page R:
"Wherever Bahá 'ı́s meet they meet on common ground, throwing aside all antagonisms of
the past, they rejoice in the glad communion of the present … Brotherhood among them is not
merely a 'maybe', it is a visible fact. Buddhists and Muslims, Hindus and Zoroastrians, Jews
and Christians, sit at one board in amity, eat of one dish, and offer united thanksgiving to one
Giver—the result of the light of 'The Glory of the God' (Bahá 'u'llá h).
"Illumined by this light, men are no longer blinded by fear of one another, fear is utterly
cast out by this light towards which Bahai-ism bids all men to turn.
"Visitors to 'Abdu'l-Bahá at his home in 'Akká , are of many tongues and many nations. …
Many opposing people and professions eat at the table together and he himself waits upon his
guests in sacred service to his fellowmen. … A light that cannot fail to rend asunder the veil of
separation and enable man to see and love man regardless of nation, origin, colour, caste or
creed. This light of love shows man to man as he is."
This is a word for Bahai-ism by the Editors of a religious series, that prove them to be
experts in discernment of the inner life of the individual religions, ancient and modern.
It a recent article in The Christian Commonwealth, London, and reprinted in the February
number of The New Reformer, Madras, Mr George, G. Andre, F.G.S., writes:
"No religious Movement has touched the spiritual life of the modern world so closely as
that which is [V:p:oR] associated with the Bá b, Bahá 'u'llá h, and his son 'Abdu'l-Bahá . Persian,
and its origin in the nineteenth century, in seventy years has spread all over the world. It
stands out among other Movements as the form of the renovating force in the spiritual life of
the world. We have in the Bahá 'ı́ teaching a regenerative force which may change the form of
human society in a way and in a degree of which we can have in the present confused state of
things, no adequate conception."
"The Bahá 'ı́ Revelation may be rightly described as the greatest religious Movement of
recent times. A Movement which reckons its martyrs by tens of thousands and the numbers
of its adherents by millions. The first impression made on one is that its name 'Bahá 'ı́', is a
suggestion of a purified form of Islá m. But though associated in its origin with the faith of
Islá m, as Christianity was with Judaism, yet it is a distinct and independent Movement—the
answer to religious and social necessity. That part which the Bahá 'ı́ Movement is destined to
play in the spiritual life of the world, is to be a saviour of the Great Religions … A crisis has
been reached in the religions of the world and men's hearts are failing them in fear.
"Bahá 'u'llá h did not profess to found a new religion in the ordinary acceptance of the word,
that is, an organized religious system adapted to the needs of a particular race of people, but

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to broaden the basis of each man's faith and to strengthen it.
"'The essence of all religions is the love of God, and to discover the way to the Kingdom one
must travel upon it. The people of Bahá must teach by their lives and manifest the light of God
in their deeds,' says 'Abdu'l-Bahá ."
The Christian Commonwealth is circulated in all parts of the world and has over a halfmillion readers. Thus showing the wide circle of sympathy that is manifested from many
sources for the Bahá 'ı́ Movement and its aims. The foregoing from the pens of eminent men,
and recognized as peers in their fields of labour, testifies that the Bahá 'ı́ Movement is
practically a "world renovating" fact; that it is actually a "Millennium period" already on the
ascendant; that it is a "Resurrection" of spirituality already on the wing; that it is a "day of
Righteousness and judgement" already at hand.
Nothing with even a semblance to these principles has arisen nor gone forth out of Persia
during R,gCC years, which in the least bears traces of Zoroastrian prophetic fulfilment as does
the Bahá 'ı́ Revelation—already an established fact throughout the world, and acknowledged
as such by the most distinguished men of affairs in all countries, regardless of their religious
convictions.
In the face of these facts, is it not presumptuous on my part to call the attention of the Pá rsı́
community to an event, already history, which possibly might be "the long desired
Millennium" of Shá h Bahrá m and Soshans?
It is true, that the Pá rsı́ community is small and for its own self-preservation and
protection, the Pá rsı́s must set about their community a certain conservatism, and look
askance at new cults and philosophies. But it must also remember that when we shut others
out, we likewise shut ourselves in; and besides Bahai-ism is no cult, philosophy, nor new
religion. It is the religion of the prophets of Iurá n—as promised since ancient times and has
come in our day to all who can believe these glad-tidings.
Neither American nor English Bahá 'ı́s have any interest in the advancement of Persia
toward a habitable country, aside from humanity. But the Pá rsı́s have an interest that has
slumbered for centuries in their hearts, and a hope that has never waned. And now since the
Persian Bahá 'ı́s (statement of the delegation) have cleared away the lurking danger, and given
the Pá rsı́s a light on the path, a new hope almost realized, is it then too much to ask you, my
fellowmen in Mazda, to also form a delegation to investigate Bahai-ism and see what
relationship it has to your own expectations of the "Resurrection of Righteousness"?
I have met some of your learned men—in fact, too learned—who have heard, have read,
have formed opinions about it, but only from exterior sources, have judged a world Movement
by the air bubbles churned by the struggle.
Consequently, should my humble suggestion of an investigating delegation be followed,
then please do not make the same "top-heavy"; but look to the spirit in men's souls. That is,
those who can discern things wrought of God and His Spirit.
E. C. Getsinger
V:=, = June '.'6 [V:g:lg]
"This Mashriqu'l-Adhkár is the first divine institute in America"
Through Dr Farı́d, to the Secretaries of the Convention of Delegates for the Mashriqu'l-Adhká r,
Charles Ioas and Gertrude Buikema, Chicago.
HE IS GOD!
O ye two candles of the Meeting of the Friends!

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The secretary in the meeting of the spiritual ones must be shining as a candle, for he is the
medium for communicating thoughts and the explanation of Mysteries.
Praise be to God that the Convention of the delegates for the Mashriqu'l-Adhká r was held in
perfect order and that the members assembled in that spiritual meeting with radiant faces,
heavenly hearts, merciful spirits and the glad-tidings of the Kingdom, and consulted and
deliberated respecting the founding of the Mashriqu'l-Adhká r.
Although hereafter thousands of Mashriqu'l-Adhká r will be founded, yet as this Mashriqu'l-
Adhká r is the first Divine Institute in America, therefore it is very important and its results and
fruits are endless. Soon will some of its results become known and evident.
In brief: The delegates who congregated in that lordly Assemblage and engaged in the
service of the Divine Kingdom must give thanks night and day, for they were thus aided and
confirmed and left a "footprint" (trace) of which eternality is an inherent quality.
Although the importance of this Divine Institute is not very evident now, yet in the future it
will be clear and plain as the sun.
Upon ye be Bahá 'u'l-Abhá !
'Abdu'l-Bahá
Translated by Dr Amı́n U. Farı́d, Haifa, Syria, RC July BXCX.
V:=, = June '.'6 [V:g:lZ]
[From The North Shore Review, Bl May BXBo]
The Bahá'í Temple at Wilmette1 to be built with money from every race,
clime and religion under the sun
Isabel Fraser
"The Bahá 'ı́ Faith is not an organization. You can never organize the Bahá 'ı́ Cause. The
Bahá 'ı́ Faith is the spirit of this age. It is the essence of all the highest ideals of this century.
The Bahá 'ı́ Cause is an inclusive Faith: The teachings of all the religions and societies are
found here; the Christians, Jews, Buddhists, Muslims, Zoroastrians, Theosophists, Freemasons,
Spiritualists, et. al., find their highest aims in this Cause. Even the Socialists and philosophers
find their theories fully developed in this Faith."
'Abdu'l-Bahá
__________
"Open ye the gates of the Temple to all mankind," is the command of the Bahá 'ı́ leader,
'Abdu'l-Bahá , whose teachings are today drawing together all nations, races and creeds. The
Temple soon to be erected at Wilmette typifies the first visible fruits of this teaching in
America. It is called the Mashriqu'l-Adhká r, which means "The Dawning-place of praises", and
these praises are to be sounded through the medium of worship plus activity, for the inner
temple, or house of worship, is to be surrounded by such practical accessories as a hospital,
hospice for travellers, school for the study of higher sciences, orphanage, etc.
It is to be a new departure architecturally, for it is to be built on the plan of nine. 'Abdu'l-
Bahá on his recent journey to America gave a graphic word picture of the structure as follows:
"The Mashriqu'l-Adhká r will be like a beautiful bouquet. The central lofty edifice will have
nine sides surrounded by nine avenues interlacing nine gardens where nine fountains will
play. There will be nine gateways and columns and the nine will also be carried out in the
galleries and dome. The mystery of this edifice is great, and cannot be unveiled yet, but its
erection is the most important undertaking of this day.

Wilmette is a suburb to the north of Chicago, which in the course of a few years will, undoubtedly, become a part of the
metropolis. The building to be erected is known as the Chicago Temple.—The Editors.

$#$
"The Chicago Temple is the mother Mashriqu'l-Adhká r of America, and in coming centuries
many Mashriqu'l-Adhká rs1 in other cities will be the offspring. Think not that this Temple will
be like the hundred thousand gigantic temples you see about you. The more the world aspires
to a perfect civilization the more the matter of co-operation and mutual assistance becomes
manifest. More and more is it evident that the continuance of humanity depends upon this
inter-relationship. The Mashriqu'l-Adhká r, which is the greatest of the divine foundations on
this earth, will be the means for mutual help under all conditions whether in the degrees of
truth and significance or in the stations of the material world, for the doors of these places are
to be open for all sects—no differentiation. Because, with one thought and one aim ye are
engaging yourselves in the building of this temple, O ye servants and maidservants of the
Merciful, know verily that this great project will be conducive to the union and affinity of all
the children of man. Know ye that when this Temple of God shall be built in Chicago, it will be
to the spiritual body of the world what the inrush of the spirit is to the physical body of man,
quickening it to its utmost parts and infusing a new light and power."
World-uniting effort
The following supplication, couched in the beautiful oriental imagery that distinguishes the
Bahá 'ı́ Revelation, shows in no uncertain way the deep spiritual love that 'Abdu'l-Bahá though
in far-away 'Akká in the Holy Land, is [V:g:lm] directing toward this gigantic world-uniting
effort which is to bud into fruition in the centre of America on the shores of our inland lakes:
"O Lord, make these holy souls who have arisen to build this Temple the dawning points of
light and the manifestors of Thy signs. Make each a leading cornerstone in this great edifice, a
pillar of its pillars, for Thou art the Helper, the Supporter, the Rewarder! These souls have
arisen to serve Thee well, and have begun their servitude. Confirm, aid and encourage each
by the promise of Thy divine favours and make them of the elect. Verily, Thou art the Mighty,
the Powerful, the Able, the Giver, the Shining, the Hearer and the Seer!
"O God! O God! I implore Thee with throbbing heart and streaming tears, to aid each one
who endeavours for the erection of the House of the Lord, the building wherein Thy Name is
mentioned every morn and eve. Send down Thy benediction on whomsoever endeavours for
the uprising of this Edifice among the sects and religions, and confirm him in every good deed
of mankind; open the doors of riches and wealth unto him and make him an inheritor of the
treasures of the kingdom which perishes not; make him the sign of giving among the peoples
and reinforce him by the sea of Thy generosity and bounty, which is surging with the waves of
grace and favour. Verily, Thou art the Generous, the Merciful and the Bountiful!"
It is interesting to note in passing, Mr Carnegie's recent munificent gift of several millions
for promoting religious unity throughout the world and especially for the purpose of bringing
about a more complete understanding between the religions of the East and West, a subject in
which Mr Carnegie is vitally interested.
A recent communication from Mr M. M. Holbach, an extensive traveller throughout the
East, who is now visiting 'Abdu'l-Bahá in Palestine, bears on the temple subject. He writes of
the Bahá 'ı́ temple at 'Ishqá bá d, which is the first of its kind in the world's history. He says:
Sign of the times
"The Mashriqu'l-Adhká r, or Bahá 'ı́ temple, at 'Ishqá bá d, is indeed a sign of the times. That
Russia should have permitted its erection is little short of a miracle. That the first church in
the world erected not for the worship of sect or community, but for the members of all
churches and all sects to meet in union, should be in a country we have always associated with
religious intolerance, gives food for thought.

Mashá riq-Adhká r (places of prayers).

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"Thirty–three years ago the first Bahá 'ı́ teacher went to 'Ishqá bá d. The now populous city
had not then come into existence. 'Ishqá bá d was merely a camp of lC,CCC soldiers in the
wilderness.
"Au qá Muḥ ammad Riḍ á , the present guardian of the temple, was the teacher who carried the
Bahá 'ı́ gospel of peace and brotherhood to military 'Ishqá bá d. He was a mason by trade, and
in company with a fellow workman, also from Persia, who shared the new faith, he worked
with his hands at building the new town, but at the same time he built even better than he
knew, for from this small beginning has sprung the thriving Bahá 'ı́ community, which is
roughly estimated at B,CCC persons, who, stimulated by a donation of R,CCC roubles from
'Abdu'l-Bahá himself, have given so liberally of their worldly goods that 'Ishqá bá d can claim
forever the proud distinction of having erected the first Temple of Peace in the world.
"At first the Russian government refused permission for the erection of the temple, and a
special petition was sent by the Bahá 'ı́s direct to the Czar, who had the matter inquired into,
and, finding that so far from there being anything political in the background, the followers of
Bahá 'u'llá h are enjoined never to take up arms or join in any revolutionary movement against
the state, gave the required permission. The Russian government sealed its approval when
the Governor of 'Ishqá bá d—Koropatkan,1 who afterward distinguished himself as general in
the Russian-Japanese war—came in state to lay the foundation stone and deposited a silver
box containing papers descriptive of the circumstances relating to the building. At this same
ceremony the highest representatives of the different religious bodies in 'Ishqá bá d—
Christians, Muslims, Jews and Armenians—were present by invitation.
"Speaking of this the other day, 'Abdu'l-Bahá said: 'Praise be to God! that Bahá 'u'llá h has
broken the barriers of religious prejudice. He has commanded all the Bahá 'ı́s to consort with
those of other religions and nationality with the utmost love and kindness and fellowship.
They are all the fruits of one tree and the leaves of one branch. … We must make religion the
cause of love and affiliation, and not the means of controversy and strife. Praise be to God!
that we are all the children of the Kingdom.'"
V:=, = June '.'6 [V:g:ZB]
Sixth Annual Convention of Bahá'í Temple Unity
Chicago, Rg–Rm April BXBo
Alfred E. Lunt
…
… One could not better render in a few words the supreme lesson of this Convention, a
lesson not confined to the ranks of the delegates but felt in every Bahá 'ı́ community in the
West, than in the following stirring Prayer given by 'Abdu'l-Bahá in a Tablet read at the first
Convention held in America, in which He referred to those arising to serve the Cause of God:
"O my Lord, Make them Thy refulgent dawns which shine and gleam upon the Temple of
Unity, so that they may be resuscitated from the tombs of negligence, unfurl the standard of
virtue and chant the verses of self-abnegation and renunciation while hastening toward the
altar of sacrifice. Verily Thou are especializing to Thy Mercy whomsoever Thou willest and verily
Thou are powerful in all things."
V:=, = June '.'6 [V:g:ZB]
'Abdu'l-Bahá
Extracts from Mirza Ahmad Sohrab's Diary, Uq January UVUe
Mr and Mrs Holbach had several questions to ask about the Mashriqu'l-Adhká r and its
Aleksey Nikolayevich Kuropatkin, governor from :ij; to :iji.

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accessories. In answer 'Abdu'l-Bahá said:
"When these institutions, college, hospital, hospice and establishments for the incurables,
university for the study of higher sciences and giving post-graduate courses, and other
philanthropic buildings, are built, its doors will be open to all the nations and all religions.
There will be drawn absolutely no line of demarcation. Its charities will be dispensed
irrespective of colour and race. Its gates will be flung wide to mankind; prejudice toward
none, love for all. The central building will be devoted to the purposes of prayer and worship.
Thus for the first time religion will become harmonized with science and science will be the
hand-maid of religion, both showering their material and spiritual gifts on all humanity. In
this way the people will be lifted out of the quagmires of slothfulness and bigotry."
V:A, *6 June '.'6 [V:l:op]
"The worst enemies of the Cause are in the Cause"
Utterances of 'Abdu'l-Bahá in answer to questions asked by Dr Edward C. Getsinger during
a few brief meetings, at Haifa, Syria, Rl January to g February BXBg, and recorded by Dr
Getsinger at the time.
No obstacle should be placed before any soul which might prevent it from finding the truth.
Bahá 'u'llá h revealed his directions, teachings, and laws, so that souls might know God, and not
that any utterance might become an obstacle in their way.
Holding to the letter of the law is many times an indication of a desire for leadership. One
who assumes to be the enforcer of the law shows an intellectual understanding of the Cause,
but that spiritual guidance in them is not yet established.
The alphabet of things is for children, that they may in time use their reasoning powers.
"Following the spirit" is a guidance by and through the heart, the prompter of the spirit. The
Pharisees were extremely orthodox, holding strictly to the law. They were the cause of the
condemnation and ultimate crucifixion of Jesus.
Several times tablets have been 'Written to some friends regarding a small detail in the
work of the Cause, which they might attend to, such as reporting [V:l:oo] about Azalı́s,1
ná qiḍ ı́n, et al., and now we hear that such tablets are used as a proof of their authority over
the friends in those regions. Although the books and writings of Abu'l Faḍ l are used in many
countries as text books, never did he even give a sign that he was an authority on any subject,
consequently the gifts of God ever increased upon him, since he bore all honors in humility,
until he attained to the supreme nearness.
The ones in real authority are known by their humility and self-sacrifice and show no
attitude of superiority over the friends.
Some time ago a tablet was written stating that none are appointed to any authority to do
anything but to serve the Cause as true servants of the friends and for this no tablet is
necessary; such service when true and unselfish, requires no announcement, nor following,
nor written document.
Let the servant be known by his deeds, by his life!
To be approved of God alone should be one's aim.
When God calls a soul to a high station, it is because that soul has capacity for that station
as a gift of God, and because that soul has supplicated to be taken into His service. No envies,
jealousies, calumnies, slanders, plots, nor schemes, will ever move God to remove a soul from
its intended place, for by the grace of God, such actions on the part of the people are the test of

Azalı́, pl. azá lá l.

$#'
the servant, testing his strength, forbearance, endurance and sincerity under adversity. At the
same time those who show forth envies, jealousies, etc., toward a servant, are depriving
themselves of their own stations, and not another of his, for they prove by their own acts that
they are not only unworthy of being called to any station awaiting them, but also prove that
they cannot withstand the very first test—that of rejoicing over the success of their neighbor,
at which God rejoices. Only by such a sincere joy can the gift of God descend unto a pure
heart.
Envy closes the door of Bounty, and jealousy prevents one from ever attaining to the
Kingdom of Abhá .
No! Before God! No one can deprive another of his rightful station, that can only be lost by
one's unwillingness or failure to do the will of God, or by seeking to use the Cause of God for
one's own gratification or ambition.
No one save a severed soul or a sincere heart finds response from God. By assisting in the
success of another servant in the Cause does one in reality lay the foundation for one's own
success and aspirations.
Ambitions are an abomination before the Lord.
How regrettable! Some even use the affairs of the Cause and its activities as a means of
revenge on account of some personal spite, or fancied injury, interfering with the work of
another, or seeking its failure. Such only destroy their own success, did they know the truth.
______
'Abdu'l-Bahá is the interpreter of the aims, intents, and purposes of the Words of the
Blessed Perfection (Bahá 'u'llá h) and is the interpreter of his own written words, and none can
say that this or that is the intention conveyed therein, save 'Abdu'l-Bahá . The spirit of unity
exists in the Divine Words, and one who interprets them in such wise as to create a division
and discord is indeed one who errs.
Were not the Revelation of Bahá 'u'llá h one adaptable to the entire world and its diverse
nations, it could not be a unique and universal Revelation, but its elasticity adapts itself to all
conditions, and its spirit is one that moulds itself into every vehicle and need for the
accomplishment of the divine plan of unity. [V:l:og]
But when some follow merely the hard and fixed letter of the law, they deprive it (the
Revelation) of its elastic quality the spirit and endeavor to convert it into a hard instrument of
inflexible qualities.
______
In this day every one must be tested, as the time of the "chosen ones" to prove their worth
is indeed very short. The day of attainment is drawing to a close for them. The "first fruits"
must be ripened in spirit, mellowed in love, and consumed by their self-sacrifice and
severance. None other are acceptable as first fruits, and all who fail to attain to the standard
through the tests, are relegated to the "many who are called".
The more one is severed from the world, from desires, from human affairs, and conditions,
the more impervious does one become to the tests of God. Tests are a means by which a soul
is measured as to its fitness, and proven out by its own acts. God knows its fitness
beforehand, and also its unpreparedness, but man, with an ego, would not believe himself
unfit unless proof were given him. Consequently his susceptibility to evil is proven to him
when he falls into the tests, and the tests are continued until the soul realizes its own
unfitness, then remorse and regret tend to root out the weakness.
The same test comes again in greater degree, until it is shown that a former weakness has
become a strength, and the power to overcome evil has been established.
$#(
______
Blessed are they who are the means of making unity among the friends, and pity on those
who in the right or wrong are the cause of discord. For instance: When one is in the right in a
case in dispute, and his minority prevents him from establishing this rightful matter, instead
of agitating the subject, if he will humbly submit to sacrifice his position for the sake of unity
and peace, God will accept that sacrifice and ere long the rightful matter will be established
without any further dispute, by the Divine assistance; whereas without such sacrifice and
submissiveness great harm might ensue.
The friends must be prepared to efface themselves at all times. Seeking the approval of
men is many times the cause of imperiling the approval of God.
______
The worst enemies of the Cause are in the Cause and mention the Name of God. We need
not fear the enemies on the outside for such can be easily dealt with. But the enemies who call
themselves friends and who persistently violate every fundamental law of love and unity, are
difficult to be dealt with in this day, for the mercy of God is still great. But ere long this
merciful door will be closed and such enemies will be attacked with a madness.
______
It has been a long time since letters have been received from the friends. Everything is first
read by the censor, and all tablets likewise submitted to him, and as my mail alone would keep
him very busy, we make no effort to trouble him. Tell Aḥ mad Yazdı́ not to send any more mail
to me under any circumstances.
______
Indeed, I contemplate no journey, for who would look alter the poor should I leave here to
travel to America or elsewhere?
______
If you knew what great things would happen to the Cause after my departure, you would
pray every day and night for my release and demise.
V:A, *6 June '.'6 [V:l:mB]
"I am 'Abdu'l-Bahá, and no more"
Tonight, I desire to speak to you on a most important subject, which you must engrave on
the tablets of your hearts like unto the engraving of pictures on adamantine rock, to the extent
that you may never forget it, and as you travel through life will relate it to the believers of God.
It is this: The Holy, Divine Manifestations are unique and peerless. They are the
archetypes of celestial and spiritual virtues in their own age and cycle. They stand on the
summit of the Mount of Vision and they foreshadow the perfections of the evolving humanity.
For example: during the dispensation of His Holiness Moses—Peace be upon Him—there
was not a single human soul similar or like unto Him. He surpassed all the Holy Souls who
came after Him, even the hosts of the Jewish prophets. In a similar manner all the people who
lived during the cycle of His Holiness Christ—May my life be a sacrifice to Him—were under
His spiritual authority. They had no will of their own. He was the Sun and the others were the
lamps. He was unique and peerless, the centre and the focal point of the mighty forces.
Everyone else was under His shadow. He was the Orb and the others were the stars. He was
also unique and peerless. Everyone caught the rays of Light from Him, and was enkindled
through His Fire. In a like manner was the epoch of His Holiness the Bá b—May the life of
aught else be a ransom to Him—and He was matchless and without a peer. All the rivers
received their strength from that great sea.

$#)
Finally during the cycle of the Blessed Perfection [Bahá 'u'llá h]—May My life be a sacrifice
to His believers—all are beneath His shadow. He is the Unique and Peerless One till the next
Manifestation. It is, however, not definite that it will be B,CCC years; it may be R,CCC, or BC,CCC
or RC,CCC years; but it is definite that for the coming B,CCC years there will appear no
Manifestation; for B,CCC years there shall arise no Sun. All the appearances will be beneath the
shade of the Most Great Appearance; they will be as stars of guidance. All of them shall gather
around this Fountain of Life; all of them will become illumined with the rays of this Sun; all of
them will receive a share and a portion from this great Sea; all of them will become vivified
with this soul imparting breeze and all of them will be under the down-pour of this rain. The
aim is this: His Holiness the Bá b gave the Glad-tidings concerning the Appearance of the
Manifestation of God, and His Holiness, the Blessed Perfection, was the "Promised One" of all
the nations and religions. The Bá b was the "Morning Star", heralding the glorious Dawn of the
Sun of Reality. Now all of us are under Its shadow and receive the refulgent Bestowals from It.
I am 'Abdu'l-Bahá and no more. I am not pleased with whomsoever praises me with any
other title. I am the Servant at the Threshold of the Blessed Perfec- [V:l:mR] tion, and I hope
that this Servitude of mine will become acceptable. Whosoever mentions any other name
save this will not please me at all. 'Abdu'l-Bahá and no more. No person must praise me
except by this name: 'Abdu'l-Bahá '.
The Blessed Perfection and the Bá b are unique and peerless in this Dispensation, and until
the next Manifestation. The belief, the opinion and the thoughts of all believers must revolve
around this common Centre. This oneness of belief must become fully realized so that in the
future there may arise no differences. His Holiness the Bá b was the "Morn of Guidance". The
Blessed Perfection was the "Desired One" of all the religions and nations, and all of us are
under the Blessed Shade, non-existent and evanescent. All of us are the servants of this Holy
Threshold. All of us are the thralls—meek, humble and lowly. All of us receive the Light from
that Sun of Reality. There is no other mention, no other quality, no other appellation for us
save this. I am 'Abdu'l-Bahá. The believers must be satisfied with this explanation so that I
may be pleased with them. All of the friends must be united on this matter. Praise be to God!
that up to this time, through the Favour and Providence of the Blessed Perfection, no other
title or word save "'Abdu'l-Bahá" has appeared either from my tongue or pen. I hope that all
the believers will walk in my footsteps so that I may become satisfied with all of them. Our
highest aspiration must be this: that we may become confirmed to render some slight service
in the Path of God. There is no greater station than this.
After the Departure of the Blessed Perfection and till the Appearance of the next
Manifestation there is no other station save the Station of Servitude, pure and absolute. Not a
servitude liable to interpretation; but an unconditional and unqualified servitude. This is the
real fact. Whosoever expresses any other interpretation, I will not be pleased with him. This
is my advice to you. This is my counsel to you. This is my desire. This is my good pleasure.
This is my last request from all the believers of God! The balsam to my wound is servitude at
the Holy Threshold. My Sadratu'l-Muntahá is servitude at the Holy Threshold! My highest
destination is servitude at the Holy Threshold! My Supreme Paradise is servitude at the Holy
Threshold! My Spiritual Temple is servitude at the Holy Threshold! The Most Shining Crown
is servitude at the Holy Threshold!
What diadem is more glorious than Servitude at the Holy Threshold? I hope that all of us
will become assisted in this servitude. I hope each one of us will become confirmed in
absolute humility and meekness at the Holy Threshold. This is the Delectable Paradise of the
righteous ones! This is the ultimate desire of the believers! This is the Zenith of the hope of
the favoured ones!
'Abdu'l-Bahá

$#*
V:A, *6 June '.'6 [V:l:mp]
'Abdu'l-Bahá's visit to Philadelphia
m–BC June BXBR
A brief description containing various talks in the order in which they were delivered at the
Hotel Rittenhouse; also talk at the home of Mrs Revell.
Miss Edna McKinney
On the eighth day of June, nineteen hundred and twelve, 'Abdu'l-Bahá Centre of the
Covenant of Bahá 'u'llá h, quickened the sleeping body of Philadelphia by his presence. 'Abdu'l-
Bahá arrived from New York City at the Broad Street Station at six o'clock in the evening, and
was met by a few of the Bahá 'ı́s. He was very tired and asked to go quickly to the hotel, the
Rittenhouse, RRnd and Chestnut Streets, where he was met by several newspaper reporters to
whom he spoke but briefly. Accompanying 'Abdu'l-Bahá was Mı́rzá 'Alı́ Akbar, Dr Amı́n U.
Farı́d and Mirza Ahmad Sohrab.
Early Sunday morning the friends began to arrive at the hotel, and from ten on till late at
night there was spread for all a wonderful feast. Each came and partook according to his
desire and capacity, high and low, rich and poor, black and white—there is no distinction at
the table of 'Abdu'l-Bahá . This food brought Everlasting Life to all who feasted. Questions
were asked and answered both in regard to personal matters and with regard to the work of
the Cause in Philadelphia.
'Abdu'l-Bahá asked what was being done in Philadelphia. What meetings were held and
how they were conducted. Mrs Revell answered that meetings were held at the homes of the
friends; also one public meeting each week in a hall; that the Nineteen-Day Feast was
observed; and that at all meetings the teachings of Bahá 'u'llá h and 'Abdu'l-Bahá were read in
the endeavour to spread the blessed message of unity and love to all inquirers.
'Abdu'l-Bahá then said that Philadelphia would be glorified through the Spirit of
Bahá 'u'llá h. He said, "Write this down, that on such a day, in such a room1 'Abdu'l-Bahá told
you these things."
He then went on to say:
"I have come to Philadelphia to breathe into you the spirit of Bahá 'u'llá h. My heart led me
here.
"You must continue to keep the Nineteen-Day Feast. It is very important,—very good. But
when you present yourselves in the meetings, before entering them, free yourselves from all
that you have in your hearts;—free your thoughts and minds from all else save God and speak
from the heart—that all may make this a gathering of love;—make it the cause of
illumination;—make it a gathering of attracted hearts; surround it with the lights of the
Supreme Concourse. Thus may you be gathered together in the utmost love.
"Turn to God and say: O God! dispel all those elements which are the cause of discord, and
prepare for us those things which are the cause of unity and agreement! O God! cause to descend
upon us Heavenly Fragrance and change this gathering into a gathering of Heaven! Grant to us
every benefit and every food! Prepare for us the food of love! Give to us the food of knowledge!
Bestow upon us the food of Heavenly Illumination! In your heart remember these things and
then enter the Unity Feast.
"Each one of you must think how to make the other members of your assembly happy and
pleased. Each one must consider all those who are present as better and greater than himself.

Sunday, j June :j:F, in the small parlour of the Rittenhouse, suite bFI; 'Abdu'l-Bahá sat on a sofa in the north-west corner
of the room.

$$+
Each one must consider himself less than the rest. Consider their station as high, and think of
your own station as low. Should you act and live according to these behests; know verily and
of a certainty, that such a Feast is indeed the Heavenly Food; that Supper is indeed the Lord's
Supper. I am the servant of that gathering.
"This is the gospel I give to you."
'Abdu'l-Bahá then went to his room for a while. [V:l:mo]
Different ones were continually arriving and joining the little circle of friends for no one
seemed willing to go away. In fact when some did start to leave, thinking that they were
intruding upon another's opportunity, 'Abdu'l-Bahá waved them back and said in English, "Be
seated!"
Mr William Remey came in about this time and when 'Abdu'l-Bahá saw him, he greeted him
most warmly.
"Your brother mentioned your name to me. You are greatly blessed by having such a
brother. At present you do not know how greatly you are blessed, but you will see this with
your own eyes. Your whole family will be glorified; they will be proud that they have such
sons as Mr Remey and yourself.
"Consider how the Disciples were treated. While they were alive people would not have
anything to do with them, but later on they felt greatly glorified if they had even the remotest
relationship with them. They became respected and revered;—even the earth that was
touched by their feet. Now the people prostrate themselves before their tombs, but they were
persecuted while they lived. At that time people did not like to be known as relatives of these
Disciples of Christ.
"While I was travelling in Palestine I came across a stony piece of ground. I saw that a
number of people had gathered around one stone, kissing it, weeping and supplicating. I
asked one, 'What is this?' He told me that the Apostles of Christ, once upon a time, had passed
by this place and sat upon these rocks, but there were so many rocks they did not know on
which the Apostles had sat. Therefore they prostrated themselves before all of them that
perchance they might come across and kiss the right stone. In their own day the people beat
them, put them in prison, ridiculed them, exiled them from their own cities and finally
martyred them. They even did not give permission that they might be buried in their own
cemeteries. They were not willing to have the body of His Holiness Jesus Christ put in the
Jews' cemetery. The Apostles went and bought a piece of land and interred him. Then the
Jews took their refuse there. Later men came and built a great church over it. This was built
by the mother of one of the Caesars, after three hundred years. Even up to this time in certain
parts it is known as the Church of Refuse. This is really the Tomb of Christ. It was the place
where all the refuse of the city was gathered in the day of Christ. For three hundred years it
continued in this manner. You can go now and see what wonderful change there is, see what a
wonderful church is built, how many jewels and precious stones are collected there. The
statue of Christ is bejewelled with all kinds of precious stones, so are the statues of Mary and
others. How different the attitude of the people in the days of Manifestations. They persecute,
deride and ridicule them, put a crown of thorns upon their heads, beat them in the street, spit
in their faces and finally crucify them. But later on they worship their images, kiss the ground
upon which they walked, or the stone upon which they sat. This is the attitude of the people."
During this time many people had been coming in and sitting down quietly. One of the
ladies brought some flowers. Mrs Boyle was arranging them in a vase, when 'Abdu'l-Bahá
said: "You are serving too much, Mrs Boyle, you will get tired." Mrs Boyle replied that it was a
pleasure to be permitted to serve and that she wished 'Abdu'l-Bahá 's guests to see everything
beautiful about him. 'Abdu'l-Bahá said: "The guests are flowers themselves; they are the

$$!
flowers of the rose-garden of God; they will never wither; they will not disappear; they have
perennial beauty and fragrance for evermore." He then turned to Miss Washington and said,
"I have come to visit you here, do you accept a guest?"
Dr Kenneth E. Evans, Pastor of the Unitarian Church at which 'Abdu'l-Bahá was to speak
during the morning, was announced and 'Abdu'l-Bahá left us for a few moments, telling us to
remain seated. When he returned he was smiling. What a pleasure it is to see 'Abdu'l-Bahá
smile! One realized then the true force of happiness and showing to the world a brave, noble
exterior expressing the reality of a heart full of love to all humanity. …
'Abdu'l-Bahá called a little girl to him and patted her hair, saying in English, "She is a very
sweet daughter, a very sweet girl. Good daughter, very good, good daughter, good girl!"
After seating some late arrivals 'Abdu'l-Bahá turned to one of the ladies and said:
"You are extremely welcome. Are you happy? I have come here to make you happy. I have
come here to give you the Message of Bahá 'u'llá h; that this Message may become the cause of
your happiness.
"Like unto a dove I carry a Message with [V:l:mg] me wherever I go. Bahá 'u'llá h has written
a letter, a Message; He has put it on my wings; through His power He has made me to soar and
I have brought that Message here.
"That letter contains the glad tidings of God; that letter is the call of the Kingdom; that letter
is the heavenly signs; that letter brings you the glad-tidings that He, Bahá 'u'llá h has accepted
you, elected you from among all His creatures and prepared you for the sake of His Love for
the whole human world; so that all may be enlightened with the Light of the Kingdom, sing the
verses of Oneness, become the cause of the illumination of the realm of humanity, the source
of everlasting happiness, the spreader of the cause of international peace;—so that all may
find the Oneness of the world of humanity, promulgate oneness of thought, lay the
foundations of unity of religions, establish universal education, announce the idea of racial
oneness, proclaim one race from every standpoint, and illuminate the world of man with the
Lights of God. This is the Message. This is the letter which Bahá 'u'llá h has put upon my wings,
and I give you that Message today. It is assured that if you accept the Message of the Blessed
Perfection and live and act accordingly, you may bestow Everlasting Life upon the world of
humanity.
"I have brought these flowers from the Orient so that you may perfume the Occident. This
is a melody that I have brought from the East so that you may listen to it in the West. It is
certain that you will listen to it. This harmony will stir the stones and even the plants; it will
give hearing to the deaf, quicken heedless hearts and awaken the dead bodies; for this is the
Melody of Bahá 'u'llá h."
Turning to one of the gentlemen, 'Abdu'l-Bahá said: "How are you? You must speak now."
The gentleman replied that he had heard 'Abdu'l-Bahá speak in Washington and had come
to hear him again in Philadelphia; that he was glad indeed to see the East and the West so
affiliated.
'Abdu'l-Bahá said: "We have become your relatives. The East and the West have embraced
each other. God willing they will become one; the East will become the West and the West
will become the East; both of them will become one.
"We desire to wipe this Atlantic away and connect these two continents, so that the sea
may not have any effect; it may not become the cause of separation, it may seem as though
there was no Atlantic between the two hemispheres; that these two hemispheres be
connected with each other; nay rather, they will be as one country. The East must become
identical with the West and the West with the East. Do you think it is possible and it is good?
$$#
It will be the age of the diamond; the diamond!"
Then the gentleman said, "God willing the wireless telegraph and the fast steamers will
make this possible."
'Abdu'l-Bahá replied: "Don't say, 'God willing,' say 'I hope'. When that wireless telegraphy
of the consciousness is established and communication is realized, it will be like the
communion between the mind and the heart. Think what wonderful unity is between these
two human organisms. It is uninterrupted. The communication between the heart and the
mind is continual, uninterrupted, and noiseless. But what a great knowledge it has; although
it is voiceless its voice fills the whole world. Wireless telegraphy is good, is perfect, for
wireless telegraphy consists of the vibrations of the air, which is the medium of the message
from one place to another, but the other wireless telegraphy is realized through the vibrations
of the Love of God.
"You have great capability. This is truth that I speak to you. Your sympathies are great, you
have rapidity of thought. Therefore it is my hope that you may practice the Teachings of
Bahá 'u'llá h and live and act according to those principles. Teachings are revealed for the sake
of practice and not for the sake of hearing or listening only. When man listens to certain
teachings he must live them. To listen to the teachings is very easy, but it is difficult to bring
them into our daily lives.
"It is easy to expound one thousand letters of teachings. It is still easier to listen to them,
but it is difficult to put into practice one of them. Teachings are like an image reflected into a
mirror. If these images find outward expression, wonderful results will be the outcome, but if
they are only images in the mirror they remain valueless.
"His Holiness Jesus Christ brought blessed Teachings. He was the cause of the illumination
of the world of man. He was the cause of Everlasting Life. He was the cause of the agreement
of the sects of the world of humanity. He was the cause of the attainment of the good pleasure
of the Manifest One, but His [V:l:ml] teachings were more or less lost in the mirrors. All the
books and libraries seek to bring these teachings fully into the outward realm of activity. If
the teachings of His Holiness Jesus Christ had found full expression in the realm of visibility,
this world would have become another world; it would have become the paradise of heaven;
it would have become the image of the Kingdom.
"First, souls practice the teachings. These souls become the realization of the heaven of
God; they illuminate the realm of man. Now it is my hope that you may become a perfect
mirror reflecting the teachings of Bahá 'u'llá h; not only in the mirror, but finding outward
expression. Every night, may you think, 'Which one of the teachings of Bahá 'u'llá h shall I put
into my daily life tomorrow?' Should you become assisted in the practice of one of the
teachings of the Blessed Perfection, thank God for it a thousand times,—that you have become
helped and confirmed in that service. This is my hope for you."
The gentleman asked, "Is Bahá 'u'llá h the reincarnation of Jesus Christ?"
'Abdu'l-Bahá answered: "The Manifestation of the Essence of God is like unto the sun,
which has different risings. The dawning places are different but the sun is always the same.
The lamps are different but the light is one.
"Consider with the eye of reality. The aim of life is reality, and reality is one. Reality does
not accept multiplicity. This is the essence of the teachings, and an established, self-evident
fact. The light is the light no matter from what lamp it shines. The rose is the rose no matter
from which rose-garden it comes. The fruit is the fruit no matter upon which tree it is
produced. The breeze possesses life no matter from which direction it is wafted. Always
think of the breeze and not of the direction. Look upon the flower and not upon the earth

$$$
which has produced it. Look upon the light and not upon the lamp. Look upon the jewels and
pearls, not upon the depths of the sea. Search and find the pearls from whatever sea they may
come, whether eastern sea or western sea. Find the pearls, find the jewels from whichever
mine they may be; whether it be the mine of the north or mine of the south. Consider the
teachings. If they are truth hold fast to them; but if they are untruth throw them away.
"We cannot say that the Manifestations are either greater or lesser. In order to make this
distinction we must be greater than they. The only thing that we know is this—they are life.
But to say that one is lesser and the other greater; this is beyond the comprehension of our
intellects. In order to know that they are greater or lesser, we must surround them. But we
are the surrounded, not the surrounder. We see that they bestow light,—that the rest of the
world is illumined by them;—that is all. Do you not think that is the truth? We need a great
teacher, a great professor to say that this teacher is inferior to the other teacher. We are all
pupils. We only know that they are the teachers,—but so far as their degrees are concerned,
we cannot comprehend them. If we want to do that we must be greater than they are, so that
we may examine them and then find out which one has the greater knowledge. But as we are
only pupils the only thing that we can find out and know is that they are teachers,—that they
have brought certain teachings for the safety of the realm of the world."
At the Unitarian Church
'Abdu'l-Bahá with his party arrived at the church at eleven o'clock. The church was
crowded and every available seat was taken. It was a most attentive audience which listened
to those heavenly and humanitarian truths that morning.1 The church seats about six or eight
hundred. The pulpit is small and situated very near to the congregation. This was Children's
Day and there were many bright young faces.
Dr Evans introduced 'Abdu'l-Bahá briefly and then gave over the morning to him. Dr Farı́d
acted as interpreter. At the close of the service 'Abdu'l-Bahá was asked to pronounce a
Benediction, after which the people crowded around him and he shook hands with all. The
party then returned to the hotel and the various friends went to their homes, only to return to
the hotel as early as possible in the afternoon.
Afternoon at the Hotel Rittenhouse
On arriving at the hotel later in the day we found about fifty people in the little parlour.
'Abdu'l-Bahá waved us into the room and bade us be seated. As there were no chairs—we sat
on the floor, which pleased 'Abdu'l-Bahá very much. He said, "This is a cause of unity; see! the
Occident is sitting on the floor like the Orient and the Orient is sitting on the chairs." He
laughed quite heartily, and then proceeded [V:l:mZ] with his discourse, which was in most
part directed to a coloured believer from Harrisburg, Pa.:
"You have a good, pleasant country, excellent climate and polite, good mannered people.
This is a populous country, and the prosperity of any country is dependent upon its people.
One must not look at the house but at the dweller in the house. One must not look at the shell
but at the pearl within the shell. One must not look at the garden but at the trees and flowers
growing in the garden. If a country he in a state of the utmost prosperity but its people be
without progress or perfections, it is valueless. If the dweller in the house be not worthy, no
matter how excellent the house may be; if within the shell there be no pearls, of what use is
the house, of what value is the delicacy of the shell itself? Now, we must endeavour in order
that the delicate shells may contain brilliant pearls; these beautiful gardens produce fruitful
trees. These brilliant pearls are the souls who are the lamps of the world of humanity, the
fruitful trees of the divine garden, the stars of eternal glory. Strive that such souls may be
found in your country.
Refer to The Promulgation of Universal Peace, pp. :VF–:Ve.

$$%
"I hope that in this city there may arise some who shall be as lights on the Horizon of
Reality; jewels in the crown of humanity, foundation stones in the divine temple of Oneness,
lanterns of the Love of God. This is my hope, that in time so it shall be. Praise be to God! You
have capacity, your intentions are sincere, you are turning to God, you seek for inspiration
from the Kingdom, you are receptive and enjoy with spiritual intelligence. I hope that you
may be of the 'chosen ones'.
"In Washington, in many gatherings and meetings, we spoke of unity between the white
and the coloured races, presenting the subject with incontrovertible proofs and evidences.
Whether logical proofs or traditional proofs, before God there is no distinction of white or
coloured. Whosoever has a pure heart, his deeds are better and more acceptable before the
threshold of the Almighty, though he may be red or yellow. It is evident the coloured and the
white people belong to the same human family. In reality they are of the same human
household in which colours, as in all departments of life, are used for adornment.
"If you enter a rose garden and find all the flowers of the same colour there is no
enjoyment; but when you see white roses, dark roses, red and yellow—many kinds and
colours, you will have perfect enjoyment. And why should not the same rule govern and
prevail in the human family. For instance, in a flock of doves some are white, some are grey,
some may be yellow or even red, but notwithstanding the difference in colours they live
together in the utmost love and unity. Among the doves which belong to the animal kingdom,
variety of colour does not become a subject of discord; they dwell peacefully with each other.
Is it then befitting that in the human family that difference of colour should become the cause
of strife? The dove knows that difference of colours does not harm it. Among horses some are
red, some black, some white and some yellow, yet they are in the utmost affinity and accord.
Most of the animals of the lower kingdom are of varied colours yet they associate peacefully,
kind with kind. Is it befitting that man does not equal the birds? Indeed it is not.
"We said in the Washington addresses that the coloured race must be very grateful to the
white race and the white race kind and helpful to the coloured race. The coloured race must
be very thankful because the men of the white race sacrificed their lives and became the cause
of their freedom. This magnanimity cannot be forgotten. Furthermore, through this the white
race became the cause of freedom for the coloured race all over the world. The freedom of the
coloured race in America became the cause of freedom for the coloured race in Africa and
throughout the world. In Africa the coloured race was grossly ill-treated. Now they are free.
This was because of the freedom enjoyed by the coloured race in this country, and the
freedom of the coloured race in America was accomplished through the white race. The
coloured race should be grateful to the white; they should never forget this. Therefore we
must endeavour so that day by day the love of God may increase in the world of humanity, the
laws of man find the common bond strengthened, the virtues of the human world be
developed and divine love shed its rays upon the mind of man until humanity becomes the
manifestation of the rays of Divine Love.
"Everything which is the cause of the promotion of love must be encouraged, and on the
other hand that which is the cause of hatred and enmity must be shunned. God has sent all
His messengers and Prophets to establish love amongst humanity. All the Heavenly Books
[V:l:mX] are written for the sake of Love. All the prophets have borne trials and martyrdoms
in order that Love may become established in the hearts of the children of God. The wise men
and philosophers of every age have suffered and endured so that this Love might become
reality. But ignorant, selfish man does not let it become a reality. Every day a veil is created;
every day a new darkness is seen. Every day an impenetrable cloud appears so that the rays
of the Sun of Truth are not manifest. One must live fortified against passion and desire. We
must obey the command of God. We must live according to the Good Pleasure of the Lord.
The Good Pleasure of the Lord lies in Love. The Good Pleasure of the Lord is the illumination
$$&
of the world of humanity, and the illumination of the world of humanity is Love. I hope that all
of you may become the manifestors of Divine Love. Like the angels may you become united!
May you bloom like the flowers and trees in the garden! May you become fruitful like the
trees in the orchard! So may you become Children of the Kingdom!"
After this talk 'Abdu'l-Bahá went for a walk and the friends gradually disbursed. There
were many people present to whom the teachings were new.
At the Baptist Temple
At eight o'clock 'Abdu'l-Bahá arrived at the Baptist Temple, Broad and Berks Streets. Dr
Conwell went forward and greeted him most cordially, taking both his hands in his own, and
seated him with evident pleasure and joy. The collection had just been taken and 'Abdu'l-
Bahá directed Mirza Ahmad Sohrab to place money in the collection plate. This is 'Abdu'l-
Bahá 's invariable custom. In every church where he has spoken he has given towards its
support, according to the needs of that church.
The talk1 that evening was long and complete, going into detail on many points. It was
listened to by about R,gCC people. After the service, 'Abdu'l-Bahá spent some time in Dr
Conwell's study, meeting different ones. Here again, as in the morning, the people crowded
around him to feel the touch of his hand or hear a word from him. Such is the power of the
Spirit of Bahá 'u'llá h.
The Monday morning newspapers had most favourable items, many of them taking
sections of the Sunday talks at the two churches verbatim. The Spirit of Bahá 'u'llá h had
already quickened the City of Philadelphia. Although 'Abdu'l-Bahá 's visit to this city covered
but [V:l:XC] thirty–three hours, several thousand people heard him speak and many more
read the blessed words in the papers.
At the home of Mrs Revell
At X:pC Monday morning, 'Abdu'l-Bahá went to the home of Mrs Mary J. Revell, where a
meeting had been arranged. There were about fifty people present. 'Abdu'l-Bahá went into
every room of the home and seemed very happy. He sat in a rocker by the front window and
spoke these blessed words to all:
"This is a meeting, the members of which are strung together like pearls and all the pearls
are brilliant, for all are Bahá 'ı́s. The brilliancy of these pearls is not known for the present;
their brilliancy will be known later on. Thank ye God that He has drawn you together through
the Blessed Perfection. He has made you fruitful like unto trees. He has made you like unto a
rose garden, the freshness of which will be known in the future. When the heat and rays of
the Sun of Reality shine in the future, then the freshness and beauty of these flowers will be
realized. In brief, render thanks to God, for your spirits are gladdened with the glad-tidings of
God. Be forgetful of all other thoughts. Be filled with the Spirit of Bahá 'u'llá h. Your thoughts
must be of Bahá 'u'llá h. Your mention must be of Bahá 'u'llá h. Your life must be devoted to
Bahá 'u'llá h. Your firmness must be evident in Bahá 'u'llá h for Bahá 'u'llá h has endured for your
sake infinite vicissitudes. All His life He was subject to persecutions. During the nights, He
was not at rest. He did not sleep in peace for one night,—not one. Never did He find peace
and composure. All His life He was subject to persecution. All His life He was exiled. All His
life He was imprisoned. Therefore we must be loyal to Him; turn our faces to Him; praise His
mention in this world; expound His teachings; quicken people with His Spirit, so that His
Heavenly Image may descend and His Heavenly Power affect the hearts. Thus every day may
we find a new spirit, every day may we make a new resolution, every day may we be
confirmed and illumine the world of humanity. We must supplicate day and night, beg

Refer to The Promulgation of Universal Peace, pp. :Ve–:iF.

$$'
assistance and confirmation from His Holiness Bahá 'u'llá h that we may become pure mirrors,
that the rays of sincerity may perfect them, the virtues of the human world appear, the
moralities of the Kingdom be reflected and that we may attain the high station of happiness.
This is my advice to you. This is my request for you. This is my hope for you."
All day Monday he gave private interviews. After the meeting in the morning at Mrs
Revell's home he met the friends who wished a personal word. After having seen most of
them he slept for a few moments. Between one and two o'clock, two of the Bahá 'ı́s went to the
hotel and found 'Abdu'l-Bahá there alone. He talked to them in English. To one of them he
said, "Why were you not at the Bahá 'ı́ home this morning? All the Bahá 'ı́s were there. You
should have been at this Bahá 'ı́ home." He was smiling and very happy.
At three o'clock 'Abdu'l-Bahá and his party took the train back to New York City. Although
an indescribable feeling of sadness came over each and every one, still they know the Sun
shall never set for Philadelphia again; she will go on and on until all promises are fulfilled, and
the true spirit of "brotherly love" be fully realized. For 'Abdu'l-Bahá has said so and his words
give life and are creative.
__________
And here we wish to urge that all spread the Blessed Message of Bahá 'u'llá h as much as
possible, so that many more people may come to the Light of Reality. For it is a wonderful
blessing and one that cannot be compared to anything else in all the world, even if one must
travel far and under great difficulties to do so. The reward is far in excess of anything the
heart or mind can conceive.
V:7, '0 July '.'6 [V:Z:XZ]
"Ere long this call will fill the world with its fruits"
It is nearly two years and a half that I have been a wanderer over mountains and deserts
and a traveller over seas and lands. The journey was extended to many climes. … The
penetrative power of the Holy Cause has stirred the columns of the world. In many cities of
America the Divine Call was raised. Likewise in the countries of Europe. In many churches,
clubs, meetings and universities of America the Glad-Tidings of the Kingdom of Abhá were
explained explicitly with a resonant voice, and no one arose in opposition. They listened most
attentively and expressed their pleasure afterward. Ere long this Call shall yield the most
glorious results and will fill the world with its fruits.
'Abdu'l-Bahá
Extract from Tablet to Persian Bahá 'ı́s
V:7, '0 July '.'6 [V:Z:Xm]
Tablet to Bahá'ís of Philadelphia
To the believers of God and the maid-servants of the Merciful, Philadelphia, upon them be
Bahá 'u'l-Abhá !
HE IS GOD!
O ye sons and daughters of the Kingdom!
… O ye friends and maid-servants of the Merciful! It is easy to advance toward the
Kingdom, but it is difficult to remain firm and steadfast. Therefore, endeavour ye as much as
ye can to make your faith firm like unto a well-rooted tree and produce blossoms and fruits.
Neither be ye agitated on account of the blowing winds of tests and trials. The firmer the
roots of the tree the greater its blossoms and fruits. Because the Apostles of Christ remained
firm and steadfast they became assisted in the most great services and the confirmations of

$$(
the Holy Spirit descended upon them uninterruptedly.
If ye seek the illumination of the Kingdom ye must arise with infinite resolution. Be ye not
discouraged or lukewarm on account of troubles and vicissitudes. Show ye an effort so that
that region may be illumined, the Kingdom of God may raise its tents and the breaths of the
Holy Spirit may quicken the souls.
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Rm April BXBB.
V:7, '0 July '.'6 [V:Z:BCo]
"I am waiting, I am patiently waiting"
Friends, the time is coming when I shall be no longer with you. I have done all that could be
done. I have served the Cause of Bahá 'u'llá h to the utmost of my ability. I have laboured night
and day all the years of my life.
O how I long to see the believers shouldering the responsibilities of the Cause! This is the
time of the proclamation of the Kingdom of Abhá ! This is the hour of Union and Accord! This
is the day of the spiritual harmony of the friends of God! All the resources of my physical
strength are exhausted and the spirit of my life is the news of the Unity of the people of Bahá .
I am straining my ears toward the East and toward the West, toward the North and toward
the South, perchance I might hear the songs of love and good-fellowship raised from the
meetings of the believers. My days are numbered, and save this there is no joy left for me.
O how I yearn to see the friends united like unto a strand of shining pearls like the brilliant
Pleiades, like the rays of the sun and the gazelles of one meadow! The nightingale of
significance is singing for them; will they not listen? The bird of paradise is warbling; will
they not heed? The Angel of the Kingdom of Abhá is calling to them; will they not hearken?
The Messenger of the Covenant is pleading; will they not obey?
Ah me! I am waiting, waiting to hear the glad news that the believers are the embodiment
of sincerity and loyalty, that they are the incarnation of love and amity and the visible symbols
of unity and concord! Will they not rejoice my heart? Will they not satisfy my cravings? Will
they not comply with my request? Will they not fulfil my anticipations? Will they not answer
my call?
I am waiting. I am patiently waiting!
'Abdu'l-Bahá
From Diary of Mirza Ahmad Sohrab, R April BXBo.
V:1, ' August '.'6 [V:m:BBg]
Universal peace
Questions asked of and answers given by 'Abdu'l-Bahá .
From the Diary of Mirza Ahmad Sohrab, BB–Bo May BXBo.
Question: "What is the greatest need of the world of humanity?"
Answer: "Today in the world of humanity the most important matter is the question of
Universal Peace. The realization of this principle is the crying need of the time. People have
become restive and discontented. The political world of every civilized nation has become a
vast arena for the exhibition of militarism and the display of martial spirit. The minds of the
statesmen and Cabinet Ministers of every government are chiefly occupied with the question
of war, and the council chambers are resounding with the call to war. Self-interest is at the
bottom of every war. Greed, commerce, exploitation, the pushing further of the boundaries of
the kingdom, colonization, the preservation of the treaty rights, the safeguarding of the lives

$$)
and interests of the citizens, are a few of the pretexts of going into war. And it has been
proven by experience that the results of war are ruinous, both to the conquerors and the
conquered. Countries are laid waste, public property trampled underfoot, commerce is
paralyzed, fields crimsoned with innocent blood, and the progress of the world retarded. How
can a person rectify a wrong by committing a greater wrong—shedding the blood of his
brothers? The major part of the revenue of every country is expended over military
preparations, infernal engines, the filling of arsenals with powder and shot, the construction
of rapid-firing guns, the building of fortifications and soldiers' barracks and the annual
maintenance of the army and navy. From the peasants upward every class of society is
heavily taxed to feed this insatiable monster of war. The poor people have wrested from them
all that they make with the sweat of their brows and the labour of their hands.
"In reality war is continuous. The moral effect of the expenditures of these colossal sums of
money for military purposes is just as deteriorating as the actual war and its train of dreadful
carnage and horrors. The ideal and floral1 forces of the contending parties become barbaric
and bestial, the spiritual powers are stunted and the laws of divine civilization are
disregarded. Such a financial drain ossifies the veins and muscles of the body-politic, and
congeals the delicate sensibilities of the spirit.
"There is not the least doubt that the nation or the government which puts forward an
extraordinary effort in the promotion of Universal Peace, will be encircled with Divine
Confirmations, and will be the object of honour and respect among all the inhabitants of the
earth. Such an action will become conducive to the prosperity and well-being of mankind.
Concerning this question of Universal Peace, fifty years ago His Holiness Bahá 'u'llá h wrote to
all the Sovereigns and Monarchs of the world, explaining in detail the benefits of peace and
the evils of bloodshed. Among other things He hath said: 'Originally mankind was one family,
united and compact; later the members of this happy family were divided and subdivided
through ignorance and prejudice. Now the time has come again for their final unification.
Universal Peace will bring about this long-wished-for consummation.'
"Once the Parliament of Man is established and its constituent parts organized, the
governments of the world having entered into a covenant of eternal friendship will have no
need of keeping large standing armies and navies. A few battalions to preserve internal order,
and an International Police to keep the highways of the seas clear, are all that will be
necessary. Then these huge sums will be diverted to other more useful channels, pauperism
will disappear, knowledge will increase, the victories of Peace will be sung by poets [V:m:BBl]
and bards, knowledge will improve the conditions and mankind will be rocked in the cradle of
felicity and bliss. Then, whether a government is constitutional or republican, hereditary
monarchy or democratic, the rulers will devote their time to the prosperity of their nations,
the legislation of just and sane laws and the fostering of closer and more amicable relations
with their neighbours—thus will the world of humanity become a mirror reflecting the
virtues and attributes of the Kingdom of God."
Question: "What is your opinion concerning disarmament?"
Answer: "By a general agreement all the governments of the world must disarm
simultaneously and at the same time. It will not do if one lays down the arms and the other
refuses to do so. The nations of the world must concur with each other concerning this
supremely important subject, thus they may abandon together the deadly weapons of human
slaughter. As long as one nation increases her military and naval budget, another nation will
be forced into this crazed competition through her natural and supposed interests. For

I can only assume this has something to do with a floral formula that contrasts with the barbaric and bestial. Floral
formula expresses concisely the structure (the number and arrangement by parts) of a flower by means of letters,
numbers and symbols.

$$*
example, Germany has unceasingly added to a vast sum for the maintenance of her army; this
alarms the French statesmen and volatile patriots, and affects the calm and steady nerves of
the British across the channel. Immediately there will be rumours of war; German aggression,
German ambition, the yellow journals write scaring editorials, jingoism becomes the topic of
the capitals and the air will be filled with suspicions. Someone will see, for the purpose of
expediency, a German dirigible flying over French fortifications or English forts, making
observations, whereupon a hue and a cry will be raised from every quarter of the country, and
thus there will be a corresponding increase in the estimates of the Minister of War for the
defence of our homes and our hearths, our women and our sweethearts, from the attacks of
strangers! The same argument is resorted to when the French nation adds one or two years
to her military conscription, and the English Imperialists emphasize in public meetings the
doctrine of the 'double standard power'. Now as long as Germany continues in her own
military perfection, the French will walk in her footsteps, trying at every turn to increase their
own war ammunition, to be prepared for any national crisis or sudden attack. Hence, it
seems, the only solution lies in the fact of universal disarmament on the part of the nations.
"When we speak of Universal Peace, we mean that all the governments must change their
fleets of battleships and dreadnoughts to a mighty fleet of merchant marine, plying the oceans
of the world, uniting the distant shores and interweaving the commercial, intellectual and
moral forces of mankind. But should England alone transform the character of her warships,
she would be at the mercy of her enemies and would remain powerless and defenceless. The
British Isles would unquestionably be threatened by a powerful invading, well-disciplined
host. Hence, aside from any national prowess, the English people would be pushed into this
weltering whirlpool of military and naval expenditures, and would be struggling to keep their
heads above the seething water all around them, which, unless calmed down, would drown all
of them, irrespective of any nationality.
"Once a person met his friend in the street, and after the exchange of courtesies, gave him a
hard blow in the face. 'Why dost thou do this?' 'Hast thou not read in the Gospel wherein
Christ says—Whosoever shall smite thee on thy right cheek, turn to him the other also!—Now
according to this admonition, let me smite thee on thy left cheek also.' The man submitted to
the second blow quite willingly, and they parted. Next day, they met each other again, and the
man received two more blows on his cheeks without any evident murmur. They met the third
day, and he was going to inflict upon him the same blows. 'Wait a minute, my friend. I am not
the only person in the world to live according to the Teaching of Christ. Thou also art one. I
have obeyed Him two days, and the next two days will be thy turn.' With these words, he
smote the man on his cheek, and asked him to 'turn the other also'.
"Now the question of disarmament must be put into practice by all the nations and not only
by one or two. Consequently the advocates of Peace must strive day and night, so that the
individuals of every country may become peace-loving, public opinion may gain a strong and
permanent footing, and day by day the army of International Peace be increased, complete
disarmament be realized and the Flag of Universal Conciliation be waving on the summit of
the mountains of the earth."
Question: "How can Universal Peace be realized?"
Answer: "The ideals of Peace must be nurtured and spread among the inhabitants of the
world; they must be instructed in the [V:m:BBZ] school of Peace and the evils of war. First: The
financiers and bankers must desist from lending money to any government contemplating to
wage an unjust war upon an innocent nation. Second: The presidents and managers of the
railroads and steamship companies must refrain from transporting war ammunition, infernal
engines, guns, cannons and powder from one country into another. Third: The soldiers must
petition, through their representatives, the Ministers of War, the politicians, the Congressmen

$%+
and the generals to put forth in a clear, intelligible language the reasons and the causes which
have brought them to the brink of such a national calamity. The soldiers must demand this as
one of the prerogatives. 'Demonstrate to us,' they must say, 'that this is a just war, and we will
then enter into the battlefield otherwise we will not take one step. O ye kings and rulers,
politicians and war-mongers; ye who spend your lives in most exquisite palaces of Italian
architecture; ye who sleep in airy, well-ventilated apartments; ye who decorate your
reception and dining halls with lovely pictures, sculptures, hangings and frescoes; ye who
walk in perfect Elysiums, wreathed in orange and myrtle groves, the air redolent with
delicious perfumes and vocal with the sweet songs of a thousand birds, the earth like a
luxuriant carpet of emerald grass, bright flowers dotting the meadows and trees clothed in
verdure; ye who are dressed in costly silk and finely-woven textures; ye who lie down on soft,
feathery couches; ye who partake of the most delicious and savoury dishes; ye who enjoy the
utmost ease and comfort in your wondrous mansions; ye who attend rare musical concerts
whenever you feel a little disconcerted and sad; ye who adorn your large halls with green
festoons and cut flowers, fresh garlands and verdant wreaths, illumining them with thousands
of electric lights, while the exquisite fragrance of the flowers, the soft, ravishing music, the
fairy-like illumination, lends enchantment; ye who are in such environment: Come forth from
your hiding-places, enter into the battlefield if you like to attack each other and tear each
other to pieces if you desire to air your so-called contentions. The discord and feud are
between you; why do you make us, innocent people, a party to it? If fighting and bloodshed
are good things, then lead us into the fray by your presence!'
"In short, every means that produces war must be checked and the causes that prevent the
occurrence of war be advanced; so that physical conflict may become an impossibility. On the
other hand, every country must be properly delimited, its exact frontiers marked, its national
integrity secured, its permanent independence protected, and its vital interests honoured by
the family of nations. These services ought to be rendered by an impartial, international
Commission. In this manner all causes of friction and differences will be removed. And in
case there should arise some disputes between them, they could arbitrate before the
Parliament of Man, the representatives of which should be chosen from among the wisest and
most judicious men of all the nations of the world."
___________
Other questions and answers
What is the objective point of the Bahá'ís?"
'Abdu'l-Bahá answered: "In the world of humanity, every person is stimulated by a certain
objective point. The objective point of a soul is the acquirement of wealth. He concentrates all
his ambition around the actualization of this cherished hope. The objective point of another
soul is to attain the highest official position. He strives day and night to gain the confidence of
the public and the administrative authorities, so that they may promote him, through his
merit, to the position of honour and fame among his fellow-men. The objective point of a
third person is the acquisition of science and art. He spends all his energy and force in this
direction. The objective point of a fourth soul is to satisfy his selfish appetites and lust. He
thinks of no other things save those elements which might contribute to the gratification of his
animal propensities. But the objective point of the Bahá 'ı́s is to promote the Principles of
Bahá 'u'llá h, to unfurl the Flag of Divine Brotherhood, to serve the cause of Universal Peace, to
spiritualize mankind through the Breaths of the Holy Spirit, and to establish the kingdom of
justice, love and mercy in the hearts of the people of the world. This is the objective point of
the Bahá 'ı́s. Dost thou think it is worthy of emulation? In comparison to this, all the other
objective points are trivial and unworthy of one's devotion. We must live in such a manner as
to merit the attainment of this Most Great Bestowal! This is our glory! This is our comfort!
This is the sublimity of our effort! [V:m:BBm] This is our highest desire! Supposing that we
$%!
might become the real Kings of this world, and all our hopes and wishes be realized, but not
be confirmed in the spreading of the Cause—great regret would be facing us. And though we
might be enabled to enjoy the rare delicacies of wealth and the refined privileges of education,
and be not assisted in the service of the Holy Threshold, then manifest loss would stare into
our eyes, everlasting remorse would encircle us, spiritual deprivation would be our share and
harrowing grief would follow us. But if we arise in the diffusion of the Fragrances of the
Paradise of Abhá , and lack all the means of material comfort, eternal benediction will be
vouchsafed, heavenly exaltation will be granted and divine beatitude will be bestowed."
"Does material pursuit prevent spiritual progress?"
'Abdu'l-Bahá said: "Material affairs are of two kinds. The first kind are those concerns that
have no direct relation to life. They contribute toward luxury, effeminacy, indolence and
voluptuousness. Indulgence in these things makes one negligent of God and stifles all traces
of spirituality. The other kind are those affairs which contribute toward the maintenance of
livelihood, adding to the comfort, happiness and progress of the human family. Spiritual
powers come always to the assistance of such affairs, they increase the moral insight and
responsibility of man and add to his awareness and mindfulness."
"What does 'Abdu'l-Bahá expect us to do?"
'Abdu'l-Bahá answered: "I hope that whosoever hears your words, sees your deeds and
beholds your manners and behaviour, may declare that these people are real Bahá 'ı́s—the
incarnations of love and amity. I have travelled far and wide, visited many countries, accepted
many hardships and forborne many difficulties, in order that the souls may rise in service and
dedicate their rest, their possessions, their wealth and their lives to the Cause of God. I desire
that they may be drawn near unto God, and this is made possible only through the
promulgation of the Religion of God. The Blessed Perfection sacrificed His country, His
household, His wealth, His glory, His affluence and even His Life for the progress of the Cause
of God. If He so renounced everything, so that the heaven of the divine Faith be upheld, then
the duty of the believers is plain. I will pray in their behalf and supplicate for them the
Confirmations of Bahá 'u'llá h; thus just as the rays of the sun pour upon all the contingent
beings, likewise the Effulgences of the Sun of Reality may so interpenetrate every fibre of their
beings that each one of them may become like unto a fruitful tree. Now is the dawn of the
morn of Truth. Those who live in the depths of the dark ravines and deep valleys do not see
the first glimpses of the rising, glorious sun. Hence they cry out: We do not see the sunshine;
we do not feel its warmth. But when the sun ascends to the zenith of the heavens, and stands
at the meridian, then the valleys and ravines will be flooded with sunshine and even the blind
will feel its heat."
"What is the condition of faith!"
The Beloved One answered: "The condition of Faith requires that man ascend to and abide
in the station of sacrifice. Without this attainment, ones faith is not perfect. The believers
must soar toward the summit of self-sacrifice. Peruse the history of past Dispensations. All
those sanctified souls who attained to the station of renunciation and reached the highest
station of glory, are those who gave up their material joy, physical pleasures, comfort, rest and
even life for the sake of Truth. These conditions of Faith the believers of Persia embodied in
their lives. They were subjected to the utmost ignominy, oppression, imprisonment, their
possessions were pillaged and many of them were martyred. Their faith was so firm that
none of these tragic vicissitudes moved them. With the utmost ecstasy they renounced their
possessions and sacrificed their lives. Nothing dismayed them. This is the condition of faith.
When man has attained to this supreme station, then indeed his faith will be like the
splendour of the Sun of Reality; it will be an emanation of the spirit of Divinity, and an
effulgence of the luminary of Deity. You pray and I will pray also, so that we may all attain to

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this sublime height of faith—thus universal results may issue therefrom."
V:1, ' August '.'6 [V:m:BBX]
Work for the sake of God and for the improvement of humanity
Words of 'Abdu'l-Bahá to Wm. Jennings Bryan in BXBR.
From the Diary of Mirza Ahmad Sohrab, Bp May BXBo.
While 'Abdu'l-Bahá was journeying toward California in BXBR, he stopped one day at
Lincoln, Nebraska, and called at the home of William T. Bryan, situated just outside of that
town. Mr Bryan was at the time campaigning in some part of the States, but 'Abdu'l-Bahá was
graciously received by his charming wife and talented daughter. In the light of recent events,
a translation of 'Abdu'l-Bahá 's talk (informal), which I took down while he spoke, may have
more than an historical interest to his friends and to our friends:
"I have come especially to Lincoln to repay the visit you made to me during your trip
around the world. At that time I was much grieved because on your second visit to 'Akká you
were prevented from coming to see me by the surveillance of the guards. Those were difficult
and troublesome days indeed! As it was impossible then to meet you, I was longing and
praying for a greater opportunity and a better chance.
Consider the power of His Holiness Bahá 'u'llá h! I was a prisoner, and no one would ever
have thought that I would be allowed to leave, for one moment, the fortified town of 'Akká !
But God took the chain from my neck and put it around the neck of ''Abdu'l-Ḥamı́d. He is now
surrounded with far worse sufferings than those with which he surrounded me. I did not feel
the pain of his fiendish persecutions, because I possessed the glad-tidings of the Kingdom, but
he is afflicted with the pangs of regret and remorse as the result of his evil days. These dark
days have come upon him as the consequence of his darker days of tyranny and oppression.
"No one then could ever predict that a day would come when I would travel throughout the
United States, and more particularly visit in your hospitable home. From the day that I landed
in America I have been anticipating meeting Mr Bryan and you. I am very sorry that he is not
here, but, praise be to God, you are his noble and worthy representative.
"I love this country with an exceeding love, for its inhabitants are a noble people and its
government is fair and just. Its citizens are enjoying the greatest amount of political and civic
freedom. In reality every soul is a real sovereign and delights in the fruit of his hard-won
liberty. No one is harassed by secret fears, and expresses his thoughts freely and with no
compunction. The sphere of the minds is made radiant with dazzling ideals, and the circle for
the discussion of progressive and advanced problems of the age is as large as heaven.
Consequently I hope that this illustrious democracy may become confirmed in the
establishment of Universal Peace, and Mr Bryan may become the standard-bearer of the
invulnerable army of International Arbitration. I am very hopeful that he may fulfil my
expectation, because the greatest principle of His Holiness Bahá 'u'llá h is Universal Peace. He
wrote about it in wonderful epistles to the governments of the world, urging them to come
forward and lay the foundation of International Conciliation among the religions, nations and
races.
"America has demonstrated great organizing capacity in this direction, and I trust Mr Bryan
will exert his utmost influence, so that the basis of the palace of Universal Peace may be firmly
secured, and that through his wise and deliberate effort this sun may dawn from the horizon
of the United States.
"In short, convey to your respected husband my love and warm greeting, and say to him on
my behalf: 'I called at your home and received a hearty welcome from your noble wife and
daughter. I hope that before my return to the East I may have the pleasure of meeting you.

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However, under all circumstances I shall never forget our meeting in 'Akká , and ever pray that
you may become assisted in the accomplishment of such service as to cause you to shine like a
brilliant star from the horizon of everlasting glory forever and ever. Your aims and intentions
are honourable, and their full realization conducive to the public weal. In all your
undertakings you have been aided by God in the past, and will be similarly reinforced in the
future. If the wide scope of their results are not quite manifest now, they will become evident
afterward. Work for the sake of God and for the improvement of humanity without any
expectation of praise and reward. His Holiness Christ was not appreciated in His lifetime. The
magnitude of His character and the sublimity of His teachings were duly recognized long after
[V:m:BRR] His crucifixion. The present is always unimportant, but we must make our present
so filled with mighty, altruistic deeds as to assume significant weight and momentous
importance in the future. A shallow present will surely be followed by a superficial future.
Christopher Columbus and his idea, before the discovery of America, were ridiculed and
scoffed at, and he spent the last days of his eventful life in poverty, shame and prison. But
now in whatever city I enter I see the houses, the parks, the streets and public buildings
adorned with his picture and statue. All the prophets, philosophers, benefactors of the human
race, leaders of great reforms, scientists, inventors and discoverers were not duly appreciated
in their own days; nay, rather, they were persecuted, maligned, thrown into prison and if
possible put to death. The fact is they should have honoured and adored them; but the people
are not, as a whole, worthy to worship the reality; they apotheosize the phantasm—a
supposed image formed by their minds."'
V:1, ' August '.'6 [V:m:BRC]
Tablet from 'Abdu'l-Bahá
[Revealed in BXBp]
To the Editor of The Christian Commonwealth, London, England.
HE IS GOD!
O thou esteemed and kind friend!
After journeying throughout the United States of America, and the great capitals and
metropolis of Europe, I have returned to the East. With the results of this journey I am most
pleased and well satisfied—because I met noble people and associated with worthy souls,
who are in reality the cause of honour and glory to the world of humanity. They were learned
and wise, well-informed of the realities of events and the well-wishers of the human world,
especially the advocates of universal peace.
In these days the world of humanity is afflicted with a chronic disease. It is one of
bloodshed, the destruction of the divine edifice, the demolition of cities and villages, the
slaughter of the noble youths of the world of humanity, children becoming orphans and
women homeless and shelterless. What calamity is greater than this? What crime is more
heinous than this? What disease is more dangerous than this? What folly is more direful than
this?
Consider that in former days there were only religious wars, but now there are racial and
political wars fought at staggering expense and sacrifice. A thousand times alas for this
ignorance, this bloodthirstiness and ferocity! I became pleased with and grateful to the
societies which are organized in the West for the promotion of universal peace, and with
whose presidents, officers and members I frequently conversed. I hope that the sphere of the
activities of these societies may become from day to day enlarged; so that the lights of the
higher ideals may illumine all regions, the oneness of the world of humanity be proclaimed in
the East and in the West, and the world of humanity may attain to composure and well-being.
These revered souls who are the servants of the world of humanity and the promoters of the

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cause of universal peace shall ere long shine like brilliant stars from the horizon of mankind,
flooding the regions with their glorious lights.
In the past century freedom was proclaimed, and the foundation of liberty was laid in all
the western countries. Praise be to God that the sun of justice shone forth and the darkness of
despotism and tyranny disappeared.
Now in this radiant century in which the world of humanity is being matured it is assured
that the Flag of Universal Peace shall become unfurled and shall wave over all regions of the
globe. This is the most great principle of Bahá 'u'llá h, for the promotion of which all the
Bahá 'ı́s are ready to sacrifice their possessions and their lives.
Notwithstanding my bodily weakness and infirmity, I have travelled East and West for the
last three years. In every temple I cried out and before every audience I raised my voice for
the enlistment of their sympathy. I [V:m:BRB] declared the evils of war, and explained the
benefits of Universal Peace. I elucidated the causes which lead to the honour and glory of the
world of humanity, and told them of the ferocity and bloodthirstiness of the animal kingdom.
I showed the defects of the world of nature and made an exposition of the means whereby the
illumination of the world of humanity is fully realized. I unfolded and caused the appearance
of the foundation of the divine religions, and proclaimed the teachings of His Holiness
Bahá 'u'llá h. I demonstrated the existence of God by irrefutable, rational proofs, and proved
the validity of all the prophets of God. I gave utterance to my inmost conviction that the
reality of the religion of God is the cause of the life of the world of humanity; it is divine
civilization and pure enlightenment.
By the explanation of all these principles my object has been no other than the promotion
of Universal Peace. Praise be to God that I found hearing ears, observed seeing eyes, and
discovered informed hearts. Therefore, I am well pleased with this journey.
But on the other hand the well-wishers of the world of humanity and the advocates of
universal peace must make an extraordinary forward movement, organize important
international congresses, and invite as delegates most progressive and influential souls from
all parts of the world; so that through their wise counsels and deliberations this ideal of
Universal Peace may leap out of the world of words into the arena of actuality and practical
demonstration. It is true that this question is of paramount importance, and will not be
realized easily. However, we must take hold of every means until the desired result is
obtained.
Fifty years ago whosoever talked about Universal Peace was not only ridiculed but called a
visionary and utopian. Now—praise be to God!—that at this time it has assumed such
importance that everyone acknowledges that this question of Universal Peace is the light and
spirit of this age. But they state that the pathway to this much desired goal is obstructed by a
number of not clearly defined stumbling blocks, which, however, can be removed by
intelligently and persistently educating public opinion.
I hope the noble leaders of the world of humanity who are the divine bestowals among the
people, and the means of pacification among the nations, will arise with the utmost of effort
and whole-hearted resolution to extinguish this world-raging conflagration, especially now
that the blood of innocent people is freely shed in the Balkan States, the lamentations and
moanings of the orphans are reaching to the very gate of heaven, and the disconsolate cries
and harrowing agonies of the mothers penetrate our souls with the irresistible force of human
tragedy. Thus through the endeavours of these guardians of the rights of mankind the world
of creation may enjoy the repose of conciliation, the banner of Universal Peace be unfurled,
the tabernacle of the one- [V:m:BRR] ness of the world of humanity be pitched, all mankind be
gathered under its protecting shade, and the shining star of the eternal felicity and happiness

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of the world of humanity may dawn with the utmost of brilliancy from the horizon of
international comity, and the luminous orb of the spiritual brotherhood of all races and
tongues may illumine that united gathering of humanity with the ineffable lights of God
throughout countless ages and cycles.
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BX July BXBp, Port Said, Egypt.
V:1, ' August '.'6 [V:m:BRR]
Talk with a Jewish Rabbi
From the Diary of Mirza Ahmad Sohrab, BX May BXBo.
This morning, 'Abdu'l-Bahá went down stairs, and for nearly an hour he was walking in
front of the hotel, watching the crowds of Jews who were selling cucumbers. Then a Jewish
Rabbi, noted for his learning, called on him, and he invited him to come up and sit on the
veranda. After a few preliminary questions about his own health and that of his relatives,
'Abdu'l-Bahá asked him point-blank: "How long are you Jews going to wait for the coming of
the Messiah? Day and night you are praying in your Synagogues to hasten His coming. Is He
deaf that He does not hear your invocations? Do you imagine that His hands are tied? He
came two thousand years ago, but you were then sound asleep and are yet afflicted with the
same disease. Why do ye not open your eyes?"
The Rabbi replied: "The Christians claim that Jesus was the Son of God. Now if that was
really so, would we have crucified Him?"
Then 'Abdu'l-Bahá answered: "The title of sonship is first claimed by the Jews. There are
many references in the Old Testament as to their being the sons of God. In the Psalms the title
of the Son is given to David. Nay, rather, if you read Exodus, Chapter o, v. Bl, Chapter pR, v. B–
Rp, Chapter Z, v. B, you will realize that the appellation of 'God' is given to persons and things.
In the Book of Job you will read also that 'there was a day when the sons of God came to
present themselves before the Lord.' Now you who claim to be the sons of God and the firstborn of Israel rose first in rebellion against God, Moses and Aaron. For we read in Numbers,
Chapter Bo, v. R: 'And all the children of Israel murmured against Moses and against Aaron;
and the whole congregation said unto them: Would God that we had died in the land of Egypt!
or would God that we had died in this wilderness! and Wherefore hath the Lord brought us
unto this land. …." Chapter BB, v. o and g: 'And the children of Israel also wept again, and said:
Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt; the
cucumbers and the melons, and the leeks, and the onions and the garlic.' And when Moses
and Aaron tried to remonstrate with you: 'All the congregation bade stone them with stones.'
Moreover you cut to pieces Isaiah the prophet, and beheaded John the son of Zechariah. All
these facts go far to show that you must not consider it an impossible thing for the Jews to
crucify the Son of God." Then with warmth and eloquence he presented to him the irrefutable
proofs concerning the validity of Christ, as he did in the Synagogues of America, and how
divine education is essential for the progress of any nation. The Rabbi was dumbfounded, and
could not say a word to contradict the arguments of 'Abdu'l-Bahá .
V:., */ August '.'6 [V:X:BpC]
Message from 'Abdu'l-Bahá to the beloved in America, through Mr Kinney
When you enter a public meeting deliver this Message from 'Abdu'l-Bahá :
O ye friends of God!
All the people of the world today are workmen of destruction or ruin. Everyone as though
with an axe is striking at the root of the foundation of humanity. They hold in their hands
great implements of warfare and destruction. Among the greatest is the axe of religious
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prejudices or sectarian bias, as well as that of racial bias; another implement of destruction is
the axe of patriotic bias; another is the axe of political warfare; another implement of ruin is
the persistent accumulation of commercial benefit or profit; another, the love of conquest of
new domains, as is also the enmity, hatred and bigotry among the nations and tribes. These
souls are entirely inadvertent to the relations of the Kingdom of God, deprived of the relations
of Unity, and despaired of the Life Eternal. Although outwardly they may be extremely civilized,
nevertheless they live in darkness.
Now, God has chosen you from among mankind, and has guided you to the Kingdom, has
enlightened your hearts with the love of God, so that you may be the cause of guidance to
these people, in order that you may become a cause of guidance to the world of humanity. He
has appointed you as the builders of the edifice of true manhood. Consider with what a power
of morals you must arise in order to withstand all vicissitudes. All these people, all these
promoters as workers of warfare and ruin are spreading the deeds of hatred among nations.
Now, consider with what a peace and concord you must go forth in order that you may be
capable of overcoming the antagonistic forces.
It is my hope that you may prove yourselves to be the first servants of the realm of
humanity, and the builders of the edifice of Divine Justice. That you may radiate the light of
the Love of God to such an extent as to be able to remove entirely the gloom and darkness of
hatred, bigotry and enmity from among humanity. Know all mankind of all nations, sects and
tribes as your kith and kin. Consider not their deeds, but only God. Seek your reward from
Him and not from them. Know the aged of all nations as your fathers, the juveniles as your
brothers and the children as your own. No matter what lack of courtesy or what severe
persecution or stern expressions of hate and unfathomable enmity you receive, you must have
no excuse like the following: "So and so has spoken unkindly about me," "So and so has not
done me justice,"—nay, rather you must have no excuse but live according to the Divine
Teachings, whether humanity prove agreeable or disagreeable, whether humanity prove
hateful or loving, whether it receives you or casts you out, so that perchance you may be
assisted in hoisting the standard of peace and pitching the Tabernacle of Oneness and
solidarity of the world of humanity—so that this temporal life may ultimate in the Life
Everlasting, and this darkness of ignorance which has pervaded the whole world may be
converted into the illumination of guidance. So that material man may become celestial, and
the earthly souls become the heavenly souls; that the blind may become perceptive, the deaf
attentive, the ignorant wise, the dead arise, so that, in fact, the Kingdom of God in the world of
humanity may pitch its Canopy and its Tabernacle in the utmost glory."
'Abdu'l-Bahá
V:., */ August '.'6 [V:X:BpZ]
"This is the time of teaching"
To the Maid-servant of God, Mrs Isabella D. Brittingham, New York.
Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Thy letter was received. According to the clear text of the Book of Aqdas and the explicit
contents of the Book of the Covenant, 'Abdu'l-Bahá is the Interpreter of all the Works and
Books of the Blessed Perfection, and not only of the Book of Aqdas. This question is clear and
evident to those who are informed of the Writings and Tablets (of Bahá 'u'llá h). Were this not
the case, every one would have given an interpretation according to his own inclination and
considered his interpretation preferable to the interpretation of others—this would naturally

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lead to great differences. If some one interprets one verse of the Verses of God, and his
interpretation is not approved by 'Abdu'l-Bahá it is not authoritative.
Now is not the time for interpretation. This is the time of teaching. All the believers must
unloose the tongue of teaching the Cause of God. For teaching is the cause of the guidance of all
the inhabitants of the earth; teaching is the means of the illumination of mankind; teaching is
conducive to the enlightenment of the world of humanity; teaching is promotive of the
confirmations of the Breaths of the Holy Spirit. This is the most great affair!
But if a soul on reading one of the blessed verses utters an explanation which does not
harm the Cause, do not oppose him; for his talk is based upon explanation (elucidation) and
not on interpretation.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BR July BXBo, home of 'Abdu'l-Bahá , Mount Carmel,
Haifa, Syria.
V:., */ August '.'6 [V:X:Bpm]
"We have turned our faces to the Centre of the Covenant"
To his honour Mr Joseph H. Hannen, Washington, D.C.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou propagator of the Religion of God!
A few days ago an epistle was written thee. Although I have not much time, yet I
immediately give an answer to thy letter (written to Mirza Ahmad Sohrab) so that thou mayst
know how my heart is attached to thee. Truly I say in the Cause of God thou art sincere. Thou
hast no other object save the good-pleasure of the Lord, and hast consecrated all thy time to
the service of the Kingdom of God. On this account I have the utmost love for thee.
Praise be to God, that the problem of meetings is solved, and there is no more any cause for
dispute. Now the believers must engage their time in teaching the Cause of God, and in the
meeting no discussion should be carried on save the Cause of God. The members of the Bahá 'ı́
Assemblies must be infinitely kind towards each other and all their deliberations must be
concerning the Kingdom of Abhá . Promiscuous discussion must be discountenanced, for these
things will become the means of the luke warmness and apathy of those who are present. The
Candles of all the meetings must be the Mention of God, the propagation of the Cause of God,
the exposition of Divine Proofs and the elucidation of the Principles of His Holiness
Bahá 'u'llá h. When this condition is obtained, the meeting will become heavenly, celestial,
godlike, illumined and the means of the guidance of the erring ones. It will yield most great
results.
O thou servant of His Holiness Bahá 'u'llá h! Inform all the believers that perhaps a number of
calumnious articles will be sent to those parts by the people of doubts. The aim of such articles is
to cause the wavering of the friends in The Covenant and The Testament. Therefore, they
should not take notice of these articles, nay, rather, return them to the senders, accompanied
with concise, full and sweeping answers—that we are firm in The Covenant and the servants
of the Blessed Perfection. We do not give ear to such hearsays and incoherent statements. We
have turned our faces to the Centre of the Covenant in accord with the incontrovertible
Commands of Bahá 'u'llá h, the Text of the Book of Aqdas and the Text of the Tablet of the
Covenant. We have nothing to do with the people of doubts.
Upon thee be Bahá 'u'l-Abhá !

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(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, l August BXBo; home of 'Abdu'l-Bahá Mount Carmel,
Haifa, Syria.
V:'/, 1 September '.'6 [V:BC:BoZ]
Bahá'í Temple Unity Convention1
[V:BC:BoX] …
"All those who have unselfish motives will he assisted in this Cause. They will he
confirmed. The American friends will he assisted and helped." [Quotation from 'Abdu'l-Bahá
read by Mrs Haney.]
Public meeting, Monday evening [*7 April]
Mrs Haney read from Tablets and among other things said:
The Bahá 'ı́s have a single purpose. That purpose is to spread the Light of Truth in this dark
world by word and by deed, for they are striving to walk in the path paved by the One through
whom is coming to the world today all there is of Real Life. Real Life, Light, Love—the Centre
of the Covenant of God—and this Divine Educator gives forth the law first, and then he lives it
himself first, thus travelling the path and paving the way for humanity.
While at Stuttgart, April BXBp, 'Abdu'l-Bahá said to an artist:
"Can you paint upon the page of the world the ideal pictures of the Supreme Concourse?
The pictures which are in the ideal world are eternal. I desire you to become such an artist.
Man can paint those ideal pictures upon the Tablet of Existence with the brush of deeds.
The Holy, Divine Manifestations are all Heavenly Artists. Upon the canvas of creation, with
the brush of their deeds and lives and action, they paint immortal pictures which cannot he
found in any art museum of Europe or America—but you find the masterpieces of these
Spiritual Artists in the hearts."
V:'/, 1 September '.'6 [V:BC:Bgo]
War and peace
Address by 'Abdu'l-Bahá at Haifa, Syria
From The Christian Commonwealth.
The room at Haifa in which 'Abdu'l-Bahá spoke was crowded with pilgrims, students, and
friends. At times he was very animated and even passionate.
He mentioned that a few days previously he discussed with the German Consul the
ominous signs of the European War, which had not then broken out. The Consul contended
that a nation must go on increasing its military and naval expenditure if it desires to protect
its growing commercial and national interests from the attacks of its equally powerful and
expanding neighbours and rivals; that the greater the military equipment the more was the
nation assured of making progress and developing its resources. Other Germans and
members of other nationalities who were present all agreed with the Consul. 'Abdu'l-Bahá
urged that if the power of love and peace became predominant its effects would be greater
than those of hate and war. "In the world of existence there is no power as efficacious and as
penetrative as the power of love. Military power coerces and compels men into obedience
through unnatural resort to force and violation, but mankind yield happily and willingly to the
power of love." If nations would use their resources in spreading love amongst mankind, in
strengthening the ties of interdependence between nations and governments, and in
establishing fellowship and affinity between the races, how different would be the result!
Extracts

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The German Consul and others raised objections to 'Abdu'l-Bahá 's ideas, but he insisted
that neither the conqueror nor the conquered would benefit by the present conflict. He
reminded them that the nations who were now seeking to destroy each other belong to one
race and profess the same religion, and earnestly pleaded for the cessation of strife amongst
the children of one Father.
V:'/, 1 September '.'6 [V:BC:Bgo]
Table talk by 'Abdu'l-Bahá
At Thonon, Lake Geneva, Switzerland, before many people of different nationalities.
O ye who are present!
How long this drowsiness and sleep! How long this ignorance and blindness! How long
this heedlessness and misery! How long this oppression and injustice! How long this hatred
and discord! How long this rage of ignorant ones! How long this grasping with frail
imaginations! How long this strife and argument! How long this turmoil and these battles!
How long these racial prejudices! How long these patriarchal prejudices! How long these
political prejudices!
Does it not behove the believers to have their hearts submissive through the mentioning of
God? Has God sealed the hearts and has the eye become veiled with the clouds of injustice,
that the souls are not aware of God's bounty overflowing unto all?
He has created all with His Power, supplied all with His Mercy, and trained all with His
Divinity. You will not find in the creation of the Merciful any differences. Then let us follow
the glorious Lord in our good policy; dealing with justice, favour and generosity. Let us leave
oppression and wickedness. Let us be as one family, with justice and kindness. Let us blend
as water and wine. Let us unite as the unity of the souls. We can not establish a policy greater
than the policy of God. We cannot find anything which is suitable to the world of humanity
greater than the Bounties of God. Then be ye guided with the examples of the Lord. Do not
change the gift of God—which is perfect unity—in this Path!
It is incumbent upon ye, O servants of God, to abandon this discord; establish harmony,
love, equity, justice and mercy.
O ye who are present: The old centuries have passed and the carpet of hatred and struggle
have rolled up, because this age has shone with the Luminous Lights, glorious bounties,
admirable verses, apparent signs, lights which are dispersing the darkness—alleviating pain—
conductive to unity and uprooting disharmony. Thus the eyes have seen, the ears have heard,
and the hearts have comprehended.
Reprint book 4
Vol. V, Nos BB–BX (RZ September BXBo—R March BXBg)
Vol. VI, Nos B–BX (RB March BXBg—R March BXBl)
and
Vol. VII, Nos B–BX (RB March BXBl—R March BXBZ)
V:'', *7 September '.'6 [V:BB:BlR]
Supplication
To the Believers of God and the Maid-servants of the Merciful, Portland, Oregon.
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O Thou Heavenly Father!

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Thou hast the hosts of the Kingdom and the spiritual angels. We, indigent souls are
broken-winged birds; yet we yearn to soar toward the immensity of the Kingdom. We are
thirsty fish; we seek the Sea of the Water of Life. We are the butterflies of the nether world;
we long for the Lamp of the Realm on High. We are in the utmost weakness and feebleness;
yet we are fighting against the armies of the world. Therefore, O Lord of Hosts! confirm us so
that the army of Light may become victorious and the legions of the darkness be defeated.
Assist us in the service of the Kingdom and acquaint us with the Divine Mysteries. Rejoice us
with the glad-tidings of the everlasting sovereignty and bestow upon us a portion and a share
of the Life Eternal. Suffer the tongues to be unloosed and grant sight to the eyes; so that we
may behold the world of the Kingdom and may praise with an eloquent speech Thy Beauty
and Thy Perfection.
Verily, Thou art the Bestower and the Kind!
(Signed) 'Abdu'l-Bahá
V:'', *7 September '.'6 [V:BB:Blp]
"The world is at the threshold of a most tragic struggle"
Stirring Talk by 'Abdu'l-Bahá pertaining to the war in Europe.
From the Diary of Mirza Ahmad Sohrab
Mount Carmel, Haifa, Syria, p August BXBo.
Dear Friends,
All over the city there is great commotion; people are wild with excitement. A new
imperial Irade1 has come from Constantinople that any and every man between the ages of Bm
and og must be enlisted in the army register and be ready to leave at a moment's notice. For
the last few days we have heard that war was threatening between Austria and Serbia, that
open hostilities have already commenced, that Austria has attacked Belgrade, that Russia has
threatened Austria that unless she desists from further encroachment, she will be obliged to
enter the conflict. England, Russia and France on one hand; Germany, Austria and Italy on the
other, are mobilizing their forces. The situation is very grave. Europe is entering one of the
darkest crises of its political life. It takes a lively imagination to picture the six great Powers
of Europe armed to the teeth, with more than RC,CCC,CCC of soldiers, waiting for the final
commands of their superiors to jump into the battlefield and cut each other's throats! No one
can conceive of a greater folly and a more stupendous sin against humanity. Everybody here
thinks that this war news is the first indication of "Armageddon", the universal war which will
teach mankind as nothing else could do, the barbarism of the present-day civilization and the
futility of all the pacifist movements. Europe is sitting on the crater of a world-shattering
volcano which may burst forth at any moment. The Russian, French and Austrian steamship
companies have announced that their steamers will not touch the Port of Haifa for some time
to come: Therefore, instead of ten to fifteen steamers a week, there will be only one steamer a
week—belonging to the Khedivial Line. The small German colony is sending one hundred of
its young men to protect the Fatherland. Thus you see that the atmosphere of this little Syrian
port is permeated with wars and rumours of wars.
When the new Irade was proclaimed that all the Turkish subjects must come under the
colours, there was a real panic in 'Akká and Haifa. One saw groups of anxious men gathered in
the corners of the streets, talking excitedly about war. The women of 'Akká were so griefstricken that they filled the air all night with their shrieks and lamentations. In a literal sense
no one could sleep. The children of all the Persians who have lived in Turkey for the last forty
years and married Arab or Turkish women are under the law of Military Conscription. No one

A written decree (irá da[h], (Pers. irá dih), pl. irá dá t) of the Sulṭán of Turkey.

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can attempt escaping, as no steamer is leaving the port. Large, flaring red bulletins are hung
in the streets of Haifa, calling the "patriots" to arms. The upper part of these bills are
engraved with pictures of swords and cannons, and the lower part contains the call to arms.
No one understands the situation, and very few can guess what Turkey means to do with all
these preparations. The prices of all foodstuffs have gone up, from BC to oC per cent, especially
sugar, tea and flour, as well as naphtha.
This evening 'Abdu'l-Bahá gave a stirring talk on the aforesaid news of war in Europe. All
the friends were impressed with his words of truth, and I will share them with you. He
opened his address with these simple, dramatic words:
"A resurrection is set up! The world is topsy-turvy! The wrong side of human character is
up! A general melee of the civilized nations is in sight. A tremendous conflict is at hand. The
world is at the threshold of a most tragic struggle. The evil forces of war are plotting against
mankind. The dark waves of [V:BB:Blo] sinister motives and satanic passions are battling in
the breasts of men. The shafts of intrigues and diplomatic deceits have blackened the sky of
man's conscience. The chancelleries of Europe have become the combustible storehouses of
warlike thoughts. Menacing, hidden forces are brought upon the stage of spectacular play.
Vast armies—millions of men—are being mobilized and centred at their frontiers. They are
being prepared for the fearful contest. The slightest friction will bring them into a terrific
clash, and then there will be a conflagration the like of which is not recorded in the past
history of mankind.
"While in America, I spoke before many Peace Societies, Churches and Conventions, and
foretold the fearful consequences of armed peace in Europe. I said Europe is like unto an
arsenal and one tiny spark will cause a universal combustion. 'O men! Come ye together and
as far as possible try to extinguish this world-raging fire; do your utmost to prevent the
occurrence of this general conflict; make ye an effort so that this flood-gate of human butchery
may not be set loose!' I found no one to listen to my advice. I searched, but there were no
hearing ears. I cried out at the top of my voice, I pleaded, I enunciated the evils of war, but
people were self-occupied, self-centred. And now this is the result. They have witnessed, they
have experienced in the past that war is conducive to the destruction of the foundation of the
edifice of humanity, the cause of devastation of the world of commerce, industry, arts and
trade. The combatants—the conqueror and the conquered—are both losers. Neither party
gains any substantial profit. The two combatants are like unto two ships which collide against
each other. One may sink to the bottom of the sea, but the other will also carry away its
injuries and bruises. Therefore, the victor and the defeated fail to obtain any benefit. The
utmost is this: Temporarily one country holds the territory of another. This is of a short
duration. In the course of the life of that nation, a time will sooner or later come when the
conquered will become again the conqueror. In the political history of France and Germany
and their wars, such reverses of national fortunes have often occurred.
"It is very strange to see how 'Illusion' has taken possession of the hearts of men, while
'Reality' has no sway whatsoever. For example: 'Racial difference' is an optical illusion! It is a
figment of imagination, yet how deep-seated and powerful its influence! No one can deny the
fact that mankind in total are the progeny of Adam; that they are the offshoots of one primal
stock; yet the optical illusion has so radically misrepresented this plain truth that they have
divided and subdivided themselves into so many tribes and nations. This is German, the other
is French; that is English, a fourth is Italian, a fifth is Austrian, a sixth is Russian, etc. Although
many intelligent men amongst them know that this racial difference is an optical illusion, yet
they all confess their inability to stand firm before its uncanny, invisible power. The Reality is
that all mankind are from one progeny and belong to one family, but although this is the
Reality, it exercises no permanent influence upon the minds. …

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"So many wars have taken place! So many countries are devastated, so many cities are
ruined; and yet people are not satisfied with human butchery, are not satisfied with carnage
and bloodshed. Still the hearts are stiff and unfeeling! Still the souls are callous and cold, still
the minds are dark and frigid, still the people are unsusceptible and unyielding, still they are
in deep sleep! Oh! When will they be awakened? When will they become merciful? When
will they practice the Golden Rule? This hatred and animosity destroys the basis of the
structure of humanity, while love and amity are conducive to the well-being and prosperity of
mankind. [V:BB:Blg]
"Today the people are thrown into the utmost consternation! How many fathers were
lamenting and groaning last night, and how many mothers have been crying and weeping in
this town and 'Akká ! They are thrown into such a panic, they are so alarmed that no
description can give an adequate picture! Why this tyranny? Who has obliged them to
perpetuate these acts of savagery! The kings and the rulers, the politicians and the statesmen
live in the utmost ease in their palaces and send these innocent men and peasants who have
never seen each other, into the battlefield to tear each other to pieces with shells and cannon
balls. The armies are the pawns to be played with on the chess-board of their fiendish
ambitions! How cruel is this! How pitiless is this! How brutal is this! How ferocious is this!
These so-called leaders of humanity are not willing to let even one hair fall from their heads.
They are cowards and are sulking in darkness. Why do they send these thousands and
thousands of men to the field of carnage, to be mowed down by each other like the grass!
"If a number of imaginary or real difficulties have arisen between Austria and Serbia, if they
are really disinterested and are anxious to keep the balance of the Powers and not disturb the
Peace of Europe, why do they not go before the Court of Arbitration? The impartial members
of that Court of Arbitral Justice will look into the nature of the claims of each party, and after
mature investigation decide which one is in the right. Were they ready to refer all their
differences to such a Court, this war would have been obviated. The Universal Court of
Arbitration is the only body that shall resolve all the disagreements and contentions that arise
between the nations of the world. Extraordinary exertion must be put forward by the
civilized governments to organize such an influential, international organization, before which
all their quarrels may be arbitrated. What better plan can be conceived by man? What harm
is there in this? The rulers, the cabinet ministers and the administrations of each country will
find the utmost comfort and ease enjoying the fruits of their labours. …
"If we reflect carefully, we observe that since history has been written and the deeds of
mankind recorded and preserved, no one can point out a single instance that Peace, Love and
Amity have been ruinous and harmful in their results. They have filled the world with joy and
radiance and happiness.
"More astonishing than all these matters is this: These warring nations believe that the
object of the religion of God is war and strife! This is the most preposterous idea that any man
could let enter into his mind! … How negligent are the people! How thoughtless and
inadvertent they are! It is as though there is not a single iota of love in the hearts of men, as
though they have never heard the name of love, as though their hearts are the sepulchres of
hatred and envy! Man is the most ferocious animal, yet does he accuse the wild beasts of the
jungle of this quality! The ferocious beasts kill other beasts, but not one belonging to their
own species. They kill for their own food and sustenance. For example, man says the wolf is
ferocious!
O, poor wolf! O, wronged wolf! The wolf tears to pieces one sheep in order to keep its body
alive. If it does not kill the sheep, it will die of hunger, because being a carnivorous animal, it
cannot eat grass. But man, who considers himself lord of creation, will become the cause of
the total annihilation of a million of his fellow-beings. The poor wolf is a very incompetent

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tyro in comparison with this kind of man! Then he will boast 'I am a conqueror, I am a hero, I
am a victor, I am a superior General, I am a Field Marshal, I am an Admiral!' Man! It is better
for thee to hide thy head under the earth! Thou hast crim- [V:BB:Bll] soned the ground with
the blood of thy brothers! Thy hand is stained with their blood! Thou hast slaughtered and
butchered God's own children! Thou hast destroyed the living temples of the Spirit! Thou
hast trampled under thy feet the rights of men! Thou hast snuffed out the burning lamps of
life and truth! It is strange, passing strange, that notwithstanding all these violations of Divine
Law, thou art yet wantonly boasting and exalting thyself above all mankind."
When 'Abdu'l-Bahá finished speaking, the room was throbbing with the Spirit! There was a
blind singer from Egypt, and he commenced chanting a number of sacred songs. When we left
the holy Presence, the spell of his powerful word was still with us, and I believe it will
continue to be with us as long as we live.
V:'', *7 September '.'6 [V:BB:Bll]
A message to the American people
From the San Francisco Chronicle, o October BXBR.
'Abdu'l-Bahá, noted Persian teacher, arrives.
Apostle of Universal Peace and Brotherhood to deliver series of lectures.
'Abdu'l-Bahá , the Persian teacher and disciple of universal peace, the oneness of humanity,
the oneness of God, universal love, the eradication of prejudice, arrived in San Francisco early
yesterday morning. He has been in the United States six months, and though his arrival here
had been arranged for and expected for several days by the local assembly of Bahá 'ı́s, no one
was at the railroad station to meet him. This was in accordance with the expressed wish of
the venerable teacher. He had telegraphed that he desired to enter the city quietly. His train
was eight hours late and he with his suite drove to the house at BmBg California Street, which
has been prepared for his residence during his three weeks stay here.
Accompanying 'Abdu'l-Bahá were Dr Amı́n U. Farı́d, Mirza Ahmad Sohrab and Mı́rzá
Maḥ mú d of Persia, Mı́rzá 'Alı́ Akbar of Russia and M. Fugeta of Japan. They will act as
interpreters to 'Abdu'l-Bahá in the series of lectures he will deliver in San Francisco and the
transbay cities.
'Abdu'l-Bahá 's career is romantic. He went to the prison fortress of 'Akká , near Mount
Carmel, in Palestine, with his father when twenty years of age. With no schooling, except the
teaching of his noble father, he spent forty years in prison. Since his release four years ago he
has travelled in Egypt, Continental Europe and England, pleading for the removal of prejudice
and the establishment of universal peace.
At the house were a score of people, mostly women. One woman said she did not think
'Abdu'l-Bahá would see a reporter, as he was going to Oakland in the afternoon. But he did.
Is striking figure
'Abdu'l-Bahá is of middle stature, strongly built, and wears long, light-coloured robes. His
forehead is high, broad and full, his nose slightly aquiline and his beard and moustache greywhite. His eyes are grey and blue, large, soft, penetrating. His grey hair rests on his shoulders.
"My greatest happiness this morning," said he, "is this: That I have come to such a modern
and progressive city. Praise be to God, everything is beautiful and there seems to be much joy
here."
After a few questions and answers he was shown a copy of the Chronicle containing the full
accounts of war preparations in the Balkan states and Turkey. He inquired if actual hostilities
had begun and then asked:

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"Will the Chronicle take a message from me to the American people?" Answered in the
affirmative, he dictated an appeal for universal peace.
An appeal for peace
"Praise be to God: The United States has in reality made extraordinary progress; day by
day they are advancing toward the ultimate goal. The material virtues of the people are many;
now they must think of the ideal virtues, so that the highest of the perfections of humanity
may illumine the regions of America. Among the highest virtues is universal peace, the
oneness of humanity. The chief ailment of humanity today is international strife; this militates
against the advancement of the material and ideal virtues. [V:BB:BlZ]
"The continent of America is isolated so far as other countries are concerned; the
government is not thinking of making conquests, of enlarging the circle of colonization. They
are not thinking to contend with other nations so far as financial, commercial and political
supremacy is concerned. They are not the rival of any other nation.
"Their utmost desire is this: That the continent of America be protected.
"They are engaged in the amelioration of internal conditions; they are not engaged in
warfare with any nation. Therefore, they have the time and ability to raise the standard of
universal peace and spread the doctrine of the oneness of God. May their influence spread
and permeate to all parts of the world.
"Other peoples of the world have to contend with international difficulties. First, the
nations are rivals with each other so far as commercial advantages are concerned. Second,
they are thinking of the national self-aggrandizement. Third, they are thinking of planting
new colonies. Therefore, it is difficult for them to step into this field, to uphold international
peace, because they are contending, warlike, victory-loving people. They cannot be
instrumental in promulgating international peace.
Praises American democracy
"But, praise be to God, the American Government is no warlike government; the American
democracy is not founded upon warlike doctrines. Hence it becomes this democracy to
uphold international peace and spread it throughout the world. Through the promulgation of
this doctrine will be distributed the greatest blessings.
"It will eliminate the darkness of prejudice, the darkness of war, the darkness of rancour
and hatred, the darkness of racial prejudice, the darkness of political prejudice. May this
darkness be blotted out and the light become widespread, universal. May the oneness of
humanity become primordial, supreme.
"His holiness, Bahá 'u'llá h, fifty years ago spread broadcast His great Movement, pro
claimed the benefits of international peace. This took place at a time when the thought was
not in the minds of men, nor the words upon the tongues of the people. At the time He
summoned people from all parts of the Orient. He addressed letters to the sovereigns of
Europe, setting forth the results to accrue from the establishment of universal peace. He
invited all to participate in a world's arbitral court of justice, to be composed of
representatives of every government in the world, the delegates thereto to be chosen and
ratified by the governments. Thereto would he referred disputes between nations for
settlement. In case any government or nation should prove rebellious concerning any
decision of the court, the other nations should coalesce to force it into obedience.
"My fervent hope and fond desire concerning the American people is that through their
instrumentality the scope of this project will be enlarged and that earnest concerted action
between the nations of the world will result therefrom."

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"This great Cause, which alone insures the happiness of the world, must receive support
throughout the world."
'Abdu'l-Bahá will remain in the city for two or three weeks. Many of the churches have
invited him to fill their pulpits, and his first public appearance will be Sunday morning at BB
o'clock in the Unitarian Church at Franklin and Geary Streets. Sunday night he will deliver a
sermon in the First Congregational Church in Oakland.
'Abdu'l-Bahá has been invited to deliver a talk at Stanford University by Dr David Starr
Jordan, which he has accepted. Speaking of this yesterday, he said:
"The duty of educated men, especially university presidents of the nation is this: To teach
in the universities and schools ideas concerning universal peace, so that the student may be so
moulded that in after years he may help carry to fruition the most useful and human issue of
mankind."
V:'', *7 September '.'6 [V:BB:Blm]
Recent Tablet from 'Abdu'l-Bahá
Through Au qá Mı́rzá Luṭfu'llá h, London.
To the maid-servant of God, Miss Gamble.
Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou beloved divine maid-servant!
The letter, dated Rl May of the present year, was received, but on account of the weakened
condition of 'Abdu'l-Bahá the answer was delayed. Now, as through the help and favour of
God, health is secured, I therefore write the answer, so that thou mayest perceive that thou art
not forgotten. I ever remember thee and beg for thee from the Kingdom of Abhá everlasting
help and bounty.
I hope thou art of those who are firm in the Covenant and that thou wilt call the people unto
the Testament. The Blessed Beauty has established this Covenant so that all (the Bahá 'ı́s) may
know that whatsoever things proceed from the Pen of the Covenant ('Abdu'l-Bahá ) are based
upon infinite wisdom. They should not hurry, for it (wisdom) will become apparent and
evident later on.
'Abdu'l-Bahá has ever been a concealer of defects and still is a coverer of sins and will not
attempt to publish the short-comings and the faults of any soul, but will rather keep them
secret. Therefore, to some the situation seems ambiguous, for they are ignorant of the reality
of the subject.
Should he ('Abdu'l-Bahá ) not overlook them and explain all the events then there would
remain no doubt as to 'Abdu'l-Bahá 's extreme kindness. How patient and long suffering he
('Abdu'l-Bahá ) is! If he ever utters a word or dictates something concerning a soul, it is a
matter of warning which arises from kindness.
It is an act of kindness on the part of a physician when he explains the disease of his
patient, for his explanation secures the recovery.
I swear by the God beside Whom there is no other God, were any one to amputate any of
my limbs, I would pardon him before he had committed the crime; but I can never say that an
invalid is robust and healthy, for I wish his recovery, and this is extreme kindness not enmity.
Therefore, if the believers of God wish to be kind to a soul, they should desire his wellbeing and try to advise him, so that the kind physician may prescribe a remedy and thus

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secure his recovery.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated at Mount Carmel, Haifa, Syria, Ro August BXBo.
V:'*, 'A October '.'6 [V:BR:BZm]
Supplication
Cover the sins of the weak ones with the hem of the garment of Thy Mercy! Change the
indifference of the heedless ones into the essence of fidelity, wisdom and understanding!
Grant the souls a loftier effort and arouse another (spiritual) tumult in the minds so that they
may sing the melody of the Supreme Realm, seek for a Glory Everlasting, long for the
delicacies of the New World, soar toward the Brightest Horizon, enter the congregation of the
Almighty and become the recipients of the bestowals of the Kingdom! Thus will the dark
world become luminous, the satanic field transformed into the courts of the Merciful, the
mound of earth become the mound of Heaven and the terrestrial globe the Eternal Rosegarden. Verily, Thou art the Powerful, the Mighty, the Hearer, the Seer!
(Signed) 'Abdu'l-Bahá
[Extract from a Prayer revealed by 'Abdu'l-Bahá ]
Translated by Mirza Ahmad Sohrab, Ramleh, Egypt
V:'*, 'A October '.'6 [V:BR:BZX]
"If the power of love and peace become predominant,
their effects will be greater than the power of hate and war."
'Abdu'l-Bahá comments upon the war in Europe.
From the Diary of Mirza Ahmad Sohrab
Mount Carmel, Haifa, Syria, c August UVUe.
Dear friends,
"And ye shall hear of wars and rumours of wars; see that ye be not troubled; for all these
things must come to pass. … For nation shall rise against nation, and kingdom against
kingdom; and there shall be famines, and pestilences and earthquakes in divers places." (Matt.
Ro:l–Z)
The present conditions of the world are more or less the literal fulfilment of the above
verses. A titanic spirit of unrest has overmastered the higher instincts of mankind and they
are sharpening their arms for the destruction of each other. The history of the world does not
show a more crucial and a more grave situation than this! We are face to face with the most
tremendous struggle of the race. It is just beginning, and no one can safely predict the
consummation of this tragic engagement of infuriated and maddened humanity. How these
Westerners, who have made themselves famous for their finer sensibilities and refined and
delicate feelings, can engage so cold-bloodedly in the business of the slaughtering of
humanity, is beyond the imagination of the practical thinkers of this age!
Tonight 'Abdu'l-Bahá delivered another quickening and stimulating address on the
question of the present European war and the coalitions which are being formed for the
humiliation and destruction of their so-called enemies. When all the friends and the large
body of the Persian students found their way into his presence, and each person took his seat,
he began to speak. His earnestness was deep-felt and every word moved and stirred the
hearts:
"The gathering storm is most portentous! Mankind is gripped in the paroxysm of a fearful

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alarm. They are in the throes of a deadly consternation. On their ashen faces are engraved
the distorted pictures of the coming horrors. The kind shepherds have turned suddenly into
ferocious wolves, tearing the sheep and the lambs into pieces. Mercy has hidden its face; Love
has covered her countenance; Sympathy does not stretch forth its arms; Affection has flown
away; Truth finds itself a stranger among a large company of hypocritical admirers and Peace
does not envisage herself in the clear mirror of the pure hearts.
"About ten or fifteen days ago I had the pleasure of meeting the German Consul and
discussing with him the ominous signs of the coming European war. He delivered himself of
the opinion current among the statesmen, that a nation must go on increasing its annual
military and naval expenditures if it desires to protect its growing commercial and national
interests from the attack of its equally powerful and expanding neighbours or rivals; that the
greater the military devices and paraphernalia, the more one is assured of the progress of the
nation and its constantly developing resources. In that meeting there were present a number
of German and other nationalities. Strange to say, on this question they all agreed with the
Consul, and concurred in his opinion as though he had voiced their hidden and most cherished
thoughts. I said: 'If the power of Love and Peace become predominant and supreme, their
effects will be greater than the power of hate and Mars, the god of war. In the world of
existence [V:BR:BmC] there is no power as efficacious and as penetrative as the Power of Love.
Military Power coerces and compels men through unnatural resort to force and violation, but
mankind yield happily and willingly to the Power of Love.
"'The war expenses of each nation have increased greatly of late years. Although there has
not been the physical clash and turmoil of actual war, yet in reality a financial and economic
war has been going on incessantly and draining the resources of the people. For a goodly
portion of what the poor labourers, farmers and artisans get with the sweat of their brows
and the labour of their hands is taken front them under the name of taxes, and expended over
military preparations. Hence war is uninterrupted. This exaction breeds discontent, class
feeling and group consciousness against the established order;—everyone realizing that
human society is out of gear. Now if they could employ this pugnacity, this hammer and tongs,
this fists and heels spirit, this feverish haste in the accumulation of war materials, this waste
of great thoughts over the perfection of military science,—I say if they could expend this
exertion and effort, this endeavour and high-mindedness, in bringing about Love among
mankind, in strengthening the ties of interdependence between nations and governments and
in establishing fellowship and affinity between the races;—how much more efficacious it
would have been! Instead of unsheathing the sword to shed each other's blood, they should
think of the perfection of each other's civilizations, sciences, arts, commerce, progress and
advancement. Is this not better? Is it not worthier for the noble station of man?'
"The German Consul and others would not think of accepting my ideas, and started to
object to them.
"Then I said again: 'What victory will you gain out of this war? What will be the outcome of
this bloodshed? What will be the fruit of this onslaught? What will be the result of this
aggression? From the beginning of history to the present time, what has been the profit that
humanity has gathered from war? Nothing but ruin, devastation, the desecration of the holy
rights of man, vandalism, carnage and the brutalization of the ideals deposited by God in the
hearts of men. And if we read the spirit of modern history aright, we come to the conclusion
that there is no war of conquest—the conqueror and the conquered find themselves in
manifest loss at the end of the engagement. … Consider what ideal victories! What brilliant
triumphs! What spiritual traces! What heavenly successes have become manifest through the
Power of Love! Therefore how much nobler and worthier would it be if the sages and
thinkers of the world expended their physical, intellectual and moral forces in the
promulgation of the Power of Love among mankind. This Power of Love is the means of
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reciprocity and co-operation between nations! It is the cause of their everlasting Glory! It is
conducive to the composure and security of the world of creation!'
"I found my listeners still far from accepting my plea. They were silenced, but I knew it was
a silence out of respect and not an acknowledgement and a confession that they were
convinced. I found today that owing to the declaration of war in Europe, the Germans in this
colony are very sad, and depressed, so much so that it is indescribable. They know that they
are in danger; the danger of defeat of the Fatherland. Then, why should they hail war?
"Pursuing my conversation with the German Consul and others, I said: 'In reality all the
inhabitants of Europe owe their allegiance to one Religion, and that is the Religion of His
Holiness Christ; they also belong to one racial stock, which is no other than Aryan, which
parent stock migrated from Asia in ancient times and settled in the different parts of that
uninhabited country. After the lapse of many generations, one community called itself Frank,
another Saxon, another Norman, another Latin, etc. Later on, step by step, they fabricated the
means of differences, and many misconceptions crept in which added day by day to the
gravity of the situation. Furthermore, were we to ponder carefully, [V:BR:BmB] we would realize
that they are living on one continent—Europe. Hence if they claim that their
misunderstanding is on account of religious differences, as they are overshadowed by the
influence of one religion, it must not exist. If they state that their alienation comes from racial
bias, because they are the descendants of one primal race, it must be brushed aside. If they
assert that their strife is on patriotic grounds, inasmuch as they inhabit the one continent it
must have no weight. Moreover, they are all mankind. They have grown from one common
trunk and are the branches of one tree.
"'When I was travelling in Europe, I observed every nation crying at the top of her voice: "O
my Country! O my dear Country! O my beloved Country!" I said: Oh, my friends! What are
all these clamours for? Why all these acclamations? Why all these uproars and outcries?
Why all this hullabaloo? These countries over which you are so vociferous and at every
moment show the signs of obstreperousness, are One Country, the home of humanity.
Wherever man chooses to live, there is his home and his country. God has not divided this
earth. It is one globe, one sphere. These boundaries that you have defined are the greatest
illusions that man could ever conceive in his mind. They have no reality. It is similar to the
division of one room into different sections, with so many hypothetical lines, calling this
corner Germany, that corner France and another corner England. Of a truth, these
suppositional lines have no outward existence. These assumed boundaries are canine
divisions, for it is observed that a number of dogs divide among themselves the public square
into various sections and if one dare to go beyond the limit set for it, and trespass on the
rights of others, the rest will set up a dreadful howl and bark and go for it; notwithstanding
that these imaginary lines have no real forms or shapes.
"'Again, let us still go a little further and investigate and find out what is this "country" over
which you so quarrel and scramble? A piece of land. If this is the case, very well then; it is
self-evident that man lives above this earth only for a few days and then for all eternity he will
go under it. It is his everlasting graveyard, his unchangeable cemetery. Is it worthy of man to
fight over his own burying-ground? To shed the blood of his own brethren? To destroy the
divine edifice—for man is the Edifice of God? Is it noble of him to commit all of these inhuman
atrocities for the necropolis of dead bodies?'
"The object is this: These remarks were not relished by the Germans on that day, but I saw
them today in an unhappy mood. They were visibly agitated and disturbed. But on the other
hand they are manifesting great courage and patriotism. The young men have given up their
work and are ready to start for Germany. There are more than fifty volunteers, and probably
from this small colony nearly one hundred young men will leave for the scene of war. They

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are doing this with perfect joy and without the least complaint. But today's news, that Russia,
England and France are united together to crush Germany, has given them much food for
thought.
"How cruel man is to send his brothers into the battle-field, so that they may cut each other
to pieces! Just on the simple ground that thou art German, I am English and he is French!
Although in reality they are all human and are living beneath the shade of one God. His Divine
Bestowals, Favours and Bounties have encircled all of them. They are all the sheep of God and
He as the Spiritual Shepherd is merciful to all.
"In short, the display of this barbaric passion is no other than the passion of nature. These
men, like unto animals, are the prisoners of nature, subdued and overcome by nature.
According to the requirement of nature, the animals are pugnacious and strive in the
destruction of each other. In the world of nature there are aggression, bloodthirstiness,
oppression, struggle for existence, rapacity. These qualities are the natural laws of nature.
Just as these animals are captives of nature, similarly man is conquered, subjugated and
humbled by nature. For example, anger gets the better of man, ferocity prevails upon him,
[V:BR:BmR] and he becomes the subject of the lower passions. What are all these? They are no
other than the mandates of the world of nature.
"Only those persons who are in reality believers in God, who have witnessed the Signs of
God, are attracted to the Kingdom of God and turned their faces toward God—they and they
alone are freed from the bloody claws of nature. Whereas formerly they were the subjects of
nature, now they become the rulers. Whereas before they were vanquished by nature, now
they become its victors. In brief, while nature invites man to the baser propensities of ego and
self, the Love of God attracts him to the worlds of sanctity and holiness, justice and generosity,
mercy and humanity."
…
__________
Mount Carmel, Haifa, Syria, p August UVUe.
Dear friends,
… [V:BR:Bmp]
…
The … Tablet 'Abdu'l-Bahá revealed to Rev. J. W. Van Kirk [Designer of the World Peace
Flag, consisting of seven stripes representing the colours of the rainbow"] as follows:
"O thou respected truth seeker!
"Thy letter was received. It reflected the sentiment of the oneness of the world of
humanity. The flag that thou hast forwarded was in reality the foreshadowing symbol of
Universal Peace. Today all the nations of the world are animated with a warlike spirit and all
the governments of the world are filling their military storehouses, inventing infernal
machines and perfecting their man-killing engines; so that their martial powers may
preponderate each other; especially the Continent of Europe has become an arsenal of
combustible materials. It needs only one tiny spark to set that hell into a world-wide
explosion. It will be then such a titanic conflagration that its lurid flames shall blazon all the
horizons. Hence the 'Anthem of Universal Peace' [poem by Rev. Kirk on page BmR] has still no
charm in their ears. Their universally-accepted political axioms are that the greatness and
prosperity of a nation depends on her military and naval powers. The more elaborate these
preparations, the better protected and secured the well-being and happiness of that
government and nation. The kings and rulers of the world are not yet ready to acknowledge
that Universal Peace is conducive to the life of the world of humanity. In a similar strain the
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nobles, the demagogues and those in authority find their glory and reputation in naval and
military preparedness.
"Consequently it is impossible that 'economic contentment' be realized by the people of the
world save through the transforming Power of Faith. For Faith is the solver of every problem.
Therefore you must strive to strengthen the foundation of the Religion of God. Through the
Power of the Religion of God every difficulty will be disentangled. The Power of the Religion
of God will humble the kings and set at naught the crooked motives of those who are in
supreme authority. Then endeavour ye, that the Power of True Religion which breathes the
Spirit of Life into the dead body of the world of humanity, may be promulgated. This is the
antidote for the poisoned body of the world and a quick-healing remedy for the rancorous
disease of man. For this reason diffuse thou as much as thou art able the sweet Fragrance of
the Holy Spirit, teach the people the Divine advice and exhortations and spread far and wide
the heavenly Teachings …."
__________
Mount Carmel, Haifa, Syria, d August UVUe.
Dear friends,
… [V:BR:Bml]
… I was weaving garlands of ideals with the fresh, sweet flowers of the spirit, and thinking
of those far-off friends who are always near, when suddenly 'Abdu'l-Bahá entered the garden,
leading with his right hand a sweet little girl of five or six years, all dressed in white. He was
talking with her in Turkish, and she was answering with much grace and dignity. "This is my
guest!" he said, as he pointed to her while standing on the steps of the house "Come, Come! my
dear friend! We will go in and have tea and sweets!" And the host and the guest disappeared
in the deepening dusk of the night. In the half-darkness of the night, I heard 'Abdu'l-Bahá 's
clear voice calling to his sister: "Khá num! Khá num! I have brought you a guest. What nice
things have you for her? She is the guest of honour."
Was not this an ideal picture? Even now while the whole world is in a great turmoil and
'Abdu'l-Bahá 's heart and head are filled with pity and sympathy for the afflicted, he is still the
simple, child-loving father, overflowing with tenderness, benignity, benevolence and affection.
This morning I was called into his presence, and after reading a few letters and dictating a
number of Tablets, he spoke about the present war and the tremendous issues at stake. There
are wild stories of battles fought on land and sea and victories won by the contending parties,
but they lack veracity and accuracy; and this evening there was an interesting meeting,
'Abdu'l-Bahá delivering a short talk, as follows:
"These dreadful events are as warnings on the part of God:—so that they may quicken the
people and make them mindful. But the majority of mankind are like unto the children, who
are being rocked in a cradle. The harder they are rocked to be awakened, the deeper they fall
into sleep. East and West the affairs of the people are in utter confusion and the markets of
the world are afflicted with lethargy. The wheels of international transactions are at a standstill. We shall wait and see what God has decreed to be the outcome of this universal
upheaval. As for you, pray meanwhile in behalf of the people—so that the forces of Peace may
gain ascendancy over the powers of war. They are now in great distress. From all sides they
are surrounded with difficulties and hardships. Perchance, God willing, they may become
mindful and aware, be released from negligence, abandon tyranny and oppression, treat each
other with justice and fairness, and give up the dictates of selfishness and personal interest.
Our hope is that they may be freed from the cruelty of passion and egoism; that these wicked
powers may not overmaster them; that they may turn their faces toward God; that the hearts
may become illumined; that the sphere of the minds be extended; that avarice and

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covetousness may not remain; that trust in God and self-reliance may take possession of their
beings that they may be satisfied with their own rights and that they may not rise in
aggression to trample under their feet the rights of others. May all of the causes of war and
conflict, hardships and sufferings, be entirely removed! … In short, pray and supplicate at the
Threshold of the Almighty in behalf of the heedless souls; for they know not what they are
doing! May they become emancipated from the defects of their own nature! May they be
imbued with the qualities of the heavenly angels! May they give up ferocity and be
characterized with the attributes of the Merciful! May they ever live in accord with the goodpleasure of the Lord of mankind! May they become the guardians of the rights of the
oppressed and downtrodden! May they be the real servants in the Palace of Universal
Brotherhood!"
V:'*, 'A October '.'6 [V:BR:Bmo]
Recent tablet to the Persian Bahá'ís
HE IS GOD!
O ye friends of the heart and soul of 'Abdu'l-Bahá !
The violators of the Covenant have raised a new cry and have written to Europe "That
'Abdu'l-Bahá has become exceedingly weak, that he is no longer able to perform any work,
and that he is in great danger and before long he will say his farewell words. Now, this is our
chance."
From this news suddenly through the blessing of the Blessed Perfection health was granted
to me. Immediately I began to write Tablets so that the "Aiadi"1 of the Cause of God would
give the Glad-tidings to the friends that 'Abdu'l-Bahá is not weak. Through the help and
assistance and the blessing and confirmation of the Blessed Beauty he is exceedingly healthy,
and the proof of it is that day and night he is either writing or revealing (Tablets). Through
my own will power all the symptoms disappeared. In short, now I am writing with exceeding
joy and happiness.
The writings of Mı́rzá Abu'l-Faḍ l—may my life be a sacrifice to him—I am sending to you in
order that you will, all together, compile books from these writings and immediately print and
circulate them.
I expect Divine confirmations for the "Aiadi" of the Cause of God. Upon them be the
blessings of their benevolent Lord.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
V:'0, 6 November '.'6 [V:Bp:RCB]
Tablet for the American Bahá'ís
To the believers of God and the maid-servants of the Merciful in America. Upon them be
Bahá'u'l-Abhá!
HE IS GOD!
O ye believers of God and the maid-servants of the Merciful!
From the Graces of His Holiness Bahá'u'lláh I beg for you firmness and steadfastness.
Today whosoever is a herald of the Covenant is confirmed and assisted. In these days a
number of souls, whose deeds are known in America as clear as the sun, have arisen in enmity
against the Centre of the Covenant. Their's is the vain imagination that they can extinguish

Ayá dı́ (plural of yad) "aiadi" means "hands" and refers to four Bahá 'ı́s in Ṭ ihrá n, Persia.

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the Light of the Candle of the Covenant. Vain indeed is their thought. The Candle of the
Covenant is like unto the Morning Star which never sets.
In short, after a journey through Europe and a visit to the Holy Land, their honour, Mr
Remey and Mr Latimer, are now returning to America. I send them. I am hopeful that from the
Bestowals of His Holiness, Bahá'u'lláh, they may become confirmed and assisted in the
diffusion of the Fragrances of God.
Upon ye be Bahá'u'l-Abhá!
(Signed) 'Abdu'l-Bahá
The original is in the handwriting of 'Abdu'l-Bahá . Translated by Mirza Ahmad Sohrab, Mt.
Carmel, BX October BXBo.
V:'0, 6 November '.'6 [V:Bp:RCR]
Visiting tablet for Frau Babette Ruoff
A visiting Tablet for the Maidservant of God, Frau Babette Ruoff
Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O Almighty!
Endear thou this maidservant of Thy Threshold, Frau Ruoff, in the Kingdom of Thy
Holiness, and submerge her in the Ocean of Sight. Overlook her shortcomings; confer upon
her Thy Grace! Vouchsafe her Thy Purity in the Court of the Paradise of Abhá ! Bestow upon
her Eternal Life and suffer her to become the manifestor of infinite bestowals in the meeting
of transfiguration. Verily Thou art the Generous! The Pardoner and the Compassionate.
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Bm April BXBo, home of 'Abdu'l-Bahá Mt. Carmel, Haifa,
Syria.
V:'0, 6 November '.'6 [V:Bp:RCR]
Tablet to Julia Staebler
Through Miss Alma Knobloch, to the maidservant of God, Fraulein Julia Staebler:
Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou maidservant of God!
Thy letter was received. I am much occupied, therefore brevity is befitting. Be very
grateful to Miss Alma Knobloch and Miss Anna Kö stlin, for they became the cause of thy
guidance.
Thy beloved mother ascended to the apex of the Kingdom. She is the associate and the
companion of the spiritual ones. They witness this world and the inhabitants thereof, for the
veil is rent asunder and the covering is taken away from before the insight. Beg of God for
them the exaltation of spiritual degrees.
Praise be to God that, on the Day of the Declaration of His Holiness the Bá b, you celebrated
the Feast with the utmost beauty. The nineteen days' Feast has the utmost importance, that
the beloved ones may gather in a meeting, be occupied with the utmost love and fellowship in
mentioning the name of God, and speak about the glad tidings of God, deliver the proofs and
evidences of the appearance of Bahá 'u'llá h, mention the praiseworthy deeds and the sacrifices
endured by the Believers of God in Persia, talk about the severance and the attraction of the
martyrs and remember the co-operation and the mutual assistance of the friends. Therefore

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this nineteen days' Feast is most important.
The believers of God in Persia sacrifice their lives in the path of each other, the rich give to
the poor, and the worthies protect and guard the weak ones.
Convey to all the friends the wonderful greeting of Abhá .
Upon ye be Bahá 'u'l-Abhá .
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Dublin, N.H., Z August BXBR.
V:'6, *0 November '.'6 [V:Bo:RCX]
"The song of the Covenant"
The Divine Minstrel held the stringed instrument in His Hand, and precluded a melody and
tune after the Persian note, and sang this Song with a loud voice, as follows:
This is the Ancient Covenant!
This is the One Who has the Cup in His Hand!
This is the One Who has brought failure in the market of the Joseph of the Merciful God!
This is the Testament of Accord!
This is a Covenant to hold to, and utterly detach one's self from aught else!
This is the cause of stopping the cries of contradiction (made by deniers) through the Divine
Mercy!
This is the Pre-existent Covenant!
This is the weighty Mystery!
This is the Greatest Secret of the Countenance of Bahá—May my soul redeem His beloved
ones!
'Abdu'l-Bahá
[Extract from Tablet]
V:'6, *0 November '.'6 [V:Bo:RBB]
Trumpet call to the East and West
Tablet from "The Centre of the Covenant"
To the believers of God and the maid-servants of the Merciful!
Upon them be Bahá 'u'l-Abhá !
East and West.
HE IS GOD!
Glory be unto Thee, O God! for Thou hast opened the Doors of the Kingdom of Grandeur
and Majesty before the faces of Thy beloved ones; overshadowed them with the widespreading Tree of Thy Mercifulness; stirred them into cheerfulness by the Breezes of
Acceptance from the Garden of Thy Singleness and caused the downpour of pure Waters from
the heaven of Thy Generosity, through which Thou didst cleanse the hearts of Thy friends.
Thou didst resuscitate the spirit of those who have arisen in Thy service with the Breaths of
the Holy Spirit and reinforced them with the angels of Thy Sanctification and the unseen
Cohorts from the Supreme Concourse. Verily, this was no other but a reinforcement from
Thee and a fresh Confirmation on Thy part; in order that they might arise in the proclamation
of Thy Word, the diffusion of Thy Fragrances, the perusal of Thy Verses, the promulgation of
Thy Religion, the propagation of Thy Teachings, the universalization of Thy Grace and the
strengthening of Thy Covenant. Verily, they have pitched on the apex of the world, the
Tabernacle of Thy Oneness, whose cords are unbreakable, under whose shade nations and

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peoples shall dwell and which is glorified with the Bestowal of Thy Effulgence.
O Lord! We are weak, fortify us with Thy Power; we are prisoners, shine upon us the Light
of Thy Freedom!
O God! This captive has no other protector save Thee; this afflicted one has no other
guardian except Thee, and this weak soul has no other support beside Thee!
O Lord! O Lord! Grant endurance and fortitude to these broken wings and brace and steel
the nerves of these suppliant birds;—so that they may soar towards the apex of prosperity,
wing their way through the immensity of success to the highest station of worthiness, stretch
forth their pinions to reach the loftiest point in Thy Abhá Kingdom and the apogee of
grandeur in Thy Supreme Concourse: thus their eyes may be brightened by beholding the
lights and their ears be charmed by listening to the singing of the mysteries! [V:Bo:RBR]
O Lord! Assist them in the promotion of Thy Glad-tidings between the East of the world
and the West thereof; inspire them to speak of Thy glorification in the congregations of
fellowship and enliven them to impart the gospel of the appearance of Thy Kingdom in the
zenith of the universe. Thus, through mutual attraction, hot tears might flow from their eyes,
their hearts be drawn towards the refulgent Light of God, supplicating Thee, beseeching in
Thy Presence, their breasts expanded by the signs of Thy Singleness and their visions clarified
by perceiving the Standards of Thy Victory amongst Thy creatures.
O God! Suffer their joy to be in the glad-tiding of Thy Manifestation; their happiness in the
shining forth of Thy Light; their serenity in the obtainment of Thy Favour, their health in the
healing wonders of Thy Name; their life in the Breaths of the Spirit of Thy Holiness; the
consolation of their hearts in the winning of Thy Bounty; their hope in the propagation of Thy
Cause and their aspirations in the promotion of Thy Word.
Verily, Thou art the Confirmer, the Omnipotent, the Self-Subsistent, the Giver, the Mighty
and the Most Beautiful, and verily Thou art powerful over all things.
O ye friends of 'Abdu'l-Bahá ! It has been sometime since correspondence and letterwriting has been postponed, because this servant of the Threshold of the Almighty-'Abdu'l-
Bahá —has been travelling continually throughout the East and the West for the last four
years, reminding the people of the appearance of the Manifestation of the Lord of Hosts;—so
that the Occident might become illumined and the Orient perfumed. Therefore, in all the
meetings and temples the cry of, "Yá Bahá'u'l-Abhá!" reached to the zenith of the Supreme
Concourse and the voice of, "O my Lord the Supreme!" soared unremittingly towards the Court
of His Highness the Almighty. In the temples of many a nation the Cause of the Possessor of
Existence was taught and in the houses of the worship of many a religion meetings were held
for announcing the Signs of the Clement Lord. In the Christian Churches the Spirit was
breathed and in the Synagogues of the Jews the Gospel of the Appearance of the Lord of Hosts
was proclaimed. In the Universities of Europe and America, such as the University of Oxford,
England, and the Leland Stanford University in San Francisco, California, which are considered
in the vanguard of educational institutions of the world, eloquent addresses were delivered.
In the last mentioned university there were present one hundred and seventy-five professors
and one thousand eight hundred students. Many speeches were given before the various
Theosophical, Spiritualistic and Esperanto Societies, and a speech was delivered before the
Open Forum in San Francisco, explaining the aim of Eastern and Western systems of
philosophies. In all these churches, temples, synagogues, meetings and clubs, through the
Favour and Bounty of the Blessed Perfection,1 there was not found one soul who could utter a
word of opposition and criticism. Every one listened most attentively to the explanation of
teachings and proofs, and all expressed thanks and gratitude at the end of the [V:Bo:RBp]
A title of Bahá 'u'llá h.

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meetings. This was only made possible through the grace and bestowal of Bahá 'u'llá h. For
under all circumstances the Sea of the Confirmation of the Kingdom of Abhá was waving high
and the cry of 'Abdu'l-Bahá ascended to the highest apex.
Undoubtedly you have read the contents of the American and European newspapers which
are mirrors reflecting the public opinion of other nations. Verily, truth is that which is
concurrently testified to by all wise men! The contents of these magazines and newspapers
are the traces of the pen of the followers of Christ, the people of Moses, philosophers,
professors and thinkers of the West. For example, amongst them might be mentioned, the
Palo Allan, published in the town wherein the Leland Stanford University is founded, the
newspapers of Oxford, Christian Commonwealth, Century, Herald, Standard, Review of Reviews,
the Arabic newspapers of New York, etc., etc. The philosophers, professors and literary men
have expressed their opinions concerning this Cause in these periodicals. This was again
through the mercy and providence of the Blessed Perfection whose Absolute Will had
ordained the promotion of the Cause of God in all parts of the world and who confirmed this
servant of the Threshold in this service.
In short, although 'Abdu'l-Bahá considers himself as a drop; yet this drop is connected with
the Most Great Sea. Although he looks upon himself as an atom, yet this atom is related to the
world-illuminating sun. As it is said: "The Originator of all these voices is the King himself;"
or in other words: "It is through His assistance."
Unquestionably this physical body and human energy would have been unable to stand this
constant wear and tear, and were it not for the support of the angel of Providence even the
bones of this servant would have mouldered away. But the aid and help of His Highness the
Desired One was the Guardian and Protector of the weak and humble 'Abdu'l-Bahá . Through
the many annoyances and inconveniences of the journey, physical exhaustion was produced
in the nerves and the various indispositions caused poor health, but the Spirit was so
energized that this great weakness and excessive feebleness disappeared in a short period of
time, and ere long 'Abdu'l-Bahá will be occupied again with reading and writing.
However, back of this apparent silence and interruption of all correspondence for the time
being, there was hidden another wisdom. It was this: That the believers of God might walk in
the foot steps of 'Abdu'l-Bahá and raise such a melody and show forth such a firmness and
steadfastness that the diffusion of the Fragrance of God might continue whether he does exist
or not, nay, rather that all of them might roar like unto the sea and break forth into joyous
songs of thanksgiving. Thus these souls who are anticipating the death or departure of this
servant at the Divine Threshold might be afflicted with regret and remorse and realize that
the exaltation of the Blessed Cause and the increasing majesty of the Word of God does not
depend upon the existence of 'Abdu'l-Bahá .
Praise be to God! How inscrutable are His ways! When His Holiness the Bá b—may my life
be a ransom to Him!—was martyred; the enemies vociferously cried out that this Cause was
totally annihilated! [V:Bo:RBo]
Afterwards, they witnessed the result contrary to their expectations; for with the
martyrdom of His Holiness the Bá b, the Word of God was promulgated more widely. Then,
changing their front, they expected the departure of the Blessed Perfection, dreaming vainly
that after His ascension the Blessed Tree would be uprooted. Praise be to God, that through
the Bounty and Bestowal of the Blessed Perfection they were stricken with self-condemnation
and grief. In a similar manner, the pretenders and Covenant-breakers are waiting the decease
and the passing away of 'Abdu'l-Bahá in various and divers manners; i.e., either that he may
be cast to the bottom of the sea or be suspended high on a cross, either be banished to the
remotest country, be imprisoned in the dark dungeon of a fortress or through manifold
sickness and illness he may quit singing the Songs of Life and the Anthems of Light—that thus

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after him they might obtain a field for the display of their nefarious activities and the
promotion of their poisonous ideas.
Alas! Alas! Vain is their imaginings. Whether 'Abdu'l-Bahá does exist or not the Cause of
God shall be protected and preserved from all these supposed dangers through the Power of
the Kingdom of Abhá . Were the wheels of the Cause of God stopped in their onward
progressive march through the setting of those two brilliant suns (the Bá b and Bahá 'u'llá h)?
Or is it possible that through the death of this servant of the Threshold, the Cause of God will
lose its influence? Alas! Alas! Ere long you shall see them (the ná qidı́n1) in manifest loss!
Soon after the ascension of Bahá 'u'llá h, while they were weltering in the midst of rebellion
and violation, I predicted that in a short space of time you would see the ná qidı́n in evident
deprivation! The present condition is an unmistakable assurance that that prediction has
literally been fulfilled.
Therefore, rest ye assured that their present baseless surmises will be as barren and as
fruitless as their past imaginings. Some have also asserted that 'Abdu'l-Bahá is on the eve of
bidding his last farewell to this world, that his physical energies are being depleted and
drained and that ere long these complications shall put an end to his life. This is far from truth.
Although in the outward estimation of the violators and defective-minded the body is weak on
account of the great ordeals in the Blessed Path, yet, praise be to God, through the Providence
of the Blessed Perfection the spiritual forces are in the utmost rejuvenation and strength.
Thanksgiving behoveth the Lord, that now, through the blessing and benediction of
Bahá 'u'llá h, even the physical energies are fully restored, divine joy obtained, the supreme
glad-tidings are resplendent and ideal happiness overflowing. I hope that, in the future,
letter-writing and correspondence may continue uninterruptedly.
O ye loyal friends of the Blessed Perfection! It is hoped that, through the wonderful
bestowals of that Peerless Adored One, a new dynamic acclamation and stirring activity be
realized amongst the divine believers so that they may obtain boundless rejoicing and
exultation through the Melody of the Kingdom of Abhá which has moved the invisible world,
and arise in the delivery of the Word of God;—so that the Holy Fragrance of God may
transform the East and the West into the Paradise of Abhá , the Clouds of Grace change the
surface of the earth into a delectable Rose-garden and [V:Bo:RBg] the Breeze of Compassion
give fragrance and perfume to the plain and the meadow. This state is only made possible
through teaching the Cause of God, explaining the Proofs of God, demonstrating the Religion of
God with divine evidences and irrefutable arguments and guiding the inhabitants of the earth
to the Fountain of Reality!
Consider, that the Apostles of Christ were few in number, but because they were filled to
overflowing with His Graces, and the essence of His Advice and Commandments was
circulating, like unto the spirit, through their veins and arteries, to such an extent that one
could find nothing else throughout their beings save His Love, and they girded up the loins of
endeavour to convey the Message. Now it has become manifest what a tremendous effect and
result their services produced! We must also act accordingly and follow in their footsteps.
O ye divine believers! Today any soul who is a teacher of the Cause is confirmed. The
teachers are in the front rank, are favoured at the Threshold of the Almighty and helped from
the Kingdom of Abhá . The believers of God must exercise the utmost love, respect and
consideration towards the teachers;—so that in whatever place they may enter, joy and
happiness be obtained. But regarding the qualifications of the teachers, they are revealed in
the Divine Tablets. They must adorn themselves with those attributes. I declare by God,
beside whom there is no God, that if today a weak mosquito is characterized with the

Covenant-breakers.

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qualifications of the teachers and summons the people to the Divine Kingdom, it will become a
soaring falcon of heaven and the ephemeral moth will be changed into an eagle of the apex of
the Merciful; the drop will be transformed into a surging ocean and the atom will emit the
brilliancy of the sun. From every part the cry of, "Where are the teachers?" is being raised, and
from the Kingdom of Abhá , the voice of, "Where are the attracted ones? Where are the severed
ones? Where are the righteous ones? Where are the sanctified ones?" reaches to the ear of
intelligence. The inhabitants of the world have attained to a most astonishing capacity and
are ready to hearken to this Call.
O ye friends of God! Show ye an effort, put ye forth an extraordinary exertion—so that this
Candle may become the witness of every congregation, and this lay or strain be the Cause of
happiness to every human soul.
Next spring whosoever has competency, or in other words, can provide sufficient and
adequate travelling expenses for his coming and return, so that he can journey with the
utmost joy and fragrance, if he asks for permission to visit the Holy Threshold, it will be
granted. Now, the present conditions show the wisdom of withholding permission in the past,
for during these days of general revolutions and disturbances, the pilgrims would have been
obliged to suffer innumerable difficulties. Be ye admonished! O ye possessors of intelligence!
Hence, it is plain that all which is written is based on a consummate wisdom.
Upon ye be Bahá 'u'l-Abhá !
Glory be unto Thee, O Thou whose Seas of Bestowals are waving and whose Breezes of
Providence are wafting over all those who have arisen to [V:Bo:RBm] promote Thy Word
amongst mankind and are hastening towards the city of self-sacrifice with a heart overflowing
with love and fidelity and a tongue eloquent with the praise of Thy Abhá Beauty!
O Lord! Confirm whoever opens his mouth in the explanation of Thy Cause; arises in the
diffusion of Thy Fragrances, from whose lips flows the irresistible torrents of evidence in the
elucidation of Thy Religion; waves like unto the surging of the mighty ocean; sings like unto
the singing of the golden-tongued nightingale in the Garden of Thy Knowledge, and roars like
unto the roaring of the lion in the Forest of Thy Favour.
O Lord! Cause them to quaff from the goblet which is filled with the Wine of Thy Guidance,
exhilarate them with the intoxication of Thy Elixir, suffer them to speak of Thy most
incontrovertible proofs, inspire them with irrefragable1 evidences and demonstrations and
teach them the essences of wisdom and understanding.
Verily, thou art the Clement, Thou art the Confirmer, the Powerful, the Mighty and the
Omnipotent, and verily there is no God beside the Lord of Grace and Mercy!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, RR September BXBo. Mount Carmel, Haifa, Syria.
V:'6, *0 November '.'6 [V:Bo:RBl]
Message to the Bahá'ís of the West
"Today, whoever is a herald of 'The Covenant', is the light of the regions!"
Mr George Latimer writes of visit to 'Abdu'l-Bahá
To the Star of the West:
This present trip of nine months through Europe and culminating in our visit with 'Abdu'l-
Bahá in the Holy Land has brought a new realization of the Cause to Mr Remey and myself. I
feel we are entering upon a new era of progress,—one in which the Call of the Kingdom must

Unable to be refuted or disproved; incontrovertible, incontestable, undeniable.

$')
be raised in such a manner as to reach the entire world. The method by which this can be
accomplished is through the unity and attraction of the friends. We have had the letter of the
Teachings and now is the time to get the Spirit of the Divine Admonitions. It is this spirit—
which 'Abdu'l-Bahá radiates so bountifully—that the world of humanity is crying out for in its
present crisis. In considering how to reach the people through writing and speaking 'Abdu'l-
Bahá said, "You must be very moderate. Consider the taste of the public. This is the best policy.
Moderation, moderation. You must speak and write in such a manner as not to offend anyone.
The Lord addressed Moses and Aaron saying: 'When you go to Pharaoh, speak in a moderate,
sweet language'."
The keynote of 'Abdu'l-Bahá 's Message to the American friends is to be found in the
following talks given to us during our stay in Haifa, and they bring out two essentials which
are so necessary for today. One—the acquiring of the spirit of harmony and happiness of the
Kingdom of Abhá ; the other, the giving of that spirit to the world.
He gave the following talk on X October: "On this journey I hope that both of you will
return to America with a new power, filled with the glad tidings of the Kingdom. Be ye full of
joy to such an extent that in whatever meeting you enter those present may be permeated
with a spirit of heavenly blessedness."
On Bm October we were called into his presence about l:pC in the evening and after a few
remarks he spoke as follows: "There are many heralds in this world. Here is a herald who
summons the people to the love and defence of his country, calling out at the top of his voice:
'O my country, O my beloved country!' There is a herald who blows the bugle of New
Nationalism. Here is another herald who calls the people to politics, in order that he may
wield great powers of state. There is another person who is a herald of literature and science.
Here you find a soul who is the herald of the commercial interests and its expansion. And
there is still another herald who sounds the trumpet of war and militarism. But praise be to
God, that you are the heralds of the Kingdom of God. All these contending voices which are
raised in the world today will ere long be silenced and hushed, but the call of the Kingdom of
God will gain volume and impetus day by day. The popularity of these worldly heralds may
last for a year or two, but the fame of the souls, who are the heralds of the Kingdom, is eternal
for they are sounding the trumpet of celestial, Universal Peace. [V:Bo:RBZ] Their voices will
ring throughout the future centuries and will be immortal and age-abiding. Thank ye God that
ye are the heralds of the Kingdom of Abhá, the heralds of the Covenant of the Almighty. All other
voices will be repressed but this harmonic song of the Kingdom of Peace and Truth is eternal
and everlasting.
"Now, I desire to send you back to the United States. I supplicate and beseech at the
Threshold of the Kingdom of Abhá that you may go forth into the world with a heavenly
power, with radiant hearts and with breaths imbued with the Fragrances of the Holy Spirit!
May you be confirmed and assisted and may you raise such a melody and sing such a song as
to stir and move the hearts of the American people. I anticipate to receive glad-news from
you."
'Abdu'l-Bahá 's farewell talk was given to us BX October about four in the afternoon. We
were ushered into his room where he was writing the Tablet to the American friends (see
facsimile herewith1). On being shown this Tablet after our return a Persian scholar
immediately called our attention to the firmness of the hand-writing indicating the strength
and health of 'Abdu'l-Bahá . Never have I seen him in better physical health and spirits and he
confirmed that impression in the following talk: "One of the things that ill-wishers circulated
in London is that 'I have grown old and weak and that my physical forces are on the wane,

Facsimile on page F:V.

$'*
consequently some people have gained ascendancy over my mind and caused me to issue
these commands.'
"My power consists of the Bestowals of the Blessed Beauty. They are all spiritual Favours
given to me by Bahá 'u'llá h. From early morning until now I have been reading and writing
and I am feeling exceedingly well. Young people like you can only work three or four hours
without ceasing. When in America, although I had a nervous fever, yet I attended churches,
meetings, conventions, speaking and crying out at the top of my voice. Never was I attacked
with a spiritual weakness or inability. In Budapest I had a high fever and a severe cold.
Notwithstanding this, from six in the morning until twelve at night, I was either speaking,
calling on the people, addressing meetings or writing. At nine in the evening there was a
meeting on the top floor of a high building in a remote part of the city. A heavy snow was
falling. It was very cold weather. I had this cold and fever, but not- [V:Bo:RBm] withstanding
this, I went, ascended BRC steps and addressed the people for about two hours.
"In short I am sending you away. I supplicate and entreat confirmation for you; I beg
strength and power for you. I hope that the confirmations of the Kingdom of Abhá may
encircle you and that you may become the means of the guidance of the people. With
reinforced hearts, strong resolution and heavenly assistance may you loose your tongues,
deliver eloquent speeches and promote the Word of God. You have undertaken much trouble
in coming here. You must be very happy; you must be very rejoiced because you have come to
this Sacred Spot and worshipped at the Holy Tomb of the Bá b. For many days you have
associated with me and I have enjoyed your visit, and I hope that good results will issue
therefrom. Today whosoever is a herald of the Covenant is the light of the Regions. In the
Supreme Concourse the Heavenly Cohorts are arrayed, watching to see who will enter the arena
of service of the Covenant, that they may rush forward to reinforce, to strengthen and to confer
upon him triumph. In brief, be ye overflowing with joy; be ye overflowing with happiness for
ye are the objects of the Favour of the Blessed Beauty. Be ye full of clamour and acclamation
like unto a cup which is overflowing to the brim."
May the friends arise as never before to pass this cup of Divine joy to the thirsty, parched
world.
Faithfully in the Spirit of the Covenant,
George Latimer
V:'=, '* December '.'6 [V:Bg:RRg]
Supplication
Bring them together again, O Lord, by the power of Thy Covenant, and gather their
dispersion by the might of Thy Promise, and unite their hearts by the dominion of Thy Love;
and make them love each other so that they may sacrifice their spirits, expend their money,
and scatter themselves for the love of one another. O Lord, cause to descend upon them
quietness and tranquillity! Slower upon them the Clouds of Thy Mercy in great abundance,
and make them to characterize themselves with the characteristics of the Spiritual! O Lord,
make us firm in Thy noble command, and bestow upon us Thy Gifts through Thy Bounty,
Grace and Munificence.
Verily, Thou art the Generous, the Merciful and Benevolent.
'Abdu'l-Bahá
V:'=, '* December '.'6 [V:Bg:RpR]
Tablet to the Panama Pacific International Exposition
Words of 'Abdu'l-Bahá to the Bahá 'ı́s regarding their attendance at the Panama Pacific

$(+
International Exposition in San Francisco in BXBg.
From Tablet dated '6 April '.'6
"The believers of God from now on must think about going to the Panama-Pacific
International Exposition (in San Francisco). Every one goes to the Exposition either for
amusement, or recreation, or in the hope of obtaining commercial benefits. But you, who are
the believers of God, enter the Exposition with the desire to summon the people to the divine
Kingdom, and hope to receive the breaths of the Holy Spirit."
V:'=, '* December '.'6 [V:Bg:RpR]
With 'Abdu'l-Bahá upon Mount Carmel
Charles Mason Remey
Before leaving Egypt for Syria, both the United States consular agent and Cook's
representative in Port Said tried to discourage Mr Latimer and me from going into Turkish
country, for they knew that war was imminent. However, we had 'Abdu'l-Bahá 's instructions
to come to Haifa by the most feasible route; so we left Egypt by the first steamer bound for the
Syrian ports.
Upon our arrival in Haifa we found that the troubled condition of the land had not been
exaggerated. The mobilization of the army had been on for some time. All the foreign post
offices were closed; the banks were also shut; consequently business was almost at a
standstill, and the mass of the people were under the spell of war panic.
In the midst of all the unrest and confusion we found 'Abdu'l-Bahá serene, calm and
peaceful. After sending to a place of safety in the [V:Bg:Rpp] mountains the various Bahá 'ı́
families of Haifa and 'Akká , 'Abdu'l-Bahá had gone up into the hills himself to see to their
welfare, and it was upon his return to Haifa from this mission of service that we met him.
During the fourteen days we were with 'Abdu'l-Bahá he spent most of his time on Mount
Carmel. Upon a shelf half way up the mountain overlooking the bay of Haifa with 'Akká in the
distance, is the tomb of the Bá b, and near this are several houses. In one of these lived a friend
and in one room of his house 'Abdu'l-Bahá stayed. In another building nearby some of the
Bahá 'ı́s lived. We lodged the nights in Haifa, but the days we spent upon the mountain near
'Abdu'l-Bahá .
Because of the condition of unrest in the country, there were but few people coming to see
'Abdu'l-Bahá . He spent much time alone in his room writing Tablets. We often saw him
apparently lost in meditation, and we felt that he must have been sending his spirit out to the
people in all parts who were suffering so intensely for that which he had to give.
All pilgrims will testify to the atmosphere of the spirit which rests upon Carmel, "The
Mountain of God". From the earliest times God's revelators have stood upon her slopes
proclaiming their messages to the world, and now from this same holy ground 'Abdu'l-Bahá is
demonstrating the Cause of Bahá 'u'llá h and establishing the Abhá Peace in the heart of
humanity.
During those fourteen days in that Holy Spot a real inner awakening came to us. It was a
greater realization of the spirit of The New Day—the spirit of The Covenant of God—the spirit
of Bahá 'u'llá h which is radiating so fragrantly from His Branch, 'Abdu'l-Bahá .
During our visit we had several personal interviews with 'Abdu'l-Bahá and many times we
heard him give short, informal, general talks, but the greatest blessing which was ours seemed
to come to us from within our hearts as we responded to the spirit of 'Abdu'l-Bahá —that
spirit—impossible to describe in words—the spirit in which he does all things, and which,
coming from him, penetrates to the hearts of all who in soul contact with him, taking with it

$(!
joy, love, peace and the life of The Covenant.
Amid this shower of bounty I realized as never before that the Bahá 'ı́ Message can only be
given effectively by coupling with the letter of The Truth the spirit of the Cause of God! It is
this spirit of love and gentleness which penetrates the souls of those whom we meet, and
when the souls are thus attracted, the message penetrates through the minds into the hearts
of the people, and thus spiritual seeds are sown which in due time bring forth only its like.
War brings forth war, and peace brings forth peace. 'Abdu'l-Bahá stands as the central
exponent of The Cause of Bahá 'u'llá h which is the Oneness of humanity and Peace.
The mission of all those who have received this light is to go forth to humanity carrying to
the people of all classes, nations, races and religions the Bahá 'ı́ Message, in the spirit in which
it has been revealed. Therefore let us all hasten to so purify our hearts that nothing may
remain there save love and peace, so that we may lead the people to the source of Divine
Bounty.
V:'=, '* December '.'6 [V:Bg:Rpp]
Extract from Tablet to Charles Mason Remey
"With the utmost resolution and constancy call the souls to the Kingdom of Abhá and invite
them to the firmness and steadfastness in The Covenant and Testament. Read to them the
translation of the Tablet of The Branch and speak with gentleness, moderation and lovingkindness, saying:
"We have no other aim save the protection of the Fortified Fortress of the Cause of God. We
must guard this Fortified Fortress from the attack of the thoughtless ones. Hence we must all
turn our faces to the appointed Centre in order that the Bahá 'ı́ Unity might be preserved;
otherwise in one year the Bahá 'ı́s would be divided into a thousand sects. We entertain no
other object except the safety of the Cause of God."
'Abdu'l-Bahá
V:'A, 0' December '.'6 [V:Bl:RoR]
Tablet from 'Abdu'l-Bahá
To the beloved of God and the maid-servants of the Merciful, London.
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O firm ones in the Covenant!
Your letter was received and its contents became known. A Tablet (lit. letter) was written
to Ṭ ihrá n fifteen months ago and it was published and spread in all parts of Persia and now is
in the hands of all (the friends). The exact text of that Tablet is this:
O servant of the Blessed Threshold!
Thou didst complain of the decline of trade. This year calamities, unfortunate decline and
corruption have encompassed the world. Now the proof is apparent to all. 'Abdu'l-Bahá in
churches (lit. synagogues) and meetings in many of the cities of Europe and America loudly
proclaimed the Cause of His Holiness Bahá 'u'llá h and called (people) to the Kingdom of Abhá .
And he ('Abdu'l-Bahá ) brought forth luminous proofs and stated clear conclusions and
manifest arguments. There remained no excuse for any soul whatsoever, because most of the
talks were published in newspapers and spread in the world. Notwithstanding this, still the
people are captives in the sleep of negligence and are prisoners of nature and inattentive to
Reality. Still the people desire material luxury to such a degree that Ṣ ú r-i-Isrá fı́l (i.e., the

$(#
trumpet of Isrá fı́l summoning mankind to resurrection) does not awaken them. Of course this
negligence, unthankfulness and unmindfulness are the causes of regret, distress, war and
dispute and produce devastation and misfortune. If the people of the world do not turn to the
Greatest Name, great misery will follow. But for the sake of the believers it is my hope that
traces of the favours of God may be apparent and their affairs become exceptional.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
__________
This (above) Tablet was written fifteen months ago and the distressed happenings of today
were mentioned in it. Notwithstanding this we pray with the utmost supplication and
lamentation at the Threshold of God that He may purify and free the horizon of the world of
humanity from this dark cloud.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Luṭfu'llá h S. Ḥakı́m, Rp November BXBo, London, England.
V:'A, 0' December '.'6 [V:Bl:Rop]
Tablet from 'Abdu'l-Bahá
"No sane person can at this time deny the fact that war is the most dreadful calamity in the
world of humanity"
To the maid-servant of God, Miss Beatrice Irwin, London.
HE IS GOD!
O thou beloved daughter!
Thy letter was received and I have written for thy sake this Message. This article, in
answer to thy question, is very important. Display ye the utmost effort in its publication.
After the declaration of the constitutional regime in Turkey in BXCm, by the members of the
Committee of the Union and Progress, this prisoner of forty years, travelled and journeyed for
three years—from BXBC to BXBp—throughout the countries of Europe and the vast continent of
America. Notwithstanding advancement in age with its natural consequences, with a resonant
voice I delivered detailed addresses before large conventions and in historical churches. I
enumerated all those principles contained in the Tablets and Teachings of Bahá 'u'llá h
concerning War and Peace.
About fifty years ago, His Holiness Bahá 'u'llá h proclaimed certain Teachings and raised the
Song of Universal Peace. In numerous Tablets and sundry Epistles He foretold, in the most
explicit language, the present cataclysmal events; stating that the world of humanity was
facing the most portentous danger and asserting categorically that the realization of Universal
War was unfortunately inevitable and unavoidable. For these combustible materials which
were stored in the infernal arsenals of Europe would explode by contact with one spark.
Among other things, "the Balkans will become a volcano and the map of Europe will be
changed." For these and similar reasons He (Bahá 'u'llá h) invited the world of humanity to
Universal Peace. He wrote a number of Epistles to the kings and rulers and in those epistles
He explained the destructive evils of war and dwelt on the solid benefits and nobler influences
of Universal Peace. War saps the foundation of humanity; killing is an unpardonable crime
against God, for man is an edifice built by the Hand of the Almighty. Peace is life incarnate;
war is death personified. Peace is the divine spirit; war is satanic suggestion. Peace is the
light of the world; war is stygian darkness and Cimmerian1 gloom. All the great prophets,

Of or pertaining to the legendary Cimmerians fabled to live in perpetual darkness.

$($
ancient philosophers and heavenly Books [V:Bl:Roo] have been the harbingers of Peace and
monitors against war and discord. This is the Divine foundation; this is the Celestial
outpouring; this is the basis of all religions of God.
In short, before all the meetings in the West I cried out: "O ye thinkers of the world! O ye
philosophers of the Occident! O ye scholars and sages of the earth! A threatening black cloud
o'ershadows, which ere long shall envelop the horizon of humanity; an impetuous tempest is
ahead, which shall shatter to splinters the ships of the lives of mankind, and a turbulent,
furious torrent shall soon drown the countries and nations of Europe. Awaken ye! Awaken
ye! Become ye mindful! Become ye mindful! Thus in the spirit of co-operation we may all
arise with the utmost magnanimity and through the Favour and Providence of God hold aloft
the flag of the Oneness of Humanity, promote the essentials of Universal Peace and deliver the
inhabitants of the world from this Most Great Danger!"
While travelling in Europe and America I met altruistic and sanctified souls who were my
confidants and associates concerning the question of Universal Peace and who agreed with
me and joined their voices with mine regarding the principle of the Oneness of the World of
Humanity; but alas, they were very few! The leaders of public opinion and the great
statesmen believed that the massing of huge armies and the annual increase of military forces
insured peace and friendship among nations. At that time I explained that this theory was
based on a false conception; for it is an inevitable certainty that these serried ranks and
disciplined armies will be rushed one day into the heat of the battlefield and these
inflammable materials will unquestionably be exploded and the explosion will be through one
tiny spark; then a world conflagration will be witnessed, the lurid flames of which shall
redden all the horizons. Because the sphere of their thoughts was contracted and their
intellectual eyes blind they could not acknowledge the above explanation.
From the beginning of the Balkan Confederation a number of important personages
inquired of me whether this Balkan war was the expected universal war, but it was answered,
"It will terminate in universal war."
In brief, the point to make clear is this: His Holiness Bahá 'u'llá h nearly fifty years ago
warned the nations against the occurrence of this "Most Great Danger". Although the evils of
war were evident and manifest to the sages and scholars, they are now made clear and plain
to all the people. No sane person can at this time deny the fact that war is the most dreadful
calamity in the world of humanity, that war destroys the divine foundation, that war is the
cause of eternal death, that war is conducive to the destruction of populous, progressive cities,
that war is the world-consuming fire, and that war is the most ruinous catastrophe and the
most deplorable adversity.
The cries and lamentations are raised from every part to the Supreme Apex; the moanings
and shriekings have thrown a mighty reverberation through the columns of the world; the
civilized countries are being overthrown; eyes are shedding tears, hearing the weeping of the
fatherless children; the hearts are burning and being consumed by uncontrollable sobbings
and piercing wailings of helpless, wandering women; the spirits of hopeless mothers are torn
by rayless [V:Bl:Rog] grief and endless sorrows and the nerve-racking sighs and the just
complaints of fathers ascend to the Throne of the Almighty.
Ah me! The world of creation is totally deprived of its normal rest; the clash of arms and
the sound of murderous guns and cannon are being heard like the roaring of thunder across
the heavenly tract, and the explosive materials have changed the battlefields into yawning
graveyards, burying for eternity the corpses of thousands upon thousands of youths—the
flower of many countries who would have been evolving factors in the civilization of the
future.

$(%
The results of this crime committed against humanity are worse than whatever I may say
and can never be adequately described by pen or by tongue.
O ye governments of the world! Be ye pitiful toward mankind! O ye nations of the earth,
behold ye the battlefields of slaughter and carnage; O ye sages of humanity, investigate
sympathetically the conditions of the oppressed; O ye philosophers of the West, study profoundly
the causes that led to this gigantic, unparalleled struggle; O ye wise leaders of the globe, reflect
deeply so that ye may find an antidote for the suppression of this chronic, devastating disease; O
ye individuals of humanity, find ye means for the stoppage of this wholesale murder and
bloodshed. Now is the appointed time! Now is the opportune time! Arise yet show ye an effort,
put ye forward an extraordinary power, and unfurl ye the Flag of Universal Peace and dam the
irresistible fury of this raging torrent which is wreaking havoc and ruin everywhere!
Although this captive has been in the prison of despotism for forty years, yet he has never
been so sad and stricken with regret and grief as in these days. My spirit is aflame and
burning; my heart is broken, mournful, heavy and despondent; my eyes are weeping and my
soul is on fire. Oh! I am so bowed down and sorrowful.
O people! Weep and cry, lament and bemoan your fate. Then hasten ye, hasten ye,
perchance ye may become able to extinguish with the water of the new-born ideals of
spiritual democracy and celestial freedom, this many-flamed, world-consuming fire, and
through your heaven-inspired resolution you may usher in the Golden Era of International
Solidarity and World Confederation.
O kind God! Hearken to the cry of these helpless nations! O pure Lord, show Thy pity to
these orphaned children! O incomparable Almighty, stop this destructive torrent! O Creator
of the world and the inhabitants thereof, cause the extinction of this burning fire! O Listener
to our cries, come to the rescue of the orphans! O Ideal Comforter, console the mothers whose
hearts are torn and whose souls are filled with the blood of irremediable loss! O Clement and
Merciful, grant the blessing of Thy grace to the weeping eyes and burning hearts of the
fathers. Restore calmness to this surging tempest and change this world-encircling war into
Peace and Conciliation.
Verily, Thou art the Omnipotent and the Powerful and, verily, Thou art the Seer and the
Hearer!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, o October BXBo, 'Akká , Syria.
V:'7, '. January '.'= [V:BZ:RgZ]
"O thou world of humanity! Awake!"
Today, if the soul—who is attracted with the Love of God and burning with the flame of
enthusiasm—shall unloose his tongue and deliver his speech in the utmost state of attraction,
it will undoubtedly produce the most wonderful effect upon the hearts. With a resonant voice,
he must cry out:
O people! O people! The Sun of Reality has dawned from the horizon of the world, casting
Effulgence upon the East and the West. …
O thou world of humanity! Awake! Awake!
O thou negligent of the Kingdom of God! Revive! Revive!
O thou prisoner of nature! Liberate thyself! Liberate thyself!
O thou afflicted with antiquated dogmas! Get clear of superannuated imaginations! Free
thyself of this inertia!

$(&
O thou deprived of heavenly bestowals! Acquire a share! Acquire a share!
O thou heedless of the Divine World! Be informed! Be informed!
Cry at the top of your voices similar utterances in those meetings before the concourse of
humanity. The effect of your words will be conditioned upon the degree of your attraction
and exultation. Then you will observe what an effect this will have.
'Abdu'l-Bahá
Extract from Tablet in which the Panama-Pacific International Exposition is mentioned.
V:'7, '. January '.'= [V:BZ:Rlp]
A brief history of the American development of the Bahá'í Movement
Thornton Chase
In the month of June BmXo, a gentleman in Chicago desired to study Sanskrit, in order to
further pursue his search into ancient religious teachings. While seeking an instructor he met
a Syrian who had come to Chicago from Egypt a short time before, and who told him of the
Bahá 'ı́ Movement.
As the statements of the life and teachings of Bahá 'u'llá h, and his son, 'Abbá s Afandı́, the
"Greatest Branch", otherwise known as 'Abdu'l-Bahá , accorded with the declarations of
numerous sacred prophecies, and with the age-long expectations of mankind, it was deemed
of value to investigate those claims as far as possible.
Other seekers for truth became attracted to the study of these matters, with the result that
five accepted the teachings as true during the year BmXo. In BmXg a number of earnest students
became interested, classes were formed, and several became "believers", and in BmXl, the
followers of the Bahá 'ı́ Cause in Chicago were numbered by hundreds.
A class of Truth Seekers was begun in Kenosha, Wis., another in Milwaukee, and individuals
from New York, Cincinnati, Washington, and other points, came in touch with the Movement
in Chicago, and carried information of it to their friends at home, so that in BmXm many
students in eastern cities were eagerly seeking knowledge of God through this channel.
On o November BXCC, there arrived in New York, Mı́rzá Asadu'llá h, a Persian teacher of
authority from 'Akká , in Palestine, and Ḥá jı́ Ḥasan-i-Khurá sá nı́, a prominent merchant of
Cairo, Egypt; with Mı́rzá Ḥusayn Rú ḥ ı́, and Mı́rzá Buzurg, as interpreters. They remained in
New York, meeting and teaching large numbers of people, until Rl November, when they
visited Johnstown, New York, for two days, and reached Chicago at o pm, Thanksgiving Day, RX
November, where they made their headquarters for a year and a half.
A little later came another Persian gentleman, Mı́rzá Abu'l-Faḍ l, a scholar and historian,
famous in the Orient for his learning and sincerity, one who had given up a position of the
highest honour in Persia, as president of the Royal College of Ṭ ihrá n, to embrace the Bahá 'ı́
Cause, which resulted in his imprisonment for three years in Persian dungeons. Two young
Persians, Mı́rzá 'Alı́ Qulı́ Khá n and Mı́rzá Amı́n'u'llá h also arrived to act as interpreters.
With these teachers came the first opportunity for a correct and intimate knowledge of the
true Bahá 'ı́ teachings. The salient facts,—the mission of the Bá b as the forerunner and
proclaimer of the coming of "He Whom God Shall Manifest", his life, and early martyrdom; the
appearance of Bahá 'u'llá h, the Manifestation, and Revealer of the Divine Word, the station and
authority of 'Abbá s Afandı́, 'Abdu'l-Bahá , as the Centre of the Covenant, the Interpreter and
the Establisher of the Sacred Law; these were known and believed; but, as yet, there had been
but little translation of their writings, and but a small portion of their beautiful and
comprehensive teachings of religion and life was known until they were disclosed by these

$('
visitors from the Centre of the Cause. The young interpreters, assisted by Mr Anton Ḥaddá d1
of Syria, busied themselves in translating the Bahá 'ı́ Writings from Persian and Arabic into
English, and a wonderful treasury of wisdom and knowledge was opened, which has been the
delight and satisfaction of thousands of hungry souls in America.
The instructions given by Mı́rzá Asadu'llá h and Mı́rzá Abu'l-Faḍ l were thoroughly sane and
practical, and so insisted on righteousness, right living—as the essential of religion, rather
than psychic and occult experiments, that many persons, who had conceived views imbued
with imaginations and superstitions, fell away from the Cause—but those who remained
discovered such spiritual light, guidance, richness, and power in the teachings, that they were
deeply confirmed in their belief, and clung to it as the most valuable instruction possible for
man to obtain.
The classes and assemblies which had diminished in number, again began to grow, and to
spread the knowledge of the Bahá 'ı́ Cause; until at the present time its adherents in the United
States are numbered by thousands—there are believers in many cities and towns, from the
Atlantic to the Pacific—all earnest and sincere in their faith, and in their acceptance of this
modern revelation of Divine [V:BZ:Rlg] Knowledge, and striving with their lives to carry out
the Bahá 'ı́ teachings of love to God expressed in love to man.
There are assemblies of believers in Chicago and New York, in Boston and Baltimore,
Washington and Philadelphia, in Cleveland, Cincinnati, St. Louis, Milwaukee, Kenosha,
Minneapolis, Spokane, Seattle, Portland, San Francisco, Los Angeles, San Diego, and in many
towns of lesser fame; in all of which this wonderful, religious, ethical, moral, and practical
teaching of the age, is received and loved as the great solvent of religious, social, and economic
problems, and the joy and beauty of life.
V:'7, '. January '.'= [V:BZ:Rlg]
Words of 'Abdu'l-Bahá
to the Bahá 'ı́s regarding their attendance at the Panama-Pacific International Exposition in
San Francisco.
…
As regards the second trip of 'Abdu'l-Bahá to America, if the believers of God be enkindled
and attracted to the superlative degree, perchance this object will again be obtained. Capacity
and capability are the magnetic power.
'Abdu'l-Bahá , BR March BXBp.
V:'1, 7 February '.'= [V:Bm:RZg]
New commands in the Bahá'í religion that are lacking in Christianity
Compiled from "The Brilliant Proof"
Mı́rzá Abu'l-Faḍ l
What new command is there in the Bahá'í religion which is lacking in Christianity?
Although this question is an abstruse one which cannot be fully comprehended by a person
unless he be well versed in the books of the two peoples, yet we will expound it clearly in such
a way as to be easily understood by every soul, and we will explain the specific features of this
great Movement and prove the necessity of this Most Holy Manifestation for the comfort and
upbuilding of the world. Thus may disinterested persons attain insight and every just one
arise in thanksgiving for this great bestowal of God, the All-Glorious.
It is evident to every perceiving soul that the world of humanity will attain perfection, and
Anṭún Ḥaddá d.

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that happiness and welfare, the desire of nations and goal of all hearts, will be insured when
religious differences and sectarianism, the cause of alienation and estrangement of the people,
are utterly removed from the world, and all estrangements and schisms, such as racial,
patriotic and political divisions, etc., are dispelled from among men. Thus may men become
brothers, loving and kind toward each other. These terrible wars, which are the greatest
catastrophes of humanity and civilization, will disappear. The vast sums, the expenditure of
which is undoubtedly the cause of impoverishing men and destroying the world, will no
longer be devoted to destructive pursuits and infernal machinery. This question is so clear
and lucid that the most deficient mind can pass judgement upon it. Nevertheless this
condition has been confirmed by the Divine glad-tidings and established by heavenly
prophecies. For the Holy Books contain explicit record that in the Great Day which has been
exalted by various names, such as "the last day", "the time of the end", "the latter day", "the
day of the Lord", etc., the Glorious Lord will descend and will unite all nations in the worship
of the One God. He will so train all men in lofty and spiritual qualities that warfare and
conflict will be uprooted, rancour and hatred will be replaced by sociability and peace, and
implements of war be changed into farming and trading tools. This is a brief statement of the
promises of the prophets concerning the "latter day".
It is self-evident that all nations are awaiting and anticipating the advent of such a Day and
the coming of such a great Cause; nay, they pray and supplicate God to hasten its arrival.
But the greatest obstacles among the nations are the signs and conditions which shall
appear with this praiseworthy Manifestation and promised Day; for all the Manifestations of
God and founders of religion who have formerly come have mentioned the signs of this great
event in their respective books and emphasized and clearly recorded them in their utterances.
But every prophet who appeared recorded the self-same signs mentioned by his predecessor
and repeated the same words; yet without undertaking to explain the meaning of those signs
and conditions or make his object therein known. For instance, consider how for a thousand
years his holiness Moses and the Jewish prophets spoke and uttered glad-tidings to the people
of the coming of the Lord of Hosts who would harmonize and unite all in the worship of One
God. Among the signs of the day of His coming announced by them are:
First: The rolling up of the heavens.
Second: The sun will be darkened.
Third: The moons shall not give her light.
Fourth: The stars shall fall from heaven. [V:Bm:RZl]
Fifth: The dead shall arise from their tombs.
Sixth: Ferocious animals will make peace with grazing animals.
Seventh: They will share the same pasture and food.
Eighth: Children will play with poisonous serpents.
Ninth: The people of Israel, who in that day shall have become scattered and humiliated
throughout all the nations of the East and West, will be again assembled together by the Lord
of Hosts, who will establish them in their promised land and confer upon them eternal glory
and everlasting dominion.
These are, in short, some of the prophecies which all the Jewish prophets announced to
their people and recorded in their books. They did not state however that these promises
were to be taken in a literal sense without symbolism and interpretation, or that the symbolic
texts were subject to commentary.
Fifteen hundred years subsequent to the time of His Holiness Moses, the very same
promises and signs were revealed by His Holiness Christ—upon whom be glory! Consider
verses RX–pB of the twenty–fourth chapter of St. Matthew and the tenth and eleventh verses, of
the third chapter of the Second Epistle of Peter the Apostle, so that you may witness the

$()
mention of these promises and signs with the utmost clearness. Likewise His Holiness Christ
and His disciples confined themselves to the mere mentioning of these signs, as was done by
the Jewish Prophets, not undertaking to explain their meaning. Consequently the Christian
doctors disagreed in their interpretation of these holy books. Some said that those promises
were literal statements and not subject to interpretation and must therefore be fulfilled
outwardly. Others among the commentators stated that those promises were symbolic and
that they were words requiring interpretation in order that their real meaning might thereby
become evident; i.e., that the "Seal of the Book" might be opened in the "latter day". Six
hundred years after His Holiness Christ, the "Seal of the Prophets" announced His mission and
the very same promises were again revealed in the Qur'á n. The same conditions and signs
were identically repeated. But again the Qur'á n made no reference to the meaning intended
by those prophecies, nor did it state whether they were symbolic or subject to interpretation.
Consequently, were a man to consider what has been stated he would most clearly find that
the greatest obstacles against the unification of nations have been these very prophecies, gladtidings, conditions and signs. For the various peoples have been prevented from uniting with
each other because the meanings intended by those prophecies were not clear.
Although citing an illustration leads to prolixity,1 yet we will do so for the purpose of
enlightening and further elucidating the matter to the reader. For example, let us assume that
a Christian missionary should say to a Jew: "Dear friend, why are you sleep- [V:Bm:RZZ] ing and
heedless? The promised Messiah, whose coming was foretold by all the prophets, has
appeared." Then imagine the Jew answering: "How splendid! How splendid! What beautiful
glad-tidings and joyous news! We Jews have made all our wishes dependent upon the coming
of the Messiah and daily supplicate by prayer for His advent! Now let us see this promised
Messiah whom you declare to have appeared." The Christian missionary answers: "The
promised Messiah was that wronged youth, Jesus of Nazareth, who sacrificed His life for the
liberation and salvation of the world." The Jew would reply: "O esteemed teacher! clear signs
are recorded in the Holy Books regarding the appearance of the Messiah, none of which came
to pass. We Jews have not found our religion so easily that we can relinquish it carelessly.
You consider yourself a teacher of the Holy Books. See then in the Heavenly Books the words
that at the time of the coming of the promised Messiah the sun will be darkened, the moon
will turn into blood, the new heaven and the new earth will become manifest, the stars will
fall, the dead will arise. Where and when did these prophecies become fulfilled during the day
of the Nazarene and who saw them? Furthermore, let me show you numerous passages
wherein it has been clearly revealed that when the promised Messiah appears He will gather
together all the Jews scattered throughout the world and He will save them from the great
humiliation, execration and tyranny which they suffer. Then He will establish them in the
Holy Land and confer upon them dominion and eternal glory. Now tell me when did Jesus of
Nazareth accomplish such a thing? Nay, through his Manifestation the contrary came to pass,
for we were established in the Holy Land but we have become scattered through his coming.
We were esteemed; we have become humiliated. We were assembled; we became dispersed;
we were blessed; we became afflicted with curses. All this was contrary to the promises given
to the Jewish people. So to accept Jesus would be to deny those glorious prophets."
In brief, at this point in the conversation the Christian missionary would fail to answer the
Jew. For he, himself, does not understand the real meaning of these glad-tidings. How then
could he explain them to the Jews and cause them to be convinced and assured? Therefore
during this long period the missionaries of the Christian religion have attempted to discomfit
and confound the Jews, yet without traversing the pathway of true knowledge and real proof.
Instead of bringing them near the Gospels, they caused them to be annoyed and further
removed.
Prolix (of speech, writing, etc.)—long, tedious.

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It is therefore recorded in church history that during this long period, that is, since the
conversion of the great Constantine down to our time, both in the days of Charlemagne and
during the crusades, they repeatedly attempted to force the Jews to accept Christianity, but in
the end they failed. Now, had they known the meanings of these glad-tidings there would be
no need of using force and compulsion.
Similar to this is the attitude of the Muslim toward the Christian. When the Muslim desires
to prove the truth of the mission of the "Seal of the Prophets" to a Christian, he refers the
Christian to the signs recorded in the twenty–fourth chapter of St. Matthew. Then that Muslim
not understanding the meanings thereof is forced to say that this Gospel in the hands of the
Christians is not the original Gospel which descended with Jesus-upon whom be peace! As
you readily see, the Muslims will clearly prove in word and writing that this Gospel has been
interpolated by the Christian scholars and that it has been attributed to His Holiness Christ. In
this case the Christian, to whom the reality of the Gospel is evident and manifest, and the love
of this Holy Book firmly established in his heart, will be amazed at the incorrect answer of the
Muslim. Instead of fellowship and friendship with the Muslim, the Christian becomes an
enemy of the Islamic religion and an opponent of the Muslim people.
In short, one of the great obstacles to the unity of the nations is this difficulty which has
been explained by the foregoing illustration. All these abstruse problems are involved and
explained in the statement that because the Christian missionaries do not understand the real
meanings of the books of religions which have appeared prior to the manifestation of His
Holiness Christ—upon whom be peace!—therefore they cannot guide others to their own
religion. This has become evident and manifest.
As to the religions which have appeared after His Holiness Christ, inasmuch as
retrogression and reversal are opposed to natural motion and contrary to the progress and
advancement which are evident and manifest in world movements, therefore the Christian
cannot turn development backward and cause [V:Bm:RZm] other people to descend the ladder
of progress in order to unite them to themselves. The great man Lord Curzon has partly
understood this point when he writes: "The conversion of Asiatics to the Christian religion is
without effect and result."
Now that this subject has been clearly elucidated we will submit that the present state of
progress in the world necessitates the Most Great Manifestation. While His Holiness
Bahá 'u'llá h resided in Baghdá d the first book revealed by Him was Kitáb-i-Íqán which is the
key to unlock the seals of the Heavenly Books. It comprehends the realities revealed in Holy
Writ. By it the doors of the understanding of prophetic words were opened to the faces of the
people of Abhá , the real meaning of the Divine Glad-tidings were revealed and the original
purposes of such terms as were latent and unknown became manifested. These terms are:
"Death", "Life", "Heaven", "Earth", "Sun", "Moon," "Stars", "Resurrection", etc. Thus the means
of unity became facilitated and the hindrances to international misunderstandings were
removed. The signs and emblems of accord and agreement among inimical and opposing
people became manifest and apparent. For you observe that while now is but the
commencement of the Bahá 'ı́ Religion, yet difficult questions and doctrines have become so
clearly explained to and so easily accepted by various peoples that numerous souls among
Zoroastrians, Jews, Nuṣ ayrı́s, et al., who have never believed in His Holiness Christ nor would
listen to a single verse of the Gospel, have now become acknowledged believers in Bahá 'u'llá h
through the effect of His blessed utterances. Moreover, they consider His Holiness Christ the
Promised Lord and His heavenly Book the Divine Holy Word. They associate and consort with
Christians in their feasts and gatherings with the utmost kindness and fellowship. …
But let us return to the original question: "What has Bahá 'u'llá h brought which is not found
in the Christian religion?"

$)+
Although the great function of the Revelation of Bahá 'u'llá h in solving the intricacies of the
Heavenly Books, facilitating the removal of differences from among nations and establishing
unity and harmony among the sections of the human world is sufficient proof of the greatness
and thoroughness of the Bahá 'ı́ religion, nevertheless we will now consider the laws and
ordinances of this religion, explain their specific virtues, their benefits and good results:
First, a command which is particularly a feature of the Bahá 'ı́ religion and is not found in
the other religion is "abstaining from crediting verbal traditions". It is well known to men of
learning that it was verbal tradition which divided the Jews into two great sects. Such
traditions are the basis of the book of Talmud, and caused the division of that one nation. One
of the two schisms called the Rabbinim looks upon the teachings of the Talmud as the law
which needs to be followed and considers it the greatest means for the preservation and
permanence of the Jewish people. But the other sect, Gharraim, looks upon the Talmud as
sheer heresy and conducive to perdition. Thus these two sects cannot possibly be
harmonized or cease mutual opposition.
Similarly in the Christian religion the main cause of schism and division were these verbal
traditions which were termed "authoritative". Each one of the Christian churches, such as the
Catholic, the Orthodox, the Jacobite, the Nestorian and others, considers it obligatory to follow
these traditions inherited from and handed down by the fathers of the Church, as the very text
of the Holy Book.
Thus when in any of the great Councils the question of the unification of the Christian
people would be at issue, they would avail themselves of these inherited traditions, which
were opposed to union and harmony. Likewise in the religion of Islá m, claiming these verbal
traditions which were related of the Founder of that religion, subsequent to his death, was the
cause of the division and separation into various of the principal sects, such as the Sunnı́s, the
Shı́'ih and the Kharajite,1 or into the secondary schools of Hanofite, Malakite, Shafite,
Haubilite, etc.2
Each of these hold to a set of traditions considered as authentic by their own sect.
But Bahá 'u'llá h closed to the people of the world this door which is the greatest means for
sedition; for He has clearly announced that "in the religion of God all recorded matters are
referable to the Book and all unrecorded matters are dependent upon the decision of the
House of Justice." Thus all narrations, relations and verbal traditions have been discredited
among the Bahá 'ı́ people and the door of dissension, which is the greatest among the doors of
hell, has been closed and locked. [V:Bm:RZX]
Second: One of the laws and ordinances peculiar to the Bahá 'ı́ religion is the law prohibiting
the interpreting of the Word of God. For interpretation of the Words and exposition of
personal opinion has been one of the greatest means of dissension in the former religions, the
cause of darkening of the horizon of faith and concealing the real meaning of the Book of God.
It is evident that learned men differ in their minds, and the natural gifts of sagacity and
intelligence or the lack of understanding and comprehension vary in degrees among them.
Thus when the door of interpretation and perverting of the Words from their outward
meaning is opened, strange opinions and curious contradictory interpretations will result and
different sects will arise among the one people and one religious community.
Consequently Bahá 'u'llá h has explicitly commanded His followers to wholly abandon the
door of interpretation and follow the Words revealed in the Tablets according to their
outward meaning, so that the events which have transpired among the past nations should

Khá rijı́, pl. khawá rij: a member of the al-khá rijı́yat (the kharijite sect), the first identifiable sect of Islá m.
Four orthodox (the Ḥanafı́, the Ḥanbalı́, the Má likı́ and the Shá fi'ı́) religious Sunnı́ Islamic schools of jurisprudence (fiqh).

$)!
not recur among the Bahá 'ı́ people, and the unwelcome happenings which appeared among
the various sects due to difference in mentality and viewpoint should not become manifest in
this new auspicious day, which is the day of the Glorious Lord.
Thus one of the explicit commands of this great Manifestation is the ordinance abrogating
differences which separate men. It is because one of the occasions of dissension is difference
of scholars with regard to the station of the Manifestation of the Cause. In former religions,
even as testified by history, it has become evident that when in a question of this kind a
difference has arisen between two of the doctors of religion, both parties were firm in their
standpoints and held tenaciously to their sides, while the laity, according to their usage, would
adhere some to one and some to the other, thus closing the doors to agreement and unity to
such an extent that religious fraternity was changed into deep and bitter enmity, scientific
dissension terminating in bloody strife and warfare. This is illustrated by differences which
arose between Arius, the priest, and Alexander, the Bishop of Constantinople, regarding the
Trinity; in the fourth century CE; also the Nestorian differences which took place in the fifth
century between Nestorians, the Bishop of Constantinople, and the other bishops, which
caused terrible wars and the shedding of precious blood. The effect of these sad dissensions
has lasted until the present day. These are clear proofs and evidences for the point at issue.
Time does not allow us to make mention of the numerous sects and divisions of the
Gnostics and others, of which the church historians have counted more than thirty, and
incorporated them under the term: "Born of philosophy". All seekers of full accounts are
referred to authoritative books on the subject, in order that they may clearly realize that all
these divisions and sects came from the disagreements of the doctors as to the degree and
station of His Holiness Christ, and their persistence in their respective opinions.
Third: The subject of disagreement by the doctors as to the station of the Manifestation of
God has been one of those abstruse and difficult questions to solve which proved beyond the
power of great minds and baffled a mighty king like Constantine the Great. For
notwithstanding the assistance and co-operation of the great bishops of the East and West, he
could not reconcile the various parties to the Aryan controversy. Nay, during this long time
the power of local councils, the sword of European powers and the verdicts of Inquisitorial
Boards failed to remove divisions and schisms caused by metaphysical discussions. But the
removal of this indissoluble knot and incurable disease by the easiest of means has been
announced in the holy Bahá 'ı́ literature, for Bahá 'u'llá h in One of His holy Tablets has clearly
revealed the following: "Since men differ in their degree of knowledge, if two persons should
be found to possess different viewpoints as regards the degree and station of the
Manifestation of God, both are acceptable before God, for, in accord with the blessed verse:
'Verily, we have created souls different in degrees'; God has created men different in
understanding and diverse in manners. But if those having two points of view engage in
conflict and strife while expressing their views, both of them are rejected. For, by knowing
the Manifestation of God it is intended to unify the hearts, cultivate souls and to teach the
truth of God, whereas conflict and strife of two persons with two different points of view
would do harm to the Cause of God. Consequently both of them are referred to the fire." This
was the purport of the blessed Tablet in brief. Accordingly in this Holy Cause no one has
power to create disharmony, and because of [V:Bm:RmC] fear of falling, no one dares to persist
in his own opinion at the expense of harmony.
Fourth: Among the specific laws clearly laid down in the Cause of Bahá 'u'llá h is the law
prohibiting slavery. No mention of this is made in other religions. As none of the former
Heavenly Books has forbidden this traffic all the humanitarian instincts which actuated the
Great Powers to abolish and destroy it could not withhold the common people from this
abominable practice, which has cost the governments and nations great trouble and expense.
For instance, the freeing of the slaves constitutes one of the important responsibilities of the
$)#
Egyptian government. This necessitates a heavy drain upon the state treasury. Furthermore,
the trial and indictment of those guilty of this nefarious traffic brings great affliction and often
ruin upon many noted families.
Fifth: Among the laws peculiar to this Great Cause is the law making it "obligatory upon all
to engage in allowable professions as a means of support, and obedience to this law is accepted
as an act of worship." Were a man of insight to consider this strong command, he would testify
to the great benefit it contributes towards regulating the affairs of civilization and removing
impediments and calamities from human society. For it is evident, in this present day, that
innumerable souls designated as monks, anchorites, hermits, religious devotees, dignitaries
and others, although sound in body and limb, abstain from occupation and trade, passing their
time in indolence and idleness and living upon the proceeds of other men's labour. In reality
such men are as atrophied limbs upon the body of humanity and a heavy burden to the men of
industry and agriculture. When by a law of religion these innumerable souls abandon
idleness and indolence and engage in useful occupations, one can well realize how much this
will contribute to the common wealth and remove the difficulties of the body-politic.
Sixth: The law making the education of children of both sexes compulsory. This law is also
one of the commands explicitly revealed in this most great Cause, and concerning which no
mention is made in any of the other religions. For in the other religions the education of the
masses is made dependent upon the law of the government. If in former times a government
would fail to issue a decree providing for compulsory education, and this failure would result
in the decadence of learning and knowledge, the nation would take no thought of it, nor would
the people consider themselves and the government responsible. For no law concerning this
subject has been revealed in the Heavenly Books. But when a law is laid down in the Heavenly
Book of a nation, every individual member will consider himself bound to execute it, and no
one will fail to heed that law, for they will not be dependent upon the government to carry it
out.
Seventh: The command prohibiting cursing and execration and making it obligatory upon
all to abstain from uttering that which may [V:Bm:RmB] offend men. For, as is evident in moral
science, cursing, reviling and speaking in harsh words and offensive phrases is one of the
greatest causes of alienating hearts, filling minds with rancour, creating hatred and animosity
among the peoples and igniting the fire of calamitous warfare among men. Thus it is said by
wise men: "Verily, war begins in words"; and the poet Firdawsı́ has said: "A mere word is the
cause of warfare." Another verse illustrating this point at issue is, "The wound inflicted by the
tongue is deeper than that inflicted by the sword." Were one to ponder over the differences
and schisms already spoken of, which arose among the Christian peoples, creating different
sects and schools, such as the Aryans, Nestorians, Gnostics, et al., kindling the fire of terrible
battlefields and violent calamities, he would clearly find from the testimony of authentic
history that the principal and initial cause of such divisions and disasters was the difference of
opinion between two religious doctors, which would result in discussion and controversy. In
order to overcome his opponent and demonstrate the correctness of his own view, or because
of believing his own opinion correct, each would so persist in his attitude that it would finally
lead to harshness towards the other. This harshness would gradually lead to insinuating
remarks and annoying statements which in time would culminate in reviling, execrating,
fighting and even bloodshed. Now the harmful outcome of these religious fights and their evil
effect upon human society needs no mentioning here. For the calamities caused by these
differences during the past ages are recorded in the historical books of every nation, and the
hardships which have continued down to our time as the painful result of those dissensions
are evident to men of understanding.
Perhaps some one may advance an objection saying that ordinances prohibiting anathema
and execration are found in the other Heavenly Books, as, for instance, the commands of His
$)$
Holiness Christ, well-known as the Sermon on the Mount, wherein He most lucidly states,
"Whosoever calleth another a fool is in danger of hell-fire." In the Qur'á n it is stated: "Curse
not those who claim (spiritual mission) without the permission of God, thus without
knowledge cursing God as an enemy." The answer to this objection is evident to the people of
insight, for such ordinances and prohibitions are considered as educational commands in the
estimation of the learned and not as laws and enactments of religion. Consider this command
of the Sermon on the Mount, wherein He states: "Whosoever is angry with his brother falsely
is subject to the law." Again He says: "Store not for yourselves treasures"; and again: "Be not
concerned with the morrow." Also: "Whosoever smiteth thee on the right cheek turn to him
the other also"; and "Whosoever desireth thy garment give him also thy cloak." Then later on
He says: "Whosoever asks of thee, give unto him, and whosoever would borrow of thee,
prevent him not."
It is fully evident that the learned men and doctors of the Christian and Muslim religions
have not considered these ordinances as imperative. Men of intelligence versed in law and
jurisprudence have not deemed those who disobeyed these laws deserving of punishment and
trial. Nay, as already mentioned, they have unanimously accounted them educational laws.
Moreover some of those laws are such that the doctors have not considered those slighting
them as transgressors or evildoers before God. For instance, "If anyone smites you upon the
one cheek, turn to him the other", "He who begs of you, give to him", "He who seeks to borrow
from you, do not refuse him." The above statement will clearly show why such commands and
ordinances were not considered by the leaders of the Christian peoples as imperative and
obligatory and why they could not remove cursing and execration from among the
community.
But in the Bahá 'ı́ religion the commands prohibiting cursing, reviling, swearing and
blasphemy have been revealed as imperative and obligatory laws. The responsibility
attaching to the violators has been revealed in various Tablets. Emphatic commands have
been issued in regard to the purity of pen and tongue, prohibiting the writing or speaking of
that which will offend men. For example, although in various Tablets such as the Ishráqát and
others, the law prohibiting cursing and execration has been explicitly laid down, nevertheless
Bahá 'u'llá h, during His latter days, in the blessed Book of the Covenant fortified and
emphasized the above law by addressing the following command to the people of the world:
"O ye people of the world! I exhort ye towards that which is the cause of the elevation of
your station! Hold fast to the fear of God and adhere to the hem of kindliness! Verily I say
unto you, the. tongue is for the mention of good; defile it not with unseemly [V:Bm:RmR] words.
Verily God has forgiven the past. Hereafter all must utter that which is seemly. Shun
anathema, execration and that whereby man is perturbed. The station of man is great. Some
time ago this lofty word was revealed from the treasury of the Pen of Abhá : 'Today is a great,
blessed Day! That which was latent in man is today revealed and become manifest. The station
of man is great, should he adhere to veracity and truth and remain farm and steadfast iii the
Cause.'"
Every intelligent soul who reflects upon this utterance: "Verily, God has forgiven the past;
hereafter all must utter that which is seemly", "Shun anathema, execration and that whereby
man is perturbed", will clearly see how emphatic an ordinance has been given forth ratifying
the prohibition of anathema and execration. Because according to the law current among the
people of knowledge, the purport of this blessed utterance is an explicit prohibition
concerning anathema and execration.
The intended purpose thereof is the unpardonable position of the one who violates this
mighty command and decisive blessed ordinance.
In this case, to the people of insight it is evident, manifest and firmly established that the

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prohibition as regards anathema and execration is an specialized ordinance and one of the
particular commandments of this greatest Dispensation. Thus, through the favour of God the
Most High, from the traces of the Supreme Pen, this unseemly action and the ordeals resulting
therefrom may disappear from among the people of the world and the glad-tidings recorded
in the third verse of the RRnd chapter of the Revelation of St. John concerning the events of the
day of Manifestation—namely: "Hereafter there shall be no more cursing," shall be realized.
Eighth: Prohibition of the carrying of arms except in time of necessity. This ordinance is
not to be found in other religions, but in the Bahá 'ı́ religion it is considered as one of the
imperative and essential commands. The great utility of this law is most evident and manifest.
How many souls who were unable to control excessive anger have given vent to it by the use
of arms ready at hand? If the murderer had not been armed, often after one hour the violence
of his anger would have subsided and no crime would have resulted. These are the minor evil
results of carrying arms. There are other greater evils continually manifested by people who
carry arms, which are productive of great revolutions and excessive losses for the government
and nations: The details of this are not in keeping with brevity and are conducive to
prolongation, nevertheless the afflictions of the nations and ordeals of the people are evident
to men of perception.
Ninth: The question relative to the necessity of the creation of the House of Justice and
institution of National Assemblies and Constitutional Governments. This command is likewise
specialized to this evident religion and is not mentioned in the others. For under other
religions it is possible for despotic governments to be restored and founded, because the love
of the permanence, establishment and endurance of religious ordinances and the fear of going
contrary to them is so deeply rooted in human souls, by reason of the fear of God, that they
would not pass away in a thousand years and would not be superseded except through the
renewal of the religion and the reform of laws.
__________
In short, these are some of the especial commands of the Bahá 'ı́ religion which the writer of
these lines has submitted in accordance with this opportune occasion. The consideration of
brevity has made it necessary to omit the mentioning of other special commandments in this
Most Great Dispensation.
Among them are ethics and conditions requisite for a wife's knowledge of her travelling or
absent husband. Another concerns the prohibition of haughtiness and egoism. Another is a
command as to purity of all things, with recommendation and encouragement to observe
sanitary measures and cleanliness, and to shun utterly all that tends to filth and uncleanness.
Among them is a command directing the agreement of nations in the abolition of warfare and
battles, and the conservation of the conditions of security and peace. Many such commands
exist, the words of amplification and detail of which are beyond the limits of this occasion.
For justice to this most important subject would necessitate the compilation of a large volume
and not a short article. But although the article may assume more lengthy proportion, I am
forced, nevertheless, to remind the people of knowledge of one distinguishing feature of the
many in the Bahá 'ı́ religion—perchance the radiant sight (insight) may attain to the great
bestowal of this Most Supreme Cause, and the pure tongue may utter thanksgiving and praise
to God, the Blessed, the Sublime! [V:Bm:Rmp]
It is this: One of the abstruse problems of social philosophy is the prevention of monopoly
and wealth control by certain individuals. This subject has been discussed by the
philosophers of the world for many years. The wise men of Europe and America, especially
the Socialists, in endeavouring to solve this abstruse problem, have entered into minute
discussion and deep analyses. The governments of Europe and America have given the
subject exhaustive attention; nevertheless they have not yet agreed upon any opinion and

$)&
have not reached a consensus of remedy for the solution of this seemingly insurmountable
question.
But if a soul should ponder and reflect upon the Divine institution concerning the question
of heritage and the modus operandi of the distribution of legacies among heirs according to
the laws of this Dispensation, he will see that this all-important problem has been solved in
the simplest manner. The distribution of wealth among the nations has been established
according to the best method.
Inasmuch as the matter of death among mankind is an unavoidable event, if the
distribution of the estate left by those who ascend to God should be effected according to this
Divine recommendation, it will be impossible for wealth to be accumulated by the few or for
any particular family to exercise a monopoly, leaving others deprived and afflicted by poverty
and want. For the Mighty Lawgiver has dealt with this important affair in this manner: He
has divided the heirs of the deceased into seven classes, including teachers, who are the
spiritual fathers of enlightened individuals in the world of humanity. The heritage is divided
according to the number R,gRC, which is the lowest number comprising the integral fractions
of nine. Under this division the seven classes eligible to legacies are as follows: First:
Offspring. Second: Wives. Third: Fathers. Fourth: Mothers. Fifth: Brothers. Sixth: Sisters.
Seventh: Teachers. The nearest relatives are arranged the closest. Each class receives its due
according to the number sixty, which runs down through all. He has decreed that these seven
classes mentioned will come equally into possession of their legitimate rights, each receiving
his share from this division.
When the people of insight reflect upon that which has been recorded they will see that
with this command in operation, wealth will never be monopolized by a limited few and no
individual through sheer forceful skill will come into possession of another's wealth. Wealth
will always be in circulation among all. All mankind will inherit from one another and all will
be benefited by this capital. …
__________
Now, in regard to the question of features distinguishing this Great Cause from other laws
and religions of the people of the world in all centuries and ages: If fair-minded and
intelligent men of knowledge should ponder and reflect upon the judicious laws of the Lord of
mankind, they will no doubt bear witness to the perfection of Divine Providence in the laws
thus instituted. For instance, these three firm and irrefutable ordinances, namely, first: the
question of heritage by which monopoly of wealth will be removed and the question of
socialism solved; second: the question of universal peace and international agreements
regarding disarmament and conserving expenditure now devoted to implements of war;
third: the question of all being commanded to acquire a profession, art or trade whereby they
may earn a living, thus lightening the burden of expense to those upon whom it falls, such as
farmers, labourers, et al. This expense is created by the idlers and unemployed members of
the human family.
These fair-minded and intelligent men will also testify that the readjustment of the world
and the salvation of mankind from great dangers is conditioned upon following the commands
of this Most Great Manifestation. Thus will they utter the blessed words: "Blessed is God, the
Possessor of the Dominion and the Kingdom!"
__________
To all people of insight it is evident that in this Most Great Cause all the means of comfort
for the nation have been provided and a plan of readjustment of the affairs of the people of the
world from all standpoints established.

$)'
V:'., * March '.'= [V:BX:RXg]
Tablets to Daniel Jenkyn1
Through his honour Mı́rzá 'Alı́-Akbar-i-Rafsanjá nı́, to his honour Mr Daniel Jenkyn.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art confirmed by the Divine Spirit!
A thousand times bravo because thou didst forego the physical comfort and rest in order to
proclaim the glad-tidings of the heavenly illumination. Thou didst gird up the loins of service
and travelled to Holland to diffuse the Fragrances of God. Shouldst thou realize how blessed
is this trip, unquestionably thou wouldst not rest for one moment, and uninterruptedly thou
wouldst engage in the promotion of the Cause of the Almighty. Thou didst well to hasten from
London to Holland.
With his heart and spirit 'Abdu'l-Bahá was thy guide and companion. Although in body he
was far, yet in spirit he was near. I hope from the bestowals of the Lord of Hosts, His Holiness
the Promised One, that this voyage may assume the importance of the voyage of Peter and
Paul when the latter went to Antioch. Consider that important results that voyage had. Now
the results of thy journey will be greater than that. Know thou this of a certainty. Upon thee
be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BX November BXBp, Ramleh, Egypt.
__________
Through Au qá Mı́rzá Luṭfu'llá h Ḥakı́m, London, to Mr Daniel Jenkyn.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art attracted to the Truth!
Many of the philosophers of the world and the great men of different nations wished to
attain the Truth, but they were deprived. Then praise thou God that thou hast reached to the
essence of the Truth and thou hast heard the proclamation of the Kingdom and the teachings
of the Lord of Hosts. Through this great favour thou hast prospered and become victorious.
I pray, on thy behalf, that thou mayest become the proclaimer of God in that city, that thou
mayest awake the sleepers and warn the negligent; that thou mayest become lighted like a
torch and bestow the light of guidance,
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
V:'., * March '.'= [V:BX:RXl]
Tablet from 'Abdu'l-Bahá
"Concerning the question whether all souls enjoy eternal life"
To his honour Mr Remey—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art rejoiced by the Divine Glad-tidings!
Verily I have received thy last letter, and thanked God that thou didst reach Paris protected

Bahá 'ı́ from St. Ives, Cornwall, England. Died I: December :j:b.

$)(
and guarded by Him. Thank thou God that He assisted thee to behold the brilliant faces of the
believers of God, and favoured thee to meet them in American countries; for verily, beholding
those shining countenances is a divine gift. By it, the hearts are dilated, the souls are rejoiced,
and the spirits are attracted toward the Supreme Concourse.
Do not lament over the departure of my dearly-beloved Breakwell.1 For verily, he has
ascended to the luminous Rose-Garden in the Abhá Kingdom, near the mercy of his Lord, the
Almighty, and is crying out with the loudest voice, "O that my people knew how my Lord hath
forgiven me, and made me one of those who have attained to the meeting of God!"
__________
[For passage regarding Thomas Breakwell, see Selections from the Writings of 'Abdu'l-Bahá,
pp. BmZ–X.]
__________
Convey my greeting to the attracted maid-servant of God, Mrs Jackson and announce to her
the bounty of God and tell her: "Do not haste, neither be thou restless. Soon, verily, all the
problems shall be solved (literally: every knot shall be untied), and God shall unfold a
spacious door, and the purpose shall be attained."
[For passage titled "Eternal life", refer to Bahá'í World Faith, pp. pmZ–m.]
Verily, I beseech God to make thee confirmed under all circumstances. Do not become
despondent, neither be thou sad. Ere long, thy Lord shall make thee a sign of guidance among
mankind.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, p May BXCl, Washington, D.C.
V:'., * March '.'= [V:BX:RXZ]
Letter from Mrs May Maxwell to Mr Charles Mason Remey
Montreal, Canada, p December BXBp
Dear Bahá 'ı́ brother,
… Regarding Thomas Breakwell, you will remember the year and the month that he came
to me in Paris when I was staying with Mrs Jackson. I do not remember the date but I
remember all the facts.
Early in the spring my mother had written to 'Abdu'l-Bahá asking permission for me to
leave Paris when she and my brother would be leaving to spend the summer in Brittany. A
Tablet had come in reply in which this permission was refused and 'Abdu'l-Bahá said as far as
it was possible, not to absent myself [V:BX:RXm] from Paris at all. Then Mı́rzá Abu'l-Faḍ l wrote
explaining the circumstances to him and asking for permission for me to leave. But the time
came for my mother and brother to leave the city and the permission had not yet come. They
closed the apartment and I went to stay with Mrs Jackson.
During that month I spent in Paris we had wonderful meetings, Mons. Dreyfus and others
received the teachings at that time. I had known, the previous winter, a Mrs Milner who was a
friend of Lillian James. She had gone to America and returned and on the steamer coming
back she had met Thomas Breakwell. She had told him nothing of the teachings, but had
spoken of me as a special friend in Paris, whom she wished to have him meet, and the day
after they arrived in Paris, she brought him to my little apartment at Mrs Jackson's. I shall
never forget opening the door and seeing him standing there. It was like looking at a veiled

Thomas Breakwell was the first English Bahá 'ı́. Refer to H. M. Balyuzi, 'Abdu'l-Bahá, p. Vbff.

$))
light. I saw at once his pure heart, his burning spirit, his thirsty soul, and over all was cast the
veil which is over every soul until it is rent asunder by the power of God in this day. As I
opened the door, Mrs Milner said "he was a stranger and she took him in," then when we were
seated she told me that he was a young Englishman who had been living in the southern states
of America and that he was a Theosophist. He stayed a short time. As he was leaving, he said
that Mrs Milner had told him that I had received some teachings which had had a great effect
on my life and although he was only going to be in Paris a few days, he would like to call to see
me and hear what I could tell him. We made an appointment for the following morning and
then he left. At the appointed hour next day he arrived, his eyes shining, his face illumined, his
voice vibrating under the stress of great emotion. He looked at me very intently and then
said: "I have come to you to help me. Yesterday after I left you, I walked alone down the
boulevard and suddenly some great force nearly swept me off my feet. I stood still as though
awaiting something and a voice announced to me distinctly 'Christ has come!'" Then he said,
"What do you think this means?" Then I gave him the Message and teachings from the
beginning and the veil that I had seen over him disappeared. He was like a blazing light. Such
was his capacity, that he received the Message in all its fullness and all its strength and beauty
within three days and on the third day he wrote his supplication to 'Abdu'l-Bahá which in its
force and simplicity I have never seen equalled: "My Lord! I believe; forgive me. Thy servant,
Thos. Breakwell."
That evening I went to the rue du Bac to get my mail and found a cablegram which had just
arrived, saying, "You may leave Paris" Signed "'Abbá s". When, the next day, my heart filled
with gratitude, I joined my mother and brother beside the sea and told my mother all that had
happened, she burst into tears and said, "You have a wonderful Master."
I could write you pages about the beloved Thomas Breakwell; of the fire of love burning in
his heart when he returned from 'Akká , of his penetrating spiritual power in our midst, of the
light of servitude and sacrifice which burned so brilliantly in his soul; but you know all this
even better than I. I only want to add that his kindness and love to my mother during those
days in Paris produced a great effect on her and that he was always a joy and a consolation to
her during that period of her life before she understood the glory of this Cause. I have always
felt that Thomas Breakwell was the first of the Paris believers to receive the confirmation of
the Holy Spirit and the fire of the Love of God.
I am yours in servitude to the Centre of the Covenant!
May Maxwell
VI:A, *6 June '.'= [VI:l:op]
"The worst enemies of the Cause are in the Cause"
Utterances of 'Abdu'l-Bahá in answer to questions asked by Dr Edward C. Getsinger during a
few brief meetings at Haifa, Syria, Rl January to g February BXBg, and recorded by Dr Getsinger
at the time.
No obstacle should be placed before any soul which might prevent it from finding the truth.
Bahá 'u'llá h revealed his directions, teachings, and laws, so that souls might know God, and not
that any utterance might become an obstacle in their way.
Holding to the letter of the law is many times an indication of a desire for leadership. One
who assumes to be the enforcer of the law shows an intellectual understanding of the Cause,
but that spiritual guidance in them is not yet established.
The alphabet of things is for children, that they may in time use their reasoning powers.
"Following the spirit" is a guidance by and through the heart, the prompter of the spirit. The
Pharisees were extremely orthodox, holding strictly to the law. They were the cause of the

$)*
condemnation and ultimate crucifixion of Jesus.
Several times tablets have been written to some friends regarding a small detail in the
work of the Cause, which they might attend to, such as reporting [VI:l:oo] about Azalı́s,
ná qidı́n,1 et al., and now we hear that such tablets are used as a proof of their authority over
the friends in those regions. Although the books and writings of Abu'l-Faḍ l are used in many
countries as text books, never did he even give a sign that he was an authority on any subject,
consequently the gifts of God ever increased upon him, since he bore all honours in humility,
until he attained to the supreme nearness.
The ones in real authority are known by their humility and self-sacrifice and show no
attitude of superiority over the friends.
Some time ago a tablet was written stating that none are appointed to any authority to do
anything but to serve the Cause as true servants of the friends—and for this no tablet is
necessary; such service when true and unselfish, requires no announcement, nor following,
nor written document.
Let the servant be known by his deeds, by his life!
To be approved of God alone should be one's aim.
When God calls a soul to a high station, it is because that soul has capacity for that station
as a gift of God, and because that soul has supplicated to be taken into His service. No envies,
jealousies, calumnies, slanders, plots, nor schemes, will ever move God to remove a soul from
its intended place, for by the grace of God, such actions on the part of the people are the test of
the servant, testing his strength, forbearance, endurance and sincerity under adversity. At the
same time those who show forth envies, jealousies, etc., toward a servant, are depriving
themselves of their own stations, and not another of his, for they prove by their own acts that
they are not only unworthy of being called to any station awaiting them, but also prove that
they cannot withstand the very first test—that of rejoicing over the success of their
neighbour, at which God rejoices. Only by such a sincere joy can the gift of God descend unto a
pure heart.
Envy closes the door of Bounty, and jealousy prevents one from ever attaining to the
Kingdom of Abhá .
No! Before God! No one can deprive another of his rightful station, that can only be lost by
one's unwillingness or failure to do the will of God, or by seeking to use the Cause of God for
one's own gratification or ambition.
No one save a severed soul or a sincere heart finds response from God. By assisting in the
success of another servant in the Cause does one in reality lay the foundation for one's own
success and aspirations.
Ambitions are an abomination before the Lord.
How regrettable! Some even use the affairs of the Cause and its activities as a means of
revenge on account of some personal spite, or fancied injury, interfering with the work of
another, or seeking its failure. Such only destroy their own success, did they know the truth.
__________
'Abdu'l-Bahá is the interpreter of the aims, intents, and purposes of the Words of the
Blessed Perfection (Bahá 'u'llá h) and is the interpreter of his own written words, and none can
say that this or that is the intention conveyed therein, save 'Abdu'l-Bahá . The spirit of unity
exists in the Divine Words, and one who interprets them in such wise as to create a division

Covenant-breakers ("Nakazeen")—ná qidı́n or ná qidu'l-mithá q.

$*+
and discord is indeed one who errs.
Were not the Revelation of Bahá 'u'llá h one adaptable to the entire world and its diverse
nations, it could not be a unique and universal Revelation, but its elasticity adapts itself to all
conditions, and its spirit is one that moulds itself into every vehicle and need for the
accomplishment of the divine plan of unity. [VI:l:og]
But when some follow merely the hard and fixed letter of the law, they deprive it (the
Revelation) of its elastic quality—the spirit—and endeavour to convert it into a hard
instrument of inflexible qualities.
__________
In this day every one must be tested, as the time of the "chosen ones" to prove their worth
is indeed very short. The day of attainment is drawing to a close for them. The "first fruits"
must be ripened in spirit, mellowed in love, and consumed by their self-sacrifice and
severance. None other are acceptable as first fruits, and all who fail to attain to the standard
through the tests, are relegated to the "many who are called".
The more one is severed from the world, from desires, from human affairs, and conditions,
the more impervious does one become to the tests of God. Tests are a means by which a soul
is measured as to its fitness, and proven out by its own acts. God knows its fitness
beforehand, and also its unpreparedness, but man, with an ego, would not believe himself
unfit unless proof were given him. Consequently his susceptibility to evil is proven to him
when he falls into the tests, and the tests are continued until the soul realizes its own
unfitness, then remorse and regret tend to root out the weakness.
The same test comes again in greater degree, until it is shown that a former weakness has
become a strength, and the power to overcome evil has been established.
__________
Blessed are they who are the means of making unity among the friends, and pity on those
who in the right or wrong are the cause of discord. For instance: When one is in the right in a
case in dispute, and his minority prevents him from establishing this rightful matter, instead
of agitating the subject, if he will humbly submit to sacrifice his position for the sake of unity
and peace, God will accept that sacrifice and ere long the rightful matter will be established
without any further dispute, by the Divine assistance; whereas without such sacrifice and
submissiveness great harm might ensue.
The friends must be prepared to efface themselves at all times. Seeking the approval of
men is many times the cause of imperilling the approval of God.
__________
The worst enemies of the Cause are in the Cause and mention the Name of God. We need
not fear the enemies on the outside for such can be easily dealt with. But the enemies who call
themselves friends and who persistently violate every fundamental law of love and unity, are
difficult to be dealt with in this day, for the mercy of God is still great. But ere long this
merciful door will be closed and such enemies will be attacked with a madness.
__________
It has been a long time since letters have been received from the friends. Everything is first
read by the censor, and all tablets likewise submitted to him, and as my mail alone would keep
him very busy, we make no effort to trouble him. Tell Ahmad Yazdı́ not to send any more mail
to me under any circumstances.
__________
Indeed, I contemplate no journey, for who would look after the poor should I leave here to
travel to America or elsewhere?

$*!
__________
If you knew what great things would happen to the Cause after my departure, you would
pray every day and night for my release and demise.
VI:7, '0 July '.'= [VI:Z:gB]
Bahá'í martyrdoms in Persia
Extracts from letters from Dr Susan I. Moody and Dr Arastú ,1 Ṭ ihrá n, Persia.
Au qá Shaykh 'Alı́-Akbar-i-Qú chanı́, a noted Bahá 'ı́ teacher, was murdered in Mashhad last
April. The assassin shot him in the back and the body lay where it fell in the bazaars for some
days. The animosity against the Bahá 'ı́s had reached the point where none dared to move it
for fear of a general slaughter. A photograph of fifty Bahá 'ı́s was posted in the bazaars and
they were boycotted in all the shops.
A few days ago news reached Ṭ ihrá n from Qú chanı́ that the wife of the martyr has died in
childbed; the child also died. No midwife would attend her, nor would a Muslim prepare the
bodies for burial. It was forbidden to bring them to the graveyard, so the grandmother
washed the bodies and had them buried in, their own garden.
The original of the photograph sent herewith was given me by Shaykh 'Alı́ Akbar while he
was sojourning in Ṭ ihrá n three years ago.
His martyrdom is foretold by the beloved 'Abdu'l-Bahá in the tablet of which I am enclosing
both Persian and English copies. Persistent effort is being made to bring the murderer to
justice.
Susan I. Moody
__________
… The wife of Au qá Shaykh 'Alı́ Akbar, the martyr, had three or four children, and she herself
was very learned. Consider how much the enemies have added to their oppression and
tyranny toward the Bahá 'ı́s. All the Bahá 'ı́s are scattered from Khurá sá n and are distressed
and wandering. … Also from Zavareh,2 which is a city near Iṣ fahá n, a great number of the
Bahá 'ı́s have come to Ṭ ihrá n after all their property had been taken. …
We have no remedy save to be patient and pray on behalf of the oppressors. May God
awaken them!
Dr Arastú , through Mı́rzá Luṭfu'llá h, London, England.
VI:7, '0 July '.'= [VI:Z:gB]
Tablet revealed for Shaykh 'Alí Akbar
Upon him be Bahá 'u'l-Abhá !
O thou firm one in the Covenant!
Thy letter addressed to his honour Mı́rzá Ḥaydar 'Alı́ was noted and from its contents
regret was experienced because our intention was to prepare the means of tranquillity; now it
has produced difficulties and you are greatly troubled; but as these troubles are in the path of
God it is in reality a favour and will have great results.
Since this is so, it is better that with the utmost cheerfulness and happiness you bid
farewell to the friends (saying): I am going on a journey to teach that perchance I may be
confirmed in servitude and perhaps the cup of martyrdom [VI:Z:gR] may overflow. As in this
region the giving up of life is not attainable, therefore it is necessary to hasten to other parts.
Dr Arastú Khá n Ḥakı́m.
Zavá rih.

$*#
Then go to Ishqá bá d and a letter will be written to Ḥaḍ rá tı́ Afná n to prepare the necessities
of the journey to send you to Iṣ fahá n because in Iṣ fahá n the people are crying aloud for
teachers and I hope that you may attain to a great and distinguished service on this journey.
From Iṣ fahá n you may hasten to Au bá dih and Shı́rá z and from there to the shores of the Persian
gulf and the journey may be ended at the blessed tomb.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mı́rzá Valı́'u'llá h Khá n-i-Varqá , Rm May BXBg, Ṭ ihrá n.
VI:1, ' August '.'= [VI:m:lR]
"The Will of the Creator is effected through the process of (voluntary)
composition"
Scientific proof of the existence of God
Address by 'Abdu'l-Bahá delivered Sunday, X February BXBp, at pC rue St. Didier, Paris.
[See also The Promulgation of Universal Peace, pp. oBR–g, for a similar Talk.]
Translated from notes in Persian by Mirza Ahmad Sohrab.
Today some one asked a question regarding the existence of God.
What are the proofs through which one can establish the existence of God?
People are divided into two sections, one which is satisfied with the knowledge of the
attributes of divinity, and the other which strives to establish the existence of divinity, and be
informed of the fundamental principles of divine philosophy.
Therefore today I will speak to you of the proofs which establish scientifically the existence
of God.
I will not quote to you the scriptural proofs from the Old and the New Testament or the
Qur'á n, for you are more or less familiar with those ideas. Consequently I will deal with this
subject from an intellectual standpoint. As it is an abstruse subject I request you to give your
utmost attention.
When we look upon all forms of phenomena we observe that they are the results of
composition. For example, certain single atoms are brought together through the inherent
law of elective affinity existing between these various particles, the result of which is the
human being. A number of primordial atoms have gone into the make up of a plant, the result
of which is the flower.
Again looking into the mineral kingdom we observe that this law of cohesion is working in
the same manner in that kingdom, for we see that many atoms go into the composition of a
piece of stone which through purification may reach to the state of a mirror. [VI:m:lp]
In short, the existence, of life depends upon the composition and decomposition of
phenomena. When the particles of a given composition are disintegrated this may be called
non-existence, but the original simple atoms will go back to their primary elements and are
ever existent.
For instance, the body of man being the resultant factor of the composition of these atoms,
when this body becomes the subject of decomposition we call that death, but those atoms of
which the body of man was composed, being simple and primordial, are indestructible.
Consequently it is proved that the existence of phenomena depends upon composition and
their mortality upon decomposition.
This is a scientific principle; science approves of it, because it is not a matter of belief.
There is a great difference between theories upheld by belief, and facts which are

$*$
substantiated by science.
Beliefs are the susceptibilities of conscience, but scientific facts are the deductions of
reason and inexorable logic.
Therefore it is logically proven that the existence of phenomena depends upon
composition, and their destruction upon disintegration.
Now going back to our subject and the facts upheld by materialists. They state that
inasmuch as it is proven and upheld by science that the life of phenomena depends upon
composition and their destruction upon disintegration, then where comes in the need or
necessity of a Creator—the self-subsistent Lord?
For we see with our own eyes that these infinite beings go through myriads of
compositions and in every composition appearing under a certain form showing certain
characteristic virtues, then we are independent of any divine maker.
This is the argument of the materialists. On the other hand those who are informed of
divine philosophy answer in the following terms:
Composition is of three kinds:
". Accidental composition.
…. Involuntary composition.
†. Voluntary composition.
There is no fourth kind of composition. Composition is restricted to these three categories.
If we say that composition is accidental, this is philosophically a false theory, because then
we have to believe in an effect without a cause, and philosophically no effect is conceivable
without a cause. We cannot think of an effect without some primal cause, and composition
being an effect, there must naturally be a cause behind it.
As to the second composition, i.e., the involuntary composition. Involuntary composition
means that each element has within it as an inherent function this power of composition. For
example, certain elements have flowed towards each other, and as an inherent necessity of
their being they are composed. That is, it is the imminent need of these elements to enter into
composition.
For example, the inherent quality of fire is burning or heat. Heat is an original property of
fire.
Humidity is the inherent nature of water. You cannot conceive of H*O, which is the
chemical form of water, without having humidity connected, for that is its inherent quality,
inseparable and indivisible.
Now as long as it is the inherent necessity of these elements to be composed, there should
not be any decomposition. While we observe that after each composite organism, there is a
process of decomposition we learn that the composition of the organisms of life is neither
accidental nor involuntary. Then what have we as a form of composition? It is the third, that
is the voluntary composition. And that means that the infinite forms of organisms are
composed through a superior will, the eternal will, the will of the living and self-subsistent
Lord. [VI:m:lo]
This is a rational proof, that the Will of the Creator is effected through the process of
composition.
Ponder over this carefully. When you comprehend the significances of this subject you will
then be able to convey it to others. The more you think over this the greater will be your
comprehension.

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Thank God that He has given you such a power through which you can comprehend these
divine mysteries. Reflect deeply, ponder carefully, think minutely, and then the doors of
knowledge shall be opened unto you.
VI:., */ August '.'= [VI:X:lg]
Tablet from 'Abdu'l-Bahá to be read by the friends of God in the East and
the West
Translated o August BXCm
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye people of the Kingdom of Abhá !
There are two influences tending toward prosperity and progress which emanate from the
forefront of advancement of the world of humanity. They remind the negligent, awaken them
that sleep, give sight to the blind, hearing to the deaf, power of utterance to the mutes and life
to the dead.
One is the influence of civilization—that development of the world of nature that concerns
the material life of man. It promotes physical advancement and cultivates the social virtues.
The laws and deductions of science, so indispensable to progress, are the product of the lofty
thoughts of sound minds, the accumulated results of the efforts of ancient and modern
scholars. The most effective power for the promotion and dissemination of this influence is
just government.
The other is the divine influence, the holy and spiritual revelations, which insure eternal
glory, everlasting happiness, the illumination of the world, the appearance of merciful
phenomena in the world of humanity, and perpetual life. The fundamental basis thereof is the
teachings and the precepts of the prophets, the dictates and attraction of the conscience,
which belong to the realm of morality. Like unto the lamp they illuminate and brighten the
depths and recesses of human realities. The effective power of this is the Word of God.
But the advancement of civilization, material perfections and human virtues will bear no
fruit or result unless joined to the spiritual perfections; merciful qualities and sound morals,
and the happiness of the human world, which is the original goal, will not be attained. For
although through the advancement of civilization and the adornment and refinement of the
material world, happiness is realized, and the sight of hopes fulfilled in perfect beauty wins
the heart, yet, concomitantly, great dangers, severe ordeals and awful catastrophes are
involved.
Now, when ye behold the order and regularity of countries, cities and villages, the
attractive adornment, the del- [VI:X:ll] icacy of the blessings, the suitability of implements,
the ease of transportation and travelling, the extension of knowledge of the facts of the world
of nature, the great inventions and gigantic undertakings and the fine and artistic discoveries,
ye shall say that civilization is the cause of happiness and the development of the human
world.
Yet again, when ye glance over the inventions of infernal instruments of destruction, the
creation of the forces of ruin, the discovery of fiery means which cut at the root of life, it
becomes plainly evident that civilization is twin with savagery and a concomitant thereof,
unless material civilization be aided by divine guidance, merciful appearance, heavenly
thoughts, and become joined to the spiritual states, the perfections of the kingdom (of God)
and the divine bounties.
Now consider how the most civilized and populous countries of the world have become

$*&
storehouses of infernal articles (guns, etc.), the dominions of the world a great barracks, the
nations of the world armed hosts, and the kings thereof commanding generals of the
battlefield. Thus hath the human world fallen into a great calamity!
Therefore this civilization and material development must be led by the Great Guidance;
the mundane world must be made the place for the appearance of the bounties of the
kingdom; material advancement must be made twin with merciful revelation. Thus may the
human world appear as the representative of the (heavenly) assembly on the plane of
existence, and the exposition of divine evidence may reveal itself in the greatest sweetness
and loveliness. Thus may eternal happiness and glory find realization.
Praise be to God! For centuries and cycles the banner of civilization has been raised, the
human world has day by day advanced and developed, the material world has flourished and
outward perfections increased until now the world of human existence has attained great
capacity for the spiritual teachings and the divine summons.
To illustrate: When a suckling babe has passed through the material grades and has
attained physical growth and development, the body reaches the grade of maturity and attains
capacity for the manifestation of ideal perfections and intellectual virtues. Then the signs of
the endowment of perception, intelligence and knowledge, and the spiritual forces appear.
Likewise in the general world, when mankind accomplished physical development,
travelled through the grades of civilization and attained the human wonders, virtues and
endowments in their most consummate form, it attained capacity for the appearance and
extension of the spiritual divine perfections and obtained worthiness for hearing the divine
summons.
Then the ensign of the Kingdom was raised, spiritual virtues and perfections became
manifest, the sun of reality arose, the light of the "Most Great Peace" dawned, the solidarity of
the human world was realized. We hope that the radiation of these lights may day by day
become intensified and these ideal virtues magnified. Thus may the great achievement of the
human world become evident and manifest, and the beloved of the love of God may become
with the utmost sweetness and beauty the representatives of the (heavenly) assemblage.
O ye friends of God! Know ye verily that the happiness of the world of humanity is
dependent upon the unity and solidarity of mankind, and that material and spiritual progress
both rest upon universal friendliness and love among human individuals.
Consider other living beings; that is to say the animals that graze, or fly, and those that are
ferocious. The individual of every ferocious kind is separated from its kin and the members of
the same species, and lives in loneli- [VI:X:lZ] ness. They exercise the utmost opposition and
ferocity towards each other. When they chance to meet they immediately engage in
contention and fighting, and use their claws and sharpen their teeth by ferocity, such as
atrocious lions or bloodthirsty wolves. Thus do the ferocious animals that live solitary and
fight for their living.
But as to the tame, domestic animals of good nature and pure temperaments, such as those
that fly and those that graze, they associate with each other with the utmost love, and
company by company they live together. They spend their time in the greatest happiness, joy
and gladness. The thankful birds which are content with a few grains, practice the utmost
joyousness towards one another and sing myriads of melodies upon the pleasant plains,
mountains and valleys. Likewise the animals that graze, like the sheep, deer and rabbit; live in
a state of greatest friendliness, and fellowship with happiness and unity in the pasturage of
the green tablelands. But the dogs, wolves, tigers and the bloodthirsty hyenas and other
ferocious animals shun each other and wander lonely after their prey. Even when the animals
that graze and fly come to each other's nest or den, there is no opposition and estrangement

$*'
manifested, nay rather they treat one another with the utmost friendliness and affection. On
the contrary, when a ferocious animal approaches the den of one of its kind, the two engage in
contention. Even if one passes through the neighbourhood of the other, it is at once attacked
and if possible destroyed.
Therefore it becomes evident that friendliness and love even in the animal kingdom are the
result of good nature, pure temperament and gentle behaviour; while discord and
estrangement characterize the ferocious brutes of the plains.
The almighty God has not created in man the claws and teeth of the lion; nay the human
existence is made and fashioned after the best form and for the most consummate innate
virtues. Therefore it behoves man in homage for this creation and gratitude for this bestowal
that he should exercise friendship and love for his kind, nay more, he should treat all living
beings with justice and equity.
Again consider that the comfort, joy, rest and happiness of mankind come from love and
unity; that contentions and disputes are the greatest causes of distress, misery, tribulation
and unhappiness. But a thousand times alas! that humanity is ignorant and negligent
concerning these matters, and every day becomes metamorphosed into the character of a
savage animal, one day a ferocious tiger, again a coiling and repulsive serpent.
The sublimity of man is derived from the qualities and virtues which characterize the
angels of the supreme concourse. Therefore when good qualities and virtuous attributes
appear in man, he is verily a heavenly personage, an angel of the kingdom, a divine reality, a
merciful manifestation. And when he does contend and thirst for blood, he exceeds in ferocity
the basest of brutes, for while the bloodthirsty wolf will devour one sheep in the night, in that
time man will make away with a thousand victims.
For man has two aspects: one the sublimity of nature and intellectual qualities, and the,
other the base animality and imperfections of passion.
If you travel through the continents and countries of the world, you will see, on one side,
the signs of ruin and destruction and, on the other, the signs and monuments of civilization
and construction. As to the ruin and destruction, they are the signs of contention and discord,
of war and battle. But order and construction are the results of the virtues of friendliness and
concord.
If one travel in the central desert of Asia, he will observe how many cities as great and
populous as Paris or London have been ruined. From the Cas- [VI:X:lm] pian Sea to the River
Oxus naught is to be seen save forlorn and deserted prairies and deserts. The Russian railway
(the Trans-Caspian R. R.) takes two days and two nights to traverse the ruined cities and
destroyed villages of that desert. There was a time when that land was very populous and in
the highest state of civilization and development; science and knowledge were widespread,
the arts and professions established, commerce and agriculture were in the utmost state of
perfection, and civil government and politics well organized. Now, all this great region is the
habitation of desolation and shelters only the nomadic Turkoman tribes and the wandering
beasts of prey. The cities of that land, as Gorgan, Tassa, Abiavard and Shahrastan,1 were once
famous in the world for sciences, knowledge, professions, wonders, wealth, greatness,
happiness and virtue. Now, no voice or murmur is to be heard in all that land save the roar of
ferocious brutes, and naught to be seen save the wandering wolves.
This ruin and destruction was occasioned by the battles and murders of the wars between
Iurá n (Persia) and Turkan,2 which had become different in customs and religion. Their godless
Astará bá d ("city of mules") city on south eastern Caspian Sea border of Iurá n. Since :jIV called Gú rgá n (Gorgá n). Abiward
(east of Dargaz), Turkmenistan; and Shahristá n, Tajikistan.
People of Turkey.

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leaders made public property of the blood, the belongings and the privacy of each other. This
is the exposition of one instance.
Then, when you travel through the world and observe it, you shall find all constructiveness
and progressiveness to be signs of friendliness and love, and all destructiveness and ruin the
results of hatred and enmity.
Notwithstanding this obvious fact the human world does not take warning nor wale up
from its sleep of negligence. Men still engage in discord and contention; they organize armed
forces and long to charge on the battlefield.
Again, consider organization and decomposition, existence and non-existence. Every being
is composed of many different constituents, the existence of everything is the expression of
organization. That is to say: when by divine genesis organization of certain elements occurs,
a being is produced. All existent beings are after this fashion. But when a defect appears in
that compound and decomposition sets in, the parts separate and that being disintegrates and
becomes non-existent. Thus annihilation of [VI:X:ZC] things is an expression of their
decomposition and disintegration. The affinity and organization of the elements makes
possible the existence.
To sum up: the attraction and affinity of things are the cause of fructification and
production, and estrangement and disunion among things the cause of death and annihilation.
By attraction, and affinity all living beings such as plants, animals and men are realized. From
disagreement and estrangement dissolution results and annihilation follows. Verily the life of
the human world is that which is conducive to unity, attraction and concord of mankind.
When you pass a farm and observe a prosperous plantation with symmetry and beauty, full
of plants and flowers with an organized community, ye see proof of the fact that the farm and
garden are under the care and cultivation of a skilful farmer; but if ye see confusion and
disorder, it is an evidence that the place is bereft of the care of the gardener and a wild and
uncultivated plantation results.
Therefore it is evident that unity and concord are the result of the education of the real
educator, while separation and dissension are evidence of savagery and the lack of the
training of God.
If an opponent object, saying: The nations, peoples, tribes and sects of the world have
different ethics, morals, conducts, tastes and temperaments and their thoughts and opinions
vary, how then can real unity become realized or absolute accord among humanity be
established?
We will say that difference (or disagreement) is of two kinds: One sort is the cause of
annihilation and that is like the disagreement of warring nations and fighting tribes who
destroy one another, ruin homes and cause comfort and peace to depart, exhibiting ferocity
and blood-thirstiness. The other difference (or disagreement) is an expression of variety, that
is itself perfection, and the means of manifesting the graces of the All-Glorious.
Look at the flowers of the gardens. Although members of different families, having various
colours, different forms and shapes, yet because they absorb the self-same water and grow
and thrive by the same breeze and are reared by the same heat and light of the one sun, this
difference and variety produces greater beauty and grace and each appears more beautiful by
contrast with the other.
When the complete proof, which is the effectiveness of the Word of God, obtains, this
difference in nature's ethics, habits and thoughts results in the diversification and adornment
of the human world. Moreover this difference and variety is inherent and innate in the parts
and members of man, which afford the means for revealing perfections, and since these

$*)
members and parts (of the human organism) are under the control of the king of the spirit, the
spirit interpenetrates the parts and governs even the veins and arteries. This difference and
variety then is no barrier to oneness and love governed by the spirit. This diversity is indeed
the greatest power of unity.
Should a garden have its trees with their branches, leaves, blossoms and fruit all of one
kind, colour, shape and arrangement it would have no beauty and sweetness whatever. But if
it possess various hues, different leaves, blossoms and fruits, each will intensify the decorative
effect and beauty of the other. The garden will become perfect and excel in beauty, delicacy,
freshness, sweetness and magnificence.
Likewise, the difference and variety [VI:X:ZB] of thoughts, opinions, morals and
temperaments of the human world when under the guidance of the one power and the
influence of the world of oneness, will shine forth with the utmost greatness, beauty,
sublimity and perfection.
Today no power save the great power of the Word of God, which comprehends the realities
of things, can gather together under the shade of the same tree, the minds and hearts of the
world of humanity. It is the motive power of all things; it is the mover of souls and the
controller and governor of the human world.
Praise be to God! Today the light of the Word of God shines upon all horizons. From every
nation, tribe and denomination, souls are coming under the influence of the Word (of God)
and have agreed and united with the utmost concord and harmony.
Many an assembly shall be organized whose members will be representatives of different
nations, tribes and peoples. If one attend such a meeting, he will be surprised and will
imagine that those present are of one birth and nation, one people with the same thoughts
and opinions, when, as a matter of fact, one may be an American, another a European; one
from Hindustan (India), another from Turkistá n; one an Arab, another a Tajik; one Persian,
another Greek. Notwithstanding this they consort together with joy and sing together in the
utmost unity, harmony, love and solidarity in liberty and wisdom. This is through the effect of
the Word of God.
If all the powers of the world should convene, they could not organize an assembly like
unto these assemblies. Here with such remarkable love, attraction and zeal, different people
unite in one assembly and raise their voices in unison in the centre of the world. They cause
the abolishment of war and murder, and the realization (and establishment) of universal
peace, and the friendliness and unity of the world of humanity. Can any power withstand the
power of the Word of God? No, verily, the proof is clear and the evidence complete.
If a soul open the eye of equity, he will become amazed and surprised and will testify justly
that all the nations and peoples of the world should be grateful and thankful to the teachings
of Bahá 'u'llá h. For these teachings make tame every ferocious animal, give speed to those that
only move, transform human souls into angels of heaven and make the world of humanity the
centre of the manifestation of mercy. All are compelled thereby to obey and be loyal to the
government.
Today no kingdom in all the world is confident and at ease, for security and confidence
have disappeared from humanity. Kings and subjects are alike in danger.
The sect today which obeys the government with perfect religious honesty, and practices
the utmost integrity towards the nations is this oppressed sect. The proof thereof is the
following: All the tribes in Persia and Turkistá n are thinking of their own petty interests; if
they obey the government it is either with the hope of favour or through fear of punishment.
But the Bahá 'ı́s are well-wishers of and obedient to the powers (or governments) and are

$**
loving and kind to all the nations.
This obedience and adherence are enjoined as duties upon all by the Beauty of Abhá
(Bahá 'u'llá h) in clear texts. Therefore in compliance with the commandment of God they
practise the utmost honesty and good-will toward the governments. If any man commit a
wrong against the government he must hold himself responsible before God and consider
himself a sinner deserving of punishment. Notwithstanding this it is amazing how some of the
ministers of (political) affairs account all other sects well disposed, but the Bahá 'ı́s ill
disposed.
Praise be to God! (An expression of wonder when thus used.) In these lat- [VI:X:ZR] ter
days when a great general uprising and commotion took place in Ṭ ihrá n and other cities of
Iurá n (Persia), it was clearly evidenced that not a single Bahá 'ı́ interfered in these affairs nor
troubled the populace, and for this reason they were blamed and criticised by others, for they
had obeyed the Blessed Beauty (Bahá 'u'llá h) and interfered not at all in political matters nor
disturbed any sect. They were occupied with their own affairs, trades and professions.
All the friends of God testify that 'Abdu'l-Bahá is entirely true to, and exhibits good-will
toward the governments and nations of the world, especially, the two sublime governments of
the East (Persia and Turkey), for these two countries were respectively the native land and
habitation of his holiness, Bahá 'u'llá h. In all the epistles and writings he has commended and
praised these two kingdoms, and has asked aid for them from the threshold of oneness. The
Beauty of Abhá —may my soul be a sacrifice for His beloved!—prayed in behalf of their
majesties, the two sovereigns (the Shá h and the Sulṭán). Praise be to God! Notwithstanding
these decisive arguments, each day an event occurs and difficulties appear. But we and the
beloved of God must not grow lax in the least in our honesty and good-will, nay rather in the
utmost devotion and trustworthiness remain steadfast in our sincerity and engage in
philanthropic prayers.
O beloved of God! These days are the time for firmness and the period for steadfastness
and constancy in the Cause of God. You must not look upon the personality of 'Abdu'l-Bahá ,
for he will eventually bid ye farewell. Nay, ye must observe the Word of God. If the Word of
God is in the ascendant, be happy, joyous and thankful, even if 'Abdu'l-Bahá be under a sword
or beneath fetters and chains; for importance is in the holy temple of the Cause of God, and
not in the physical mould of 'Abdu'l-Bahá .
The beloved of God must be confirmed with such a firmness that if every moment a
hundred like 'Abdu'l-Bahá become the target of arrows, no change should occur in their
decision or intention, no transformation in their zeal or attraction to God, and no abatement in
their occupation in the service of the Cause of God.
'Abdu'l-Bahá is the servant of the Word of the Blessed Beauty and the manifestation of
absolute servitude in the threshold of the Lord. He has no other station, grade, class or power.
This is my utmost hope, my abiding paradise, my Masjidu'l-Aqṣ á1 (Most Holy Sanctuary) and
my Sadratu'l-Muntahá 2 (Divine Guidance).
The great Manifestation was fulfilled and consummated in the Blessed Beauty of Abhá
(Bahá 'u'llá h), and his holiness the Supreme (the great Bá b) was the herald of the Blessed

Masjidu'l-Aqṣ á originally a Christian Church and afterwards turned into a Muslim Mosque by the Caliph Omar, attained
great importance in the devotional estimation of the Muslim. "The Aqṣ á Mosque, literally, the 'Most Distant' Mosque, is
referred to in the Qur'á n, and has become identified with the Temple Mount in Jerusalem." (Bahá 'u'llá h, Kitáb-i-Aqdas,
Notes no. ::e, p. F:e.)
Sidr al-Muntahá (Pers. Sadratu'l-Muntahá ) (the furthermost Tree) symbollically, the Lotus tree in the Seventh Heaven
(Paradise). The Divine Lotus-tree at the boundary, or the 'Lote-tree beyond which there is no passing', since, in ancient
times, Arabs planted it to mark the end of a road, to serve as a guide. It usually refers to the Manifestations of God on
earth.

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Beauty—may my spirit be a sacrifice to them! Thus was it ended and for a thousand years all
shall receive illumination from his lights and obtain (favour) from the sea of his favours.
O ye beloved of God! This is my wish for ye and counsel to ye. Blessed is he who is aided
by God to comply with what is written on this leaf.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
VI:'/, 1 September '.'= [VI:BC:Zp]
Letters from Mirza Ahmad Sohrab to Bahá'ís in America
… [omitted] [VI:BC:ZX]
Mount Carmel, Haifa, Syria, Bg August BXBg
[Louis G. Gregory, Washington, D.C.] … His ['Abdu'l-Bahá 's] desire is that all the believers
characterize themselves with these [divine] attributes, adorn their temples with these
garments, ornament their bodies with these decorations and illumine their homes with these
glistening lamps. Then and not until then will they be considered as his sons and daughters.
His real solicitude is for their spiritual welfare and happiness. Above everything else he
wishes them to be joy-bringers to this sorrow-laden world. This is considered to be their
greatest mission. They must cry at the top of their voices:
"Rejoice! Rejoice! O thou world of humanity! The tree of thy hope is near the time of
fruition! [VI:10:80]
"Rejoice! Rejoice! The rivers of celestial ideals are flowing from the mountains of decree!
"Rejoice! Rejoice! The gales of love and peace have stirred deeply the sea of God's grace
and pity!
"Rejoice! Rejoice! The music of reality has attracted the hearts of all the sincere ones!
"Rejoice! Rejoice! The trees of the gardens of truth are bedecked with the most luscious
fruits.
"Rejoice! Rejoice! The Beloved of all nations will soon enter the assembly of the children of
men with a radiant face!
"Rejoice! Rejoice! for the earth of capabilities is already begemmed [ornamented] with the
sweet amaranths of love and the fragrant lilies of affection!"
In such wise the friends must work, for as the moral physicians of the world of humanity,
their pharmacopoeia must be filled with all kinds of medicines; thus they may be able to treat
every kind of illness and disease. Firmness and steadfastness is the condition whereby they
may attain to this unparalleled station. They must close their eyes to the world and the things
contained therein. Their work is in the realm of the spirit; their efforts are along the line of
morality and the inculcation of ethical principles. They look at all times towards heaven and
are enraptured with the beauty of the Beloved. They are not attached to anything. They pray
at morn and eve for the misguided children of men and wish them naught but good and
prosperity. The heaven of their minds is not darkened with the clouds of prejudices nor the
chambers of their hearts bedimmed with the smoke of hostility. They are released from all
such ties and are soaring in the atmosphere of sanctity.
I am writing you this letter from the lovely garden of 'Abdu'l-Bahá . He is just walking
amidst the beds of roses and talking with a number of friends on the corruptibility of nature
and the sacredness of the Word of God. Like unto the sun, he shines upon the just and unjust.
Every day we descend from the Pilgrim's House and spend several hours in the verdant
garden and listen to the words of truth and wisdom. They are indeed life-giving and souluplifting. I wish you were present; but I am sure you can accomplish better and more efficient
work where you are.

%+!
'Abdu'l-Bahá remembers you and sends you his greeting. He prays for all the friends at the
Holy Threshold and the blessed tomb of the Bá b.
Give my greeting to … all the friends. We are all well and happy. I anticipate the time when
I shall have the pleasure of seeing you face to face.
I am ever your sincere brother.
(Signed) Ahmad
VI:'', *7 September '.'= [VI:BB:mR]
Tablet from 'Abdu'l-Bahá to Mr Andrew Carnegie1
To the noble personage, his excellency, Mr Andrew Carnegie,
May God assist him!
HE IS GOD!
O thou illustrious soul! O thou the great pillar of the palace of universal peace!
It is some time since I intended to correspond with thee, but there was no intermediary
between us. Now that his excellency, Mr Topakyan,2 has made this possible through his kindly
suggestion, I write thee this epistle; for truly I say thou art the lover of humanity and one of
the founders of universal peace.
Today the most great service to the kingdom of God is the promotion of the principle of the
unification of mankind and the establishment of universal peace. A number of souls who were
doctrinaires and unpractical thinkers worked for the realization of this most exalted aim and
good cause, but they were doomed to failure, save that lofty personage who has been and is
still promoting the matter of international arbitration and general conciliation through deeds,
words, self-sacrifice and the generous donation of wealth and property. Rest thou assured
that through the confirmations of the holy spirit thou wilt become confirmed and assisted in
the accomplishment of this most resplendent service, and in this mortal world thou shalt lay
the foundation of an immortal, everlasting edifice, and in the end thou wilt sit upon the throne
of incorruptible glory in the kingdom of God.
All the leaders and statesmen of Europe are thinking on the plane of war and the
annihilation of the mansion of humanity, but thou art thinking on the plane of peace and love
and the strengthening and reinforcement of the basis of the superstructure of the human
world. They are the heralds of death, thou art the harbinger of life. The foundations of their
palaces are unstable and wavering and the turrets of their mansions are tottering and
crumbling, but the basis of thy structure is firm and unmovable.
While I was journeying throughout America and Europe, I cried before all the meetings,
conventions, and churches: "O ye noble friends! The world of humanity is facing in the future
a most portentous danger and supreme calamity. The continent of Europe has become like
unto a gunpowder magazine and arsenal, under which are hidden combustible materials of
the most inflammatory nature. Its combustion will be dependent upon the sudden and
unexpected enkindlement of one tiny spark which shall envelop the whole earth with a worldwide conflagration, causing the total collapse of European civilization [VI:BB:mp] through the
furious, wild, raging, fiery tongues of war. Therefore, O ye well-wishers of the world of
humanity, endeavour by day and by night so that these inflammable materials may not come
in touch with the burning fires of racial antipathy and hatred!"
"The discovery of the Master's letter to Andrew Carnegie is very interesting, in spite of the very poor translation of this
Tablet, and he will be very pleased to receive a Photostat of the original, or at least a faithful copy of the text in Persian."
(Shoghi Effendi, Unfolding Destiny, pp. F;e–F;V. Letter dated Fb October :jbV.)
Hayozoun Hohannes Topakyan (born at Sazaria, Turkey, :ieb–:jFe). In :j;j he was appointed Consul-General to New
York by the Persian government.

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Today the life of mankind and its attainment to everlasting glory depend on its display of
effort and exertion in accord with the principles of his holiness Bahá 'u'llá h; for his first and
foremost teaching consists of the oneness of the world of humanity. He says: "We are all the
sheep of God. His Highness, the Almighty, is the real Shepherd and kind to all the sheep. Why
then should we be unkind toward each other?" Another of his most great institutes deals with
the subject of universal peace, the establishment of which would be conducive to the wellbeing and progress and tranquillity of the commonwealth of man.
Other precepts of Bahá 'u'llá h treat of the identity of the underlying foundations of the
religions of God, the original oneness of the nations, the adoption and general practice of a
universal auxiliary language and the inculcation of the ideal of cosmopolitanism and worldpatriotism among the children of men; consequently in the future his teachings will act as a
deterrent and preventive from the occurrence of the most great danger, i.e., universal war.
Today the most important object of the kingdom of God is the promulgation of the cause of
universal peace and the principle of the oneness of the world of humanity. Whosoever arises
in the accomplishment of this pre-eminent service the confirmations of the holy spirit will
descend upon him.
Now all that has been predicted has come to pass, and the lurid flames of this war have
emblazoned the horizon of the east and the west, causing a reverberating social earthquake
through the columns of the earth. After this war the workers for the cause of universal peace
will increase day by day, and the pacific party will array its force, displaying great activity
with better advantage, and in the end gaining a permanent triumph and eternal victory over
all the other parties. The realization of this matter is incontestable and irrefragable.
Therefore, ere long a vast and unlimited field will be opened before your view for the
display of your powers and energies. You must promote this glorious intention with the
heavenly power and the confirmation of the holy spirit. I am praying in thy behalf that thou
mayest erect a pavilion and unfurl a flag in the world of peace, love, and eternal life.
I beg you to accept the consideration of my highest and deepest respect.
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, B May BXBg. Home of 'Abdu'l-Bahá , Mount Carmel,
Haifa, Syria.
VI:'', *7 September '.'= [VI:BB:mp]
Tablet from 'Abdu'l-Bahá
To the Bahá 'ı́ Assembly of Portland, Oregon.
Upon thee be Bahá 'u'l-Abhá !
HE IS GOD!
O ye denizens of the Kingdom!
Your letter was received and caused joy and gladness, for it was an evidence of firmness
and steadfastness. praise be to God, ye have an assembly in the utmost joy and fragrance; the
candle thereof being the blessings of his holiness Bahá 'u'llá h, the spirit of that meeting is the
confirmations of the supreme kingdom, and the sustenance of that gathering is celestial
benediction. I hope that the life of that assembly shall be [VI:BB:mZ] the breaths of the holy
spirit, and in accordance with the heavenly teachings ye become regiments of universal peace,
breaking asunder the armies of war and strife through the power and teachings of his holiness
Bahá 'u'llá h, and thus raise the standard of unity, of friendship and of love in the world of
humanity.
The Americans are distinguished from the Europeans in this noble ideal, viz.: universal

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peace, and it is proper that they glory before all nations. His honour Mr William Jennings
Bryan, the Secretary of State of the United States of America, especially, has in reality stood by
the promulgation of universal peace with the utmost effort; and because in this matter he is
striving exactly in accordance with the teachings of his holiness Bahá 'u'llá h, he is selfsacrificing. My hope is that he will become a candle of the Convention for Universal Peace and
shine forth like unto the morning star from the horizon of the oneness of the world of
humanity.
It may come to pass that some corrupted souls shall come to America working to bring
about the wavering of your hearts; but ye must be firm like unto a mountain in faith and the
Covenant, and be not shaken by the blowing of contrary winds.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated Bo October BXBo, Mt. Carmel, Haifa, Syria.
VI:'', *7 September '.'= [VI:BB:mo]
Some Bahá'í teachings on peace and war
Extract from a Tablet by 'Abdu'l-Bahá, e October UVUe.
About fifty years ago, his holiness Bahá 'u'llá h proclaimed certain teachings, and chanted
the song of Universal Peace. In numerous tablets and epistles1 he foretold in the most clear
language the present cataclysm: stating that the world of humanity was facing the most
portentous danger, and that the coming of universal war was unfortunately inevitable; for the
combustible material stored in the infernal arsenals of Europe would some day explode
through contact with a single spark. Amongst other things he foresaw that the Balkans would
become a volcano, and the map of Europe would be changed. For these and similar reasons
Bahá 'u'llá h invited the kings and rulers of the world to lay down their arms and proclaim an
era of universal peace.
…
VI:'*, 'A October '.'= [VI:BR:XR]
Tablets from 'Abdu'l-Bahá
Tablet to American Bahá'ís
To the beloved of God in America—On them be glory and bounty!
The maid-servant of God, Lua, was a long time occupied in India in spreading the
fragrances of the love of God. She is now ready to return to the regions of America. Show her
every consideration. She is firm in the Covenant of love. In reality she worked vigorously
during her sojourn in India, and she is worthy of love.
(Signed) 'Abdu'l-Bahá
Haifa, RZ August BXBg

These epistles are contained in the Súriy-i-Mulúk, and have been described and analyzed in the Journal of the Royal Asiatic
Society. Bahá 'u'llá h wrote to the Pope, to Queen Victoria, to the Shá h of Persia, and Napoleon III, asking them for their cooperation in his efforts to make his ideas of fraternity and universal peace triumph. History does not tell us how all of
them were received, but the prophecies therein have made them celebrated. Thus in :iei, he announced to Napoleon III,
the approaching fall of his Empire, and to the Pope the loss of his temporal power.

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VI:'*, 'A October '.'= [VI:BR:XR]
Alláh-u-Abhá!1
On the opposite page [VI:BR:Xp] we take pleasure in reproducing a photographic copy of the
original tablet written by 'Abdu'l-Bahá sent through Lua Getsinger to the Bahá 'ı́s in America,
the English translation of which is given above. Perhaps, some who read the simple
statements in this tablet may wonder why it was written at all, inasmuch as the bearer is well
known to all the Bahá 'ı́s in America; yet to those who are informed of the spread of the Bahá 'ı́
Cause in the West, it is replete with meanings.
What we have in mind is this: It is the duty of Bahá 'ı́s, of course, to receive all, whether
from the East or the West in the spirit of friendship, but as a protection to the Cause, 'Abdu'l-
Bahá has made it a rule that any one coming from the East, whether a Bahá 'ı́ or not, even if it
be one of his own relatives, who does not bring a letter of permission written in his ['Abdu'l-
Bahá 's] own handwriting with his own signature—such an one must not be approached by
the Bahá 'ı́s, who must even shun him. [VI:BR:Xp]
The following extracts from tablets and cablegrams sent by 'Abdu'l-Bahá to Bahá 'ı́s in
America, explain this important matter:
Tablet revealed many years ago:
O ye beloved of God! Highway robbers are many and hypocrites are innumerable. The
wolves clothe themselves with the shepherd's garment and thieves show themselves in the
form of watchmen. Hereafter, if any Persian or Oriental come to those parts, even though he
be from the very city of 'Akká , if ye find he does not possess a letter written by the hand and
sealed by the seal of 'Abdu'l-Bahá , you must decidedly avoid him.
(Signed) 'Abdu'l-Bahá
Cable
Cable from London to Wilhelmite, New York, received pC December BXBR:
Receive no Persian, even my family, without autographic permission. Communicate to all
friends. (Signed) 'Abdu'l-Bahá
Tablet to Charles Mason Remey
From a tablet to Charles Mason Remey, Washington, D.C., translated by Mirza Ahmad Sohrab,
London, England, RX December BXBR:
Awaken the friends, for ere long a test shall come. Perchance some persons, outwardly
firm and inwardly wavering, shall come to those parts in order to weaken the faith of the
friends in the Covenant of God. Let them be awake! Let them be mindful! As long as they see
a trace of violation of the Covenant, they must hold aloof from the violator. Day and night let
them strive so that the lights of the Kingdom of Abhá may encircle the globe, and the darkness
of error may be entirely dispelled. (Signed) 'Abdu'l-Bahá
Cablegram
Cablegram received p February BXBp, from Paris to Wilhelmite, New York.
We have reached Paris. Greetings to all. Any Persian, be he my own [VI:BR:Xo] son or
daughter, if he comes to America without having a new permission written in my own
handwriting or signature, do not meet him at all. Inform all cities. (Signed) 'Abdu'l-Bahá
Cablegram
Cablegram from Paris, Bo February BXBp, to Parsons-Remey, Washington.

Editor's note.

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I am servant of Bahá ! His holiness Bahá 'u'llá h is unique and peerless. All must turn to
Bahá 'u'llá h. This is the religion of 'Abdu'l-Bahá . Firmness in the Covenant means love and
obedience to the command of 'Abdu'l-Bahá . Announce this. (Signed) 'Abdu'l-Bahá
Tablet to Mr Roy C. Wilhelm
Portion of a tablet to Mr Roy C. Wilhelm, translated by Mirza Ahmad Sohrab, Rg March BXBp,
Paris, France. The original of this tablet is in 'Abdu'l-Bahá 's own handwriting.
Convey my longing greeting to all the believers of God throughout all the cities of America
and announce to them on my behalf that if any person from amongst the Persian believers
who may be well known as to his character, whether man or woman—although he may be my
own son or daughter—comes to America and has not a new permission for his going to
America written with my own handwriting and signed with my own signature, you must not
give him any attention at all. Whosoever speaks with him is a violator of the Covenant! This
question is most important. Undoubtedly you must show the utmost caution. There are some
wolves in sheep's clothes who may claim to be shepherds. Whosoever from amongst the
Persian believers arrives in America although he may be related to me,—that is,—even if he
be my son-in-law or she be my daughter, first ask of him the letter giving him a new
permission to come again to America. If he shows you any such letter, be most careful and
attentive that it is my writing and my signature, that they may not be counterfeits. Then you
cable to me and inquire about him. When the answer is received by you that it is correct then
you meet him, otherwise do not associate with him. Announce the contents of this letter to all
the believers and the maid-servants of the Merciful throughout America.
(Signed) 'Abdu'l-Bahá
Tablet to Mrs Harriet Cline
Excerpt from tablet to Mrs Harriet Cline, Los Angeles, California, translated by Mirza Ahmad
Sohrab, Paris, RX March BXBp:
Today firmness in the Covenant is the means of the promotion of the Word of God and
conducive to the effect of the word of man. Any explanation which does not accord with the
Covenant will have no effect whatever. Therefore, whosoever heralds the Covenant of God,
unquestionably he is confirmed. This has been tried a thousand times: Any soul who violates
the Covenant and Testament in the least degree, immediately he is cut off; even in this
material world he will become afflicted with remorse and regret. (Signed) 'Abdu'l-Bahá
Tablet to an American Bahá'í
From a tablet to an American Bahá 'ı́, translated by Mirza Ahmad Sohrab, Paris, o March BXBp:
Whosoever claims that 'Abdu'l-Bahá has given to him a tablet or sent a cablegram he must
prove it (by showing it). Do not accept the saying of anyone on mere statement. He must
bring forth the unmistakable and valid [VI:BR:Xg] evidence, signed by my own written
signature and not the signature on a cablegram which cannot be substantiated. (Signed)
'Abdu'l-Bahá
Message to the American Bahá'ís
Message from 'Abdu'l-Bahá in his own handwriting, to the American Bahá 'ı́s, translated by
Mirza Ahmad Sohrab, Bm September BXBp, Ramleh, Egypt.
Any Persian, whether Bahá 'ı́, or belonging to the ancient religions of Persia—in short, any
Persian—without carrying in his hand a letter either in my handwriting, or signed with my
signature, the believers must not associate with him or speak to him, even if he is Shoghi
Effendi or Rú ḥ ı́ Afandı́ (the two grandsons of 'Abdu'l-Bahá ). The friends must demand of him
before anything else, his credential letter, written in my handwriting, or signed with my
signature.

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(Signed) 'Abdu'l-Bahá
Tablet to Mr Charles Mason Remey
Portion of a tablet to Mr Charles Mason Remey, translated in Ramleh, Egypt, Rp September
BXBp:
I have repeatedly written that any Persian—although he be my relative or Afná n—if he has
no credential in his hand, the believers must not at all approach him, or associate with him,
because all the enemies of the Cause in Persia—Yahyais, Nakazeen and Sufists1—are turning
their attention to America and will come in order to weaken the Cause of God. You must
protect the Cause of God, and write to every one, and awaken all, that they must not meet any
Persian who has not in his hand a credential in my handwriting and signature.
(Signed) 'Abdu'l-Bahá
Tablet
In response to a letter detailing the circumstances attending the arrival in San Francisco of
two Persians from India (via Honolulu), without credentials, of their appearance at a Bahá 'ı́
meeting, of their being advised to leave and return to their hotel, and of their being
entertained subsequently in the home of a believer, the following tablet was revealed by
'Abdu'l-Bahá . Translated by Mirza Ahmad Sohrab, Ramleh, Egypt, pC September BXBp:
O thou who are attracted to the Kingdom of Abhá ! Thy letter was received. Its details
concerning those two persons (Persians) became known. You have acted most reasonably.
Every Persian, or non-Persian, who comes from the East and has not in his hand a letter from
me, although he may be one of my relatives, the believers must not receive him, neither
should they let him enter into their meetings. For some wolves are coming from Persia to
those parts in order to tear the sheep of God, and to scatter the seeds of corruption and to
become the means of division—especially the followers of Mı́rzá Yaḥ yá . To receive those
souls would be like permitting a thief to enter a home, or like letting a wolf into a flock (of
sheep). Unquestionably this is not permissible!
A man may receive his own enemy into his house and show him the utmost respect and
consideration, but it is not allowable to receive a thief into his house, nor a traitor into his
home, nor a wolf into the flock. This would be injustice. Although the heart of the wolf is
displeased at this, yet the sheep of God must be protected. …
Show ye the utmost kindness toward enemies, that is, ignorant enemies, but not toward
traitorous and treacherous enemies. I hope that through the divine bounty and favour you
may be guarded and protected.
Say to those two persons (Persians): "Because we have explicit instructions in regard to
this matter we cannot disobey them. It would have been [VI:BR:Xl] better for you to have gone
first to 'Akká , and, receiving permission and credentials, to have come to America from there.
Then you would have experienced the utmost consideration. You must likewise obey this
command. If you are sincere believers, act according to this clear injunction."
(Signed) 'Abdu'l-Bahá .
Tablet to Miss Juliet Thompson
Portion of a tablet to Miss Juliet Thompson, New York City, translated by Mirza Ahmad
Sohrab, RX October BXBp, Ramleh, Egypt:
Convey this message to each and all the believers in New York: Any person who comes to
America from the East, whether Bahá 'ı́ or non-Bahá 'ı́, although he may be one of my relatives,

Yaḥ yá 'iyú n, Ná qidı́n and Ṣ ú fiyyú n.

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such as Mı́rzá Jalá l, Mı́rzá Muḥ sin and Mı́rzá Há dı́ (the three sons-in-law of 'Abdu'l-Bahá ), who
has not in his hand a letter of permission in my handwriting and signature, the believers of
God must not at all approach him, but shun him and know that he is a wolf—he has come to
scatter the flock; a thief—he has come to rob the house. …
Tablet
From a tablet to the friends of God and the maid-servants of the Merciful, United States of
America; translated by Mirza Ahmad Sohrab, home of 'Abdu'l-Bahá , Mount Carmel, Haifa,
Syria, BX April BXBo. (These words are in the handwriting of 'Abdu'l-Bahá ):
If a Persian comes from the East to those parts—supposing the impossible: Although he
may be my own son, or the only daughter of 'Abdu'l-Bahá —without having in his hand an
epistle with my own hand and my own signature, to meet and hold conversation with him is
forbidden. For whosoever goes to America without permission has no other aim save sedition
and the violation of the Covenant.
(Signed) 'Abdu'l-Bahá
Tablet to Mr Roy C. Wilhelm
Tablet to Mr Roy C. Wilhelm, New York City, translated by Mirza Ahmad Sohrab, R August
BXBp, Ramleh, Egypt.
The confirmation of the Kingdom of Abhá shall descend uninterruptedly upon those souls
who are firm in the Covenant. Thou hast well observed that every firm one is assisted and
aided and every violator is degraded, humiliated and lost. It is very astonishing that people
are not admonished. They have observed how Mı́rzá Muḥ ammad 'Alı́ on account of the
violation of the Covenant descended to the lowest degree of humiliation, and yet they do not
become mindful. They have seen how others through disobedience to the Testament have
fallen into a well of degradation, and yet they are not awakened. This Covenant is the
Covenant of his holiness, Bahá 'u'llá h. Now its importance is not known befittingly; but in the
future it shall attain to such a degree of importance that if a king violates to the extent of one
atom he shall be cut off immediately.
Consider that during the life of Christ—May my life be a sacrifice to him!—his cause had no
importance whatsoever; nay, rather the people scoffed and ridiculed him, and according to
the text of the Gospel they called him Beelzebub. Now you can see the importance which it
had later. (Signed) 'Abdu'l-Bahá
__________
In the light of the foregoing, further comment on our part is unnecessary. "Peace be upon
those who follow guidance."
It is evident that those who are favoured with a written word of approval from 'Abdu'l-
Bahá should receive every consideration. Lua Getsinger has been thus favoured; "she is
worthy of love".—The Editors.
VI:'0, 6 November '.'= [VI:Bp:BCB]
Messages from 'Abdu'l-Bahá to Bahá'ís in Germany
Portion of letter from Mı́rzá 'Azı́zu'llá h dated Haifa, pC July BXBg, addressed to Miss Alma S.
Knobloch, Stuttgart, Germany.
"I translated all the enclosed letters immediately and offered them to our beloved 'Abdu'l-
Bahá . He became very happy thereby. He loves all of you, dear friends. He often speaks
highly of the character of his German children. He says: 'They are pure, their nature is not
stained by any disagreeable quality. They are readily confirmed by the hosts of the Kingdom.
They are blessed in their activities in serving and helping the negligent and distressed. Their
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success in the service of the kingdom of God is sure.'
"Dear sister, he praises them so often that I do not know which time to write. I have only to
congratulate all for their nobility of character which attracts so many blessings from him.
"Also I pray that he may keep them always under his guarding staff, safe from the thieves of
worldly desires, pride and negligence. I am sure he does this, and consequently they will
always strive and shine brilliantly among other friends upon the horizon of the Cause."
__________
Message from 'Abdu'l-Bahá , to the Bahá 'ı́s of Germany, through Frau Consul Schwarz,
translated by A. S. Bahá dur, Mount Carmel, Rg July BXBg:
"O dear friends!
"Praise be to God, we are all well and safe under the shelter of divine patronage and
protection. We are in the utmost harmony; we pray night and day and beseech God's mercy
for all the people of the world, that He may not look at the capacity of His creatures (at what
the people deserve), but may He deal with them through His mere Blessing and Grace, so that
the means of comfort and joy may be attained; so that the hearts may become lamps for (His)
lights, and the souls (people) may attain God's pleasure. This is our utmost desire and
longing. And you also pray that the ocean of bounties may rise in waves, and all the people
may be- [VI:Bp:BCR] come immersed in the ocean of God's forgiveness.
"God be praised! Strong love is produced between Germany and Islá m. The Islamic world
is in love with the Germanic world. The former loves exceedingly, the latter.
"What a good friendship is produced! We hope that this love and friendship will give rise
to great results, that it will influence others (nations) also.
"By the grace of God, we are well and happy. We hope that you are happy too. Your postal
cards were received. As they bear the glad-tidings of your good health, they became the cause
of our delight and joy. May peace be upon you!"
VI:'6, *0 November '.'= [VI:Bo:BCl]
The Covenant of God1
George O. Latimer
In all the Holy Scriptures the "Covenant and Testament" of God has been given to man
through the prophets and in order to clearly and fully comprehend the Bahá 'ı́ Revelation it is
necessary to understand the meaning and purpose of this Covenant and Testament as it has
existed in past ages as well as its importance in this present day. As the term implies, a
"covenant" means a compact or an agreement and a "testament" is a document by which one
disposes of his property after his death. In legal phraseology the term, covenant, is used in the
sense of a mutual promise and necessarily implies that there are two parties to the
agreement: the promisor and the promisee. The promisor agrees to fulfil certain conditions
upon the performing of certain acts by the promisee.
Now the "Covenant of God" is a promise, with the Creator as the party of the first part and
the people of the world as the party of the second, that "at the 'end of the days', God will
establish His kingdom on earth as it is in heaven." In each successive cycle this Covenant or
promise has been renewed with man by the Word of God speaking through His
Manifestations, but each time it has been given in a different testamentary form. A testament
requires two witnesses to make it valid, and the preceding and succeeding prophet in each
dispensation have been these witnesses. For example, Moses promised the coming of Christ
Compiled in Stuttgart, Germany, during August :j:b. This manuscript was presented to 'Abdu'l-Bahá personally by Mr
Latimer while in 'Akká in October of the same year. 'Abdu'l-Bahá gave consent to its publication.—The Editors.

%+*
and Christ said that he fulfilled the prophecy of Moses, thus these two were the witnesses to
God's Covenant, and in like manner, this has been the case in every age.
The subject is clearly explained in the following tablet from the pen of 'Abdu'l-Bahá :
"His holiness Abraham—On him be peace—made a covenant concerning his holiness
Moses and gave the glad-tidings of his coming. His holiness Moses made a covenant
concerning the 'promised one', i.e., his holiness Christ, and an- [VI:Bo:BCZ] nounced the good
news of his Manifestation to the world. His holiness Christ made a covenant concerning the
Paraclete and gave the tidings of his coming. His holiness the prophet Muḥ ammad made a
covenant concerning his holiness the Bá b, and the Bá b was the one promised by
Muḥ ammad—for Muḥ ammad gave the glad-tidings of his coming. The Bá b made a covenant
concerning Bahá 'u'llá h and gave the glad-tidings of his coming, and Bahá 'u'llá h was the one
promised by his holiness the Bá b. Bahá 'u'llá h made a covenant concerning a promised one
who will become manifest after one thousand, or thousands of years. He likewise, with his
Supreme Pen, entered into a great covenant and testament with all the Bahá 'ı́s whereby they
were all commanded to follow the Centre of the Covenant after his (Bahá 'u'llá h's) departure,
and turn not away, even to a hairsbreadth, from obeying him."
In reality, there has been but one Covenant. Each prophet has renewed this Covenant in a
different manner and to distinguish the promise of one from that of the other, it is spoken of
as the covenant of Abraham, the covenant of Moses, etc., and in this "latter day" it has been
referred to by Jeremiah (pB:pB) as the "new covenant".
Thus God has entered into this Covenant with all His Manifestations and each in turn has
given it to the world, but always in a new form according to the understanding of the people.
The story of Adam and the Garden of Eden is an account of this Covenant. Again the Ark of
Noah represents this Covenant. The "everlasting covenant" with Abraham that "his seed
would inherit the earth" explains the promise, Moses fulfilled this Covenant on Mount Sinai.
Christ referred to this Covenant when he spoke of Peter as the "rock" upon which the church
was to be built. Again the account of Fama-Gadeer1 (where Muḥ ammad told the people to
turn to his successor, 'Alı́) relates to this Covenant. The Book of Bayán, in which the Bá b
commanded his followers to turn to Bahá 'u'llá h as the one "Whom God shall Manifest", is this
same Covenant, and the Kitáb-i-'Ahd (Book of the Covenant), written by Bahá 'u'llá h, is the
establishment of this same Covenant.
This Covenant is the source of order in the world. In the words of 'Abdu'l-Bahá : "The
Covenant is an Orb which shines and gleams forth unto the universe. Verily, its lights will
dispel darkness, its sea will cast out the froth of suspicion upon the shores of perdition.
Verily, naught in the world can resist the power of the Kingdom. Should all mankind
assemble, could they prevent the sun from giving its light, the winds from their blowing, the
clouds from their showers, the mountains from their firmness or the stars from their
beaming? No! by the Lord, the Clement. Everything (in the world) is subject to corruption,
but the Covenant of thy Lord shall continue to pervade all regions."
Each one of the prophets testified to the renewal of this Covenant by the one who was to
come after him and at the same time pointed to the final Covenant which would be a
culmination of all the preceding ones and which would be the establishment of God's Kingdom
in the hearts of mankind. In the Old Testament this Covenant has been symbolized by salt.
Moses commanded that all offerings be seasoned with the "salt of the covenant of God". In
Numbers Bm:BX, it is referred to as "a covenant of salt forever before the Lord." In Chronicles II,
Bp:g, it is stated that the Lord gave the kingdom of Israel over to David and his sons by "a
Symbolically, the speech (fam) at the pool (ghadı́r) fed by the spring in Wá dı́ Khumm. Muḥ ammad gave a speech (during
which he designated 'Alı́ as the leader of the Muslim ummah) on :ith of Dhu'l-Ḥijjah AH :; (CE eIF) at Ghadı́r Khumm
(FF.VIjej;, Ij.:IVFIe), b.c km WNW of al-Juḥ fah. Fam is "mouth" or "orifice".

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covenant of salt". Again Christ says to his disciples (Matt. g:Bp): "Ye are the salt of the earth;
but if the salt hath lost its savour, wherewith shall it be salted?" Salt has been used to
characterize the spiritual power which gives life to humanity and if one is deprived of its
savour by losing hold of the Covenant his spiritual sustenance is cut off.
Today, the symbol of the spiritual power of the Covenant is love. All through the biblical
scriptures the wrath [VI:Bo:BCm] of God is called down upon those who violate the Covenant of
God or loose hold thereof, but His protection is guaranteed to all who come under its divine
power. In the present day, the Covenant has again been the means of illuminating mankind.
'Abdu'l-Bahá says: "The Covenant has such a sway that it astonishes the minds. In every
region the sign of the power of the Covenant is apparent and manifest. For instance, in Persia
the fire of revolution blazed in such wise that all communities, government and nation
became afflicted with the most severe trials; but the power of the Covenant protected the
Bahá 'ı́ friends to such a degree that in this turbulent storm no dust fell upon them, except in
one locality, which became the cause of the spreading of the Religion of God and the diffusion
of the Word of God. Now all the parties in Persia are wondering how the people of Bahá ' were
guarded and protected." (Extract from a Tablet.)
Thus in every age the people have been commanded to "remain firm in this Covenant", i.e.,
to perform their part of the agreement, for unless both parties carry out their side of the
agreement, the Covenant becomes invalid and cannot be established. The way in which the
people are to fulfil their side of this compact is to turn to God with open hearts and to follow
His commandments and abide in His love. When they do this the confirmations of heaven will
reach them; all their desires and longings will be fulfilled by the establishment of this very
same Covenant.
Today, this Covenant is fulfilled by the Manifestation of the three Bahá 'ı́ teachers: the Bá b,
Bahá 'u'llá h and 'Abdu'l-Bahá . The coming of the three to establish the Covenant in this day—
one as the "Forerunner", one as the "Lord of Hosts", and one as the "Centre of the Covenant"
was promised by God in the clearest of terms through the prophet Malachi (p:B): "Behold I will
send my [B] messenger, and he shall prepare the way before me; [R] and the Lord, whom ye
seek, shall suddenly come to his temple; [p] even the messenger of the covenant, whom ye
delight in, behold he shall come, saith the Lord of Hosts." It is not meant however, that these
three holy personages are to be considered as separate manifestors of the Word of God in this
day, for the Word of God is [VI:Bo:BCX] ever given in its oneness and singleness, i.e., it is made
manifest through only one channel or individual at a time.
The reality of their Manifestation is likened unto that of a tree: the Bá b, known as the "First
Point" of this Revelation, is the first off-shoot from the seed of the Tree; Bahá 'u'llá h is the "Preexistent Root" of the same Tree, and 'Abdu'l-Bahá is the "Greatest Branch" of that Tree. All
parts of the Tree are nourished by the same osmosis (the Word of God), and each is
dependent on the other for sustenance. In the botanical kingdom, the direct, upward growing
branch of the tree is known as the main or greatest branch of the tree while all the other
branches are considered as offshoots from this main branch. The seed of the tree is its
manifestation, for it is the seed itself which appears in the form of branches, leaves and fruits.
The fruit cannot be ripened and perfected save through the branch, and without the fruit the
potentiality of the seed ceases to exist. The people of the world are the leaves of this tree and
the leaves receive their nourishment through the branch. When the connection with the
branch is severed they drop off from the tree and wither up. The purpose of the tree is to
produce fruit and while the root may live for awhile without its branch, yet it is not able to
complete its existence; therefore the root and the trunk are one and each is subservient to the
other for the perfection of their manifestation. "The essential object is the Tree, the
foundation is the Tree, and the Universal Reality is the Tree."

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The perfection of this "Branch" has been foretold by God through Zechariah (p:Z): "For,
behold, I will bring forth my servant, the Branch"; and the promise was also given through
Isaiah (BB:B): "And there shall come forth a rod out of the stem of Jesse. [Bahá 'u'llá h
descended from Jesse, the son of Abraham—not Jesse, the father of David], and a Branch shall
grow out of his root, and the spirit of the Lord shall rest upon him." Again Isaiah said (o:R):
"In that day shall the Branch of the Lord be beautiful and glorious, and the fruit of the earth
shall be excellent and comely."
The branch is the centre of the tree's existence; likewise in this world of creation there is a
centre for everything and all the bounties of existence come from that centre. For example,
everything in this physical world is dependent for its existence upon the centre of gravity
which holds all the physical bodies together. If anything should detach itself for one instant
from this centre of attraction it will immediately fall off into space, and so far as part of the life
of this planet is concerned it will cease to exist. In our solar system the sun is the centre of
illumination. All forms of genesis appear through its light and heat, without which there
would be no growth and development; there would be no vegetable kingdom, no animal
kingdom, and all life in the world would cease to exist. The earth, the moon and all the planets
receive their illumination from this same sun, and if deprived of its rays they would be in
eternal darkness. In the mineral kingdom the elements are held together by a centre known
as chemical affinity, and likewise there is a centre for all life in the vegetable world. Again the
human organism is a unit composed of various organs all dependent upon one centre—the
heart—for life and sustenance. As long as all the different parts are in perfect connection with
the heart, they co-ordinate and perform their separate functions in harmony and accord, and
life will be manifest in its fullest perfection; but if the supply of life-giving blood is cut off from
one of the members of the body, immediately that organ begins to disintegrate and die. In
turn its death will cause the contamination of the other members, and eventually the entire
body will become diseased, and death will be the result. In our commercial life there is a
focusing point that controls affairs. The heart of the city is the business [VI:Bo:BBC] centre
which regulates the life of the entire city. In a like manner there are co-ordinate units of
centralization for the social, civic and political welfare of the community. In fact, everything in
the material world demands a centralizing of forces for the well-being and progress of
humanity.
Now, the material world is a counterpart or reflection of the spiritual world and as there is
a centre of attraction for everything in the terrestrial globe—this being an universal law of
nature—likewise, there must be a centre of attachment in the spiritual world. In every age
the absence of this centre in the spiritual world has been the cause of the decline and
departure of the spirit from religion. Differences and misunderstandings have crept in and
falsehood has supplanted truth, creating new sects and thus destroying the very foundations
of religion. Strife and contention makes division, and separation is the cause of death, for
every creation is an organized unit, the members of which are held together by the centre of
attraction.
Because in former times there was no distinct centre of the Covenant of God, after each
renewal, decay set in and the Word of God became contaminated by man-made creeds and
dogmas which in turn caused disagreement, opposition and bitter struggle throughout the
centuries, down to the present time; and now this strife in the spiritual world, as well as in the
physical world is at its height for the very reason that this Centre is unknown.
In former ages no distinct personage had been appointed to be the Centre which was to
differentiate between truth and falsehood and thus eradicate all differences arising in the
mind of man. Many have thought that Peter was made the expounder of the Book, when
Christ said, "Thou art Peter, and upon this rock will I build my church"; but this was only an
indication and confirmation of Peter's faith, for the word "rock" was used as a symbol of faith,
%!#
and the Christian church was established through the faith of the people in Christ. Yet there
were dissentions in the time of Christ because there was no Centre, and men began to
interpret and explain his teachings in the way that most benefited themselves. The separation
between Roman and Greek church was due to a small question of interpretation—whether a
word meant "by" or "through". Today the signs of man are far more evidence in the church,
than the signs of Christ.
Therefore, in order to have accord and harmony in the spiritual world, and the
establishment of God's Kingdom of love and peace on earth, and the uniting of all peoples
under the tent of oneness, a Centre is necessary, and 'Abdu'l-Bahá has been appointed that
Centre. He is the Explainer of the Word and the Expounder of the Book of God revealed to the
world in this day through Bahá 'u'llá h. In the Kitáb-i-'Ahd (Book of the Covenant) the Tablet of
the Branch, and in numerous writings, Bahá 'u'llá h clearly appoints 'Abdu'l-Bahá , the Greatest
Branch, as the one to whom all should turn for spiritual guidance and knowledge after his
departure. He writes in his Will and Testament: "When the Ocean of My Presence hath
disappeared and the Book of Origin is achieved to the end, turn your faces toward Him-
Whom-God-hath-purposed, who hath branched from this Pre-Existent Root. The aim of this
blessed verse hath been the Greatest Branch." Again he commanded: "After My departure
turn to the Branch for what ye do not understand", and in a tablet to 'Abdu'l-Bahá addressed
"O Thou My Greatest Branch", he said, "Verily, We have ordained Thee the guardian of all the
creatures, and a Protection to all those in the heavens and earths, and a Fortress to those who
believe in God, the One, the Omniscient! I beg of God to protect them by Thee; to enrich them
by Thee, to nourish them by Thee; and to reveal to Thee that which is the Dawning-point of
riches to the people of Creation, and the Ocean of Generosity to [VI:Bo:BBB] those in the world,
and the Rising-point of favour to all nations. Verily, He is the Powerful, the All-knowing, the
Wise! I beg of Him to water the earth and all that is in it by Thee, that there may spring up
from it the Flowers of Wisdom and Revelation and the Hyacinths of science and knowledge."
Also in another tablet: "Thou knowest, O my God that, verily I have chosen Him, only because
Thou hast chosen Him; I have elected Him, only because Thou hast elected Him. Therefore
assist Him by the Hosts of Thy Heaven and earth. Help Thou, O My God, whosoever may help
Him! choose, whosoever may choose Him! strengthen whosoever may advance toward Him!
and reject whosoever may deny Him and desire Him not!"
These are a few of the many utterances of Bahá 'u'llá h referring to the appointment of
'Abdu'l-Bahá as the Centre of His Covenant. This does not mean that 'Abdu'l-Bahá is the
"Promised One" of Bahá 'u'llá h, for that One will not appear until after one thousand or
thousands of years, but it means that 'Abdu'l-Bahá has been made the Standard differentiating
falsehood from truth, and his explanations of the meanings of the texts and verses are the
truth.
Therefore, again in this day, all the people are exhorted to firmness in God's Covenant, and
this is accomplished by turning to 'Abdu'l-Bahá for enlightenment and guidance in all affairs.
He says: "Firmness in the Covenant means obedience, so that no one may say, 'This is my
opinion'; nay rather, he must obey that which proceeds from the Pen and Tongue of the
Covenant. Any explanation which does not accord with the Covenant will have no effect
whatsoever. Therefore, whosoever heralds the Covenant of God, unquestionably he is
confirmed. Know this for a certainty that today, the penetrative power in the arteries of the
world of humanity, is the power of the Covenant. The body of the world will not be moved
through any power except through the power of the Covenant. There is no other power like
unto this. This Spirit of the Covenant, is the real Centre of love and is reflecting its rays to all
parts of the globe, which are resuscitating and regenerating man and illuminating the path to
the Divine Kingdom."
Through all His Prophets, God has urged the people to firmness and obedience so that His
%!$
Everlasting Covenant may be established: It is His universal law that all things which are not
attached to their life-giving Centre, disintegrate and die, and in order to preserve the oneness
of all humanity, He has made known that spiritual Centre which will unite all and establish His
Kingdom in the hearts of men.
When the electric light bulb loses its connection with the power-house it becomes extinct
and ceases to give forth light. The Centre of the Covenant is the Divine Magneto which is
illuminating the world, dispelling the darkness of racial and religious hatred, and lighting up
the way made dark by the superstitions and blind imitations of former ages. It is the Magnet
which is attracting the hearts of men to God. This awakening is being accomplished by the
Servitude of 'Abdu'l-Bahá to mankind. His whole life has been one of sacrifice and service so
that man might become mindful of God's wishes. After a life of imprisonment and trials and at
an advanced age, he travelled throughout Europe and America, undergoing many hardships,
in order to serve the people by rending asunder the veils of ignorance and disclosing the
realities of all things, thus illuminating this dark world of materialism.
Assuredly, the words of Jesus (Matt. Rp:BB) to the multitude: "But he that is greatest among
you shall be your servant", are being fulfilled today by 'Abdu'l-Bahá the "Servant of God". His
greatest wish is: "To be a faithful servant and a sincere slave at the Threshold of Bahá 'u'llá h.
Whosoever entertains perfect love for me and is firm in the Covenant must know and believe
that I am the Servant of the Threshold [VI:Bo:BBR] of the Blessed Perfection (Bahá 'u'llá h). But
the Centre of the Covenant is the Point toward which all the people of the world must turn
their faces. He is the Interpreter of the Books and all the Bahá 'ı́s are beneath his protection.
Therefore, if any soul by himself, interprets the Books of God contrary to the clear text
emanating from the pen of the Covenant, it is not acceptable and this will become the cause of
differences amongst the believers of God" (From a recent Tablet of 'Abdu'l-Bahá ).
The fruit appears upon the branch and not upon the root of the tree, therefore the fruits of
Bahá 'u'llá h's teachings are being ripened and brought to fruition through 'Abdu'l-Bahá . He is
ushering in the new harvest of Universal Peace and the Oneness of the World of Humanity—
which means the cessation of fruitless strife and ruinous warfare. Thus the antagonism of
faiths and religions and the racial and patriotic differences will be eradicated and for all there
will be one religion, one faith, one race, one people and one home, and the din and clamour
caused by warfare and discordant revelry will be changed to the beautiful and harmonious
melodies of the kingdom of paradise.
These blessings are coming to man through his firmness in the Covenant. 'Abdu'l-Bahá has
said: "Today firmness in the Covenant is the means of the promotion of the Word of God and
conducive to the effect of the word of man," for the fulfilment of this Covenant it is necessary
for the believers of God to imitate the conduct and manner of 'Abdu'l-Bahá , that is they must
engage in teaching and spreading the Cause of God; their words must be like the flame of fire,
burning away the veils of dogmas, passion and desire and they must be in the utmost state of
humility and self-renunciation so that others may be mindful. In order to accomplish this
fulfilment of the Covenant, one has only to follow out the following admonition of 'Abdu'l-
Bahá :
"Through the protection and help of the Blessed Perfection (Bahá 'u'llá h), you must conduct
and deport yourselves in such a manner that you may stand out among other souls
distinguished by a brilliancy like unto the sun. If any one of you enters a city he must become
the centre of attraction because of the sincerity, faithfulness, honesty, fidelity, truthfulness, and
loving-kindness of his disposition and nature toward all the inhabitants of the world. That the
people of the city may cry out. 'This person is unquestionably a Bahá 'ı́. For his manners, his
behaviour, his conduct, his morals, his nature and his disposition are of the attributes of the
Bahá 'ı́s.' Until you do attain to this station, you have not fulfilled the Covenant and Testament

%!%
of God."
VI:'=, '* December '.'= [VI:Bg:BBo]
The Call of God1
George O. Latimer
The Bahá 'ı́ Message has been given to the world on the same basis as that of all the past
religions, that is, the acknowledgement of a single divinity which is all-powerful, allcomprehending, all-encompassing. This divinity is an unknown essence, an infinite being
known as God. "God, singly and alone, abideth in His own place, which is holy above space
and time, mention and utterance, sign, description and definition, height and depth. God alone
should be realized as the one power which animates and dominates all things which are but
manifestations of its energy." [Bahá 'u'llá h] All things owe their existence to God and are
dependent upon Him for guidance and advancement. All existence testifies to a creator and
every kingdom is in need of an educator.
For example, the barren soil when tilled produces abundant crops. By cultivation,
fertilization and engrafting, trees which produced bitter fruits, yield sweet fruits. Without the
training of the gardener the flowers become choked by weeds and cease to give forth their
fragrance. By careful training the animal has become domesticated and is of great service to
mankind, but if it is left untrained it remains a wild, often ferocious beast. Man also, if left
without training, becomes bestial, in fact he becomes lower than the animal, for the greater
number of animals protect their own kind, while men … kill and eat one another; whereas if
man be educated he becomes a heavenly being. If it were not for education, no facilities or
wonderful industries in the world, sciences and arts would be known, and civilization would
not exist.
Now man, the greatest of all God's handiwork, is in constant need of education. He is born
into the world helpless and remains in this condition for a long time. His faculties are brought
into use only by training. He does not speak until taught to do so. Later on he is sent to school
and receives instruction in the arts, sciences and needs of humanity. In fact, his whole life
from birth to death is one period of learning. As man has material faculties which need
development, so he has within him spiritual faculties, latent powers given him by God, which
must be awakened.
Thus man is in need of three kinds of education: material, human and spiritual. Material
education perfects his physical body and is common to animals as well as men. Human
education deals with his civilization and progress. It has to do with the social, economic and
civic problems of life. It includes arts, sciences, inventions and all the activities which are
essential to man as distinguished from the animal. Divine education consists in acquiring the
divine [VI:Bg:BBg] perfections, the awakening of the latent spiritual powers within man. This is
the real education and confers upon man the supreme goal of the world of humanity: "Let us
make man in our image and after our likeness."
Thus, it is evident that man needs an educator who must be perfect in all respects in order
to impart this education to him. This teacher must aid man in the carrying out of physical
matters and the establishment of a proper social and civil organization. He must train the
mind, so that it will be able to grasp the reality and purpose of creation, to improve arts,
trades and inventions and to master the difficult problems of science; and he must quicken the
spiritual susceptibilities, so that he may be freed from self and become illumined with the
heavenly attributes of God.

Compiled in Stuttgart, Germany, during August :j:b. This manuscript was presented to 'Abdu'l-Bahá personally by Mr
Latimer while in 'Akká in October of the same year. 'Abdu'l-Bahá gave consent to its publication.-The Editors.

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It is clear that no human agency is able to fill this important mission, for since man is
unable, in his short lifetime, to acquire perfection in any one of the branches of art, learning,
literature or science, how much more impossible is it for him to bestow at the same time
perfect material, human and divine education. Can there be a perfect civilization with an
imperfect educator? Undoubtedly no one but God, the creator, is able to fulfil this great office.
But as man is incapable of knowing God, because it is impossible for the finite mind to
comprehend the infinite, this awakening must come through certain channels which are
capable of man's comprehension.
These channels are certain men, chosen and prepared by God to express His word in
speech and writing and to manifest it in their lives. These men are likened unto polished
mirrors which reflect perfectly the rays of the sun, but which are not a part of that sun, and
are known as Manifestations of God. "The root of all knowledge is the knowledge of God—
Glory be to Him!—and this knowledge is impossible save through His Manifestation"
[Bahá 'u'llá h].
From time to time such a man appears, declares his mission to the world and establishes a
civilization—termed dispensation—which lasts for centuries and which becomes the focal
point around which the laws and lives of many generations revolve. This civilization which all
the governments on the earth have been unable to found, one holy man establishes without
any material aid or support. For example, Christ, singly and alone, established a cause and
founded a union between many diverse communities, which all the kings of the earth had
tried to establish and had failed. History cites many notable examples of this kind, among
whom are Abraham, Moses, Muḥ ammad and Christ.
History also shows us that although each one of these educators of the world of humanity
was of lowly and humble birth, without schooling or instruction, yet they were endowed with
erudition, and the wisest philosophers have not displayed one-thousandth part of the
influence manifested by these holy men. This power was not due to their human attainments
but to the divine word which spoke through them. The divine words of these educators of
humanity have certain characteristics which prove them to be from a higher source than man.
It is their direct appeal to the hearts and lives of men, rather than an appeal to the intellects.
The words of a great writer appeal only to the mind of a man, while the word of God, speaking
through His Manifestations, appeals directly to his heart or soul. The soul is the lamp, while
mind is the light which comes from the lamp. Therefore, in order to have illumination the
lamp must first be lit. This word of God has ever enkindled the lamp of humanity. It has made
a resistless advance against all earthly powers, overcoming ignorance and darkness,
dispersing former conceptions and superstitions, and creating new ideals and higher morals.
Its permanency has outlasted kingdoms, dynasties and philosophies. [VI:Bg:BBl]
Whenever one appears in the world, equipped with these qualifications, and by his words
and deeds such a result follow, can we not safely acclaim him to be a true messenger of God
and worthy of our greatest love and respect? Shall we remain in the darkness of doubt and
denial, as in former ages, or shall we become illumined by acceptance and enlightenment?
"Look ye at the time of Christ; had the people realized that the holy spirit of God was
speaking to them through his divine mouth they would not have waited three centuries before
accepting him, and now is it meet for you that you are sleeping on the bed of idleness and
neglect, while the Father foretold by Christ has come amongst us and, opened the greatest
door of bounteous gifts and divine favours? Let us not be like those in past centuries who
were deaf to his call and blind to his beauty; but let us try and open our eyes that we may see
him, and open our ears that we may hear him, and cleanse our hearts that he may come and
abide in our temples." ['Abdu'l-Bahá ]
It is a law of nature that stagnation is the cause of retrogression and death. Man must

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always advance and for this purpose God has sent His Manifestations, from age to age, for the
guidance and assistance of mankind. From the time of Adam and Enoch to that of Moses and
Christ and down to the present day, such divine leaders have appeared, guiding man through
the various highways and byways and leading him through the different stages of
development from childhood to the present manhood of the race. Man has never been
without such instructions. Each one of these teachers gave the same message: "The
Fatherhood of God and the brotherhood of man", but in the terminologies of the race and the
exigencies of the time, and according to the capacity of the people to whom he came. Each of
these messengers had a threefold mission. First, to fulfil the prophecies of the prophets who
preceded him and heralded his coming. Second, to be the unique source of all divine
knowledge and instruction during his dispensation. Third, to prepare the way for the coming
of the great latter-day Messiah, who would establish God's kingdom of "Peace on earth as it is
in heaven".
Christ did not establish this kingdom but heralded its coming. As a proof of this he said: "I
came not to send peace, but a sword", and the Christian dispensation has been one of warfare
and strife.
The Christian nations have perfected the deadliest instruments for the cruel [VI:Bg:BBZ] and
bloody destruction of mankind. One has only to look at the present condition existing in the
world and ask himself if it is the divine will of God that nine nations of the world should be at
war with one another thus destroying the greatest of all God's handiwork. The very
foundations of our existence have been shaken by division and disharmony, strife and enmity,
oppression and inequality. The conflict of thoughts and ideas is raging; one sees the
persecution of the poor and hears the sighs of agony of the wretched. From all sides sound
the discordant strains of the folly and heedlessness of those who have turned from God. The
rights of men, nations and races have been lost in the whirlpool of greed, thoughtlessness and
ambition; even the very right of existence is denied to some. This is indeed the time of
calamity and separation of which Christ spoke (Mark Bp:m). "For nation shall rise against
nation and kingdom against kingdom! and there shall be earthquakes in divers places, and
there shall be famines and troubles: these are the beginnings of sorrows."
In the spiritual world there is a similar conflict. Theology is arrayed against science, creeds
and dogmas deafen the ears of man, and forms and ceremonies blind his sight. In the United
States alone there are one hundred and thirty–two Christian sects, each one professing to
have the only true way of attaining the kingdom, thus disobeying the express commandments
of all the divine messengers. In like manner in the eastern world there are antagonizing sects
among the Muslims, Buddhists and Hindus, each claiming to be the pure religion of God.
But how can the glorious and heavenly kingdom of God be established amidst this mess
without first laying the essential foundation of unity, peace and justice? Is it not time for a
new guide to come and clear away the debris of ignorance and superstition and again make
manifest the path of God?
Fortunately there is a ray of hope for the world is aquiver with the longing and expectation
of the appearance of the new Sun of Truth, the new peacemaker. The Jews are expecting the
coming of the Messiah; the Christians are looking for the second coming of Christ, and in the
eastern world a similar anticipation is prevalent. The Muslims expect the coming of their
promised one, the Imá m Mihdı́, the Buddhists hope for the coming of the fifth Buddha, the
Zoroastrians are longing for Shah Bahrain, and the Hindus await the appearance of the tenth
incarnation of truth, called Kalki, while the people of modern and advanced thought are
expecting the coming of the Great Master who will right all the conditions of this decadent
world.
In order to bring about this change and to cure all the ailments of mankind this Great

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Master must fulfil certain conditions: "He must be the educator of the world of humanity; his
teachings must be universal and confer illumination upon mankind; his knowledge must be
innate and spontaneous, and not acquired; he must answer the questions of all the sages,
solve all the difficult problems of humanity, and be able to withstand all the persecutions and
sufferings heaped upon him; he must be a joy-bringer and the herald of the kingdom of
happiness; his knowledge must be infinite and, his wisdom all-comprehensive; the
penetration of his word and the potency of his influence must be so great as to humble even
his worst enemies; sorrows and tribulations must not vex him. His courage and conviction
must be God-like. Day by day he must become firmer and more zealous; he must be the
establisher of universal civilization, the unifier of religions, the standard-bearer of universal
peace, and the embodiment of all the highest and noblest virtues of the world of humanity."1
[VI:Bg:BBm]
When one sees that all of these conditions are fulfilled in one human temple, then he may
safely turn to him for guidance and illumination.
The Bahá 'ı́ Revelation brings the fulfilment of all these hopes and conditions to the world.
It is a renewal of religion to man. It brings the spring-time of a new life and ideals. In the
words of 'Abdu'l-Bahá : "The Bahá 'ı́ Movement is not an organization. You can never organize
the Bahá 'ı́ Cause. The Bahá'í Movement is the spirit of this age. It is the essence of all the
highest ideals of this century. The Bahá 'ı́ Cause is an inclusive movement: the teachings of all
the religions and societies are found here; the Christians, Jews, Buddhists, Muslims,
Zoroastrians, Theosophists, Freemasons, Spiritualists, et al., find their highest aims in this
Cause. Even the Socialists and philosophers find their theories fully developed in this
Movement."
This Movement had its beginning Rp May Bmoo, with the appearance of a young Persian,
called the Bá b (the Persian or Arabic word for door or gate) who, although unschooled and
untrained, arose among the great doctors of Islá m who were ruling the people in spiritual
ignorance at that time, and proclaimed himself to be the forerunner of "Him whom God shall
manifest." He taught and prepared the people for this coming during a period of six years, at
the end of which time he was martyred by the Muslim clergy, together with thousands of his
followers. Nineteen years after this declaration, Mı́rzá Hussein 'Alı́ of Nú r, more widely
known as Bahá 'u'llá h (which means the Glory of God) announced to the world by means of
letters to the rulers and crowned heads of all nations, that he was the promised one of all
religions and the one whom God would manifest. He declared that the time was at hand for
the "most great peace", the cessation of strife and warfare and the unity and harmony of all
the world. He renewed the word of every prophet as to the oneness and fatherhood of God
and the brotherhood of man, and taught the abolition of differences existing between
religions. He suffered the most severe persecutions at the hands of the Muslim clergy and
after the confiscation of his property he was banished with a number of followers, first to
Baghdá d in Asiatic Turkey, then to Adrianople and finally, in Bmlm, he was sent to the prison
city of 'Akká , which lies at the foot of Mount Carmel, the home of the prophets, in Syria. Here
he remained until his death in BmXR, but although in constant imprisonment and hardship he
was able to spread his message to all parts of the world and leave his Cause firmly,
established. After his departure, Bahá 'u'llá h commanded his followers to turn to 'Abbá s
Afandı́, the Centre of God's Covenant, for guidance. 'Abbá s Afandı́, the eldest son of
Bahá 'u'llá h—who prefers to be called 'Abdu'l-Bahá (the Servant of God)—went into exile with
his father at the early age of nine years, remaining with him until the latter's death, and
sharing all his deprivations. In BXCm after fifty–six years of persecution, hardship and
imprisonment, forty years of which were spent in the prison of 'Akká , 'Abdu'l-Bahá was given

From a talk given by 'Abdu'l-Bahá to a large delegation of Theosophists in Hotel Ritz, Budapest, :: April :j:I.

%!)
his freedom by the new Turkish Republic. Since that time he has been unceasingly at work
spreading the glorious message of Bahá 'u'llá h. He has come from the east to the west, visiting
many countries of Europe, including England, France, Germany, Austria and Switzerland, and
travelling extensively throughout America, awakening the people from their lethargic sleep on
the bed of negligence with this call:
"Do you know in what day you are living? Do you realize in what dispensation you are
alive? Have you not read in the holy Scriptures that at the consummation of the ages there
shall appear a day which is the sun of all the past days?
"This is the day in which the Lord of Hosts has come down from heaven on the clouds of
glory! This is the day in [VI:Bg:BBX] which the inhabitants of all the world shall enter under the
tent of the word of God. This is the day whose real sovereign is His Highness, The Almighty.
This is the day when the east and the west shall embrace each other like unto two lovers. This
is the day in which war and contention shall be forgotten. This is the day in which nations and
governments will enter into an eternal bond of amity and conciliation. This century is the
fulfilment of the Promised Century."
The East shall become illumined, the west perfumed and the children of men shall enter
beneath the all-embracing canopy of the oneness of the world of humanity.
Indeed all the prophecies of the past have been fulfilled by this call, which has gone out to
the world from the prison city of 'Akká . In speaking of this time, Hosea (R:Bg) said: "And I will
give the valley of 'Akká for a door of hope." Solomon (Eccl. o:Bo) said: "For out of prison he
cometh to reign." Micah (Z:BR) spoke: "In that day, he shall come to thee from Assyria." Isaiah
(pg:R), that: "Carmel and Sharon they shall see the glory of the Lord"; and Christ (Matt. Ro):
"For as the lightning cometh out of the east and shineth even to the west, so shall the coming
of the son of man be." Again there are many utterances of the prophet Muḥ ammad regarding
'Akká . He said to one of his followers, Ibn Mas'ú d: "The greatest of all sea-coasts in the sight
of God is Ascalon,1 but 'Akká is greater than Ascalon; the greatness of 'Akká to Ascalon and all
other sea-coasts can be compared with the greatness of Muḥ ammad to all other prophets. Be
mindful of what I say unto you concerning a city which lies between two mountains (Carmel
and Lebanon) in Palestine in the midst of a plain which is called 'Akká ." To Ons, another
follower, Muḥ ammad said: "I inform you about a city on the coast of the white sea (the
Mediterranean) which is called 'Akká ; anyone who remains there seven days, God will regard
him as the associate of Elijah and God will redeem him from the gnashing of teeth in the day of
resurrection." Again, "Blessed is the one who has visited 'Akká and blessed is the one who has
seen the visitor of 'Akká ", and many other similar utterances.
These three divine men (the Bá b, Bahá 'u'llá h and 'Abdu'l-Bahá ) have not only fulfilled the
spiritual prophecies of all the former religions, but they have manifested by their words and
deeds all the true qualities and requisites necessary to the divine and perfect educator. The
Bá b, a young merchant, untrained and unschooled, was able, at the age of twenty–five, to
confound the most erudite doctors of the religion of Islá m. Alone, he was able to withstand all
the great men of religion and state who arose to exterminate his life and teachings, and he
produced a great change in the corrupt morals, thoughts and customs of Persia. At that time,
when the persecution, pillage and massacre of the Bá b's followers was at its height,
Bahá 'u'llá h arose to promulgate his teachings. Although a person of noble birth, he had never
studied in any school nor associated with the learned men of religion, yet he manifested such
knowledge and perfection that all the people of Persia marvelled at his wisdom while his
enemies spoke of him as "the renowned Bahá 'u'llá h" He was exiled our times and for fifty
years he was exposed to the gravest dangers and persecutions, yet in that decadent and

Ashkelon, Israel.

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declined civilization of Persia, he advanced teachings and ideals that were unheard or
unthought of even in our western civilization. He proclaimed: The oneness of the world of
humanity; the investigation of truth so that no one should blindly follow the beliefs and
superstitions of his forefathers; the oneness of God and the oneness of all religions; that the
purpose of religion is the creation of unity, harmony and accord amongst men and if it fails in
this, irreligion is better than religion; the agreement of religion and science, for that which is
not in accord with [VI:Bg:BRC] science is superstition; the equal rights of man and woman; the
abolition of religious, sectarian, sectional, denominational and patriotic prejudices—"Glory is
not his who loves his country, but glory is his who loves his kind"; the non-interference of
religion and politics; universal peace amongst nations, races and religions; a universal
language; the pursuit of education and the necessity for every one to engage in some
occupation, art or trade, for this will be accounted an act of worship before God; the solution
of the economic problem of the world and the organization and establishment of Houses of
Justice for the administration of the law and the means of philanthropic and social
betterment; in fact, all the needs and demands of our present civilization have been provided
for in the writings of Bahá 'u'llá h and the teachings of 'Abdu'l-Bahá , who without any
opportunity for education, has never failed to answer convincingly the questions of the most
learned philosophers, religionists and scientific men of the orient and the occident, and who
by his life of servitude and sacrifice to humanity, has become the means of the realization of
these teachings.
Can a just judgement, after reflection and consideration, deny the reality of these
educators? Their Cause invites investigation and their message is for all ears. Every person
whether spiritual or materialist can find his questions and difficulties solved by these
educators. Does it behove us then to turn our eyes from these manifest signs and to shut our
ears to the call of God? It is of the greatest importance, for our future as well as present
welfare to investigate the purpose and teachings of these educators and to hearken to their
divine call, which has been expressed by 'Abdu'l-Bahá as follows:
"The foundation of Divine Religion is love, affinity and concord. Praise God that this cycle is
the period of illumination! Minds have made great progress; intelligences have been
unfolded; the means of unity and agreement are brought about; communication between the
races of men is rapidly established. Now is the time that all of us may embrace the law of
peace and treat each other with honesty and straightforwardness. Let the religious prejudices
be wiped away. Let the law of racial supremacy be discontinued. Let political expediencies be
done away with. Let the love of country be superseded by the love of the world. Let us all
deal with each other with infinite kindness. We are all the servants at the one Divine
Threshold. We are all receiving the rays of truth from the same Sun of Reality. We must all
believe in all of the prophets. We must all acknowledge the divine authority of all the
heavenly books. We must wash our hearts free of all human prejudices. We must serve God.
We must propagate the oneness of the realm of humanity. We must be the cause of the
appearance of the perfections in the world of man. We must not be like the beasts of prey.
We must not allow carnage and bloodshed. We must regard the blood of man as sacred. We
must not shed the holy blood of man for the paltry earth. We must all agree upon one
fundamental principle—that principle is the oneness of the kingdom of humanity.
"In this age, Bahá 'u'llá h has breathed the Holy Spirit into the dead body of the world.
Consequently every weak soul is strengthened by these fresh divine out breathings. Every
poor man will become rich, every darkened soul will become illumined, every ignorant one
will become wise, because the confirmations of the Holy Spirit are descending like unto
torrents. A new era of divine consciousness is upon us. The world of humanity is going through
a process of transformation. A new race is being developed. The thoughts of human
brotherhood are permeating all regions. New ideals are stirring the depths of hearts and a

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new spirit of universal consciousness is being profoundly felt by all men."1
VI:'A, 0' December '.'= [VI:Bl:BRB]
"The principle of religion is to acknowledge what is revealed by God, and to obey the laws
established in His Book."—Bahá 'u'llá h
The Word of God2
George O. Latimer
The greatest cause of the disharmony in the world today is the lack of religion; or rather
the failure of mankind to understand the meaning of and the reason for religion. If this were
not the case, why are nine civilized nations of the world at war with one another; why are
seven great religions bitterly attacking each other; why is there unceasing strife between
capital and labour and why are the pillars of our social, political and economic structure being
shaken from their very foundation? Our body politic has ever been based, as history proves,
upon the teachings of the messengers of God, and surely these divinely inspired men have not
given a false doctrine to the world. What then is the cause of this present state of affairs, and
are we not to blame for the existence of such a condition? Let us look into the matter with an
open and unbiased mind and ascertain the real purpose of religion.
To quote from 'Abdu'l-Bahá : "The first bestowal of God in the world of humanity is
religion, because religion consists in divine teachings to men, and most assuredly divine
teachings are preferable to all other sources of instruction. Religion confers upon man the life
everlasting. Religion is a service to the world of morality. Religion guides humanity to the
eternal happiness. Religion is the cause of the everlasting honour in the world of man.
Religion has ever helped humanity towards progress." By religion, the fundamentals of
religion are meant, not the blind imitations, dogmas and creeds that have been added through
man's invention and which have ever been the cause of the destruction and retrogression of
nations, nay even their degradation. Again history is our proof for these facts. These
foundations of the religion of God are one and have been laid by the divine prophets through
whom the word of God has spoken.
It is the purpose of this discourse to show that this word of God which has been the
impetus to all advancement in civilization, is and ever has been fundamentally the same. "In
the beginning was the word, and the word was with God, and the word was God"; but man's
refusal to accept and understand this "word" has been the cause of his failure to comprehend
the reality and the oneness of all religion. Bahá 'u'llá h has written: "The Sun of Truth is the
word of God, upon which depends the training of the people of thought. It is the spirit of
reality and the water of life. All things owe their existence to it. Its man- [VI:Bl:BRR] ifestation
is ever according to the capacity and colouring of the mirror through which it may reflect. For
example: Its light when cast on the mirror of the wise, gives expression to wisdom; when
reflected from the minds of artists it produces manifestations of new and beautiful arts; when
it shines through the minds of students it reveals knowledge and unfolds mysteries. All things
of the world arise through man and are manifest in him, through whom they find life and
development; and man is dependent for his (spiritual) existence upon the sun of the word of
God. All the good names and lofty qualities are of the word. The word is the fire of God, which
glowing in the hearts of people, burns away all things that are not of God. The minds of the
lovers are ever aflame with this fire." And from the pen of 'Abdu'l-Bahá : "The word of God is
the storehouse of all good, all power, all wisdom. The illiterate fishers and savage Arabs were
thereby enabled to solve such problems as were puzzles to eminent sages all through the ages.

'Abdu'l-Bahá , reported in Star of the West, Vol. XIII::, pp. e–V.
Compiled in Stuttgart, Germany, during August :j:b. This manuscript was presented to 'Abdu'l-Bahá personally by Mr
Latimer while in 'Akká in October of the same year. 'Abdu'l-Bahá gave consent to its publication.-The Editors.

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It awakens within us that brilliant intuition which makes us independent of all tuition and
endows us with an all-embracing power of spiritual understanding. Many a soul, in the ark of
philosophy, after fruitless struggles, was drowned in the sea of conflicting theories of cause
and effect, while those on board the craft of simplicity reached the shore of the universal
cause by the help of favourable winds blowing from the point of divine knowledge. When
man is associated with that transcendent power emanating from the word of God, the tree of
his existence becomes so well rooted in the soil of assurance that it laughs at the violent
hurricanes of scepticism which attempt its eradication. For this association of the part with
the whole endows him with the whole, and this union of the particular with the universal
makes him all-in-all."
In order to understand the light of this sun of truth one must free his mind from the
superstitions of the past, and investigate the reality of the "word" with a fair unbiased mind.
Reality is not multiple and by religion is meant the one law or word of God, ever from the
same source, which has been the cause of the establishment of all divine institutions in the
world. According to 'Abdu'l-Bahá this "word" of God has a twofold function and may be
separated into two divisions. One deals with clay and water while the other deals with the
heart and soul. The one has to do with the world of morality—the ethical sublimity of human
nature; the other is concerned with the transactions of society and has to do with the material
well-being of man.
The first aids him in his advancement toward the kingdom of God. It is true idealism. It has
ever been the means of quickening man from a material being into a spiritual one. It is the
cause of the "new birth" of which his holiness Christ spoke. This division has always been one
and the same in all religions. It is the fundamental basis of all and is not subject to change or
alteration. It has been renewed in each prophetic dispensation or cycle; and, in short, can be
summed up by the "golden rule" which Christ gave (Matt. Z:BR): "All things therefore
whatsoever ye would that men should do unto you, even so do ye unto them, for this is the law
and the prophets"—which Muḥ ammad proclaimed: "Let none of you treat his brother in a
way he himself would dislike to be treated."—and which again appears in the teachings of
Bahá 'u'llá h: "O son of man! Wert thou to observe mercy, thou wouldst not regard thine own
interest but the interest of mankind. Wert thou to observe justice, choose thou for others
what thou choosest for thyself." This is the spiritual, the essential, the eternal side of religion.
The second assists man in his relationship toward society. It aims at the highest state of
material civilization and progress. It has advanced man from the depths of ignorance to a high
stage of enlightenment. This division, however, has been subject to change and
transformation according to the exigencies of time [VI:Bl:BRp] and the varying needs of
mankind. Each succeeding prophet has abrogated the existing material law and substituted
teachings applicable to the (then present) necessities of man. This, however, is the practical,
the non-essential, the transitory side of religion.
Let us consider for a moment this second part of the Word of God with a keen sight, for it is
the misunderstanding of the purpose of these teachings of God that has caused the
establishment of many different faiths in the world. For example, in the time of Noah certain
requirements demanded that sea-foods be allowed. In Abraham's dispensation camel's flesh
was a food for man, but in Jacob's epoch it was unlawful. After Christ, four disciples, including
Peter and Paul, permitted the eating of animal food forbidden by the Bible, "with the
exception of those animals which had been strangled, or which were sacrificed to idols, and of
blood." (Acts Bg:RC.) Later Paul permitted the eating of such animals.
During the time of Adam it was permissible for a man to marry his sister, and Abel, Cain
and Seth took unto wife their own sister. In the Abrahamic cycle a certain expedient made it
permissible for a man to marry his aunt, as Sarah was the sister of Abraham's mother; but

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when Moses came and established the law of the Torah these material ordinances were
abrogated and changed. Later Christ came and broke the Sabbath and forbade divorce. When
Moses came to the world there were no houses of correction, no forms of punishment and
because of the lawless condition of the people the law of God had to be strict and direct.
Therefore Moses said that an eye was to be taken for an eye, and a tooth for a tooth. He laid
down ten commandments for dealing with the murderer. If a man robbed to the extent of one
dollar, his hand was cut off. It is not permitted in our advanced civilization to carry out these
commands. It is indeed impossible; even the law of capital punishment has become a mooted
question. But when Jesus came he abrogated the law of Moses and substituted the law of love:
If the right cheek was smitten, then turn the left also. Now in this day Bahá 'u'llá h has said: "If
you be slain for God's good pleasure, verily it is better for you than that ye should slay."
Again the tribes that Muḥ ammad came to were in the lowest stages of savagery and
debasement. It was one of their customs to bury their own daughters alive. A man was
permitted to take a thousand women as his property and nearly every husband had at least
ten wives. It was a custom that when such a husband died his sons took possession of each
other's mothers. If a son threw his mantle over his father's wife and said, "This woman is my
lawful property," immediately she became his slave and chattel. In all fairness one may ask,
was not Muḥ ammad's law curbing this barbaric state of affairs and making it unlawful for man
to have more than four wives an advance over the existing condition? And now in our present
day, 'Abdu'l-Bahá 1 has abrogated this law of Muḥ ammad by forbidding polygamy. In a word
these seeming differences are merely alterations demanded by the growth and advancement
of mankind. Time changes and when time changes, the laws must change. Therefore, it is
impossible for us to compare the time of Moses to that of Christ because the condition of the
world has greatly altered.
The existence of the world may be compared to the physical being or health of man, and the
prophets of God to skilful physicians. It is impossible for the human body to remain in one
state of health, and different diseases occur, which require different remedies. The Divine
Wisdom requires that for every change of condition there will be a change of commands and
when diseases change, there will be a change of treatment. For example, the patient may be in
the throes of a raging fever and the doctor will administer a cooling remedy, [VI:Bl:BRl] in a
few hours the state of the patient may be changed to one of chills. It is then that the skilled
physician changes his remedy and applies a heating or vivifying tonic. The skill of the
physician depends upon his ability to prescribe remedies that will cure the patient in every
state of sickness. The ignorant patient may complain of the lack of skill on the part of the
physician when he changes his treatment, saying to himself, "If the first drug was my cure,
why did he change, and if it were not my cure why did he recommend it in the beginning?"—
but the wise patient is ever submissive and the change of treatment only adds to his
conviction and faith in the doctor. Some constitutions are weak while others are strong, but
all need constant care and attention. The change of remedies according to the state of the
patient's condition is a proof of the skill of the doctor.
Today the condition of the world is very grave and serious. Humanity is sick, socially,
economically, [and] spiritually. [VI:Bl:BRZ] It is attacked by the germs of despotism and
oppression; the microbes of injustice and inequality have entered the system, the bacteria of
deceit and hypocrisy are multiplying; the savagery of bloody war and relentless strife have
gripped and distorted the body; the scourge of license and calumny has left its deep pitmarks; the disintegrating forces of patriotic, social and religious prejudices are attacking man
from all sides. The air has become contaminated with blind dogmas, creeds and superstitions
and man's sustenance is befouled by pride, lust and selfishness. Man is gasping for relief from
It is more accurate to say 'Abdu'l-Bahá explained (Kitáb-i-Aqdas, Notes no. ij, p. F;e) Bahá 'u'llá h's statement (Kitáb-i-
Aqdas, para. eI, p. b:) to mean only one wife was permissible.

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this disease of repulsion, discord, hatred and separation. The old teachings are insufficient for
today, they cannot cure every disease and are not an ointment for every wound.
Now in this hour of extreme crisis the Divine Physician has again come in the person of
Bahá 'u'llá h and has given the allaying remedies of attraction, harmony, unity and love. He has
prescribed antidotes, free from all toxins, which have the power to cure our spiritual as well
as sociologic sickness. His medicine is the panacea for every disease in the world today. The
divine healer, Christ, administered to the needs of his time but he did not give his full
treatment for he said: "I have many things to tell you, but you cannot bear them now." His
treatment had to do with the individual, while the remedies of Bahá 'u'llá h are for the
community at large. He has diagnosed every sickness of the body of the world and prescribed
remedies accordingly. His treatment is for the body politic and in administering it he says to
the world of humanity: "The progress of man depends upon faithfulness, wisdom, chastity,
intelligence and deeds. He is ever degraded by ignorance, lack of faith, untruth and
selfishness. Verily, man is not called man until he be imbued with the attributes of the
Merciful. He is not man because of wealth and adornment, learning and refinement. Blessed
is he who is free from the names, seeking the shore of the sea of purity and loving the melody
of the dove of virtue." In a similar way all the demands of our present stage of civilization are
provided for and everything that has been a hindrance and a setback to improvement has
been cast aside.
These material changes, however, are the non-essentials and have been aptly termed the
accidentals of religion. 'Abdu'l-Bahá writes: "In this great cycle and wonderful dispensation,
the majority of those non-essential commands which refer to the body are to be administered
by the House of Justice, because this great cycle is of long duration, this great age is vast,
continuous and eternal, and since changes and alterations are the characteristic and
necessary demands of the world, therefore these material commands will be administered
according to the exigencies of the time, but the very foundation of the law of God has never
been nor will be altered. The same foundation, which is the basis of the law of Adam, Noah,
Abraham, Moses, Christ, Muḥ ammad and all the prophets, is again to be found in the teachings
of the Bá b, Bahá 'u'llá h and 'Abdu'l-Bahá .
To sum up what has already been said, we find that the second part of the law or word of
God consists of teachings which are concerned with the material welfare of man. It is
composed of instructions relating to prayer, fasting, forms of worship, marriage and divorce,
legal processes, the abolition of slavery and the method of treatment for criminals, etc. This
part of the divine law is modified and altered according to the condition of mankind in each
prophetic cycle. While on the other hand the first part of the law of God is never abrogated
because it is spiritual and not material truth. It comprises faith, knowledge, rectitude, justice,
piety, righteousness, trustworthiness, love of God, inward peace, purity, severance, humility,
meekness, patience, constancy and all the heavenly attributes. It causes man to care for the
wretched, to uplift the downtrodden, to give to the needy and to defend the oppressed. It
makes man treat [VI:Bl:BRm] friend or foe alike and as a result one finds the wounded German
and French soldiers lying side by side, each being nursed by the same kind hand. These divine
qualities are the lofty attributes of God, they are unceasing and eternal. In every age this same
spiritual law of God has been renewed. The necessity for the renewal is not that these
teachings have entirely disappeared from the world, but that man has lost the spirit of them.
And when the spirit has departed from the essential side of the word of God, then also the
non-essential side becomes corrupt and in need of a change. The world is in this condition at
the present time and again God has renewed his spiritual law and altered the material law
through the divine instrumentation of the Bá b, Bahá 'u'llá h and 'Abdu'l-Bahá . Shall we still
keep on suffering or shall we turn to the divine physician and partake of his spiritual
treatment? The divine healer, Bahá 'u'llá h has offered the following remedy: "Ye are all fruits

%#%
of one tree and leaves of one branch. O ye discerning ones of the people: Verily the words
which have descended from the heaven of the will of God are the source of unity and harmony
for the world. Close your eyes to racial differences and welcome all with the light of oneness.
Be the cause of the comfort and the advancement of humanity. This handful of dust, the
world, is one home: let it be in unity. Forsake pride, it is a cause of discord; follow that which
tends to harmony. Consort with all the people with love and fragrance. Fellowship is the
cause of unity and unity is the source of order in the world."
All other remedies have failed. Shall we not give this treatment a fair trial?
VI:'7, '. January '.'A [VI:BZ:Bpp]
Utterances of 'Abdu'l-Bahá upon the Mashriqu'l-Adhkár1
I send you the glad tidings of the erection of the Mashriqu'l-Adhká r (the Bahá 'ı́ Temple) in
Ishqá bá d, with all joy and great happiness. The friends of God assembled together with
rejoicing and conveyed the stones themselves, upon their backs, while attracted by the love of
God and for the glory of God. Soon that great Temple will be completed and the voice of
prayer and praise shall ascend to the Sublime Kingdom.
I was rejoiced through your endeavours in this glorious Cause, made with joy and good
interest. I pray God to aid you in exalting His Word, and in establishing the Temple of
Worship, through His grace and ancient mercy. Verily, ye are the first to arise for this glorious
Cause in that vast region. Soon will ye see the spread of this enterprise in the world, and its
resounding voice shall go through the ears of the people in all parts.
Exert your energy in accomplishing what ye have undertaken, so that this glorious Temple
may be built, that the beloved of God may assemble therein and that they may pray and offer
glory to God for guiding them to His Kingdom.
[Translated pC May BXCp]
__________
The vision also signifies that a Mashriqu'l-Adhká r will soon be established in America. The
cries of supplication and invocation will be raised to the Highest Kingdom therefrom and,
verily, the people will enter into the Religion of God by troops, with great enthusiasm and
attraction.
[Translated X June BXCp] [VI:BZ:Bpo]
The people shall hasten to worship in that heavenly temple, the fragrances of God will be
elevated, the divine teachings will be established in the hearts like the establishment of the
spirit in mankind; the people will then stand firm in the Cause of your Lord, the Merciful.
[Translated R July BXCp]
__________
The construction of Mashriqu'l-Adhká r in those regions is of the utmost importance; is
conducive to the attainment of the good pleasure of the Almighty and the descent of the
confirmation by the Exalted Lord.
[Translated Bo June BXCZ]
__________
To have it (the Mashriqu'l-Adhká r) built is most important. Some material things have
spiritual effect, and the Mashriqu'l-Adhká r is a material thing that will have great effect upon
the spirits of the people. Not only does the building of the Mashriqu'l-Adhká r have an effect

Those located elsewhere have been omitted.

%#&
upon those who build it, but upon the whole world. In the time of Christ the believers used a
room under a house, where they held their meetings. Moses built the Tabernacle. Solomon
built the first real Temple. In the Mashriqu'l-Adhká r, services will be held every morning, and
the Words of Bahá 'u'llá h only are to be read. Mashriqu'l-Adhká r means "Dawning Point of
Mention" (Where God is mentioned).
[Table talk given in 'Akká January BXCm]
__________
But it is two or three years since a number of people are making efforts in Chicago, but this
has not yet given result, and important persons are exerting themselves and applying for
contributions to various quarters. Now, while the building of this Temple is not yet started or
engaged in, if there be the founding of a second Temple undertaken, neither of the two would
be ac- [VI:BZ:Bpg] complished and this failure would weaken the Cause of God.
[Translated BXCm]
__________
In reality, the radiant, pure hearts are the Mashriqu'l-Adhká r and from them the voice of
supplication and invocation continually reaches the Supreme Concourse. I ask God to make
the heart of every one of you a temple of the divine Temples and to let the lamp of the Great
Guidance be lighted therein. And, when the hearts find such an attainment, they will certainly
exert the utmost endeavour and energy in the building of the Mashriqu'l-Adhká r. Thus may
the outward express the inward and the form (or letter) indicate the meaning (or reality).
[Translated RB May BXCm]
__________
His honour … presented the map of the land of the Mashriqu'l-Adhká r on the day of the
declaration of His holiness the Supreme (the Bá b). Great joy was obtained thereby and with
the greatest care it was considered. It is indeed a delightful spot worthy of this edifice and
building. However, it must be enlarged yet a little more, so that spacious ground around the
Mashriqu'l-Adhká r may afford ample room for a rose garden.
Thank God! the people of God made such a sincere resolution and exerted such a great
effort. It is hoped that all the friends and the maid-servants of the Merciful, from all regions
and directions, will assist the erection of this building, so that in a short time a wonderful
edifice may arise in the name of God and prove the reason whereby the people may examine
and investigate the Cause of God and seek the divine teachings.
The Mashriqu'l-Adhká r, though outwardly a material foundation, is possessed of spiritual
effect and causes the union of hearts and the gathering of souls.
In the days of the Manifestation, any city, wherein a Temple was founded, afforded the
means of promulgation (of the Cause) and the confirmation of the hearts and the confidence
of souls, for in those dwellings the Name of God is ever mentioned and always
commemorated. And, for the tranquillity and repose of the hearts, there is no other means
save the commemoration of almighty God.
Praise be to God! The erection of the Mashriqu'l-Adhká r has a great effect in all grades (or
states). It was tested in the east and so, evidently and plainly, was it proved. Even when in a
village a house was called the Mashriqu'l-Adhká r, it possessed a different effect. How much
more its building and organization!
Therefore, O ye friends and maid-servants of the Merciful! As long as ye can, endeavour
with life and heart, so that the Mashriqu'l-Adhká r of Chicago may soon be built, organized and
confirmed.

%#'
If all the friends in America, in all cities and hamlets, assist and by the means of a building
commission help, this offering will prove most acceptable in the Kingdom of the Sun of the
Horizons.
O God! O God! Verily, I implore Thee with throbbing heart and streaming tears to aid every
one who endeavours for the erection of this edifice, in the building of a house, wherein Thy
Name is mentioned every morn and eve.
O Lord,! Send down Thy benediction upon whosoever served this edifice and endeavoured
in its uprising among the sects and religions, and confirm him in every good of mankind; open
the doors of riches and wealth unto him and give in heritage the treasures of the Kingdom
which perish not; make him the sign of giving among the people and reinforce him by the Sea
of Generosity and Bounty, which is surging with the waves of grace and favour.
Verily, Thou art the Generous, the Merciful, the Bountiful!
[Translated o July BXCm]
__________
The believers of God in America, one and all, must unitedly make an effort, so that the
Temple of God will be built in Chicago, then, afterwards, it will be built in other localities. …
[VI:BZ:Bpl]
Regarding the building of the Temple in Chicago, both of you display the utmost effort, that
is, effort in encouraging and inspiring the believers and the maidservants of God, so that they
may assist in the matter with generosity and thus very soon this Temple will be erected. This
matter is of great importance (utmost importance).
[In 'Abdu'l-Bahá 's own handwriting] In Ishqá bá d, the believers of God made the erection of
the Temple conducive to affinity and unity, so that it really became the cause of oneness of the
Word.
Ye also make the erection of the Temple in America conducive to the unity and oneness of
the believers, of the maidservants and servants of the Merciful, so that, in one thought, one
aim, they engage themselves in the building of the Temple.
[Translated July BXCm]
__________
Some of the souls are not aware of the importance of the Mashriqu'l-Adhká r. They think
and say: The other nations have hundreds of thousands of temples, the Christians having as
many as a million temples of the greatest structural importance. What result have they
yielded, that now this one Mashriqu'l-Adhká r is said to cause the manifestation of signs and
prove a source of light! One million churches have not yielded any fruit. What is the one
Mashriqu'l-Adhká r going to do? Furthermore, today, the establishment of the Mashriqu'l-
Adhká r is of paramount importance, but hereafter it shall not be so. This is the beginning of
organization. It is like unto the first church founded in Christianity. It is an expression of the
elevation of the Word of God. When the Mashriqu'l-Adhká r was erected in Ishqá bá d, its
influence was felt in all the oriental countries. Whosoever heard of it commenced an
investigation of the Cause. Now the Mashriqu'l-Adhká r of Ishqá bá d, like an evident banner
waves in the world. And, if, in Chicago, the Mashriqu'l-Adhká r is established, even as in
Ishqá bá d, then you will see what the recognition of the Cause will do. Particularly, the
arrangement of the Mashriqu'l-Adhká r is such, that it will exert the greatest effect upon the
civilized world, for it has many accessories. Among them are the following:
A school for orphans, a college for higher scientific education (or higher knowledge), a
hospital, a home for cripples, a hospice.

%#(
When the Mashriqu'l-Adhká r, with its accessories, is established in the world, aside from its
religious or spiritual influence, it will have a tremendous effect upon civilization. Besides the
religionists who will feel its influence, materialists will not be exempt therefrom. Moreover it
contains divine wisdoms, spiritual effects upon the intellects and thoughts. Subsequent to its
erection these will become evident.
[Table talk given in 'Akká , February BXCX] [VI:BZ:BpZ]
Among the most important affairs is the founding of the Mashriqu'l-Adhká r, although weak
minds may not grasp its importance: nay, perchance, they imagine this Mashriqu'l-Adhká r to
be a temple like other temples.
They may say to themselves: "Every nation has a hundred thousand gigantic temples; what
result have they yielded, that now this one Mashriqu'l-Adhká r (is said) to cause the
manifestation of signs and prove a source of light?" But they are ignorant of the fact that the
founding of this Mashriqu'l-Adhká r is to be in the inception of the organization of the
Kingdom.
Therefore, it is important and is an expression of the upraising of the evident Standard,
which is waving in the centre of that continent, the results and effects of which will become
manifest in the hearts and spirits. No soul will be aware of this mature wisdom save after
trial.
When the Mashriqu'l-Adhká r was founded in Ishqá bá d, its clamour affected all the cities of
the orient and caused souls to awaken (to the call). Most of the souls who investigated and
heard the explanation were attracted to the Kingdom of God.
Moreover, the accessories of the Mashriqu'l-Adhká r are numerous. Among them are the
school for orphans, the great college for the higher arts, hospital, home for the cripples, and
hospice. The doors of these places are to be opened to all sects—no differentiations. When
these accessories are completed, and, by God's help and aid, the departments fully
systematized, it will be proved that the Mashriqu'l-Adhká r is to human society a great bounty
and a great blessing.
In brief, through the unlimited bounty of God, I am hopeful that the beloved ones of God in
America may be aided and confirmed in founding this mighty and solid foundation and
gradually annex thereto its accessories.
Now ye have convened in that centre (Chicago), from other cities of America. With sincere
intentions and lofty endeavours have ye proposed to undertake this mighty affair. Know ye
for a certainty that ye will be confirmed by the aids of the Holy Spirit and that ye will render
the Kingdom of God a distinguished service, whereby ye will become dear in both realms and
will shine forth as morning stars from the horizon of the Love of God.
This organization of the Mashriqu'l-Adhká r will be a type for the coming centuries and will
hold the station of the Mother, and thus, later, in other cities many Mashriqu'l-Adhká rs will be
its offspring.
O Lord! Make these holy souls dawning-points of lights and the manifestations of (Thy)
signs. Make every one a leading corner stone in this great edifice, a pillar of its pillars.
O God! Although the friends are needy, yet Thou art the Helper, the Supporter, the
Rewarder!
These souls have arisen to serve Thee well and have begun servitude. Confirm them and
aid them. Encourage each by promises of Thy divine favours and make them of the elect.
Thou art the Mighty, the Powerful, the Able, the Giver, the Shining, the Hearer, the Seer!

%#)
[Extract from Tablet to Temple Unity Convention of RR-Rp March BXCX] [VI:BZ:Bpm]
O ye friends of the east and the west!
One of the greatest foundations of the religion of God, the significance of the Word of God
and the duty of the believers of God is mutual assistance and co-operation. For the world of
humanity, nay, rather, all the infinite beings exist by this law of mutual action and helpfulness.
Should this law of joint interchange of forces be removed from the arena of life, the existence
would be entirely destroyed.
When we ponder deeply upon the connection and interdependence of beings, we clearly
realize that the life of every being draws benefit and sustenance from all the other
innumerable existences. This mutual helpfulness is realized either directly or through
mediation, and if, for the twinkling of an eye, this confirmation and assistance does not
descend upon the living being, that one will become non-existent, for all the existing things
are linked together and draw help from each other. Therefore, the greatest foundation of the
world of existence is this co-operation and mutuality.
Liken the world of existence to the temple of man. All the limbs and organs of the human
body assist each other, [VI:BZ:BpX] therefore life continues. When, in this wonderful organism,
there is a disconnection, life is changed into death and the parts of the body disintegrate.
Likewise, among the parts of existence, there is a wonderful connection and interchange of
forces, which is the cause of the life of the world and the continuation of these countless
phenomena.
When one considers the living beings and the growing plants, he realizes that the animals
and man sustain life by inhaling the emanations from the vegetable world, and this fiery
element is called oxygen. The vegetable kingdom also draws life from the living creatures in
the substance called carbon. In brief, the beings of sensation acquire life from the growing
beings and, in turn, the growing things receive life from the sensitive creatures. Therefore,
this interchange of forces and intercommunication is continual and uninterrupted.
From this illustration, one can see the base of life is this mutual aid and helpfulness; and
the cause of destruction and non-existence would be the interruption of this mutual
assistance.
The more the world aspires to civilization, the more this most important matter of cooperation and assistance becomes manifest. Therefore, in the world of humanity, one sees
this matter of helpfulness attain to a high degree of efficiency; so much so, that the
continuance of humanity entirely depends upon this interrelation. The believers of God must
especially fortify the foundation of this reality among themselves, so that all may help each
other under all circumstances, whether in the degree of truth and significances or in the
stations of this world of matter and, especially, in founding public institutions which shall
benefit all the people, and, still more, the founding of the Mashriqu'l-Adhká r, which is the
greatest of the divine foundations.
Consequently, the friends of God, with the utmost magnanimity, sincerity of purpose and
self-abnegation, must help for the building of this supreme foundation. Now, in the regions of
America, the believers of God have resolved to build the Mashriqu'l-Adhká r and, while
choosing the land in a most beautiful spot, they are occupied in gathering contributions.
Although they will build this Mashriqu'l-Adhká r with the utmost beauty and completeness,
yet, for the sake of the communication between orient and occident, the increase of spiritual
affection and love and the solidarity of the foundation of unity and concord, all the believers in
the east must contribute according to their means, no matter how small the sum may be. God
does not ask from any soul except according to his ability. This contribution must come from
all cities and villages from all the believers of God. They should send all contributions to this

%#*
Holy Land, so that they may be forwarded from here to America through a confidential
channel.
In brief, O ye friends of God, rest assured that in place of this contribution, your commerce,
your agriculture and industries shall be blessed many times. Whosoever comes with one good
act, God will give him tenfold. There is no doubt that the living Lord shall assist and confirm
the generous soul.
O my Lord! O my Lord! Illumine the faces of Thy sincere and beloved ones. Assist them
with the angels of Thy manifest victory; make them firm in Thy great path; open before them
the doors of blessings through Thine ancient favour, for they give in Thy way whatever they
have, protecting Thy religion, assured in Thy mentioning, sacrificing their souls for Thy love,
giving what they have for Thy beauty, so that they may gain Thy good pleasure. O my Lord,
destine for them inexhaustible compensation, never failing bounty and divine outpouring.
Verily, Thou art the Confirmer, the Assister, the Generous, the Giver, and the Merciful.
[Translated Ro August BXCX] [VI:BZ:BoC]
I hope that all of them may become assisted in the service of the Mashriqu'l-Adhká r, so that
this divine Institution may be raised in that country, and the melody of Mashriqu'l-Adhká r
may awaken the sleepy ones.
[Translated pB October BXCX] [VI:BZ:Bop]
You have written that a sum of money is raised to be contributed toward the Mashriqu'l-
Adhká r. Ask ye of God that the American believers may become assisted in the building of this
great Temple.
[Translated o March BXBB]
VI:'1, 7 February '.'A [VI:Bm:Bgp]
The Mashriqu'l-Adhkár of Ishqábád
Charles Mason Remey1
Washington, D.C., BR October BXCm
To the House of Spirituality of Bahá 'ı́s, Chicago, Ill.
Brothers in the service of Abhá :
As you have arisen for the construction of the first Mashriqu'l-Adhká r in America, and, as I
have recently visited Ishqá bá d and seen there the great Mashriqu'l-Adhká r of the east, of
which we in the west have heard so much, I take it upon myself to write to you a description
of this edifice, hoping to share with you the great blessing of meeting with the friends in those
parts and of beholding this Temple which is a testimony of their sacrifice and unity.
As you know, Ishqá bá d is in Russian Turkistá n, just north of the Elburz mountains, which
separate the desert plain of western Turkistá n, on the north, from Persia on the south. The
city itself lies on the plain a short distance from the mountains, which here are quite rugged
and rocky. The town is quite modern in aspect, being laid off with gardens and broad streets,
which meet at right angles. Rows of trees along the sidewalks remind one of a western city,
while the buildings and the waterways, which flank the streets and are fed with water coming
from the nearby mountains, are strikingly oriental.
I could hardly believe that this city had sprung up almost entirely during the past halfcentury. It was but a huddle of mud huts, when Bahá 'u'llá h first directed some of his followers
to settle there. Now this is replaced by a large and prosperous city of buildings of brick and

Article corrected in accordance with author's letter, Star of the West, VI::j, p. :eb.

%$+
stone.
The Mashriqu'l-Adhká r stands in the centre of the city, surrounded by a large garden,
which is bounded by four streets. It rises high above the surrounding buildings and trees, its
dome being visible for miles, as the traveller approaches the city over the plain. The building
in plan is a regular polygon of nine sides. One large doorway and portico, flanked by turrets,
facing the direction of the Holy City ['Akká ], forms the principal motive of the facade, while the
dome dominates the whole composition.
The walls of the Temple are of brick covered with a firm and hard stucco, [VI:Bm:Bgo] which
in that climate resists quite well the action of the elements, while the floors are concrete
supported by iron or steel beams.
In plan the building is composed of three sections: the central rotunda, the aisle or
ambulatory which surrounds it, and the loggia which surrounds the entire building.
The interior of the rotunda is five stories in height. The first or main floor story consists of
nine arches, supported by piers, which separate the ambulatory from the rotunda proper. The
second story consists of a similar treatment of arches and piers and balustrades, which
separate the triforium gallery (which is directly above the ambulatory) from the well of the
rotunda. The third story is decorated with nine flank arcades, between which is a shield upon
which is inscribed, in Persian characters, "Yá Bahá 'u'l-Abhá ". The fourth story contains nine
large windows, while the wall of the fifth story, which is not as high as the others, is pierced by
eighteen bull's-eye windows.
Above, there is the dome which is hemispherical in shape. The rotunda from the floor to
the top of the dome is elaborately decorated with fret work and other designs, all in relief. We
were [VI:Bm:Bgg] told that the ultimate aim was that colour and gilding should be added to this
interior decoration.
The inner dome is of iron or steel and concrete, while the outer dome or roof is entirely of
metal—the intention is that this shall be gilded.
The main portico of the temple is two stories in the clear, while the loggias, which surround
the building, are on two floors, the lower being on the main floor level, while the upper one is
on the level of the triforium gallery. This upper loggia is reached by two stair-cases, one to the
right and one to the left of the main entrance, and the gallery is entered from the loggia.
On the main floor the principal entrance is through the large doorway, but there are also
several inner doors, which connect the ambulatory with the loggia. An abundance of light is
admitted through the windows in the upper part of the rotunda, as well as through the
windows of the upper gallery and ambulatory, which open upon the loggias.
The Persian style of architecture has been used in treating the details and decorations of
the buildings.
At present the stucco work is not quite completed. The interior of the rotunda is finished,
but the decoration of the loggias and gallery and ambulatory is only done in part. However,
the work is continuing and it will not be long before all will be complete.
From what I saw and heard in Ishqá bá d, I found that those believers who superintended
the building of the Temple were competent business men and that, although they had
undertaken a large enterprise, every possible economy was made, yet at the same time no
expense seemed to be spared when necessary for the beauty and solidity of the building.
The layout of the garden is not yet complete. Nine avenues of approach lead to the Temple.
The main avenue of the nine, leading to the entrance portico, will be entered from the street
by a monumental gateway. Last July they were completing the plans for this principal

%$!
gateway of the grounds.
At the four corners of the garden are four buildings. One is a school. One is a house, where
travelling Bahá 'ı́s are entertained. One is to be used as a hospital, and the other is for
workmen, storage, etc. Much of the property in the immediate vicinity of this enclosure
belongs to Bahá 'ı́s, so the Mashriqu'l-Adhká r is the centre of the community materially, as well
as spiritually.
That which impressed me more than all else, as I stood before this Mashriqu'l-Adhká r, was
the fact that the Bahá 'ı́s of the east had all worked with one accord and had given freely
toward its erection.
The Temple in America can be accomplished only as we give up self and unite in this
service. The beloved in the east made their offerings and left them with all personal desires
upon the altar of sacrifice. Now we in this country must do likewise. We need something
more than money for the Temple. It must be built of the material of sacrifice and cemented
together by the spirit of unity.
In the building of the Temple, every one must lay before God his material offering together
with his ideas, desires and aspirations—give them to the Lord completely, and then, as we
come together to construct the material building, we will find that we have ample means for
the work in hand.
Each one of us has sufficient means, both material and spiritual, for the work which God
has given us to perform. We need not trouble thinking that we may not have enough means,
but we should seek to apply to the best advantage the means which God has given us.
Faithfully, your brother in the service of 'Abdu'l-Bahá ,
Charles Mason Remey
VI:'1, 7 February '.'A [VI:Bm:Bgl]
Ḥájí Mírzá Muḥammad Taqí, the great Afnán
Charles Mason Remey1
B January BXBl
Mrs Corinne True, Chicago.
My dear friend,
You have asked me for some information regarding the life of the venerable Afná n, or the
great Afná n, as he was sometimes called in the orient, under whose service of direction, the
Mashriqu'l-Adhká r was built in Ishqá bá d, Russia.
Afná n, you know, is the term which has been applied to the blood relatives of the "First
Point"—the Bá b. Ḥá jı́ Mı́rzá Muḥ ammad Taqı́ was the name of the Afná n of whom I write. In
the orient, he is known also as Vakı́lu'd-Dawlih, the title bestowed upon him for public
services rendered to his country, Persia.
Ḥá jı́ Mı́rzá Muḥ ammad Taqı́ was first cousin of the Bá b. He was the son of Ḥá jı́ Siyyid
Muḥ ammad, the brother of the Bá b's mother. It was this same Ḥá jı́ Siyyid Muḥ ammad, to
whom Bahá 'u'llá h revealed, while in Baghdá d, the Kitáb-i-Íqán or Book of Certitude. So far as I
have been able to ascertain, Ḥá jı́ Mı́rzá Muḥ ammad Taqı́ was six or seven years younger than
the Bá b, and they were intimately associated in boyhood. The friends in 'Akká and Haifa have
told interesting incidents of the youth of the Bá b, as described by the Afná n, who recalled
vividly the holy personality and spiritual charm of the "First Point."

Article corrected in accordance with author's letter, Star of the West, VI::j, p. :eb. Names of Persians are as given by H. M.
Balyuzi.

%$#
After many years of service to the Cause in Persia., the Afná n was chosen by 'Abdu'l-Bahá to
undertake the work of the Mashriqu'l-Adhká r in Ishqá bá d, where he lived for some years, held
in great esteem by all who knew him. Under his direction, the plans for the building were
made and the edifice constructed.
I am sending you some pictures which will be of interest to the friends. One shows Ḥá jı́
Mı́rzá Muḥ ammad Taqı́ the centre of a multitude, including, as you will see by their uniforms,
a number of Russian officials. He is in the act of placing the first stones of the foundation of
the [VI:Bm:BgZ] Mashriqu'l-Adhká r of Ishqá bá d. Note the decorations he wears. These were
received from the Russian government in recognition of service rendered in offices to which
he had been appointed. Another picture shows the Mashriqu'l-Adhká r under construction. I
send you also a likeness of the Afná n himself with two sons, one upon either side.
In the early summer of BXCm, I made a pilgrimage to the Holy Land and 'Akká . At that time it
was not advisable for a westerner to go to the home of 'Abdu'l-Bahá , so I was entertained for
two days in 'Akká in the home of the Afná n. This was my first acquaintance with him. Again,
in the late spring of BXBC, when Howard Struven and I were with 'Abdu'l-Bahá , we had several
memorable visits with the venerable Afná n, who was then residing on Mount Carmel, in the
German Colony, not far from the tomb of the Bá b. I recall him as a most patriarchal figure
with his long white beard, green turban and the flowing robes of the orient. Though the
physical man showed his many years, his smile was radiantly brilliant, giving a glimpse into
the chambers of the soul of the inner—the real spiritual man, which knows no age, for it lives
eternally. [VI:Bm:Bgm]
Here was Ḥá jı́ Mı́rzá Muḥ ammad Taqı́ spending the evening of a long life of service near to
'Abdu'l-Bahá , on the hallowed slopes of the mountain of God—that spot frequented by the
Holy Seers and Prophets of biblical days—that spot from which now, in these latter days, the
spiritual religion of God is again being given to the world.
The service of the great Afná n in this world was completed in the summer of BXBB, when he
passed into the realms beyond, at the advanced age of eighty–five years.
While George Latimer and I were on Mount Carmel a year ago last October (BXBo), we took a
walk one day over the mountain, in the direction of the sea, toward the cave of the Prophet
Elijah. Below us, on the flat between the foot of the mountain and the shore, was the Bahá 'ı́
cemetery. From where we stood, we could look down into the small enclosure, in the centre
of which is the simple tomb of Ḥá jı́ Mı́rzá Muḥ ammad Taqı́, the Afná n. Upon one side towered
the mountain of God, with its sacred places, while upon the other side stretched the blue
sweep of the "tideless sea", stretching off to the north, where 'Akká , the New Jerusalem, with
its white walls and domes seemed to float like a dove upon the water. We were struck by the
symbol of the dove. In the past the "dove of peace" has always been represented as soaring
above the earth, but here, even while the great war raged, we seemed to see the dove calmly
resting upon the earth's surface, affording the refuge, in this age, of spiritual peace, protection
and shelter!
Could the mortal Ḥá jı́ Mı́rzá Muḥ ammad Taqı́, the great Afná n, have a more fitting resting
place than amid such holy surroundings?
Faithfully yours in the service of the Mashriqu'l-Adhká r,
Charles Mason Remey
VI:'., * March '.'A [VI:BX:Blg]
"Blessing be upon the spirit who departed from the body
purified from the doubts and superstitions of the nations"
But concerning that which thou hast asked about the spirit and its everlastingness after its
%$$
ascension, know that it will ascend at the time of its departure until it enters the presence of
God in a form which, throughout all centuries, times, and throughout all circumstances and
events of the world will remain unchanged. It will be everlasting as the perpetuity of the
Kingdom of God, His Sovereignty, His Power and His Might, and from it will appear the traces
of God, His Qualities, Providences and Favours—the Pen cannot move at the mentioning of
this Station as it is in its Supremeness and Exaltation! The hand of the Divine Bounty will
cause it to enter into a station that cannot be comprehended by expression, nor be explained
by all the creatures of the existence.
Blessing be upon the spirit who departed from the body purified from the doubts and
superstitions of the nations. Verily, it moves in the atmosphere of God's desire, and enters
into the Supreme Paradise.
All the angels of the Supreme Paradise attend and surround it, and it will have fellowship
with all the prophets of God and His saints, and speak with them and tell them what happened
to it in the Cause of God, the Lord of the Universe. If anyone could realize what hath been
assigned for it in the Kingdoms of God, the Lord of the Throne and the dust, he would
immediately yearn with a great longing for the Unmoveable, Exalted, Holy and Abhá station!
Bahá 'u'llá h
VII:', *' March '.'A [VII:B:B]
Tablet of 'Abdu'l-Bahá
This period of time is the Promised Age, the assembling of the human race to the
"Resurrection Day", and now is the great "Day of Judgement". Soon the whole world, as in
spring-time, will change its garb. The turning and falling of the autumn leaves is past; the
bleakness of the winter-time is over. The new year hath appeared and the spiritual [VII:B:R]
spring-time is at hand. The black earth is becoming a verdant garden; the deserts and
mountains are teeming with red flowers; from the borders of the wilderness the tall grasses
are standing like advance guards before the cypress and jessamine trees; while the birds are
singing among the rose branches like angels in the highest heavens, announcing the glad
tidings of the approach of that spiritual spring, and the sweet music of their voices is causing
the real essence of all things to move and quiver.
O my spiritual friend! Dost thou know from what airs emanate the notes sung by those
birds? They are from the melodies of peace and reconciliation, of love and unity, of justice and
security, of concord and harmony. In a short time this heavenly singing will intoxicate all
humanity; the foundations of enmity shall be destroyed; unity and affection shall be witnessed
in every assembly; and the lovers of the love of God at these great festivals shall behold their
splendour.
Therefore, contemplate what a spirit of life God hath given that the body of the whole earth
may attain life everlasting! The Paradise of Abhá will soon spread a pavilion from the Polestar of the world, under whose shelter the beloved shall rejoice and the pure hearts shall
repose in peace.
'Abdu'l-Bahá
VII:', *' March '.'A [VII:B:BZ]
The light of truth
Address delivered by Dr 'Alı́-Qulı́ Khá n before the Bahá 'ı́ Assembly of West Hoboken, N.J., Rm
September BXCR.
Truth is the foundation upon which the welfare of society, both temporal and spiritual, is
dependent. To know the full scope of Truth secures man a passport with which to traverse

%$%
through the boundaries of the world and advance with sure step toward the realm of eternity.
Truth seekers are assiduous students in the school of worldly experience. They see many ups
and downs and experience manifold stumbling blocks and afflictions upon the highway of
trials which lead man to the destination of perfection. Every day life puts unthought of
problems and questions to man, which are beyond his power to solve. But when, through
suffering and hardships, Truth is attained, it endows man with a key to every enigma of life,
and traces unto him a plain way to every fairy mansion sequestered here and there
throughout the vast desert of time.
Now that we know that the Truth is the only thing worth having, we must buy it at any
price. The Truth should be found and known through the heart and not through any of the
outward senses. It should be perceived through insight and not sight, for the sight sees
imaginary things as realities, considers the mirage of the desert as running water and takes a
shifting shadow for a substantial form. The outward senses rather mislead us than direct us
to the Truth. When we look at things from the outward sense point of view, we are
improvident and thus led to misjudge them. In such circumstances we take darkness for light,
images reflected in the mirror for realities, and we fail to distinguish the Truth from
falsehood. In other words, to seek after Truth through the instrumentality of outward senses,
leads us to worship horizons—not the sun—and to judge by the appearance of the lamp and
candle.
To illustrate this point, let us look back BXCC years ago when the whole world was in quest
of Truth. In search of Truth all were exploring the dark recesses and nooks of the different
sides of life through the help of the torch of outward senses, with the exception of a very few
who sought after it and had for a guide the shining light of insight and inner perception. Then
when the "Messianic Sun" dawned from the horizon of the "Man of Nazareth", those few who
sought after the Messiah through the help of insight found that world-illumining light as clear
as the sun in midday and were by no means prevented by the lowly lamp of Jesus in whom
that Light had appeared. On the other hand, myriads of pseudo-seekers, who were escorted
by the gorgeous equipage of Greek philosophy and mounted on the steeds [VII:B:o] of
phenomenal science and speculation, were entirely veiled from the Truth, and the help of
outward senses did no other than to cast them in the bottomless abyss of remorse and
ignorance. The few, who sought only for the Light, attained to never-ending life, while the
many who judged the Light by the outward appearance of the lamp, were submerged in the
sea of everlasting death. The former became the goal of kings and queens, but the latter
became the shame of nations, and their names remained in the world's history as a subject of
universal derision and disdain. Peter became the custodian of divine mysteries, while
Caiaphas became a true symbol of human abomination.
Everything in the world, such as tree, ocean, light, man or beast, has a poor beginning. For
instance, the beginning of a tree is a seed, that of the ocean a drop, that of sunlight the dim
twilight, that of man the embryo, and that of beast, an insignificant speck of mere potentiality.
Just as the twilight, the drop, the seed and the embryo have severally the potentiality of
becoming a midday sun, an ocean, a stately tree and a perfect man, likewise, a discerning man
sees and realizes a movement of nineteen hundred years duration in the lowly man of
Nazareth, the extinction of polytheism and idolatry in the illiterate man of Arabia, and the
establishment of the Universal Peace and general emancipation of mankind in Bahá 'u'llá h, the
noble man of Persia.
Philosophy and clear thinking teach that everything accidental and visible is an effect and is
the outcome of a cause. The appearance and life of things begin with the existence of their
causes. Though causes are ideas and pre-existent to the effects which are forms, yet the latter
are inseparable from and contemporaneous with the former. For a further illustration of this
fact, I quote the following from the words of Emerson, the literary and moral genius of
%$&
America.
"Cause and effect, means and ends, seed and fruit, cannot be severed; for the effect already
blooms in the cause, the end pre-exists in the means and the fruit in the seed. The change
which breaks up at short intervals the prosperity of men are advertisements of a nature
whose law is growth."
Also the same authority has said:
"Thought and form are equal in the order of time; but in the order of genesis, the thought is
prior to the form."
One day when in 'Akká , 'Abdu'l-Bahá , speaking of the mentioned fact and explaining that
the possibility of every effect is latent or deposited in its cause, gave the following illustration:
"A wise man when looking at an egg, sees in it the whole form of a bird; he sees the beak,
the claws, the plumage, the wings and the eyes, as well as the song and melody of the bird; but
a child or an unwise man sees nothing but the egg, even unable to go any further than the
outward shell and appearance."
Thus it was through the innate Light of Truth and divine power manifest in the "Lowly
Nazarene", that he said: "Verily, I have overcome the world," while the multitude, who were
blind to this fact judged Him from His outward humility and poverty and laughed at His words
in derision. Woe unto man if he relies upon his outward senses and judges things according to
their appearance!
The life of vegetation begins in the seed, and the seed bursts forth in early spring through
the training of the vernal shower and gentle breezes. So is the case with the religious growth.
It begins with the rise of a perfect man who represents that Invisible Sun of Truth in its
fullness and perfection. The rise of such a man puts a period to the old cycles and opens the
paragraph of a new dispensation. His rise is the spiritual spring-time, through the refreshing
breezes of which the sterile desert of the chaotic world blossoms into new life and becomes
the envy of the Kingdom. The [VII:B:g] breezes of the temporal spring-time are but an
outcome of ethereal vibrations and fluctuations, while the breeze of this divine vernal season
is the pure breath of the Holy Spirit which imparts everlasting life upon the dead souls of
mankind. It is the rise of this perfect man which gives rise to ideal resurrection and calls forth
the mouldering bones of dead humanity from the graves of inadvertence and superstition.
The rise of this man revolutionizes the old school of pride, self-exaltation and love for
temporal leadership, and establishes the flourishing institution of meekness, self-abnegation
and servitude upon the well-made foundation of love and truth. The rise of this man brings to
light the falsity of so-called knowledge, and removes the covering from the face of
misunderstood facts. All depend upon Him for "He is all in all", and all spring forth from Him,
for He is the source of Life. He is the "Alpha and the Omega", the beginning and the end, the
manifest and the hidden. For He is the manifestation of that Essence who was from the
beginning before which there was no beginning, and will continue to be until the end beyond
which there is no end. To know Him is to know God; to adore Him is to adore God; and to love
Him is to love God. For He is the most perfect and clear mirror upon which the rays of the
Invisible Sun are reflected and it is only through that Mirror that man can behold the radiance
of that Sun and be benefited by its life-imparting heat. He is He, whether He claims servitude,
divinity, prophethood, sonship, fatherhood or manhood. In whatever clothing He may appear,
the prudent will recognize Him, and in whatever tongue He may speak, the spiritually minded
will hear Him and will distinguish Him from importers.
Thirty–four hundred years ago, when the whole world was covered with the wintry frost of
ignorance and idolatry, and the children of men were submerged in the sea of darkness and

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imagination, the Supreme Ordainer saw fit to purify the mirror of the phenomenal existence
from the dust of barbarity and deliver mankind from the prison of fabulous beliefs and
abominations. He selected an ordinary man of the desert and made him the means for the
execution of His work and honoured him with the robe of prophethood. The shepherd saw
the fire of "Verily, I am God" in the burning bush on the Sinai of knowledge and was favoured
with the rod of command. He was chosen from among the whole world to be the bearer of the
divine Message and to enact the supreme Law for the guidance of a certain number of
mankind. He was commanded to release the children of Israel from the tyranny of arrogant
Pharaohs and to remove the yoke of slavery from their necks. That man of God, that Law
Giver, that interlocutor of God, directed by the divine Light, betook himself to the city of
darkness and delivered the Message of His Lord to him who was the most powerful king in the
history of that age. He discomfited the hosts of the magi with the white hand of argument and
swallowed the snakes of imagination with the serpent of Truth. A shepherd, destitute of any
material influence, learning, affluence or hosts, suppressed the power of kings, silenced the
men of sciences, and imparted the wealth of Law and Truth to the Pharaoh-ridden slaves,
termed the Jews. He directed them to the Land of Promise, and established them in the
covenanted country in fulfilment of the Words of God to the Patriarch.
When we follow the history of the Jews from the rise of Moses down to the day of Jesus, we
are continually struck with amazement at the considerable change brought upon these slaves
of Pharaoh and at the great events and occurrences which mark the Hebraic cycle. For the
Word of God, through Moses, illumined that benighted people [VII:B:Z] with the light of Godknowledge and honoured them with the title of "The Holy People". That unfortunate race,
who were trampled under the feet of tyranny, became the envy of kings and gave rise to great
chiefs and prophets. They locked up the fate of the world under the seal of symbols and set
forth the events of the future world of religion and the appearance of the Final Reformer, in
the language of prophecy. Every century of this long cycle was lighted with a prophetic lamp
who admonished and warned them and awakened the spirit of expectation in their hearts for
the coming of the Messiah. When again the divine Law fell a victim to the misinterpretation of
man and the priestly influence found prominence over Truth and sanctity, the children of
Israel became stripped of the Robe of Holiness and the mirror of their hearts was stained with
the filth of pagan philosophy and Phoenician idolatry. Thus their unity changed into division,
their harmony into discord, their justice into oppression, their chastity into wickedness, until
finally they entitled them- [VII:B:m] selves to a long degradation, suffering, powerlessness and
humility, which the time had laid in store for a near future, as a result of their error and
inadvertence.
According to my honourable teacher, Mı́rzá Abu'l-Faḍ l, when we carefully study the
writings of the Jewish prophets, we will find that all of their prophecies point to two great
events in connection with the children of Israel. The first are facts foretelling the degradation
of the Jews, their scattering, their suppression, the desolation of their land and the conquering
of the Holy City by the Gentiles. The second speaks of their salvation, emancipation, the
restoration of their land, their gathering together from all parts of the world, and their reestablishment in their inherited country. So it was in fulfilment of the first of these prophecies
that the Father of all good illumined the land of Palestine with the beauty of the Son. As the
Jews did not find His appearance consistent with their own limited minds and dark
imaginations, as they did not find Him the literal fulfiller of the signs and tokens given by their
prophets concerning the coming of the Messiah, and as the eyes of their hearts were blinded
to the Truth and its shining Light, so they ignored His mission, misunderstood His message,
persecuted His blessed Being, and finally they crucified that glorious Person who had come to
unite the children of men and teach them the Fatherhood of God. That loving Spirit had come
to direct the Jews to everlasting glory and quicken them with the spirit of eternal life, but as

%$(
they refused to present themselves at the heavenly table of His bounty and satisfied
themselves with the transient fruit of this world, therefore that divine Beauty chose the
Gentiles to partake of that great Gift, and illumined the pagan Europe with the Light of Truth
and God-worship. He extended the hand of divine confirmation over the children of Greece
and delivered them from the pitfalls of mythology. He abolished their abominable practices
and taught them how to work out their salvation and attain to everlasting prosperity. In His
sermon on the mount, He instructed them that meekness and lowliness were the foundation
of glory, and plainness and simplicity were the basis of Truth. He proved to them that
philosophy was not the key to spirituality, and that unification and welfare cannot be secured
by the intellectual power of man. While in His day the Greeks considered His teachings as
foolishness, yet in their good time these became a framework of their institutions and served
as life principles to more than one-half of the population of the globe. On the other hand, the
Jews, depriving themselves of this great favour, fell into division and degradation and many a
time their land was trampled under the feet of conquerors. They experienced calamity upon
calamity, hardship upon hardship, and privation upon privation, until finally the Light of
Truth appeared in the Lamp of Ḥijá z to illumine the pagan Arabs of the desert and direct them
to the Light of real Truth.
Muḥ ammad arose and set fire to the harvest of Arabian superstitions. His iconoclastic
practice broke the idols of ignorance and barbarity, and his monotheistic principle established
the belief in the "Oneness of God". In a short period of time his religion prevailed in most of
the eastern world and brought Chinese, Hindus, Fire-worshippers and pagans to the
confession of the divine Unity. His appearance fulfilled the prophecies of old concerning the
abomination of desolation in the Holy Land and the taking away of the daily sacrifice, for
during the early decades of his manifestation, Omar, the Caliph and valiant conqueror, gained
victory over Jerusalem and entirely expelled the Jews from the Land of Promise, which exile
led to the eradication of the daily sacrifice from among the Jews.
VII:*, . April '.'A [VII:R:X]
The light of truth (continued)
According to my honourable teacher, Mı́rzá Abu'l-Faḍ l, the exponents of religion and
prophecy have divided the cycles of the world into two long periods:
". The dark night of the age of darkness.
…. The Day of Light, or the Shining Morn, the Latter Day, or the Time of the End.
According to the opinion universally agreed upon by all the religionists, and testified to by
the prophecies of the founders of religions, the age of darkness began with history and ended
in the fifth decade of the nineteenth century. The reason why the cycles of the world, which
preceded the dawn of the Day of Light, were called "The dark night" lies in the lack of
civilization and enlightenment and the barbarity which prevailed in those days. The world
was darkened with the dust of discord, disharmony and injustice, and the gratification of
carnal desires and racial pre-eminence was the highest summit toward which the footsteps of
mankind were directed. Countries were so divided from each other that every nation
considered the populous and civilized part of the world to be confined within the bounds and
limits of its own land, and no man conceived the idea that other nations did really exist in
other parts which were unknown to him, owing to the lack of communication and knowledge.
Therefore, the Supreme Ordainer did not see fit to rule the disconnected chaotic world of
humanity with one universal religion, for in those dark days the capacity of mankind was not
developed enough to receive the Message of the kingdom of Abhá , and the eye of benighted
humanity would be blinded and dazzled by the world-illuminating Sun which was ordained to
dawn at the time of the end and bring about the first millennium of the Day of Light. He sent
forth different prophets to the different parts of the planet to deliver the people of various
%$)
tastes, lands, nationalities and communities, the one message of Truth, and to raise a point of
contact between man and his Maker.
The most ancient religion of the world, so far as the obscurity of the ancient history allows
us to investigate, was Sabeanism, founded by Enoch, the seventh after Adam. This religion
embodied the creed of the old Egypt, Roman paganism, Greek mythology, Chaldean star
worship, Arabian heathen worship and idolatry, as well as the ancient religions of some of the
other nations of the world. A remnant of this religious community is still extant in the southwestern part of Persia, called the Sabis,1 and another embodies the present Phetish2 worship
in Africa. [VII:R:BC]
Afterwards, the Creator sent Confucius in China, the Buddhist and Brahmin prophets in
India, Zoroaster in Persia, Moses in Egypt, Jesus in Palestine and Muḥ ammad in Arabia. Each
of these Divine men, assisted by the Invisible Power, worked in the amelioration of the
characters and morals of their respective nations. They enacted laws and ordinances upon
which the welfare and prosperity of every community is founded and bequeathed to them a
Divine Book containing direction and enlightenment. Each of these prophets severally gave
signs and tokens concerning the Appearance of God in the flesh, and prepared his people to
look for the coming of that Great Day, which, as the dawn of Divinity, is the end of the long
cycle of darkness and the beginning of the glorious Day of Light. Just as the Jewish prophets
prophesied that at the time of the end men shall see God upon the earth; just as the Gospels
foreshadowed the appearance of the Father with the Son; just as Muḥ ammad promised the
Islamic dispensation that they should see God and appointed the time of his appearance to be
B,RlC years after his own rise, so, also, the Chinese and Indian prophets, as well as Zoroaster,
made the same kind of prophecies and gave the exact date and the country in which that
Glorious Light should appear.
In fulfilment of the prophecies, about sixty years ago, the Bá b—the precursor of the Lord—
appeared in Persia, fulfilling the mission of the Elias of the Jews; the John of the Christians; the
Mihdı́ of the Muslims; and prepared the people for the descent of the heavenly table which he
said would appear nine years after his own rise. He proved the validity of his mission through
his wondrous work, and laid the foundation of the millennial cycle upon the mutilated bodies
of thousands who died martyrs for his sake, and cemented them together with the congealed
blood of his blessed heart which was shed in the path of his beloved one, in the seventh year
of his ministry.
Then the Word of the Almighty became incarnate in the Temple of Bahá 'u'llá h, the Glory of
God; the heavenly Father appeared, the sun of the final salvation dawned, and the deliverer
arose from the land of Persia to emancipate the children of man from the fetters of
oppression, and to bring about the universal and practical unification of the world and
nations, which task has been ever beyond the power of any man of learning, affluence,
influence and temporal authority. Although the blessed person of Bahá 'u'llá h was, from the
beginning, subject to fetters and oppression and exiled from city to city, owing to the hatred
and jealousy of the antagonistic fanatical clergy of Persia, yet he occupied all of his blessed
days in enacting laws and ordinances for the reformation of the world, and opened the seal of
the prophecies of old, which were ordained to be unlocked and unfolded to mankind at the
time of the end, through the supreme pen of the glorious Lord.
Day by day the penetration of his Word increased and his followers grew in number until
finally the people of tyranny determined to exile him to the desolate land of 'Akká , located
within a few miles of Mt. Carmel which was prophesied by the prophets to be the footstool
upon which the Lord shall stand at the time of the end. Thus the prophecies of old were
aṣ -Ṣ á bi'a: the Sabeans.
Fetish.

%$*
fulfilled and the Holy Land became the land of the Lord, toward which all mankind shall look
for light and guidance. The Father came to gather his children together from all parts of the
world and to remove racial differences and religious fanaticism which had for long periods
marred the prosperity of mankind and had darkened the mirror of brotherhood with the dust
of clerical narrowness and national prejudice. This human development ceased to be
controlled by human action, and God, himself,1 came to appoint the criterion through which
truth and righteousness are distinguished from false- [VII:R:BB] hood and inadvertence. He
revealed the message of God to all the crowned heads of the world and reminded them of the
appearance of the King of the divine kingdom to whom kings and subjects should equally bear
allegiance, and from whom all races should seek light and guidance.
Thus, in a short space of time, his great cause was spread throughout the world and
thousands out of all nations and religious communities acknowledged his Word and saw the
beauty of their Lord in the temple of man. His life-imparting breath diffused the breeze of
regeneration throughout the graveyards of humanity and resurrected the spiritually dead
from the tombs of heedlessness and desire. When his blessed person desired to return to his
invisible kingdom and to ascend to the heaven of the unseen realm, he bade farewell to the
court of phenomena and in the year BmXR he repaired to the supreme horizon. Before his
departure, he wrote his blessed book of his covenant with his own hand and sealed it with his
own seal, in which book he entered into a Covenant with all the people of the world, including
his own household and "branches", that after his ascension, they should unanimously bear
allegiance to and obey his eldest son, the Greatest Branch, the Mystery of God, the Centre of
the Covenant, 'Abdu'l-Bahá .
Thus, in fulfilment of the prophecies, the beauty of the son appeared in the temple of
servitude to teach humanity how to serve the beauty of Abhá , and how, through meekness and
humility, to attain to his good pleasure. He stood firm under all kinds of trials and
tribulations, and notwithstanding myriads of arrows of oppression are flying toward his
blessed person, from all sides and directions, he is constantly teaching humanity to love their
fellow creatures and to co-operate in raising the banner of Universal Peace, even at the risk of
their lives and property. He is the exponent of the Words of Bahá 'u'llá h; he is the preacher of
the sermon of love; he is the lover of mankind; he is the one who was appointed to direct the
whole world to the fountain head of peace and harmony.
When we carefully investigate the teachings of Bahá 'u'llá h, we will find that the subject
matter of his scriptures is the unification of mankind and the removal of religious prejudices.
In one of the tablets he has said: "O people of the world, the pavilion of unity is raised, do not
gaze upon each other with the eye of foreignness! Ye are the fruits of one tree and the leaves
of one branch." Likewise, "Let him not glory who loves his own country but let him glory who
loves the whole world." He has likewise demonstrated that the essential parts of the religion
of God are faith and obedience; that these two are inseparable; faith without obedience, or
obedience without faith is not sufficient to work out man's salvation. Love is the mother of
faith. Faith signifies obedience to the commands of God and compliance with His laws and
ordinances and is conducive to a pure life, which is the only and greatest fruit that can be
gathered from the garden of faith.
Man should prove his faith through deeds and actions, not through words and claims. If the
edifice of faith could be secured upon mere words, every living creature would be accounted
of the faithful; even those who fought against the hosts of God and shed the blood of His
prophets professed faith by word of mouth. Faith is the tree, and the fruit thereof is good
deeds and actions and pure living. Faith without deeds is a tree without fruit, which is not
worth mentioning. In this connection it is said by the pen of Bahá : "In this dispensation the

Mark XII::–j.

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conquering hosts are good qualities and deeds, and the leader of this army is the fear of God.
This is a commander and possessor of all things." Likewise, in the Tablet of the World,
[VII:R:Bg] He has said, the gist of which is the following: "Say, O friends: The tent of the Cause
of God is great and it will soon overshadow all the nations of the world. The day is yours, and
a thousand tablets are your evidence. Arise to assist the Cause, and gird up the loins of
endeavour and conquer the hearts and souls of men with the sword of good deeds. The
assister of the Cause is good deeds and their meaning is good morals." Likewise, "Blessed are
those who are adorned with the garment of good deeds."
So in this day 'Abdu'l-Bahá is teaching the same lesson. His everyday life proves that his
only aim is the unification of the world, and his only purpose is to emancipate all mankind
from bondage and link them together with the chain of brotherhood. His favourite teaching to
young and old, high and low, is the severance from all else save God, and the reliance upon
Him which is the only source of goodness, the axis around whom mercy and bounty revolve.
His greatest hope is to sacrifice his life for the sake of the Father, and to be a tar- [VII:R:Bl] get
for thousands of arrows in love for humanity. Through his endeavour the Word of Bahá 'u'llá h
is spread broadcast in the world and the voice of the Lord's Manifestation has reached all
nations and communities. The words of 'Abdu'l-Bahá impart the spirit of life and develop the
barren soil of hearts into a delectable paradise of faith and knowledge.
O my brothers, sisters and spiritual friends: The day is yours. Avail yourselves of the
opportunity and exert yourselves to spread the spirit of love and peace among your fellow
creatures, and assist the Cause of your Lord with the hosts of harmony. A Glorious Sun is
shining and the vernal shower is pouring. The breeze of God is wafting by and the Ocean of
Divine Bounty is rolling. The Ark of Deliverance is sailing upon the Sea of Truth and
thousands are reaching the cheerful haven of assurance. This is a day which was longed for by
the holy souls and chosen ones in former cycles, and thousands of kings and queens died in
expectation of its appearance. The same Word which became incarnate thirty–five hundred
years ago and quickened the mouldering bones of the Jews with the spirit of eternal life, is
again in this day manifest in the temple of man, ready to fill the men of capacity with the
bounty of regeneration. The same Sun which appeared nineteen hundred years ago from the
horizon of the Man of Nazareth and made an humble fisherman the custodian of the Unseen
Treasury, is again shining and illuminating the whole world with the light of salvation.
In order to thank God for His great bounty, we must co-operate night and day in union and
harmony to raise the tent of this Truth among mankind and to plant the banner of Universal
Peace upon the summit of the contingent world. We must cast every enmity and discord into
the pit of oblivion and purify our hearts and souls from the least trace of hatred or animosity.
We must see only good in our fellow men, and withstand the hosts of denial with the sword of
indifference and kindness. We must beg of God to endow us with a discerning sight, so that
we may see and appreciate the greatness of this day, and thank Him for having mentioned our
names in His Book. We must pray night and day to endure unto the end and be protected
from the shock of tests and trials. Prayer is the wing whereby the soul of man soars upward
to the heaven of nearness. I beg of God to overshadow this great country and its inhabitants
under the tent of His mercy, and to protect them from all that is contrary to His good pleasure.
I beg of God to assist them through the angels of His supreme kingdom and enable them to
transmit the light of the beauty of Bahá to all parts of the world.
O God! O God! Suffer us to live in perfect peace and harmony, to turn our hearts and souls
unto the face of 'Abdu'l-Bahá , and to enjoy his presence in the kingdom.
Grant that we may serve our fellow men and remove discord and religious fanaticism from
among nations. We are humble; confirm us with the power of Thy Spirit. We are weak;
strengthen us through Thy might, and protect us against that which is contrary to Thy good

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pleasure. Quicken us with the spirit of regeneration and deliver us from the pitfall of
superstition.
Verily, Thou art the Mighty, the Powerful, the Beneficent, the Source of Great Bounty.
Verily, Thou art the Clement, the Merciful!
We rely upon Thy beneficence, and trust in 'Abdu'l-Bahá !
Blessed are those who are written in the Lamb's Book of Life.
The servant of 'Abdu'l-Bahá ,
(Signed) 'Alı́-Qulı́ Khá n
__________
Read before the Bahá 'ı́ Assembly of West Hoboken, N.J., Rm September BXCR.
VII:*, . April '.'A [VII:R:Bo]
"If all souls' thoughts were entirely given to holy thoughts of God,
what would become of the world from a commercial standpoint?"
Mı́rzá Abu'l-Faḍ l's answer to the above question
Love, faith and being filled with the will of God are not contradictory to the temporal affairs
that man has to attend to (that is, we can be filled with the love of God and at the same time
look after our worldly life and pursuits which are necessary to guarantee our social welfare
and prosperity, etc.), though in the beginning it is difficult for us to realize this state in
ourselves, yet this can become feasible and practical, if we obey the laws and ordinances of
God. For instance, consider David: While he was attentive and watchful over his temporal
affairs and worldly dominion to such an extent that he looked after each one of his soldiers,
computed their number, arranged their sustenance and means of living, and while he was so
alert in arranging administrative affairs that he was not at all heedless of the neighbouring
kings and their thoughts—even through outward means—even in such wise that through
warfare and battles he strengthened that weak kingdom of the Jews and glorified his people
before the eyes of the great kings of Egypt and Assyria—nevertheless, could it be thought that
he was meanwhile separated from the love of God? Or could it be said he was so carried away
by temporal occupations and cares as to make him heedless of the commemoration of God?
And could we and you, as some people, bring ourselves to believe that David did sin?
Likewise, consider His Holiness Abraham: He was a man who led a nomadic life, and
possessed large herds and flocks in the desert, and he gained his living by rearing sheep and
cattle. He was so watchful and attentive in the administration of the affairs pertaining to
temporal pursuits that nothing escaped his notice. Although when single and alone, he
migrated from the Ur of the Chaldeans, he exercised the utmost care in his worldly affairs, and
thus became accounted among the highest men of affluence in Syrian lands; and
notwithstanding he contributed personal watchfulness and attention over every single sheep
in case of sickness, yet he was not for a single moment heedless of the commemoration of
God; so much so, that among all the inhabitants of the world, at that time, he alone was chosen
by God as His friend.
Consequently, we and you must likewise exert ourselves, in order to reach such a point in
the love of God that the world and its occupations, no matter [VII:R:Bg] how involving they may
be, may not prevent us from the praise of God, nor make us heedless of His commemoration.
Muḥ ammad, the Prophet, has said: "Man in this world must be so attentive to his worldly
affairs and temporal necessary pursuits, that it may seem as though he thinks he is going to
live forever in this world, and he must, at the same time, be so submerged in the love of God
and occupied with the thoughts of the hereafter, that it may seem as though he is going to die

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and leave this earth at the very moment."
Moreover, one of the great elements in the laws of every religion, deals with the rules
concerning the orderly arrangement and preservation of human society. One of their solid
commands is this: That man should be engaged in a trade or profession, and should by this
means be a cause of tranquillity and peace to others. Bahá 'u'llá h has so emphatically laid
down rules concerning the orderly management of mercantile pursuits and professions that
he has accounted occupation in such professions as an act of worship on the part of a believer
(i.e., according to Bahá 'u'llá h, to be engaged in an honourable art, trade or profession, by
which ourselves and humanity can be benefited, is an act of worship).
O my dear sister: Endeavour that man may reach such a point that nothing of this world
can prevent him from the love of God, to such an extent that if he goes to sleep, he may have
God in his thoughts; if he engages in trade or temporal occupation, he may do it for the
purpose of benefiting his fellowmen; and if he walks, he may walk to perform that which is
best for the people of the world, and that the more he increases in spirituality, the more he
may learn about the well-management of his affairs. Man must love the world and all the
people therein for the sake of its Maker. Even as the Persian poet sung six hundred years ago:
"In this world I am rejoiced over the One
Through whom the world is rejoiced;
I am in love with all the people of the world,
For all the world belongs to Him."
For a believer, even his worldly and professional pursuit is an act of worship; for an
unbeliever, even his activity in the acts of worship is no other than entire occupation with the
world and worldly things. This you have realized in the church, and in the spirit in which
many in the church performed their acts of worship.
VII:0, *1 April '.'A [VII:p:BZ]
Explanation of Daniel's interpretation of Nebuchadnezzar's dream
Lesson given by Mı́rzá Abu'l-Faḍ l, Sunday, l October BXCB, Chicago.
Interpreted by Dr 'Alı́-Qulı́ Khá n
Taken stenographically by Miss Gertrude Bulkema
[King James version inserted for quotations]
The Holy Scriptures, including the Old and the New Testament, bear and contain
prophecies concerning the coming of the Lord in the latter days. Some of these books contain
prophecies that show the exact date of the appearance of the latter days while some others
simply give signs and tokens of that glorious day.
Among the books of the Old Testament, only the book of Daniel contains dates of the
Manifestation (of Bahá 'u'llá h) in this great day, and of the books of the New Testament, only
the book of Revelation contains the date of the coming of this great day; while the other
scriptural records, containing prophecies and writings, refer to that event and the coming of
the Lord. One of the prophecies refers to the coming of the great day and gives signs of its
coming, not dates; and by reading this prophecy, all can judge for themselves that it refers to
the day of the coming of the Lord of Hosts in the latter days.
Now I will read that prophecy to you (Isaiah Rg:l–Z): "And in this mountain shall the Lord
of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full
of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of
the covering cast over all people, and the veil that is spread over all nations."
This is a prophecy of things that were to happen in the mountain of God, that all the nations
of the earth including the Jaws, Zoroastrians, Muslims, et al, should come together on that holy

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mountain to partake of food, both spiritual and material; and we find this prophecy was not
fulfilled in the day of Jesus nor in another day. However, it is only in this day of Bahá 'u'llá h,
since His departure, that all the nations of the earth have come to 'Akká and Haifa, and have
partaken of this food, both materially and spiritually. By the mountain mentioned in this
verse is meant Mt. Carmel, which fact is unanimously agreed upon by the learned doctors and
others among the Christians, Jews and all the other nations who believe in the Scriptures. The
cities of Haifa and 'Akká are at the foot of Mt. Carmel. Since the exile of Bahá 'u'llá h and
'Abdu'l-Bahá to 'Akká , Haifa and Mt. Carmel, all different nations of the earth have partaken of
spiritual life and spiritual food on that mountain which has no other meaning than that of the
blessings and teachings showered upon them by Bahá 'u'llá h and 'Abdu'l-Bahá . By the seventh
verse: "And he will destroy in this mountain the face of the covering cast over all [VII:p:Bm]
people, and the veil that is spread over all nations," is meant that by the words of Bahá 'u'llá h
attracting the hearts of the different nations to the Great Cause, they will become united and
the veils and coverings of religious divergences will be rent asunder.
In the eighth verse, of the same chapter, it says: "He will swallow up death in victory; and
the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take
away from off all the earth: for the Lord hath spoken it."
By this is meant that he, in His day, will swallow up death, and through the power of his
teachings and through the power of His Word will save the people from darkness and
ignorance, and thus they will be spiritually saved from unbelief, doubt and suspicions. By
saying, "the Lord God will wipe away tears from off all faces; and the rebuke of his people shall
he take away from off all the earth"—the people referred to in this verse are the Jews. The
Jews were rejected by all nations because of their disbelief and their denial of Jesus Christ in
His day; they were humiliated, their kingdom was taken out of their hands, and they fell into a
condition of despair; but God promised them that he would bring them together again and
would wipe away all the tears from their faces. They will believe in the Word of God, and thus
their hearts will be comforted and consoled by the new teachings of God, and they will no
longer be humiliated as they were before this great day. The humiliation of the Jews was
caused by the fact that they rejected Jesus Christ and that they did not believe in him; but in
this great day, when they believe in the Manifestation of Bahá 'u'llá h, and through his Words
they believe in Jesus Christ, then the shame will be taken away from them. This prophecy
concerning the Jews is already fulfilled, even though we are still in the first century of the rise
of this Dispensation, inasmuch as up to the present day thousands of the Jews have believed in
the Manifestation of God, and by so doing they also believe in Jesus Christ and in the other
prophets, and are teaching the Truth of God.
Ninth verse: "And it shall be said in that day, Lo, this is our God; we have waited for him,
and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his
salvation."
Inasmuch as the Jews are awaiting the coming of the Messiah, of the Lord, in order to be
saved from the humiliation into which they fell because of their denial of Jesus Christ, now we
find those of them, who have believed in God, declaring that the Lord has come and that they
are saved.
The same kind of prophecies are given in the books of the other prophets in the Old
Testament, but they do not give the date of the coming of the Lord. The only one in the Old
Testament who points to the exact appearance of the Lord is Daniel, while the others
prophecy concerning the signs of the appearance of the day of the Lord, and by all of these
prophecies is meant the coming of the Lord in the latter days. These prophecies cannot refer
to the coming of Jesus Christ inasmuch as with his coming the Jews were not saved. The
prophecies in the book of Daniel, which we are going to interpret now, clearly point to the

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date when the Lord should appear. The book of Daniel is based on an historical point of view,
especially the second chapter concerning the dream of Nebuchadnezzar and the
interpretation made by Daniel that clearly indicates the coming of the Lord in the latter days.
The first chapter of Daniel has no prophecies. (Here Mı́rzá Abu'l-Faḍ l gave a summary of this
chapter.)
Now, the second chapter refers to the dream and the other prophecies. The second chapter
begins with the dream of Nebuchadnezzar. When he awoke, he sent for the wise men to
interpret the dream for him. In that day Babylon was the centre of the east- [VII:p:BX] ern
civilization and the largest city in the world. It contained many schools where learned men
and educated doctors were teaching all classes of people. When the learned men came to
interpret his dream, they wanted Nebuchadnezzar to explain his dream first. However, he
said. "No, I am not going to explain the dream." etc. The Chaldeans answered, "This is
something that is beyond the power of the people of the world and beyond the power of the
angels, and it is only God Who knows how to tell the dream and the interpretation thereof. If
you want to have the dream interpreted explain it to us so we may know how to interpret it."
This answer made by the learned men, made the king angry and he commanded that all the
wise men in Babylon be destroyed, saying, "I have spent much money to educate these people,
and now they cannot interpret my dream. What is the use of spending money and educating
them?"
The king's guard went forth to bring all the learned men to slay them. Among them was
Daniel and three of his friends who were brought to Babylon by Nebuchadnezzar. Although
the Jewish tribes were holy and chaste people in that day, the divine spirit was only manifest
in Daniel. The people who are the Manifestations of the Spirit or the Word of God are grand
and glorious. Since Daniel manifested the Great Spirit in that day, he was, therefore, a glorious
man to look upon so the king's guard did not want him to be slain. The guard went to Daniel
to know what should be done. Daniel asked the king's guard why the king wanted to slay all
the learned men. Then Daniel said, "Go forth to the king and say that I will interpret this
dream for him." As the king's guard, himself was in favour of the learned men and did not
want so many great people to be slain, he went to the king and told him that there was a man
among the captive Jews who said he would interpret the dream for him.
Then the king said they should not kill the learned men, but wait until tomorrow. The
king's guard then went to Daniel and said that the king wanted him to explain the dream.
When Daniel and his friends were saved from this imminent danger they went home, and
he said, "Let us pray this evening and not sleep; let us beg of God to enlighten me." He prayed
that night and after he went to sleep he had a dream in which God explained to him
everything concerning the dream. God had manifest Himself to Daniel and told him about the
dream and its interpretation.
The next morning he went with the king's guard into the presence of the king, and after
chanting praises and thanks to the king, he began to explain the dream. He said: "Thou, O
king, sawest, and behold a great image. This great image, whose brightness was excellent,
stood before thee; and the form thereof was terrible. "This image's head was of fine gold, his
breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of
iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote
the image upon his feet that were of iron and clay, and brake them to pieces. Then was the
iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like
the chaff of the summer threshing floors; and the wind carried them away, that no place was
found for them: and the stone that smote the image became a great mountain, and filled the
whole earth. This is the dream; and we will tell the interpretation thereof before the king.
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and

%%&
strength, and glory. And wheresoever the children of men dwell, the beasts of the field and
the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all.
Thou art this head of gold. And after thee shall arise another kingdom inferior to thee [silver
breast], and another third kingdom of brass, which shall bear rule over all the earth. And the
fourth kingdom shall be strong [VII:p:RR] as iron: forasmuch as iron breaketh in pieces and
subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise.
And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom
shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest
the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so
the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed
with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave
one to another, even as iron is not mixed with clay. And in the days of these kings shall the
God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not
be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall
stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without
hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great
God hath made known to the king what shall come to pass hereafter: and the dream is certain,
and the interpretation thereof sure."
This was the dream of the king, and the king hearing Daniel, fell down and worshipped him.
Then he said, "I will give you the interpretation of the dream."
In all the writings and the prophecies, both in Revelation and Daniel, by "kingdom" is
meant the appearance of a religion of God. A worldly government and a worldly kingdom,
according to the terminology of Revelation and Daniel, is represented by a "beast". For
[VII:p:Rp] instance, Daniel says: "I saw a lion in a dream." By "lion" is intended a government,
and by "sheep" was intended the old Persian government. In this dream Daniel explains to the
king that from the days of that king until the day of the appearance of the kingdom of God,
four great kingdoms will appear on the earth, i.e., four great worldly religions. Since the day
when the king saw this dream and Daniel interpreted it to him, until the dawn of Bahá 'u'llá h,
four great kingdoms appeared, both in Chaldea and in Syria, and by these four governments is
meant four religions.
According to history, from the day of Daniel until the appearance of Bahá 'u'llá h, four
kingdoms appeared in Chaldea and Syria, in those eastern lands. The religion held by the
people in the time of Nebuchadnezzar was the Sabean religion and that religion prevailed
throughout the world among all nations except the Chinese and the Hindus. This religion was
prevalent in the world until the day when Chaldea was subdued by Kirsh,1 the king of Persia.
Then this religion was crushed by the appearance of the Christian religion which grew
through the instrumentality of Roman emperors. Then the kings of Persia came forth and
waged war with the Roman emperors and then they subdued them and took possession of
their lands and Syria and the Holy Land. Even Chaldea was subdued by the Persian kings,
even this land where Nebuchadnezzar had his dream, was subdued by the Persian kings, and
then the kings of Persia, who were always at war with the Roman emperors brought the
religion of Zoroaster and made it a prevalent religion in those parts for four hundred years.
After four hundred years, the Zoroastrian religion was destroyed by the appearance of Islá m,
the rise of Muḥ ammad, when the Zoroastrians were subdued by the Islamic armies. Islá m was
such a violent religion that it destroyed and ruined most of the countries. This religion was
afterwards divided into two religions, the Sunnı́s of Turkey, and the Shiites of Persia, but both
of them were Muslim. The religion of Muḥ ammad was divided into two divisions—and then
the kingdom of God appeared in this day. This heavenly stone, this stone that was cut without

Cyrus II of Persia (Kú rú sh), commonly known as Cyrus the Great .

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hands, first destroyed the toes made of clay, which refers to the religion of the Shi'ites.
Now I have told you about the dream and have given you the history of the kings who ruled
on the lands of Chaldea and Syria. Now we will read the words of Daniel, beginning with the
thirty–seventh verse of the second chapter of Daniel, interpreting the dream of the king. The
thirty–eighth verse reads: "And wheresoever the children of men dwell, the beasts of the field
and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them
all. Thou [art] this head of gold."
It is said in this verse that all the fowls of the heaven and the beasts of the field were given
in the hands of Nebuchadnezzar, while he was only the king over Chaldea and he did not take
possession of Europe and Africa. By this is meant the religion that was prevailing in the day of
Daniel—the Sabean religion. It refers to his religion and not to his material kingdom. Enoch
was the institutor of Sabeanism, and from the time of Enoch until the time of Moses, all the
people were under this religion. Their religion was first founded on unity and in the worship
of God, but by and by they began to think that by worshipping and praying to the stars they
would attain to glories. They used to bring images of the stars and hang then in their churches
and worship them, This religion was also prevalent in Europe and also had large temples built
in the name of Venus and the stars. Then Christianity crushed out this religion. [VII:p:Ro] Its
destruction in the eastern part of the world and in Persia was made by the appearance of the
religion of Zoroaster. There are only about five thousand families of this religion still living in
the western part of Persia. Some of the people of Africa are also believers in Sabeanism. The
ruling of Nebuchadnezzar in verse pm refers not to his material government, inasmuch as his
material government was not a prevalent government throughout all the world as is
understood by this verse, but by this is meant his religion which was the prevalent religion of
the world in that day.
Then the thirty–ninth verse: The second religion was Christianity. Although Christianity
was pure and exactly like gold, which was seen by the king in his dream, its number did not
subdue the number of those who were believing in the Sabean religion; therefore Christianity
is interpreted by silver. Christianity was pure, glorious and grand, but the number of people
who believed in Christianity in those days was less than the number who believed in
Sabeanism, and although Christianity subdued Chaldea, soon after it was removed from that
part of the country. In this thirty–ninth verse we read: "And after thee shall arise another
kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all
the earth."
By brass is meant the condition of the religion of Zoroaster; although it was inferior to
Christianity, it still a prevalent religion, next to Christianity in those days. If you want to know
the extensive country over which the Zoroastrian religion was ruling, you should take up the
history of Darius and Cyrus. This will give you an idea of the prevalence of Zoroastrianism in
those days.
Verse forty: "And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh
in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces
and bruise."
By the fourth kingdom is meant the religion of Muḥ ammad, inasmuch as it was so strong as
to bruise Zoroastrianism and Sabeanism, and this religion also turned Christians out of those
lands. As it is said in the verse, so the religion of Islá m, by conquering a country, would crush
and break it down.
Then read the forty–first verse. The fourth religion shall be divided, which is Islá m, and
these two divisions of the religion of Islá m were Sunnı́s and the Shı́'ihs. One of them
continued to be firm and strong as iron. By this is meant the Sunnı́ branch in Turkey, which

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used to be strong until the dawn of this great Dispensation. But part of the fourth religion was
of clay and was broken. This refers to the Persians, where the Shiite religion is prevalent,
which was brought low. If you study the history of the world will find that for six hundred
years until the present time, which was the duration of constitution of Turkey, the Sunnı́
religion has been a prevalent religion, while the Shiite branch of Persia has always been in
abasement and desolation. Although you will find that the Shı́'ihs and the Sunnı́s belong to the
same religion are extended from the same root, still they do not mix, just as iron never mixes
with clay. As a proof of this you will find that enmity has always existed between the Shiites
and the Sunnı́s. They have never inter-married; they never communicate with each other;
they never even eat with each other, they will not mix.
Read the forty–fourth verse. This refers to the appearance of this great Dispensation, the
great Bahá 'ı́ religion, during the time of these two communities, the Shiites and the Sunnı́s.
The religion of Bahá 'u'llá h appeared during the time of these two nations. This religion will
remove the differences, disunity and disharmony from among the world. Read verse forty–
five. The stone was Bahá 'u'llá h which came from the heaven of the Glory of God.
VII:0, *1 April '.'A [VII:p:RC]
An interview with 'Abdu'l-Bahá
From Diary of Mirza Ahmad Sohrab
Mt. Carmel, Haifa, Syria, pC June BXBo
Dear Friends,
Mr Hans Springer of Stuttgart, who is twenty–three years old and is a globe trotter, called
on 'Abdu'l-Bahá this morning. He makes all his tour afoot, and has already covered a distance
of pg,CCC km. He is an Esperantist, and as he puts on the dress of the inhabitants of the
country through which he travels, he was today an Arabian gentleman., but his blue eyes,
white skin and brown van dyke beard heralded from afar off his European origin. He spoke
German, Italian and Esperanto but I could not speak with him in any of these languages.
Finding that he understood a little French, we struck on that. At first glance 'Abdu'l-Bahá
liked him. I will record herein his conversation with Mr Springer, in its natural form of
dialogue.
'Abdu'l-Bahá : "Thou art welcome. Where didst thou come from?"
Hans Springer: "I come now from Jerusalem. From Egypt I walked to Gaza and Jaffa. On
the way fifteen Arabian Bedouins surrounded me and carried away my belongings, even my
shoes. When I reached Jerusalem I was assisted by a number of Germans."
'Abdu'l-Bahá : "What is the object of thy world tour?"
Springer: "First to spread the knowledge of Esperanto because I believe it will help to unify
mankind. Second, to see the world, to meet men of various nationalities and learn their
manners and customs."
'Abdu'l-Bahá : "With what means dost thou travel?"
Springer: "The sale of these postal cards containing my picture on one side and the
benefits of the knowledge of Esperanto on the other, is the sole source of my revenue. My
needs are very few in number. I seldom eat meat. I eat vegetables, bread and nuts."
'Abdu'l-Bahá : "Dost thou travel always on the surface of the earth? Would it not be
excellent if thou couldst take a trip toward heaven?"
Springer: "Heaven? I have never heard of anyone going to heaven. This is impossible."
[VII:p:RB]

%%)
'Abdu'l-Bahá (smiling): "Why impossible? Did not Elijah go to heaven, and did not Christ
ascend to heaven after his crucifixion and burial?"
Springer (puzzled): "I am neither Elijah nor Christ. I have not two wings to fly with. It
seems to me there must needs be a pair of wings."
'Abdu'l-Bahá : "Everything is possible. Christ says: 'Be ye therefore perfect even as your
Father which is in heaven is perfect.' Thou canst have the pair of wings. One is the love of God
and the other is renunciation of aught else save him."
Springer: "Then you do not mean this phenomenal heaven?"
'Abdu'l-Bahá : "I mean the heaven from which Christ descended and to which he
ascended—the heaven of the divine will, the heaven of spirituality."
Springer: "How can one ascend to that heaven? Is it not most difficult?"
'Abdu'l-Bahá : "It is no more difficult than touring the world on foot. When the spirit of the
teachings of Christ takes possession of the heart and suffers man to become a servant of the
world of humanity, then it will be very easy for him to ascend to heaven."
Springer: "But in this age the Christians have forgotten the commandments of Christ."
'Abdu'l-Bahá : "What hast thou to do with others? Live, thou according to the teachings of
Christ."
Springer: "You are right. I will do my best."
'Abdu'l-Bahá : "Whom dost thou think Christ was?"
Springer: "I believe he was a great philosopher."
'Abdu'l-Bahá : "Oh, no! He was much greater than a philosopher. He was the Word of God,
the Spirit of God."
Springer: "Whew! There are many scholars in Europe who do not believe that there was
ever such a person as Christ. On the other hand there is an increasing host of people whose
faith in Christianity is shaken because the ministers of the Gospel do not live in accord with
the behests of their Master. They have become worldlings wrapped up in traditions and
dogmas. When I was in Jerusalem, I observed that the Christians have divided the Church of
the Resurrection into many sections, like a bazaar, and they are always engaged in
acrimonious controversies and factional fights, while they claim Christ brought peace and
salvation. Where can one find peace, and how can one be saved? Through their religious
hatred for each other they have shut the door of salvation."
'Abdu'l-Bahá : "What thou sayest is true. But we are not looking at the present conditions.
Let us look at the glorious life of Christ and those sanctified souls who came after him. Did
they not embody in their deeds the ideals of their words? There have appeared many
philosophers in the world, but they are all forgotten. But because Christ was the Spirit and the
Word of God, he and his disciples through him, became the fountains of the water of life. Now
I hope that like unto them thou wilt be the means of the illumination of the world of humanity
and serve God."
Springer: "Serve God? There is no one in this world who can serve God, because we are
not able to see Him. He is above our human ken. In my mind the only way we can serve Him
is to serve mankind and try to alleviate the sorrows and sufferings of the people."
'Abdu'l-Bahá : "Christ served God and his apostles served God. Their service was to
humanity, which was a reflection of their service to God."
Springer: "What are you doing?"

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'Abdu'l-Bahá : "I am serving God. I am the servant of God. I give sight to the blind, hearing
to the deaf, the power of speech to the mute, and knowledge to the ignorant. I raise the dead,
deliver those who are in darkness and guide them into the realm of light. I make the poor
rich, and the weak powerful. I satisfy the hungry ones with the Bread of Life and allay the
thirst of the thirsty ones [VII:p:RR] with the pure Water of Immortality. This is my work."
Springer: "When I was in Stuttgart I attended an Esperanto meeting addressed by 'Abdu'l-
Bahá . Does 'Abbá s Afandı́ know him? He is a wise man and is in great sympathy with the
Esperanto language. He has many followers in Stuttgart. His religion is called Bahá 'ı́." (The
translator here informed Hans Springer that he is speaking with 'Abdu'l-Bahá ; that he is in his
presence. Immediately he became more respectful and expressed great joy and happiness.)
Springer: "Is it possible that I am in the presence of 'Abdu'l-Bahá ?"
(Taking in his hand the last book of tablets to correct, 'Abdu'l-Bahá became silent. After a
few minutes, conversation started again.)
'Abdu'l-Bahá : "Even a bird can fly around the world. It is not a difficult accomplishment.
Therefore, become thou a royal bird of the kingdom, and like unto an angel soar toward the
heavenly worlds. I can assure thee that the experiences will be more than marvellous."
Springer: "I hope to get a pair of strong wings to accomplish this difficult task."
'Abdu'l-Bahá : "I pray that when thou goest to Nazareth, the place of Christ's nativity, the
Spirit of God may descend upon thee and wings of light be granted thee, so that thou mayst
soar in the immensity of God's space and behold the wonders of His creation."
Springer: "I will also pray for this."
'Abdu'l-Bahá : "Where dost thou go from here?"
Springer: "From here I shall leave tomorrow on foot for Nazareth, then Tiberias, Beirut,
Damascus, Constantinople, Caucasus and then entering Persia from the north, I will go out
from the south via the Persian Gulf. Then to India, Japan, China, Australia, Hawaiian Islands
and the United States. …"
In short, this was the outline of the talk; meanwhile, Khusraw brought for him coffee, tea
and cake. Then 'Abdu'l-Bahá asked someone to bring him a dish of pistachios, which in turn
he shelled and gave the meats to him. The time of parting drawing nigh, he placed in the palm
of his hand an English pound, and wished him much success in his long undertaking. The cake
and pistachios were also put in a paper and given to him for his lunch.
In the afternoon, two Arabs called on 'Abdu'l-Bahá , staying with him for half an hour. Then
he dictated a number of tablets for the believers in Bá kú . It was moonlight when he returned
from his walk. "How beautiful this moonlight night," he said to us, as he entered the house.
VII:6, '7 May '.'A [VII:o:Rg]
Tablet to India
From 'Abdu'l-Bahá to Mr Bannerjee, the founder of the Devalaya Society in Calcutta, India.
O thou wooer of Reality!
His Highness the Merciful One hath caused the appearance of the splendour of love and
affinity in the world of humanity, so that the individuals of mankind might be perfectly united
and the rays of unity be revealed amongst the children of man. Hence he sent forth the holy
Manifestations, inspired their hearts with the contexts of the heavenly books and instituted
divine religions, in order that these sanctified, personages, these revealed books, these
religions of God might become the means of unity and accord, love and good fellowship in the

%&+
human world.
Should we study the divine religions with the perception of truth, we would then conclude
that their underlying principle is the One Reality. All the religions of God are the reality.
Reality does not accept multiplicity and division. But alas! that the fundamental reality is laid
aside and forgotten and a catalogue of creeds, dogmas and rites have taken its place which are
the basis of difference, the cause of hatred and prejudice and the establishment of the religion
of God is totally forgotten and quite neglected.
When this impenetrable gloom—that is, the gloom of the traditions of forefathers and
ancestors—surrounded the world and the pristine, primal light of the divine religions was
changed into the darkness of the ideas of men, then the true morn dawned and the Sun of
Reality (Bahá 'u'llá h) arose from the horizon of Persia, reflecting in the mirror of the world of
humanity the effulgence of the heavenly unity. Thus he destroyed the foundations of the
structure of blind dogmas, and man-made creeds and rituals which are the results of ignorant
prejudices. It is owing to this fact that this light is spreading with the greatest rapidity in all
the countries of the world. The influence of these divine teachings in the heart of the world is
like the influence of the spirit over the bodies.
Consequently, through the breaths of this divine spirit, the followers of the different
religions in Persia have rent asunder the veil of superstitions, are freed from the effect of
unenlightened doctrines and have attained to the Beloved of Reality. These antagonistic faiths
are united with the bond of perfect love and amity. For this reason great meetings are
organized, in which are represented Muslims, Christians, Jews, Zoroastrians, Turks, Arabs,
Pá rsı́s, Persians, Kurds, English, French and Americans, who associate and mingle with each
other as brothers. Like the sheep of God they are grazing in the meadow of truth under the
pro- [VII:o:Rl] tecting staff of the heavenly Shepherd.
Shouldst thou reflect with the insight of reality, thou wilt observe that these antiquated and
superannuated dogmas have ever been the cause of massacre and carnage amongst the
nations and peoples.
As this cycle is the cycle of sciences, there must needs be new teachings, a new revelation is
required and a new life is wanted. The minds and hearts refute the veracity of ancient
opinions. New ideals are called for and new principles are urgently demanded which may fill
the requirements of this age, be as the spirit of this century and as the light of this period.
Search, labour, investigate, work and show extraordinary effort, so that the centre of the
light of Reality, like unto the witness of love, may become revealed in the assemblages of
mankind. Arise thou with such heavenly power and such divine confirmation as to move and
stir that great continent of India.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Diary of Mirza Ahmad Sohrab, Z July BXBo
VII:6, '7 May '.'A [VII:o:Rl]
Extracts from Diary of Mirza Ahmad Sohrab
Dear friends: We have an old Bahá 'ı́ by the name of "El Yahou".1 His former religion had
been Jewish, and his devotion to the beloved is unquestioned. The other day he went to the
house wherein 'Abdu'l-Bahá lives and started to weep and cry near the door. The members of
the blessed family heard the crying and weeping of the man and informed 'Abdu'l-Bahá of it.
He called him in and consoled him, and told him that in this day no one must cry for any
Hebrew ‫ ;אליהו‬Arabic Ilyá s, Alyá s; English Elijah.

%&!
reason, nay rather we must be very happy and contented with our lot, and know of a certainty
that the Lord of Hosts is with us, ready to restore our health and alleviate our burden. We
must not let anything disturb the balance of our minds. Under all circumstances we must
control our feeling, and curb our inclinations. We must fulfil our duty, attain to the highest
station of perfection, and close our eyes to all imperfections. Then 'Abdu'l-Bahá took pen and
paper and wrote for him the following holy tablet:
"O thou my kind friend! It is my hope that through the bestowals of the Blessed Perfection
thou mayest ever become assisted and confirmed, happy and joyous; that thou mayest not cry
and lament, nay rather thou mayest sing and chant. It is said that the son of the glorious
Friend had a wonderful melody and a sweet voice. The Psalms of David are famous and not
lamentation and mourning or crying by day and night. Therefore be thou happy and let the
songs and anthems of joy be on thy lips."
Our El Yahou was back in the possession of a new happiness, a new inspiration, a new
serenity. We all felt his joyful vibrations and watched delightedly his calm face. Then he drew
his book of poetry from his pocket and sang a stirring Bahá 'ı́ song with the energy and zest of
a youthful singer.
B October BXBp
__________
Words of 'Abdu'l-Bahá :
"The greatest proof of Bahá 'u'llá h—may my life be a ransom to him—insists in the fact that
he was always manifest and evident under all conditions and circumstances. He was never
concealed nor was he disguised for one day. In Persia, in Baghdá d, in Constantinople, in
Adrianople and in the most great prison, Bahá 'u'llá h ever withstood the persecutions of the
enemies and kept his own ground in the face of all the world. He never attempted to [VII:o:RZ]
protect or shield himself for one second. Before all nations and all religions he proclaimed his
cause and declared his teachings. The foes were resisting the spread of the cause with the
greatest hostility and his blessed breast was the target for an hundred thousand arrows. It is
revealed in the Visiting Tablet: 'Verily I bear testimony that the eye of creation has not
witnessed a wronged one like unto thee. Once thou wert surrounded by the armies of
hardships, again thou wert under chains and fetters and then thou wert beneath the sword of
the enemies.' Continually he was threatened with the darts and javelins of the adversaries.
He cried out: 'We have burned away the veil and the shroud and are enkindled with the fire of
love. Like the candle we are set aglow and like the beloved we are ever present in the
gathering of the lovers.' It is well-nigh beyond belief that notwithstanding all these dangers,
Bahá 'u'llá h was protected. The condition was like that of a deer: although surrounded by a
hundred thousand hounds, attacking it from every side, yet protected by an invisible power."
Z March BXBo
__________
Words spoken by 'Abdu'l-Bahá to some pilgrims who had, just returned from a trip to the
place of sacrifice of Elijah:
"The altar of sacrifice is the living heart of man, and not a few pieces of dead stones. The
fire that came down from heaven was no other than the fire of the love of God descending
from the heaven of the divine will; the bullocks are human and carnal desires and appetites
which are entirely burned away by this ideal fire, leaving the spiritual altar cleansed and pure,
and then celestial qualifications and attributes will take the place of former blameworthy
qualities. The killing of the priests of Baal means that the enemies of truth were so filled with
wrath against the triumph of the cause of righteousness that they perished by their own
defeat."

%&#
__________
"… The Bible and the Gospel are most honoured in the estimation of all the Bahá 'ı́s. One of
the spiritual utterances of his holiness Christ in his sermon on the mount is to me preferable
to all the writings of the philosophers. It is the religious duty of every Bahá 'ı́ to read and
comprehend the meanings of the Old and New Testaments."
__________
"… Whosoever desires to know the history of this cause and its tenet, must come to us and
not go to those who are prejudiced and biased. For if the seeker for information goes to the
latter people he will surely deprive himself of the real facts."
__________
Words of 'Abdu'l-Bahá to two young college men from the orient as they started west to
"promote the glad tidings of the kingdom of good-will and peace":
"You are the angels of the kingdom of Abhá ; guide the people. You are the rays of the Sun of
Reality; bestow upon them light. You are the trees of the orchard of God; produce loving
fruits. You are the water of eternal life; allay the thirst of mankind. You are the guides of the
royal path of the kingdom; lead the wandering ones back to the fold. On this trip, through the
assistance and providence of God, you must perform miracles. Your speeches must be
delivered with the utmost spirituality. … Speak in public meetings. God will support you.
Deliver talks on universal love, the greatness of the cause of Bahá 'u'llá h, the penetration of the
Word of God, and the general principles of the Revelation of Bahá 'u'llá h. I hope you will fill
the minds with the tumult and acclamation of the kingdom, set aglow the hearts with the fire
of reality and spread far and wide the good news of the King of eternal life …"
BX July BXBo
VII:6, '7 May '.'A [VII:o:RX]
In memoriam
Mrs Lua Moore Getsinger
Cablegram from Cairo, Egypt brings sad news. It states that, "Lua Getsinger died of heart
failure May first and was buried at Cairo."
Mrs Getsinger was one of the first persons in America, who realized that a Great Light was
shining again from the horizon of the Holy Land. And for many years she has been a brilliant
voice to proclaim the Glad Tidings.
She was married to Dr Getsinger in BmXl and they were members of the first party from
America who visited 'Abdu'l-Bahá in 'Akká . Dr Getsinger tells of how, on this memorable visit,
'Abdu'l-Bahá seeing, with his spiritual vision, Lua Getsinger's capacity, stepped up to her and
put something in her mouth. A little later he said to her: "I have given you the power to speak
and loosened your tongue. 'Lua' in Persian means 'Flag' and you must be my flag and wave it
in the East and the West." Then the glorious servant of God gave an exhortation, as Dr
Getsinger says: "into which he put such spiritual force and emphasis that it seemed as though
the very walls trembled and we were hardly able to stand on our feet. 'Abdu'l-Bahá was
declaring that the millennium had come and the Kingdom of God was to be established on
earth. He wanted Lua thus to proclaim it everywhere in a loud voice."
This was the first of many visits she made to the home of light at 'Akká . Long and carefully
did 'Abdu'l-Bahá in his great loving kindness tell her how to teach the Most Great Cause. She
travelled far and wide in her teaching. She was often ill. In referring to one of these illnesses
her husband tells how 'Abdu'l-Bahá said: "I told the angel of death to stay away."
'Abdu'l-Bahá entrusted to her many missions of trust and responsibility. For instance,
%&$
when "Muẓ affari'd-Dı́n Shá h, of Persia, visited Paris, 'Abdu'l-Bahá sent her with a petition
asking the Shá h to stop the martyrdoms of Bahá 'ı́s in his kingdom, which he promised to do."
Her last great mission was to India.
To further quote Dr Getsinger: "When 'Abdu'l-Bahá desired further to acquaint the
Maharajah of Jalowar1 with the Bahá 'ı́ teachings he sent Lua from Bombay to this enlightened
personage who received her most graciously. He had invited 'Abdu'l-Bahá to breakfast with
him in London and is a staunch friend of the Bahá 'ı́ cause. The Maharajah continued to
exchange letters with Lua. "In all these journeys," as her husband says, "she never spared
herself. Time and time again I have seen her in a state of utter exhaustion yet she would pull
herself together by sheer will power in order to keep her appointments. To this perhaps
many friends can testify who have had occasion to entertain her during the past ten years.
She knew but little rest for 'Abdu'l-Bahá had said: 'Day and night thou must engage in
spreading the message. Nothing else will avail thee.' She never lost sight of her Master's
business. When once a complaint was made of Lua to 'Abdu'l-Bahá he turned to the person
who had made it and with a benign smile, said: 'But she loves her Lord.' She was generous to
a fault, depriving herself often that others might have. She had a rare vitalizing power in
serving others. She spoke with ease and brilliance and feared no one in debate. Her gift from
'Abdu'l-Bahá made her confident and victorious."
She returned from her mission to India in January BXBg, spent seven months with 'Abdu'l-
Bahá 's family at Haifa and there sailed in trying times on an American warship to Cairo. But
much of the [VII:o:pC] time in Cairo she was ill with that illness that at last permitted her to
ascend into the "city of light".
Thus passed a brilliant maid-servant of God from the service of the earth world to that of
the unseen Kingdom.
The Editors.
Mrs Fannie Dunn
On X March BXBl, Mrs Fannie Dunn, wife of Hyde Dunn, passed on.
With the passing of Mrs Dunn the San Francisco Assembly registered its first "In
Memoriam"—an occasion of quickened human sadness, but a season of great spiritual
illumination.
In Bahá 'ı́ experience the San Francisco Assembly has indeed had its days of beginning, days
of feebleness, when in very truth but two or three would gather together. But, whether in
those days or these of greater fullness, none has woven more closely the bonds of love and
steadfastness than Hyde Dunn. Of him, it was conceded that he was kind and served with
love.
To his good wife, the object of his yearning and devotion, for a long time the "tales of the
past" were the words of leading; for her, the Hidden Words were still a sealed book.
The sign of love is patience.
Then came the days of the end: The pilgrimage in "the valley of the shadow" was long,
painful, overburdened. Bahá 'ı́ arms upheld the stricken one; Bahá 'ı́ love whispered "Be
strong!"
Praise be to God, as the journey shortened, the Light became clearer, brighter, purer, and in
the finality the dominance of the Spirit heralded a triumph which despoiled death of its
prowess and the grave of its victory!

Jhalawar is a city in the Indian state of Rajasthan.

%&%
The end was glorious: It was Bahá 'ı́. To the Assembly, this consecration of the first fruits
was a wonderful teaching, a conviction that "freedom from the riches of self" is the wealth that
transforms "My Calamity into My Providence", whereby the Children of the Spirit become "the
Stars of My Omnipresence forever".
"Herein there is no death, no trouble, no burden."
Bahá 'ı́ Assembly,
San Francisco, Bm April BXBl.
VII:=, = June '.'A [VII:g:pp]
"Two people are equivalent in strength of character to the whole world"
Extracts from a talk given by 'Abdu'l-Bahá at Los Angeles, Saturday evening, BX October BXBR
Do not look at your small number. Plurality of numbers is not of importance. It is rather
the bounty of God that is essential—it is the confirmation of the heavenly kingdom. Consider
past times. How often it has happened that a limited meeting, a small number, has finally
widened its circle and grown in proportion, until it included all nations and religions.
Therefore, the hearts must be looked at, not the pluralities. If a limited number of souls are
possessed of hearts which are pure and tender, that limited number is equivalent in strength
of character to the whole population of the earth.
Consider how, after the crucifixion of Jesus Christ—fifty days thereafter—a limited number
of disciples gathered together on the Mount of Transfiguration, not far from Jaffa. The
number of these was eleven. They gathered there with hearts pure, with intentions sincere,
with spirits exhilarated. In the utmost of sincerity, without any care, without any intention of
self-desire did they gather together, this limited number, and there held a meeting upon the
Mount. Because of the purity of the hearts of those souls, because of the trustworthiness of
those souls, because of the reliance of those souls, because of the attraction of the hearts of
those souls, the world was illumined, Christianity was advanced, the Roman empire became
Christianized; the Assyrians were converted,—also the Chaldeans. In other words, the
illumination of his holiness Christ illumined all regions. All these were the blessed results of
that meeting of eleven souls on the mountain. They held that meeting in the utmost of purity
and sincerity, in the utmost of faith and assurance; in the utmost of attraction and zeal was
that meeting held. And these colossal results were attained, these wondrous lights were
expressed, this heavenly affair was promulgated.
Therefore do not look at your limited number, that you are not capable of having a meeting
the same as other people. Remember that importance is not attached to numbers.
Importance concerns faith, concerns assurance, concerns veracity, concerns firmness,
concerns attainment to the Kingdom of Abhá , concerns self-sacrifice in the path of the
Kingdom. If you attain to this, though there be but two people, remember that two people are
equivalent in strength of character to the whole world.
Therefore, I pray, asking for your confirmation and assistance, that the aid and uplift of
Bahá 'u'llá h may reach you, the hosts of the Kingdom of Abhá may reinforce you, that the
powerful angels of God may assist you. Be assured of the victory; rest assured that you will be
[VII:g:po] confirmed. That which is of essential importance is your unity and agreement. You
must be in the utmost state of unity and agreement. You must love one another; you must be
self-sacrificing for one another. If you observe any short-comings on the part of any, as much
as you can, be forgiving and do not be harsh. Even if you wish to admonish, let your
admonition be in symbols; do not express it explicitly lest any heart should be saddened.
Remember that in the world of existence there is nothing so bad as injuring a heart, for the
heart of a man is the place of the descent of the Merciful and man must not at all disquiet or

%&&
harm the place of the Merciful. Man must ever strive to make the hearts grateful, to rejoice
the spirits, to render the thoughts radiant, to be the cause of the comfort and ease of others.
This is the station of the Bahá 'ı́s and this is the utmost desire of those who are divine.
Now, the friends of God in Persia have reached such a stage that each is willing to sacrifice
his life for the others, each one accounting himself the servant of the others. How many of the
nobles are occupied with the service of the poor. How many of the dear ones are most humble
and submissive in the presence of the lowly! What is this for? It is for the love of God. It is for
sincerity. It is for faith. It is for certainty.
All the people of the world look at us to see how we act; what our characteristics are; what
our attributes are; what our mode of procedure is. They all look toward us, and we must act
in such wise that we may not be the cause of the degradation of the Cause of God. Nay, rather,
that we may be the cause of the glory of God and if we do not do so, how can we behold his
face in his kingdom? What shall be our apology? Did Bahá 'u'llá h not teach us by his deeds?
Did he not teach us through self-sacrifice? Did he not teach us through his ordeals and
difficulties? Is it meet that we should forget them?
Thank God that he has suffered you to attain this great bestowal. Let us thank God that he
has suffered us to be sheltered beneath the Tree of Life. Let us thank God that he has accepted
us in his kingdom. Let us offer thanks to God that he has specialized us for the favour which
was the utmost aim of the holy saints. Let us thank God that, notwithstanding the lack of
capacity, he bestows every favour upon us, every grace is showered upon us, and every
bounty is revealed to us. He prepared for us the good of both worlds; he prepared for us
eternal honour; he gave unto us the life everlasting; he chose us out of all the nations of the
world and he caused us to attain to that which is the sublimity of the human world. Praise
God for such an attainment as this! Thank God that such a guidance is yours! And strive with
life to hold aloft the banner of the great guidance, to be the cause of the illumination of the
east and west, the cause of unity of all nations, that you may be the means of manifesting the
spiritual attributes, that you may become imbued with the qualities of the faithful, that you
may be distinguished in all virtues, that you may be set aglow with the fire of love of God and
attracted by the love of God.
VII:=, = June '.'A [VII:g:po]
Power of the Cause
"There is a power in this Cause, a mysterious power, far, far, far away from the ken of men
and angels. That invisible power is the cause of all these outward activities. It moves the
hearts. It rends the mountains. It administers the complicated affairs of the Cause. It inspires
the friends. It dashes into a thousand pieces all the forces of opposition. It creates new
spiritual worlds. This is a mystery of the Kingdom of Abhá ."—'Abdu'l-Bahá
VII:=, = June '.'A [VII:g:pl]
A call to heroic teaching
Tablet from 'Abdu'l-Bahá .
He is Abhá !
O ye who are turned to the Supreme Appearance!
Day and night, morn and eve, at sunrise and at sunset we are remembering, with all our
hearts and souls, the friends of the Merciful One, asking God's help and confirmation that the
believers of the pure territory, the Holy Land, may become excellent in all conditions of
morality, characteristics, behaviour, manners, conduct and actions, that they may appear with
ecstasy, enthusiasm, love, consciousness, assurance, steadfastness, firmness, concord and

%&'
harmony, with bright faces and splendid beauty in the community of the world.
O ye friends of God! Today is the day of union and this age is the age of harmony in the
world of existence. "Verily, God loveth those who are working in his path in groups, for they
are a solid foundation." Consider ye that he says "in groups", united and bound together,
supporting one another. "To work", mentioned in this holy verse, does not mean, in this
greatest age, to perform it with swords, spears, shafts and arrows, but rather with sincere
intentions, good designs, useful advices, divine moralities, beautiful actions, spiritual qualities,
educating the public, guiding the souls of mankind, diffusing spiritual fragrances, explaining
divine illustrations, showing convincing proofs and doing charitable deeds. When the holy
souls, through the angelic power, will arise to show forth these celestial characteristics,
establishing a band of harmony, each of these souls shall be regarded as one thousand
persons and the waves of this greatest ocean shall be considered as the army of the hosts of
the Supreme Concourse.
What a great blessing it is that when the torrents, streams, currents, tides and drops are all
gathered in one place, they will form a great ocean and the real harmony shall overcome and
reign in such a manner that all the rules, laws, distinctions and differences of the imaginations
of these souls shall disappear and vanish like little drops and shall be submerged in the ocean
of spiritual unity. By the Ancient Beauty, in this case and condition, the blessings of the
[VII:g:pZ] great ocean will overflow and canals shall become as spacious as an endless ocean
and each drop shall become as a boundless sea!
O ye friends of God! Strive to attain to this high and sublime station and show forth such a
brightness in these days, that its radiance may appear from the eternal horizons. This is the
real foundation of the Cause of God; this is the essence of the divine doctrine; this is the cause
of the revelation of the heavenly scriptures; this is the means of the appearance of the Sun of
the divine world; this is the way of the establishment of God upon the bodily throne.
O ye friends of God! Notice that his holiness the Bá b—May the souls of all the creatures be
a ransom to him!—for this very eminent intention, exposed his holy breast to the arrows of all
casualties. So, as the principal design of the Blessed Perfection—May the souls of the people
of the Supreme Concourse be a ransom to him!—was the same great intention, therefore his
holiness the Bá b made his blessed breast the target for thousands of bullets from the people of
enmity and rancour in this path, and was martyred with great oppression. The pure blood of
thousands of divine and holy souls was shed and poured in this path, and how many blessed
bodies of the sincere friends of the divine God were hanged on the scaffold!
The Blessed Beauty of Abhá —may the divine souls of the existence be a ransom to his
friends!—endured personally, all kinds of calamities and bore the most violent ordeals. There
remained no torture which did not come to his holy body and no suffering which did not
descend upon his pure spirit. How many nights he could not take rest, under the chains and
heaviness of fetters, and how many days he gave himself not a minute's repose because of the
burden of fetters and chains!
From Nı́yá vará n to Ṭ ihrá n that pure spirit, who was brought up on a bed of down, was
forced to run, with bare head and bare feet, under chains and fetters, and, in a dark and
narrow subterranean prison, he was put with murderers, thieves, criminals and malefactors;
at every moment a new torture was inflicted upon him and at every moment his martyrdom
was expected by all.
After a long time, he was sent from the city of his residence to foreign countries. For many
years, in Baghdá d, at every moment a new arrow was darted toward his holy breast, and at
every instant a sword was bent on his pure body. At no instant was there any hope for safety
and security, and the enemies, with utmost dexterity, were attacking the blessed soul from all

%&(
sides, and he alone, personally, resisted them all.
After all these hardships and calamities, he was sent from Baghdá d in Asia. to Europe, and
in that terrible exile, great affliction, vehement torture and constant attack, the plots,
calumniations, enmity, rancour and hatred of the people of the Bayá n were added to those
which came from the people of the Qur'á n. The pen is unable to explain it all, but surely you
have heard and learned about it.
After twenty–four years in the greatest prison, 'Akká , his life was ended in great trouble
and hardship.
In short, all the time of the sojourn of the Blessed Perfection (Bahá 'u'llá h)—May the souls
of all existence be a ransom to his forbearance!—in this mortal world, he was either
restrained with chains or kept under hanging swords, enduring the most painful afflictions.
At last, in this greatest prison, his holy [VII:g:pm] body was extremely weakened from the
intense sufferings and his beautiful person became as weak as a web from this continual
hardship. His main purpose in bearing this heavy burden and all these troubles, which gave
forth their waves like an ocean, accepting the chains and fetters and showing forth the
greatest forbearance, was for the sake of harmony, concord and union among all the people of
the world and for the establishment of the signs of the real unity among all nations, until the
essential Unity (of God) might (at last) appear in the existing realities, and the light of the
saying: "Thou seest no difference among the creatures of God" might shine forth upon the
whole world.
O friends of God! Now is the time of movement and striving—then try and endeavour! As
the Blessed Perfection—May my soul be a ransom to the dust under the feet of his friends!—
was constantly in the field of martyrdom, we, also, must endeavour to pour out our lives, and
to hear, with our spiritual ears, the divine advices and exhortations, leaving our limited
beings, and forsaking the vain ideas of differences of the physical world, in order to serve this
eminent purpose and this principal design, which has been planted by the hand of divine
favour; and not veil, with the dark clouds of self-interest and superstition, the light emanating
from the Kingdom of Abhá , nor become as barring dikes to the waves of the supreme ocean,
nor to prevent the diffusion of the fragrances of the garden of the glorious beauty, nor stop the
inundation of the rains of the divine grace in this day, nor to hinder the rays of the Sun of
Reality.
This is what God has commanded in his scriptures, books and holy tablets, declaring his
commandments to his sincere servants.
Upon ye be the mercy and the blessings of God!
(Signed) 'Abdu'l-Bahá
VII:=, = June '.'A [VII:g:pm]
The truly blessed
Words of 'Abdu'l-Bahá from Diary of Mirza Ahmad Sohrab to Miss Harriet Magee, May BXBp.
Blessed is he who is charitable, for he shall inherit eternal life.
Blessed is he who overlooks the faults of others, for he shall enjoy divine beatitude.
Blessed is he who associates with all with joy and fragrance, for he has obeyed the
commands of Bahá 'u'llá h.
Blessed is he who loves mankind, for he has heeded the advice of Bahá 'u'llá h.
Blessed is he who is kind to his enemies, for he has walked in the footsteps of Christ.
Blessed is he who proclaims the doctrine of spiritual brotherhood, for he shall be the child
of light.

%&)
Blessed is he whose heart is tender and compassionate, for he will throw stones at no one.
Blessed is he who will speak evil of no one, for he hath attained to the good pleasure of the
Lord.
Blessed is he who will not uncover the sins of others, for he will become favoured at the
threshold of the Almighty. [VII:g:pX]
Blessed is he who hath a forgiving nature, for he will win the spiritual graces of God.
Blessed is he who diffuses only the sweet fragrance of the flowers of friendship and mutual
association, for he will obtain a goodly portion of the bounties of the Merciful.
Blessed is he who teaches union and concord, for he will shine like unto a star in heaven.
Blessed is he who practices loving-kindness and co-operation, for he will be encircled with
celestial benedictions.
Blessed is he who comforts the downtrodden, for he will be the friend of God.
VII:A, *6 June '.'A [VII:l:oB]
The way to universal peace
Extracts from the Diary of Mirza Ahmad Sohrab, May BXBo
"What is the greatest need of the VI world of humanity?"
'Abdu'l-Bahá answered:
"Today, in the world of humanity, the most important matter is the question of universal
peace. The realization of this principle is the crying need of the time. People have become
restive and discontented. The political world of every civilized nation has become a vast arena
for the exhibition of militarism and the display of martial spirit. The minds of the statesmen and
cabinet ministers, of every government, are chiefly occupied with the question of war, and the
council chambers are resounding with the call to war. Self-interest is at the bottom of every war.
Greed, commerce, exploitation, the pushing further of the boundaries of the kingdom,
colonization, the preservation of the treaty rights, the safeguarding of the lives and interests of
the citizens, are a few of the many pretexts for going to war. And it has been proven by
experience that the results of war are ruinous, both to the conquerors and the conquered.
Countries are laid waste, public property trampled under foot, commerce is paralyzed, fields
crimsoned with the innocent blood and the progress of the world retarded. How can a person
rectify a wrong by committing a greater wrong, shedding the blood of his brothers? The major
part of the revenue of every country is expended upon military preparations—infernal engines,
the filling of arsenals with powder and shot, the construction of rapid firing guns, the building of
fortifications and soldiers' barracks and the annual maintenance of the army and navy. From
the peasants upward every class of society is heavily taxed to feed this insatiable monster of war.
The poor people have wrested from them all that they make with the sweat of their brows and
the labour of their hands.
"In reality war is continuous. The moral effect of the expenditures of these colossal sums of
money upon military purposes is just as deteriorating as the actual war and its train of dreadful
carnage and horrors. The ideal and moral forces of the contending parties become barbaric and
bestial, the spiritual powers are stunted and the laws of divine civilization are disregarded. Such
a financial drain ossifies the veins and muscles of the body politic, and congeals the delicate
sensibilities of the spirit.
"There is not the least doubt that the nation or government which puts forward an
extraordinary effort in the promotion of universal peace will be encircled with divine
confirmations, and will be the object of honour and respect amongst all the inhabitants of the
earth. Such an action will be conducive to the prosperity and well being of mankind. Concerning
this question of universal peace, fifty years ago his holiness Bahá'u'lláh wrote to all the
sovereigns and monarchs of the world explaining in detail the benefits of peace and the evils, of

%&*
bloodshed. Amongst other things he hath said: Originally mankind was one family, united and
Compact; later on the members of [VII:l:oR] this happy family were divided and subdivided
through ignorance and prejudice. Now the time has come again for their final unification.
Universal peace will bring this long wished for consummation.
Once the parliament of man is established and its constituent parts organized, the
governments of the world having entered into a covenant of eternal friendship will have no need
of keeping large standing armies and navies. A few battalions to preserve internal order and an
international police to keep the highways of the seas clear will be all that is necessary. Then
these huge sums will be diverted to other more useful channels, pauperism will disappear,
knowledge will increase, the victories of peace will be sung by poets and bards, knowledge will
improve the conditions and mankind will be rocked in the cradle of felicity and bliss. Then,
whether a government is constitutional or republic, hereditary monarchy or democratic, the
rulers will devote their time to the prosperity of their nations, the legislation of just and sane
laws and the fostering of closer and more amicable relations with their neighbours; thus the
world of humanity may become a mirror in which are reflected the virtues and attributes of the
kingdom of God."
__________
"What is your opinion concerning disarmament?"
'Abdu'l-Bahá answered: "By a general agreement all the governments of the world must
disarm simultaneously and at the same time. It will not do if one lays down arms and the others
refuse to do so. The nations of the world must concur with each other concerning this supremely
important subject, that they may abandon together these deadly weapons of human slaughter.
As long as one power increases her military and naval budget, another power will be forced into
the crazed competition through her natural and supposed interests. For example, Germany has
increasingly added to a vast sum for the maintenance of her army. This alarms the French
statesmen and volatile patriots, and affects the calm and steady nerves of the English across the
channel. Immediately there will be rumours of war, talk of German aggression, German
ambition. The yellow journals write searing editorials, jingoism becomes the topic of the
capitals, the air is filled with suspicions. Someone will see, for the purposes of expediency, a
German dirigible flying over French fortifications or English forts making observations. A hue
and a cry will be raised from every quarter of the country and thus there will be a corresponding
increase in the estimates of the Minister of War for the defence of our homes and our hearths,
our women and our sweethearts from the attack of strangers. The same argument is resorted to
when the French nation adds one or two years to her military conscription and the English
imperialists emphasize in public meetings the doctrine of the double standard power. Now as
long as Germany continues in her own military perfection the French will walk in her footsteps
trying at every turn to increase their own war ammunitions in order to be prepared for any
national crisis or sudden attack. Hence it seems the only solution lies in the fact of universal
disarmament on the part of all the nations.
"When we speak of universal peace we mean that all the governments must change their
fleets of battleships and dreadnaughts to a mighty fleet of merchant marine, plying the oceans
of the world, uniting the distant shores and interweaving the commercial, intellectual and
moral forces of mankind. But should England alone transform the character of her warships
she will be at the mercy of her enemies and will remain powerless and defenceless. The
British Isles will be unquestionably threatened by a powerful invading, well disciplined host.
Hence, aside from any national prowess, the English people are pushed into this weltering
whirlpool of military and naval expenditures and are strug- [VII:l:op] gling to keep their heads
above the seething water all around them which, unless calmed down, will drown all of them,
irrespective of any nationality.

%'+
"Once a person met his friend in the street and after the exchange of courtesies gave him a
hard blow in the face. 'Why dost thou do this?' 'Hast thou not read in the Gospel wherein Christ
says: "Whosoever shall smite thee on thy right cheek turn to him the other also?" Now according
to this admonition let me smite thee on thy left cheek also.' The man submitted to the second
blow quite willingly and they parted. Next day they met each other again and the man received
two more blows on his cheeks without any evident murmur. They met the third day and he was
going to inflict upon him the same blows. 'Wait a minute, my friend. I am not the only person in
the world to live according to the teachings of Christ. Thou also art one. I have obeyed him two
days and the next two days will be my turn.' With these words he smote the man on his cheek
and asked him to turn the other side also.
"Now the question of disarmament must be put into practice by all the nations and not only by
one or two. Consequently the advocates of peace must strive day and night so that the
individuals of every country may become peace loving, public opinion may gain a strong and
permanent footing, and day by day the army of international peace be increased, complete
disarmament be realized and the flag of universal conciliation be waving on the summit of the
mountains of the earth."
__________
"How can Universal Peace be realized?"
'Abdu'l-Bahá answered: "The ideals of peace must be nurtured and spread amongst the
inhabitants of the world; they must be instructed in the school of peace, so that they may fully
comprehend the benefits of peace and the evils of war. First: the financiers and bankers must
desist from lending money to any government that contemplates waging an unjust war upon an
innocent nation. Second: the presidents and managers of the railroad and steamship companies
must refrain from transporting war munitions, infernal engines and guns and cannons and
powder from one country into another. Third: the soldiers must petition through their
representatives, the ministers of war, the politicians, the congressmen and the generals to put
forth in a clear, intelligible language the reasons and the causes which have brought them to the
brink of such a national calamity. The soldiers must demand this as one of their prerogatives.
'Demonstrate to us,' they must say, 'that this is a just war and we will then enter the battlefield;
otherwise we will not take one step. O ye kings and rulers, politicians and war mongers; ye who
spend your lives in most exquisite palaces of Italian architecture; ye who sleep in airy, well
ventilated apartments; ye who decorate your reception and dining halls with lovely pictures,
sculptures, hangings and frescoes; ye who walk in perfect Elysiums, wreathed in orange and
myrtle groves, the air redolent with delicious perfumes and vocal with the sweet songs of a
thousand birds, the earth like a luxuriant carpet of emerald grass, bright flowers dotting the
meadows and trees clothed in verdure; ye who are dressed in costly silk and finely woven
textures; ye who lie down on soft feathery couches; ye who partake of the most delicious and
savoury dishes; ye who enjoy the utmost ease and comfort in your wondrous mansions; ye who
attend rare musical concerts whenever you feel a little disconcerted and sad; ye who adorn your
large halls with green festoons and cut flowers, fresh garlands, and verdant wreaths,
illuminating them with thousands of electric lights, while the exquisite fragrance of the flowers,
the soft, ravishing music, the fairy like illumination lend enchantment; ye who are in such envir-
[VII:l:om] onments while holding the ladies in your arms dance to the tune of lively music: Come
forth from your hiding places, enter into the battlefield if you like to attack each other and tear
each other to pieces if you desire to air your so called contentions! This discord and feud are
between you; why do you make the, innocent people a party to it? If fighting and bloodshed are
good things then lead them into the fray by your presence!'
"In short, every means which produces war must be checked and the causes which prevent the
occurrence of war be advanced, so that physical conflict may become an impossibility. On the
other hand every country must be properly delimited, its exact frontiers marked, its national
%'!
integrity secured, its permanent independence protected, and its vital interests honoured by the
family of nations. These services ought to be rendered by an imperial, international commission.
In this manner all causes of friction and differences will be removed. And in case there should
arise some disputes between them they may arbitrate before the parliament of man, the
representatives of which will be chosen from amongst the wisest and most judicious men of all
the nations of the world."
(Alhammeh,1 Lake Tiberias, Syria, BB–BR May BXBo.)
While in London in BXBR, 'Abdu'l-Bahá was asked:
"By what process will this peace on earth lie established? Will it come at once after a
universal declaration of the truth?"
"No, it will come about gradually," said 'Abdu'l-Bahá . "A plant that grows too quickly lasts
but a short time. You are my family," and he looked about with a smile, "my new children! If a
family lives in unison, great results are obtained. Widen the circle; when a city lives in intimate
accord greater results will follow, and a continent that is fully united will likewise unite all other
continents. Then will be the time of the greatest results, for all the inhabitants of the earth
belong to one native land."
VII:7, '0 July '.'A [VII:Z:gZ]
The main sessions of the Convention
A Digest from the Minutes, Monday B May2
The Chairman: Perhaps you have noticed the beautiful shining gift on the table, (pointing
to a large copper chest). Perhaps you do not know just what the intention is, but I am going to
ask six of the friends, one after another, to go to that table and read, each, an inscription which
you will find engraved upon that beautiful box. …
Mrs Parmerton (reading the second inscription): "O Concourse of Creation! O People!
Construct homes (or houses) in the most beautiful fashion possible in every city, in every land, in
the name of the Lord of Religions. Adorn them with that which beseemeth them, not with
pictures or paintings. Then commemorate the Lord, the Merciful, the Clement, in spirit and
fragrance. Verily, by his mention, by this commemoration, the breasts shall be dilated, the eyes
illuminated, the hearts gladdened, and thus shall you pray the orient of praises in the Mashriqu'l-
Adhkár. (i.e., the dawning point of praises)
"Teach your children what hath been revealed through the Supreme Pen. Instruct them in
what hath descended from the heaven of greatness and power. Let them memorize the tablets of
the Merciful and chant them with the most melodious voices in the glorious building, in the
Temple of the Mashriqu'l-Adhkár. The prayers of the Lord shall be chanted in a manner to
attract the hearts and souls. Blessed is he who listens unto the River of Life." (Bahá 'u'llá h)
Mrs Claudia Stuart Coles (reading the third inscription): "O God! O God! Verily I implore
thee with throbbing heart and streaming tears to aid every one who endeavors for the
erection of this edifice in the building of a house wherein thy name is mentioned every morn
and eve. O Lord, send down thy benediction upon whosoever served this edifice and
endeavored in its uprising among the sects and religions and confirm him in every good of
mankind; open the doors of riches and wealth unto him and give in heritage the treasures of
the kingdom which perish not; make him the sign of giving among the people and reinforce
him by the sea of generosity and bounty which is surging with the waves of the greatest of
favor. Verily Thou are the Generous, the Merciful, the Bountiful." ('Abdu'l-Bahá )

al-Ḥammah, former Palestinian village :F km SE Tiberias, now Hamat Gader, Israel.
Extracts.

%'#
Mr Charles H. Greenleaf (reading the fourth inscription): "Now the day has arrived in which
the edifice of God, the divine sanctuary, the spiritual temple shall be erected in America.
"I entreat God to assist the confirmed [VII:Z:gm] believers in accomplishing this great service
and with entire zeal to rear this mighty structure, which shall be renowned throughout the
world. The support of God will be with those believers in that district, that they may be
successful in their undertaking. For the cause is great because this is the first Mashriqu'l-Adhkár
in that country, and from it the praise of God shall ascend to the kingdom of mystery and the
tumult of his exaltation and greeting from the whole world shall be heard.
"Whosoever arises for the service of this building shall be assisted with great power from his
supreme kingdom and upon him spiritual and heavenly blessings shall descend which shall fill his
heart with wonderful consolation and enlighten his eyes by beholding the glorious and eternal
God.
"O God, my aim, my hope! With heart full of longing and breast full of yearning, we beg of
thee and we supplicate at the threshold of thy might to raise the foundation of the Mashriqu'l-
Adhkár in Chicago, in the most speedy manner. Make its basis firm and its structure enduring,
suffer its pillars to remain unshakable and make its columns of the steel and iron of firmness.
Glorify its servants, beautify the characters, and make the worshippers beloved, suffer the
nightingales to sing 'Yá Bahá'u'l-Abhá' and warble the praises of our Lord, the most Supreme.
Make its men the standards unfolded on the mountains of the world and its women the sanctified
angels of the tabernacle of the world." ('Abdu'l-Bahá )
Dr D'Evelyn (reading the fifth inscription): "O Lord, make these holy souls the dawning
points of the lights and manifestations of (thy) signs. Make every one a leading cornerstone in
this great edifice, a pillar of its pillars. O God, although the friends are needy, yet thou art the
Helper, the Supporter, the Rewarder. These souls have arisen to serve thee well and have
begun servitude. Confirm them and aid them, encourage them by promises of thy divine
favors, and make them of the elect. Thou art the Mighty, the Powerful, the Able, the Giver, the
Shining, the Hearer, the Seer." ('Abdu'l-Bahá )
Mr Remey (reading the final inscription): "Some material things have spiritual effect and
the Mashriqu'l-Adhkár is a material thing that will have [VII:Z:lC] great effect upon the spirits of
the people.
"The Mashriqu'l-Adhkár, though outwardly a material foundation, is possessed of spiritual
effect and causes the union of hearts and the gathering of the souls." ('Abdu'l-Bahá )
Dr D'Evelyn: When he was in America a small group of people gathered around 'Abdu'l-
Bahá and asked: "What are we to do? We want to go out and teach." 'Abdu'l-Bahá said: "The
gardener must first have tools before he can cultivate the soil. The first tool that you require is
severance; the second is knowledge; then the love of God, and then eloquence." By using all these
tools, he said, they would become successful gardeners.
'Abdu'l-Bahá also told us the banner of Bahá 'u'llá h will be extended to all kingdoms, and
the knowledge of God will illumine all climes, and the words of God will reach the hearing of
the great American people. Be confident and have no doubt about it, he said; " … rest assured
and day and night be ye striving that ye may be the people to spread these lights, for if ye are
not the people, God will raise up a people who shall unfurl the banner of Bahá 'u'llá h, who shall
carry this gospel of light and peace into the city of the hearts and make one all the people of
humanity." ('Abdu'l-Bahá ) [VII:Z:lB]
Mr Ober: When 'Abdu'l-Bahá was in America, a friend, a very lovely soul, said to him, "My
Master, I wish to give a great gift and I wish to assist in some material way." 'Abdu'l-Bahá said
to the interpreter: "Why does she not build the Mashriqu'l-Adhkár?" The interpreter said, "Will

%'$
you permit me to tell her this?" 'Abdu'l-Bahá said, "No, she must know it in her own heart."
Then he added, "If 'Abdu'l-Bahá was to build this temple it would be built at once. But I have left
the entire matter in the hands of the Executive Board."

The session, Tuesday R May [VII:Z:lo]

Mrs Claudia Coles: When I looked this morning, in my bag of tablets, with a big desire to
give something to somebody I found these words of 'Abdu'l-Bahá uttered in Europe in BXBR, a
message to every soul upon the earth: "Come ye together. Concentrate your spiritual forces.
Arise with much fervour and enthusiasm. Show ye a united effort. Let a new attraction take
possession of your hearts. Let a new spirit sweep over your temples, so that the fire of the love of
God which is enkindled in your [VII:Z:lg] holy of holies may flame forth and set up a spiritual
conflagration in the whole of the world. You must not rest day or night until you have breathed
into this body a new spirit and ignited a light in this lamp."
…
Mrs Fraser-Chamberlain: Green Acre has always been an open Forum for the free
presentation of universal ideas. May it never be narrowed to any one cult or sect. We as
Bahá 'ı́s must help to make it more and more universal and spiritually free until it finds the
liberty of the sons of God.
Let me read you some of 'Abdu'l-Bahá 's words concerning Green Acre:
"In Green Acre you must concentrate your forces around the all-important fact—the
investigation of reality. Expend all your thoughts on this, that the union of opinions and
expressions may be obtained.
"If the circle of the activities of Green Acre be expanded so that each year the leaders of every
religion and thought may associate with each other with perfect love and amity there will be
good results.
"Personal ambitions must be thrown to the winds and all the available will-power directed
toward the realization of the universal objects. If you outline such a practical, universal, allinclusive programme and then invite me I will come again to Green Acre."
VII:., */ August '.'A [VII:X:ZZ]
'Abdu'l-Bahá speaks on divine politics and other topics
Some Questions Answered by 'Abdu'l-Bahá at the Summer Home of a United States
Government Official, o June BXBR.
(Translated by Dr Ḍı́yá ' M. Baghdá dı́, Bg June BXBl)
We hope that in this gathering we shall partake of the heavenly table. We are pleased with
this assembly because it has been united through love. Undoubtedly, the heavenly table is
present in every meeting that is gathered through love. In the Gospel it is mentioned that the
heavenly table descended upon Peter. Among the people of the Orient it is known that it
descended upon his holiness Christ. Also, it is mentioned that the divine table descended
upon her holiness Mary. Unquestionably, the heavenly table descended upon both Christ and
Mary. The heavenly table concerns heaven, the spiritual table concerns the spirit, and the
table of mind concerns the mind. That table which descended upon his holiness Christ and
upon Mary was the love of God. From it the human spirit is made alive. It is the sustenance of
the hearts. The effects of the physical food are temporal, but the effects of the heavenly food
are eternal. Physical food is the life of the body, but in spiritual food is the life of the spirit."
__________

%'%
Someone asked: "What will become of the soul of man after death? 'Abdu'l-Bahá
answered: "The body goes under the earth. Thence it came and thither it goes. Everything
that you see returns to its own place. As the human body comes from dust, to dust it returns.
But the human spirit comes from God and to Him does it return. …"
One of those who was present said that it was reported in the papers that 'Abdu'l-Bahá had
bought a house at Montclair (N.J.), and intended to live there. 'Abdu'l-Bahá answered: "They
are right in their report, but they did not understand what kind of a home it is. All the world is
my country and I am living everywhere. Wherever such souls as you are found, there is my
country. Hearts are the real country. Man must live in the hearts and not on the earth. This
earth belongs to no one. It will pass away from the hands of all. It is an imagination. But the
hearts are the real country."
__________
Praise be to God, you are happy. Here is a paradise. The views are beautiful. It is a superb
spot. It has great spirituality. In this place the human soul finds spiritual vibrations. Great
happiness is manifest. You have chosen a delightful place."
__________
A woman asked if such a solitary place was also good for children, or if it would be better
for them to have company of their age. 'Abdu'l-Bahá answered "It is very good for children. It
is good for their eyes, thoughts, minds, etc. But sometimes it is necessary for them to be with
other well brought up children. Consider when a child becomes two years old, it likes to
associate with other children. Consider [VII:X:Zm] the birds how they gather and fly together.
Do you remember when you were a child how pleased you were with the children who were
of your age and how happy you were?"
__________
"His holiness Bahá 'u'llá h liked such natural scenery. He said: 'The city is the world of the
bodies but the mountains and the country are the world of the souls.' Yet all of his life he was
a prisoner and fell under great calamities. You must be very grateful to Columbus who
discovered such a great country. It is exceedingly astonishing that though he was the
discoverer, yet it became known by the name of America. Indeed this country should be
called Columbia, which is true and just. Every existing being of the nether world, although it is
useful, has still its harmful side. But the thing to be considered is, which is the greater, its
usefulness or harmfulness? For example, although by the discovery of Columbus the world
seemingly suffered weariness and hardships,—for instance, if Columbus did not discover
America the Titanic would not have been built and, so many souls drowned—yet these evils in
comparison with the benefits are as nothing. Therefore, the usefulness of other things must
be considered. In this day the things which are all good are those which pertain to the spirit.
They are all good and for the good of all. From them no harm ever comes, for they are light
and there is no harm in light."
__________
Someone asked what 'Abdu'l-Bahá thought of New York City. 'Abdu'l-Bahá answered: "Its
houses are somewhat close to each other. They are like cages. They are like bee-hives. But
here all is good. When we rode in the carriage and came to this summer resort it was as
though we came out of a hell into paradise.
"Today after our arrival we went to the waterfalls. On returning we were caught by rain
and we got somewhat wet; we ran to a house nearby. In the tablets of his holiness Bahá 'u'llá h,
it is written that once his holiness Christ was in the desert. It was a dark night and it began to
rain in torrents. He went to a cave but he saw ferocious animals therein. He stopped outside
and the rain poured upon his head fearfully. He said: 'O God, to the birds thou hast given a
nest, to the wild animals a cave, and to the sheep a valley, but for the Son of Man thou hast not

%'&
created a place wherein he can shelter himself from the rain. O Father, thou seest that the
earth is my bed, grass is my food, and the stars are my lamps by night.' Then he said: 'Who is
richer than I? Thou hast bestowed upon me a bounty which was not given to the kings,
princes, philosophers, and the rich. Who is more wealthy than I?'"
__________
"In the writings of Bahá 'u'llá h there are events which were not mentioned in the Gospels.
These traditions are from the life of Christ. They show the genius and sublimity of Christ. I
would like to tell you another story. It is said that one day Christ arrived in a village where the
government made a law that the inhabitants must not allow strangers to enter their homes.
This was because in those regions robbery was increasing. His Holiness went to the house of
an old woman. When she saw his beauty and majesty she was ashamed to refuse to receive
him, and did not want to reject him. So she admitted him with the utmost respect. Then when
she looked at him and realized by his manners the greatness of his Holiness, she stepped
forward and kissed his hand. And she said to him 'I have only one son and nobody else. He
was wise, perfect, and we were living very happily. Now, for some time he has been worried;
he is mourning; he fills our home with sorrow and sadness; he is working daily, but at night he
comes home worried; he does not sleep, [VII:X:ZX] and whenever I ask him what the matter is,
he does not answer.'
His Holiness said to her: 'Send him to me.'"
Her son came in the evening. The mother said: 'O my son, this is a great personage, and, if
you have any trouble, tell him about it.' Then the son went and sat down in the holy presence.
Jesus said: "Tell me what art thou suffering from."
The son: "I am not suffering."
Jesus: "Do not speak a lie. Thou hast an incurable malady. Tell it to me. I am trustworthy.
I do not tell the secrets of anyone. I keep them. Have confidence. Tell it to me. I will not
reveal your secret."
The son: "My sickness has no remedy. "
Jesus: "Tell me about it; I will remedy it."
The son: "Because it has no remedy it cannot be cured."
Jesus: "Tell it to me. I have the remedy."
The son: "For any kind of disease?"
Jesus: "Yes, for any kind of disease."
The son: "I am ashamed to tell you. I am mortified to tell you."
Jesus: "Thou art my son."
The son, thinking for a moment, said: "I cannot mention it with my tongue. It seems to me
that I will be impolite if I do."
Jesus: "I will forgive thee."
The son: "I am in love with the daughter of the king who is in a city nearby. My work is the
selling of thorns. What can I say more than this?"
Jesus: "Have confidence. God willing I shall send thee what thou wishest." Briefly, his
Holiness arranged it for him so that he might marry the young woman. On the night of the
wedding, just as he entered her room, which was full of ornaments and splendour, something
came to his mind and he said to himself, this person (Jesus) has brought to consummation so
great a matter for me. Why did he not do it for himself? Inasmuch as he performed such good
%''
fortune for me, he could have performed the same thing for himself. Yet with such ideal
powers he wanders in the desert; he eats grass; he sleeps on the earth; he sits in the dark; he
is in the utmost poverty. When this thought came to him he said to the young woman:
"Remain thou here. I have a little business to attend to; I go and will return." He went out into
the night in pursuit of his Holiness. Finally he found him and said: "O, my Lord. Thou hast not
treated me fairly."
Jesus: "Why?"
Son: "Thou hast obtained for me that which thou desired not for thyself. Undoubtedly thou
hast something which is greater than this. And if this were the acceptable thing thou wouldst
have chosen it for thyself. It is evident thou hast something which is greater than this.
Therefore thou art not just. Thou hast given me that which thou desirest not for thyself."
Jesus: "Thou art right. Hast thou the capacity and the preparation for it?"
Son: "I hope so."
Jesus: "Canst thou leave everything?"
Son: "Yes."
Jesus: "It is the divine guidance which is greater than all things. If thou art able, come."
He followed him. Then his Holiness went to his disciples and said: "I have found, in this
village, a hidden treasure. Now I have saved it. This is my treasure. I have taken him out of
the earth and I give him to you."
__________
One of those who were present said that he was sorry he could not speak the Persian
language.
'Abdu'l-Bahá replied: "Praise be to [VII:X:mB] God, this veil does not exist in the world of
spirit. The hearts speak with each other. There was once organized in Persia a society whose
chief characteristic was that they spoke without the tongue, and with the slightest sign could
communicate many important matters. This society progressed to such a degree that with the
motion of a finger abstruse matters could be understood. The government feared that they
might organize a society against the government and since none could understand their
purpose they might work great mischief. Therefore they suppressed them.
"I wish to tell you a story about this society. Anyone who desired to join it had to stand at
the door. Then they consulted with each other by signs and gave their opinions without
speaking. Once a person with an awful looking visage stood at the door. The president looked
at his face and saw what an awful looking figure he had. There was a cup on the table
containing water. The president poured in some water until it was full to the brim. This was
the sign of rejection. It meant that there was no room among them for that person. But the
man was intelligent. He took a tiny piece of a flower leaf and with the utmost deference
entered the room and put it on the surface of the water in the cup. He laid it so carefully that
the water in the cup did not move. All were delighted. He meant that he did not need a big
place, that he was like a flower leaf which does not need a place. They clapped their hands
and accepted him. All their conversation was with signs; they progressed very much and by
this method intelligence and memory became keen and their power in reading the face
increased. Often they spoke to each other with their eyes. With the utmost clearness they
conversed with each other by the motions of their eyes." …
__________
Someone asked about the future of America. 'Abdu'l-Bahá answered that "In the future all
the countries of America such as Mexico and Canada, and even South America will join the

%'(
Union."
Some one asked about the great universal war among the nations. 'Abdu'l-Bahá replied: "It
must come, but America will not be involved. This war will be in Europe. You have taken a
corner for yourselves. You do not interfere with others' business. You are not thinking of
taking the European countries, and there is no one who is greedy to take your land. You are
safe because the Atlantic ocean is a very strong, natural fort."
__________
Someone asked regarding the forms of government, such as the republican, the
constitutional, etc. [VII:X:mR]
'Abdu'l-Bahá answered: "Europe and other countries will be compelled to apply the same
order that you have. In all Europe great changes will take place. Their states will be
independent, ruled by local governments. Indeed it is not just that a country should be ruled
by one central government, because no matter how just and good the members of that centre
may be, they are not fully acquainted with the necessary details of other localities and cities,
and they do not strive for an equal progress in all the regions of the country. For example:
Now all the Germans serve Berlin; all the French serve Paris; all the English kingdoms and
colonies adorn London. But your government has a good political order."
__________
Someone asked about the economic question.
'Abdu'l-Bahá answered: "America cannot be compared with Europe. The problems of
America in comparison to those of Europe are as nothing. One of the problems of Europe is to
maintain a great army. All the French and German nations are soldiers. But you are free from
this great calamity. You must thank God for saving you. In the interior of America there is
protection and safety. The first banner of peace will rise here. Know for a certainty that this
will come to pass. For man knows the result from the beginning. The result will be that the
peace which you have here among your people will, from here, be spread to other regions."
__________
Someone else asked regarding election and whether the country should be ruled by the
people or by the wise ones among the people.
'Abdu'l-Bahá answered: "It is evident that it is better if the people elect the noble ones
among them, and then these elect the president of the republic. That is to say, the president
should be the elect of the elect, because the public in general are not as well informed as they
should be in regard to political affairs. The common people follow fame. In reality, whatever
affair the wise people desire to execute, the common people agree to. The affairs should be in
the hands of the wise and not of the common people. But the wise people must be in the
utmost faithfulness and sincerity of purpose; they must serve all the people, and protect and
safeguard their welfare. Consider, if you put the general affairs into the hands of the common
people they will be ruined. If you put all the work into the hands of the labourer the house
will not be built. A wise architect is needed. The work is done by the architect, but the
common labourer suffers the hardships. The general draws the map of war, but the common
people do the fighting. We cannot give them the map. Is it possible to leave a regiment in the
hands of a soldier? But if we want to be victorious and conquerors, a wise, experienced
person must be made commander."
__________
Someone asked in regard to the question of capital and labour.
'Abdu'l-Bahá said: "The solution of this problem is one of the fundamental principles of his
holiness Bahá 'u'llá h. But it must be solved with justice and not with force. If this problem is

%')
not solved lovingly it will result in war. Perfect communism and equality are an impossibility
because they would upset the affairs and the order of the world. But there is a fair method
which will not leave the poor in such need, nor the rich in such wealth. The poor and the rich,
according to their degrees, can live happily, with ease and tranquillity. The first person in the
world who had this idea was the king of Sparta. He sacrificed his kingdom for this work. He
lived before Alexander the Great was born. This thought came to his mind, that he could
render a service which would be higher than all services and become the cause of happiness
to many. Thus he divided the people of Sparta [VII:X:mp] into three divisions. One division
consisted of the ancient inhabitants, and they were the farmers. Another division consisted of
the industrial people; another were the Greeks, who were originally from Phoenicia. The
name of this king was Lycurgus, He desired real equality among these three divisions, and in
this manner established a just government. He said that the ancient people, who were the
farmers, were free from any obligation except that they had to pay one-tenth of their products
and no more. The people of industry and commerce had to pay yearly taxes and nothing else.
The third class, who were the nobles and descendants of the rulers, whose occupations were
in politics, war and the defence of the country, had all the land of Sparta. He measured the
whole land and divided it equally among them. For example, there were nine thousand of
them. He divided all the land in nine thousand equal parts and gave one part to each one of
them. He gave one-tenth of the product of each piece of land to the one who owned it. He also
made other laws and ordinances for the citizens. When he found that he had accomplished
what he wanted, he said: 'I am going to Syria, but I am afraid that after I go away you will
change my laws. Therefore, take an oath that you will not make any change before my return.'
They took an oath in the temple and assured him that they would never make any change and
that they would maintain these laws always until the return of the king. But the king left the
temple, travelled and, never returned. He gave up his kingdom in order that these laws might
be preserved. This equality of distribution, in a short time, became the cause of discord,
because one of the men had five children, another three children, and another two children.
Differences accrued and the whole thing was upset. Therefore the matter of equality is an
impossibility.
"But here is the real solution. The rich should be merciful to the poor, but with their freewill, not with force. Should it be with force it would be useless. It should be according to law
and not by violence, so that through a general law everyone might know his duty. For
example, a rich person has a large income and a poor person a small income. To put it in a
more explicit way: a rich person has ten thousand kilos of products, and a poor person has
ten kilos. Now is it fair to tax them equally? Nay, rather, the poor person in this case must be
exempt from taxes. If the poor person gives one-tenth of his income and the rich person onetenth of his income, it will be unjust. Thus in this way a law should be made that the poor
person who has only ten kilos and needs them all for his necessary food, be exempt from
paying taxes. But if the rich person, who has ten thousand kilos, pays one-tenth or two-tenths
taxes on his products, it will not be a hardship to him. For example, if he gives two thousand
kilos, he will still have eight thousand kilos. If a person has fifty thousand kilos, even though
he gives ten thousand kilos, he will still have forty thousand kilos. Therefore, laws must be
made in this way. These laws must do away with the present system of wages and earnings.
If today the owners of factories increase the wages of their employees, after a month or a year,
they will again cry and strike and ask for more increase. This work has no end.
"Now I want to tell you about the law of God. According to the divine law no wages should
be given to the employee. Nay, rather, indeed they are partners in every work. For example,
the farmers plant near a village. They get products from their cultivation. They take onetenth from the rich and the poor according to their income. A general store may be built in
that village for all incomes and products to be brought therein. Then it will be considered

%'*
who is rich and who is poor. The farmers whose incomes are sufficient only for their food and
ex- [VII:X:mo] penses must be free from paying taxes. All products and incomes gathered and
collected must be put in the general store. If there is a helpless one in that village his daily
needs must be given to him. On the other hand, a rich person who needs only fifty kilos of
products and still has five hundred thousand kilos, after all his expenses are paid, should be
taxed two-tenths and at the end of the year whatever remains in the store should be
distributed for the general expenses.
"The question of socialization is very important. It will not be solved by strikes for wages.
All the governments of the world must be united and organize an assembly, the members of
which should be elected from the parliaments and the nobles of the nations. These must plan,
with utmost wisdom and power, so that neither the capitalists suffer from enormous losses,
nor the labourers become needy. In the utmost moderation they should make the law, then
announce to the public that the rights of the working people are to be strongly preserved.
Also the rights of the capitalists are to be protected. When such a general plan is adopted by
the will of both sides, should a strike occur, all the governments of the world collectively
should resist it. Otherwise, the work will lead to much destruction, especially in Europe.
Terrible things will take place. One of the several causes of a universal European war will be
this question. For instance, the owners of properties, mines and factories should share their
incomes with their employees, and give a fairly certain percentage of their products to their
workingmen, in order that the employees may receive, beside their wages, some of the
general income of the factory, so that the employee may strive with his soul in the work.
"No more trusts will remain in the future. The question of the trusts will be wiped away
entirely. Also, every factory that has ten thousand shares, will give two thousand shares of
these ten thousand to its employees, and will write them in their names, so that they may have
them, and the rest will belong to the capitalists. Then at the end of the month or year,
whatever they may earn after the expenses and wages are paid, according to the number of
shares, should be divided among both. In reality, so far, great injustice has befallen the
common people. Laws must be made because it is impossible for the labourers to be satisfied
with the present system. They will strike every month and every year. Finally, the capitalists
will lose. In the ancient times a strike occurred among the Turkish soldiers. They said to the
government: 'Our wages are very small and they should be increased.' The government was
forced to give them their demands. Shortly afterwards they struck again. Finally all the
incomes went to the pockets of the soldiers, to the extent that they killed the king, saying:
'Why didst thou not increase the income, so that we might have received more?'
"It is impossible for a country to live easily without laws. To solve this problem strong laws
must be made, so that all the governments of the world be the protectors thereof.
"The essence of this matter is that strikes are conducive to destruction, but laws are the
cause of life. Laws must be framed. Demands should be according to the laws, and not with
strikes, force and harshness. Tonight you have spoken of politics, but we are not accustomed
to talk on politics. We speak about the world of spirit. We speak of the wealth of the kingdom,
not of the wealth of the nether world. Politics are obligatory matters, but eternal happiness
cannot be obtained by force. Happiness and force are impossible. What is meant by
happiness? It means that the people should live according to the most perfect virtues of the
world of humanity, and the power of the divine kingdom. This is one story and that is another
story."
VII:., */ August '.'A [VII:X:mC]
'Abdu'l-Bahá on spiritual happiness
It is natural that a passenger on board the steamer and sailing the great ocean may now

%(+
witness the tumultuous waves of a wild storm and in the freedom and joyousness of his heart
ride on the white crest of the iridescent and pearly foam, watching a world of surging waves
battling against the sky, and again behold the sea tranquil, its surface like a mirror, reflecting
therein the blue dome of heaven. These experiences are the natural requirements of one's
journey. They have always been conducive to the enrichment of human nature. But on the
other hand, if the tranquillity become permanent and the traveller deprived of the wonderful
sight of the waves, the sea not being stirred by the blowing of winds, this state is undesirable,
for it is indicative of the fact that one's journey has come to an end.
Today my joy and happiness consists in the firmness and steadfastness of the believers of
God, the attraction of the hearts with the fragrances of God, the detachment of the people from
the inordinate desires of passion and self and their complete dependence on and
communication with the kingdom of God.
There is no doubt that we do not find real joy and happiness through the songs of the
singers, the music of the musicians and the flowers of the rose garden, nay rather our delight
and exhilaration consists in the anthems of unity and the chorus of harmony raised from the
assemblages of the friends of God, singing in the heavenly rose garden, their voices reaching
to the ears of the people of the world and creating a divine attitude of beatitude and ecstasy.
…"
A portion of a tablet received from 'Abdu'l-Bahá , through Mirza Ahmad Sohrab, dated RC
March BXBl, by Mr Horace Holley.
__________
"In the morning," writes Mirza Ahmad Sohrab, "I was busy reading an article in an
American newspaper concerning the society organized in Cleveland to 'make happiness
epidemic'. 'Abdu'l-Bahá came out of his room and walked in the garden for a few minutes. I
went out of the room [VII:X:mB] and joined him. When I told him of the organization of such a
society in America he laughed heartily and said: 'It is very good—the world needs more
happiness and illumination. The star of happiness is in every heart: we must remove the
clouds so that it may twinkle radiantly. Happiness is an eternal condition. When it is once
established, man will ascend to the supreme heights of bliss. A truly happy man will not be
subject to the shifting eventualities of time. Like unto an eternal king he will sit upon the
throne of fixed realities. He will be impervious to outward changing of circumstances and
through his deeds and actions, impart happiness to others. A Bahá 'ı́ must be happy, for the
blessings of God are bestowed upon him.'"
From the Diary of Mirza Ahmad Sohrab, Z January BXBo.
VII:'/, 1 September '.'A [VII:BC:XR]
Tablets from 'Abdu'l-Bahá
Haifa, Syria, RB June BXBl
Miss Gertrude Buikema and Mr Albert R. Windust
Miss Gertrude Buikema and Mr Albert R. Windust, Chicago, care J. H. Hannen, Washington,
D.C.
…
To Mr Windust, Miss Buikema.
O ye two servants of the Kingdom of God!
Praise be to God, that your services are accepted in the divine threshold and your songs
impart joy and happiness to the ears of the dwellers of the Kingdom.

%(!
Persia praises your articles and is praying to God that the ways may be opened and
correspondence between Persia and America find the utmost expression and facility, so that
your melodies and anthems may become conducive to the exhilaration and cheerfulness of the
meetings of the spiritual ones. What wonderful and joy imparting songs are raised from the
pages of the Star of the West! Truly, I say, they are the means of the happiness of many hearts.
Endeavour ye, as far as possible, to publish such valuable, interesting and instructive
articles as to give joy and fra- [VII:BC:Xp] grance to the friends in all parts of the world.
Upon ye be greeting and praise!
'Abdu'l-Bahá
__________
Mrs Corinne True
Haifa, Syria, BC July BXBl.
To Mrs Corinne True, Chicago.
Care of Mr Joseph H. Hannen, Washington, D.C.
O thou my daughter of the Kingdom!
Praise be to God, that thou art assisted and confirmed in the service of the Mashriqu'l-
Adhká r and art spending thy effort in the erection of this edifice. The construction of this
great building is the first divine foundation of the people of Unity in America and it will be like
unto [a] Mother unto the temples of God. All the temples which will be built in the future are
born from this great Temple.
God says in the great Qur'á n: "The building of the Mosques of God is carried along by those
souls who believe in God and in the day of judgement." In other words: The construction of
the divine mosques is undertaken by the believing, pure and blessed soul. It is my hope that
thou mayest become assisted in building this edifice and become conducive to the firmness of
the people in the Covenant and Testament.
Endeavour thou as much as thou canst so that the members of thy household become
believers in the Unity of God and declare: "Verily, God is single!" become attracted to the
Kingdom of God and the promoters of the divine teachings.
Convey my respected greeting to thy daughters.
Upon thee be greeting and praise!
___________
Dr Ḍíyá' Baghdádí and Zynat Khánum1
To Dr Ḍı́yá Baghdá dı́ and Zynat Khá num, (Mrs Ḍı́yá M. Baghdá dı́,) Chicago.
O ye two doves of the nest of the Love of God!
Although it is a long time that no news has reached us from you, yet we are continually
thinking of you. You must at least send us a monthly post card giving us in brief the news of
your health and safety and the spirituality of the friends of God. For this will become
conducive to the happiness of the hearts. Praise be to God, that under the shade of divine
Providence we are safe and enjoy good health, expressing our thanks at the threshold of the
Al- [VII:BC:Xo] mighty. In the great Book, the divine Qur'á n, God says: "If ye offer praise unto
me, I will increase my favours unto you." Therefore we have unloosened our tongues in
continual thanksgiving, supplicating confirmation and assistance from the spirituality of his

Zı́nat Khá num (Zı́nat Baghdá dı́).

%(#
holiness Muḥ ammad-Muṣ ṭafá , the Messenger of God—upon him be praise. We are likewise
praying for your success and prosperity. The mother of thy respected wife, her brothers and
sister are all well and in good health.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Haifa, Syria, RR June BXBl
__________
Mr Joseph H. Hannen
To Mr Joseph H. Hannen, Washington, D.C.
Upon him be greeting and praise!
O thou who art firm in the Covenant!
Praise be to God, that the friends of God in Washington are occupied in the service of the
Kingdom and are displaying perfect firmness and steadfastness in the faith. The meetings
which are being organized are in reality the reflections of the Supreme Concourse. The sweet
breezes which are wafting toward us from America and the perfumed air which reaches our
nostrils from that far off region are most fragrant; therefore they impart joy and happiness to
all the hearts.
Convey to his honour Doctor … my longing greeting and say to him: I have not forgotten his
kindness, and it is my hope that, in accord with the divine teachings, he may become the
ensign and the flag of the oneness of the world of humanity.
Announce to the maid-servant of God, thy respected wife, my wonderful, glorious greeting.
Upon thee be greeting and praise.
Translated by Mirza Ahmad Sohrab, at Haifa, Syria, BC April BXBl.
__________
Mr Charles Mason Remey
To his honour Mr Charles Mason Remey, Washington, D.C.
Upon him be greeting and praise!
O thou herald of Reality!
Thou hast written that thou art spending the winter with thy parents, but thou dost not
know thy duty for the spring and summer. The best way is this, in company with his honour
Mr George Latimer travel thou throughout America and the Hawaiian Islands and summon
thou the people to the Kingdom of God. The doors of investigation are open and the people of
reality are running to and fro. In these days great capacity is witnessed in America and the
population is ready to listen to the divine teachings. Synthesize and compose ye in a simple
and effective manner the heavenly principles and present them to the listeners in meetings
and gatherings. Through the ideal glad-tidings and the lordly suggestions breathe ye a new
spirit into the hearts of the friends of God and encourage and incite them in the promotion of
the word of God. Convey to all the friends my longing greeting, especially his honour Mr
George Latimer.
Upon thee be greeting and praise!
Translated by Mirza Ahmad Sohrab, at Haifa, Syria, Bo April BXBl. [VII:BC:Xg]
__________
Mrs J. P. Addison
To the maid-servant of God, Mrs J. P. Addison, Portland, Oregon.
%($
Upon her be greeting and praise! O thou respected maid-servant!
The letter that thou hast written to his honour Sohrab was perused. Praise be to God, that
it contained the good news of the health and safety of the friends of the Almighty. It was also a
proof of their firmness and steadfastness in religion and faith. Thank ye God that ye
presented yourselves in the divine International Congress in California and were engaged in
the service of the word of God. Consider ye the power and the influence of the celestial
teachings that the President of the Exposition expressed his gratitude and thankfulness for
your services to the world of humanity. Truly I say the believers of God in that Congress
became assisted in the accomplishment of most great services. The photograph of the
Congress was also received and imparted great happiness. The persons who delivered
speeches at its sessions, such as Dr F. W. D'Evelyn, Mr Hooper Harris, Mr Charles Mason
Remey, Mr Howard MacNutt, Mr William H. Randall, Mr Roy C. Wilhelm, Mr Howard C. Ives,
Mr William H. Hoar, Mr Joseph H. Hannen, Mr Albert R. Windust, Mr Alfred E. Lunt, Mr Albert
H. Hall, Mr Edwin T. Cooper, Mr Harlan F. Ober, Mr J. A. Britton, Mrs Mary Hanford Ford, Mr
William C. Ralston and Mı́rzá Khá n were assisted with divine confirmations and inspired with
the powers of the Holy Spirit. The results and spiritual influences of those talks are endless
and eternal. They will become apparent in the future.
Likewise the meetings which were held in the city of Portland and the persons who spoke
to the various audiences were supremely assisted by the angels of the Supreme Concourse.
They scattered pure seeds in that virgin western soil. Truly, I say, Mr Remey and Mr Latimer
are displaying the utmost effort in the diffusion of the fragrances of God. I supplicate and
entreat toward the Kingdom of God and beg for each and all heavenly confirmation and
assistance.
Upon thee be greeting and praise!
Translated by Mirza Ahmad Sohrab at Haifa, Syria, Bm March BXBl.
VII:'/, 1 September '.'A [VII:BC:Xg]
The importance of teaching
From the Diary of Mirza Ahmad Sohrab, pB October BXBp.
Mı́rzá 'Alı́ Akbar, the friend of 'Abdu'l-Bahá , and the friend of the friends, left the
"headquarters of the Commander-in-Chief for an active engagement at the front." 'Abdu'l-
Bahá took him into the rose garden this morning, and while walking among the flower beds
spoke to him these words of kindness and love:
"Thou hast been with me for a long time, and I have grown to love thee very much. When I
love people I do not tell them to their faces. You know how much I love Mı́rzá Abu'l-Faḍ l and
Ḥá jı́ Mı́rzá Ḥaydar 'Alı́, but I have seldom told them to their faces. I am sending thee away.
Thou art not alone. The hosts of the Supreme Concourse are with thee. They will assist thee
and reinforce thee under all conditions. Doctors tell me [VII:BC:Xl] I must completely rest
(and he turned his wondrous eyes straight to him). I don't listen to them. When I hear good
news from the believers, then my health is improved. Now, if thou longest to see me in good
condition, go away and serve the Cause and teach the souls. The news of the spiritual
conquest will make me well. Wherever thou goest announce my wonderful Bahá 'ı́ greeting to
the teachers of the Cause, and tell them on my behalf:
"'The responsibility for the steady progress of the cause depends upon you. You are the
physicians of the sick body of the world of humanity. You must not stay anywhere for a long
time. Travel from land to land like the apostles of Christ, and carry with you the glad tidings
of the Kingdom of Abhá to the remotest corners of the earth. Why are ye silent? Shout! Why
are ye sitting? Move! Why are ye quiet? Stir! This is not the day of rest and comfort. Travel
ye constantly, and spread far and wide the teachings of God. Like unto the stars arise ye every
%(%
day from a new horizon. Like unto the nightingale, sing every day from a different rose bush.
Like unto the breeze, waft every morning from a new garden. Do not stay a long time
anywhere. Let the world profit by your lessons and learn from your example. My health
consists in the progress of the Cause, and the progress of the Cause depends upon the energy
and wisdom of the teachers.'"
Later, he said: "The friends of God must devote all their time to teaching the Cause, and
spreading the rays of the Sun of Truth. You see how dark the world is; they must illumine it.
How materialistic are the people; they must spiritualize them. How negligent they are; they
must make them aware."
I bring this letter to a close by giving you the translation of a Tablet revealed the other
night to a believer in Persia, showing again how important is teaching the Cause in these days:
O thou who art chosen by 'Abdu'l-Bahá for the diffusion of the fragrances of God!
Thy letter was received. Praise be to God, that in Moraghe1 thou hast become confirmed
and assisted. Today no praiseworthy action can be compared with teaching the Cause of the
forgiving Lord. For this is the seed sowing time. Every real farmer engages his time, at this
season, in seed sowing. But the heedless ones during the seed sowing period think of the time
of harvest. Harvesting is one of the departments of agriculture, but not in the time of seed
sowing. The crop is the result of farming, but not at the time of irrigation. Now—praise be to
God!—that thou hast occupied all thy time in seed sowing, unquestionably thou shalt become
assisted and aided. Travel thou in all the cities of Azarbayjan2 and guide the souls to the
fountain of light. And when thou findest time, journey through Caucasia and guide the people
to the religion of God. All the countries have attained to the greatest capacity, but very little
teaching is done ….
In another Tablet, to the Assembly of Teaching in Hamadá n, he says:
O ye blessed souls!
Many assemblies are formed and organized in this world, but the name of this assembly is
the hope of the people of heart. It is indicative of teaching, and from the Kingdom of Abhá is
honoured with the eloquent Farmá n.
"Assembly" means the diffusion of the fragrances of God. "Assembly" means humility and
friendliness toward the believers of God. "Assembly" means the promotion of the word of
God. "Assembly" means to be sanctified and holy from all else save God. Such is the spiritual
assembly. Such is the divine meeting. Such is the Lordly congregation. The ultimate desire of
'Abdu'l- [VII:BC:XZ] Bahá is the organization of such assemblies, and he is their servant. For
this servitude is the crown of eternal sovereignty, and this thraldom is freedom in both
worlds.
Therefore, O friends, strive with heart and soul, so that you may become a life member and
an eternal organ of the Heavenly Assembly, and the meeting of the Kingdom of Abhá ! …
VII:'/, 1 September '.'A [VII:BC:XZ]
Portion of Tablet from 'Abdu'l-Bahá to the Persian Bahá'ís
After my return from America and Europe, owing to the difficulties of the long voyage and
the innumerable inconveniences of the journey, a reaction set in and I became sick. Now,
through the favour and bounty of the Blessed Perfection, I am feeling better; therefore I am
engaged in writing to thee this letter, so that thou mayest realize the friends of God are never

Mará gha is an ancient city and capital of Maragheh County, East Azerbaijan Province, Iran.
Au dharbayjá n or Au dhirbayjá n.

%(&
forgotten under any circumstances. Now is the time that the believers of God may imitate the
conduct and the manner of 'Abdu'l-Bahá . Day and night they must engage in teaching the
Cause of God, but they must be imbued with the same spiritual state that 'Abdu'l-Bahá
manifested while travelling in America. When the teacher delivers an address, first of all his
own words must have a supreme and powerful effect over himself, so that every one in turn
may be affected. His utterance must be like unto the flame of fire, burning away the veils of
dogmas, passion and desire. Moreover, he must be in the utmost state of humility and
evanescence, that others may be mindful. He must have attained the station of renunciation
and annihilation. Then, and not until then, will he teach the people with the melody of the
Supreme Concourse.
From the Diary of Mirza Ahmad Sohrab, RZ July BXBp, Ramleh, Egypt.
VII:'/, 1 September '.'A [VII:BC:XZ]
Words of 'Abdu'l-Bahá on teaching
Extracts from His Utterances
O thou seeker of the Kingdom of God, if thou wishest thy speech and utterance to take
effect in hardened hearts, be thou severed from all attachment to this world and turn unto the
Kingdom of God. Enkindle the fire of the love of God in thy heart with such intensity that thou
mayest become a flame of fire and a luminous lamp of guidance. At that time thy speech and
utterance will take effect within the hearts through the confirmations of the Holy Spirit.
__________
I wish you to become detached from the entire world of existence, to turn to the Kingdom
of Abhá with a pure heart, with a pure breath to teach the people.
__________
The daughters of the Kingdom should not have a desire.
__________
Verily the Holy Spirit breathes in this day into the hearts which are moving, breathing, pure
and attracted by the love of God.
__________
The penetration of the word of man depends upon the heat of the fire of the love of God.
The more the splendours of [VII:BC:Xm] the love of God become manifest in the heart, the
greater will be the penetration of the word.
__________
I declare by the bounty of the Blessed Perfection, that nothing will produce results save
intense sincerity! Nothing will be productive of fruit save complete advancement toward God!
Everything is condemned save severance, and every idea is fruitless and unacceptable save
supplication, communion, prayer and obedience. We must entirely collect our scattered
thoughts, purify and sanctify the house of our existence from every attachment, and make the
palace of our hearts the nest and shelter of the dove of holiness. Then, and not till then, will
the significance of confirmation and assistance become evident and known, the power of the
Kingdom become apparent, and the hosts of the Supreme Concourse run swiftly into the arena
of heavenly conquest, to gain victory over the east and west of the hearts, and make the north
and south of the spirits of men the flowery regions of the love of God.
__________
We must entirely focus our thoughts upon the diffusion of the divine light and the building
of the heavenly foundation.
__________

%('
O God, make all my ideals and thoughts one ideal and one thought and suffer me to attain to
an eternal, unchangeable condition in thy service!
__________
I ask of God, and I supplicate and entreat at the threshold of Oneness, that thy utmost
desire may become realized. The desire of the sanctified souls is always sacrifice in the path
of God, attraction to the merciful fragrances, the vivification of the souls, the proclamation of
the universal peace, the establishment of the oneness of humanity and the enkindlement of
the fire of the love of God in the souls of men. It is my hope that the desire of the friends of
God be as such, so that they may be released from the influences of the ephemeral world,
shine in the kingdom of eternity, be exhilarated by the wine of the love of God, and, like unto
the tempestuous sea, rage and roar with the ardour of the love of God. I desire this station for
thee.
__________
Today the greatness of the believers of God depends upon delivering the Cause of God,
diffusing the fragrances of God, self-sacrifice in the love of Bahá 'u'llá h, and attainment to
attraction, love, knowledge and wisdom. This door is open before the face of everyone and
this arena is spacious for the skill of all. Everyone must think of this alone, and know that
success and prosperity depend upon it.
__________
Whenever the heart finds attraction, the spirit seeks ecstasy and exultation and turns itself
toward the Kingdom, the confirmation of the Holy Spirit will descend. Thou wilt be taught
and encouraged; thy tongue will be loosened, uttering clear and decisive explanations.
Therefore, when one has attained to spiritual success and prosperity, material advantage will
not be of much importance. Consequently, if thou art desiring to become assisted in the
service, detach thyself from the world, and become thou attracted to the merciful fragrances.
Seek his (God's) remembrance day and night, discover his path and announce his mystery.
Then thou wilt find thyself in such a condition that thy breath will become effective in every
soul.
__________
I now assure thee, O servant of God, that if thy mind becomes empty and pure of every
mention and thought and thy heart attracted wholly to the Kingdom of God, forgetting all else
besides God and becoming communicative with the Spirit of God, then the Holy Spirit will
assist thee with a power which will enable thee to penetrate all things, and a dazzling spark
which enlightens all sides, a brilliant flame in the [VII:BC:XX] zenith of the heavens will teach
thee that which you do not know of the facts of the universe and of the divine doctrine. Every
soul who ariseth today to guide others to the path of safety and imbue in them the spirit of
life, the Holy Spirit will inspire that soul with evidences, proofs and facts and the lights will
shine upon it, from the Kingdom of God.
__________
Rest assured … the breaths of the Holy Spirit will aid you provided no doubts obtain in your
heart. Know this for a certainty.1
__________
To be engaged in diffusing the fragrance of God (leaching the Truth) in one hour of time, is
better than the dominion of the world and all therein; for the latter is mortal and temporary,
while the former is permanent and endless.
__________
Thou hast written what shouldst thou do and what prayer shouldst thou offer in order to
Words of 'Abdu'l-Bahá : Kinney-Beede-Thompson Notes, i July :j;j.—According to Star of the West, VIII:i, p. :;I.

%((
become informed of the mysteries of God: Pray thou with an attracted heart and supplicate
with a spirit stirred by the glad tidings of God. Then the doors of the kingdom of mysteries
shall be opened before thy face, and thou shalt comprehend the realities of all things.
__________
I desire every Bahá 'ı́ to be severed and detached. If he passes between two mountains of
gold, he must not look to either side. These souls who have entered under the shade of the
Blessed Perfection must show such independence as to astonish the people of the world. If
men come to them with money and supplicate to them to accept it, they must reject it.
__________
He who is filled with the love of the Glory (of God) and forgets all things, the Holy Spirit will
be heard from his lips and the spirit of life will fill his heart, the light of the sign will shine
forth from his face, the words will issue from his mouth in strands of pearls, and all sickness
and disease will be healed by the laying on of his hands.
How may we move and transform the hearts?
Teach as if offering a gift to a king, humbly and submissively, not with the force of
insistence—imperatively, strenuously—but with gentleness and sweetness, submitting the
arguments and truths to the heart and intellect of the hearer. Be as the servant of God, and
therefore the servant of the hearer, taking care at all times to adapt the offered food to the
condition and station of the listener, giving milk to babes and meat to those who have grown
stronger. This food is to be offered for the sake of God only, not for the love of the hearer nor
for the benefit of oneself but simply because God wishes his Manifestation to become known
and to be loved by those who come to know him.
If one teaches one whom he loves because of his love, then he will not teach him whom he
loves not and this is not of God. If one teaches in order to derive the promised benefit himself,
this, too, is not of God. If he teaches because of God's will, that God may become known and
for that reason only, he will receive knowledge and wisdom and his words will have effect and
will take root in the souls of those who are in the right condition to receive them, for they will
have been made more powerful by the Holy Spirit. In such a case the benefit to the teacher in
growth is as ninety parts compared to the ten parts of gain received by the hearer; for the
teacher becomes like a tree bearing fruit through the power of God.
A compilation
VII:'/, 1 September '.'A [VII:BC:BCC]
Quotation
The Cause of the creation of all contingent beings has been love, as it is mentioned in the
famous tradition: "I was a hidden treasure, and I loved to be known. Therefore I created the
creation in order to be known." Thus all must gather on the (shores) of the river of the love of
God in such wise that there should not blow any wind of discord among the friends and
companions. All should look to love, and conduct (the life) in the utmost of unity so that there
should not be seen any difference among them (the friends), and they should share with one
another loss and gain, hard time and welfare, and accidents. We hope, God willing, that the
breeze of unity will waft from the city of the Lord of the servants, and all be clothed with the
raiment of unity, love and resignation.
Bahá 'u'llá h
Translated by Bozorgzadeh1 E. Kahn.
Pittsburgh, Pennsylvania, Rp May BXBl

Buzurjzá da (Ar.) or Buzurgzá da (Pers.).

%()
VII:'', *7 September '.'A [VII:BB:BCo]
"Let not these golden days slip by without results"
From the Diary of Mirza Ahmad Sohrab,
Ramleh, Egypt, RX October BXBp
Dear friends,
Mrs Stannard left this morning for Cairo, to prepare herself for the trip to India. Before her
departure 'Abdu'l-Bahá called her into his presence and spoke to her as follows:
"Consecrate all thy time to the service of the Kingdom of God and the propagation of its
principles. Let thy one supreme concern be the promotion of the word of God. Thou wilt ever
be surrounded by the invisible angels of confirmations and they will always come to thy
assistance. Whenever thou dost enter a meeting, raise thy voice and say:
"'O ye believers of God! This day is the day of your attraction! This day is the day in which
you must diffuse the fragrance of God! This day is the day that you must unfurl the banner of
the kingdom of Abhá ! This day is the day of peace and concord! This day is the day of the
proclamation of the Oneness of the world of humanity! This day is the day of forgiveness and
leniency! This day is the day of truth and righteousness! This day is the day of conciliation
and beatitude! This day is the day of awakening and enkindlement!
"'Waste not your precious time in fault-finding and backbiting. Polish the surface of the
mirrors of your hearts from the dross of human frailties. If you live according to the standard
of other communities, then what difference does there exist between you and them?
Bahá 'u'llá h has summoned you to such a lofty summit that the very thought thereof is too
dazzling a prospect! He has not chosen you to be satisfied with water and clay!'
"Thou must live in such a spiritual condition that thy very presence in the meetings may
transform the audience into the congregations of the elect and set aglow in the hearts the fire
of the love of God. Exalt thy ambition. Universalize thy ideals. Spread thy wings of
compassion over all the regions of the [VII:BB:BCg] globe. If some people come to thee alone
complaining against each other, don't listen to them, don't let them breathe the faults of
others in thy presence. Tell them: 'I have not come here to engage my time with these things.
I am not a judge. I have come to summon the people to the Kingdom of Abhá , to call you to
unity and accord, to raise the dead, make mindful those who are unaware, awaken those who
are asleep, breathe new life into the mouldering bones and sound the trumpet of resurrection.
Friends, it is high time for you to throw away these tales, these barren stories. God is not
pleased with them, humanity is not pleased with them. Your time is too costly to be expended
on these trifling events. You are made in the image and likeness of God. Your birthright is
more valuable than all the treasures of the empires. Arise with heart and soul and let not
these golden days slip by without results. This day is the day of the splendours of the Sun of
Reality. This day is the day of the Lord of the Kingdom. This day is the day of the fulfilment of
glorious promises. This day is the day of joy and fragrance. These petty backbitings and
jealousies make one lose all the traces of spirituality, excommunicate a person from the divine
company of the worthy ones, submerge one in the sea of phantasms, suffer one to become
cold and pessimistic and throw him headlong into the death of despair and haunting
hopelessness.'
"You must not listen to anyone speaking about another, because no sooner do you listen
than you must listen to someone else and thus the circle will be enlarged endlessly.
Therefore, O friends! Let us come together, forget all our self-thoughts and be in one accord,
and cry at the top of our voices 'Yá Bahá 'u'l-Abhá !'"
Later someone spoke of recent news from the Persian Gulf and how one of the Bahá 'ı́s has

%(*
been persecuted. 'Abdu'l-Bahá said:
"Happy is his condition, for in this latter part of his life he has become the object of
sufferings in the path of God! May we all attain to this great gift!"
In the afternoon 'Abdu'l-Bahá started off for a walk. Having reached the telegraph office at
the Bacos station,1 the ascended the few steps of the modest building and sat on the chair
which was offered him by the chief operator. 'Abdu'l-Bahá used to come often to talk with
him, or in other words, to "elbow with men and mix with them", right in the market place.
How wonderful it seems to me, his power of adaptability to all people, under most peculiar
circumstances! How he brings himself to the intellectual or moral level of the listener and
how he enjoys the free and unimpeded association of men! Here was 'Abdu'l-Bahá sitting in a
small telegraph office of Ramleh, talking heartily in Arabic with an operator and how he
listened to him. First he spoke about the brother of the Khedive, and how he met him in
America and France, praising his progressive ideas and intelligence. Then he said:
"When I was in America I was most busy. Often I addressed three meetings a day, and gave
innumerable interviews from early morning till midnight. In Europe I spread certain divine
teachings which will insure security to the human world, and taught them that the foundation
of the religions of God is one and the same. Now I have returned to Egypt in order to rest from
the effects of this arduous journey; but while I am here correspondence is uninterrupted with
all parts of the West. All the newspapers and magazines published my addresses and the
western world is ringing with this call. I have done this, not because I expected the praise of
men. Far from it! How foolish are some people who may think that we have accepted all
these hardships and undergone forty years of imprisonment by Sulṭán 'Abdu'l Ḥamı́d, in order
to receive the commendations of men! How [VII:BB:BCl] thoughtless they are! Neither their
adulation or blame shall reach me. I have done my work! I have sown my seeds, and leave it
to the power of God to cause their growth! You wait a few years longer and you will then hear
the notes of this melodious music!
"Once upon a time there was a poor fellah (farmer) who cultivated a patch of ground with
cotton. His neighbouring farmers were all rich landlords and Pashas and so they prevented in
a high handed manner this poor fellah from receiving his just share of water wherewith to
irrigate his parched farm. He appealed several times to their fair sense of justice but they
laughed him out of their presence. Finally, realizing that his cotton would dry and his labours
fail, he went one midnight and changed the current of the stream toward his own farm and
irrigated it most thoroughly. When in the morning the landlords saw what their daring
neighbour had done, they sent for him and rebuked him severely. Not being satisfied with
this, they bastinadoed him very hard. While he was undergoing this cruel punishment he
cried out: 'O ye men! I have already irrigated my farm; this will do you no good. I have saved
the destruction of my crop by the drought! Why do you inflict upon me such a useless
torture? The earth is watered.'
"In a similar manner we have done our work; the censure and criticism of all mankind will
not undo it. It is said that late at night a man was passing a house. He saw a man digging
patiently and laboriously and quietly at the wall. 'What art thou doing?' he asked. 'Oh, I am
digging away the foundation' the man in the dark answered. 'For what purpose?' 'To rob the
house.' 'But no one hears the noise of thy hammer, how is that?' 'There is yet time; tomorrow
they will hear it. Its noise shall fill the whole town.' Now, before long the people of the Orient
will be awakened and hear the great tones of the new music of God!"
Bidding the delighted operator goodbye, he arose from his seat and returned homeward.
Mrs von Lilienthal and Mrs Beede called on 'Abdu'l-Bahá and had many spiritual questions
The Bá kú s tram station (I:.FIbiVi, Fj.jeccej) in the Bá kú s suburb of Alexandria.

%)+
to ask. One question was about the fishes and the five loaves.
"The five loaves," he explained, "are the five different kinds of teaching with which Christ
satisfied a hungry multitude and the twelve baskets left over were the disciples."
When the interview came to an end, he said:
"My hope is that in this dark world you may become like brilliant torches, illumining the
gloomy path of the wandering travellers."
(Signed) Ahmad Sohrab
VII:'', *7 September '.'A [VII:BB:BCl]
Let there be peace
Talk by 'Abdu'l-Bahá given in Paris, France, Rp November BXBB, during the war between Italy
and Tripoli.
They say that a train fell in the Seine river and twenty–five persons were drowned. Today
on account of this tragedy there will be a detailed discussion in parliament. They have
arrested the manager of the railroad. Great disputes will take place—fierce disturbances! I
was very much astonished that for twenty–five persons who fell in the river and drowned,
such a strange tumult appeared in the parliament; but for Tripoli, where thousands are being
killed in a day, they never say a word. Undoubtedly, so far at least, five thousand persons have
been killed. It never occurs to the parliament that these [VII:BB:BCZ] persons are human. It is
as if they were stones. What is the reason that the parliament is in this way disturbed over
twenty–five persons and never speaks of the five thousand? The twenty–five are human and
the five thousand are human. All are descendants of Adam. The reason is that the five
thousand are not of the French nation. It does not matter if they are cut in pieces. Behold,
what injustice, what senselessness, what ignorance! Although these helpless ones in Tripoli
have father, mother, son, daughter and wife, they cut them into shreds. What harm have they
done? I read in the paper that even in Italy the cry and the wailing of the people is rising. The
weeping and wailing of both the Arab and Italian women are rising. The eyes of the mothers
are filled with tears; the hearts of the fathers are drowned in blood; the weeping and crying of
the children reach to the summit of heaven. Behold, how bloodthirsty are human beings!
Behold, how deceitful is man, how heedless of God! If, instead of using knives, swords, bullets,
guns, men should rejoice, be glad, feast and associate with one another in harmony and love;
if, in the state of tranquillity, they should become intoxicated with the wine of happiness, if
they should become friends and companions and embrace each other, would it not be better?
Which is better: to be like thankful birds and fly together, or to be as bloodthirsty wolves and
attack, and devour one another and shed each the other's blood?
Why should man be so heedless? It is because he does not know God. If men knew God
they would love one another: if they had spiritual susceptibilities they would have unfurled
the banner of the great peace and if they had listened to the exhortations of the prophets
unquestionably they would have established justice. Therefore, pray, implore and supplicate
God to guide them, give them mercy, give them reasoning minds and give them spiritual
susceptibilities. Perchance these helpless human beings may live in peace. The wise man
weeps day and night over the condition of mankind. He cries and sighs that perchance the
heedless ones may be awakened, the blind may see, the dead become alive and the oppressors
grant justice. I will pray. You must also pray.
Translated by Dr Ḍı́yá ' Baghdá dı́, BX June BXBl, Chicago, Illinois.

%)!
VII:'', *7 September '.'A [VII:BB:BCZ]
"Love is the foundation of everything"
Notes of Miss Ethel J. Rosenberg, London, England, taken in 'Akká , January BXCX.
I asked 'Abdu'l-Bahá what could be done to increase our numbers and make the work more
effective.
He said the one essential, the only thing to do was that the members of the little groups
should love each other very much and be devoted friends. The more they loved each other,
the more the meetings would attract and draw others, and the more they loved, the more their
influence would be felt. He said we must consider all people—not only believers—to be good.
He hoped every one would be good.
He added, "I say this for you in English. I do not often do that; but I say also in English, that
you may understand how much I mean it, that love is the foundation of everything and that all
must be good."
While looking from the window, 'Abdu'l-Bahá said: "We hear the murmur of the sea always
continuing. It never ceases. Were it to cease, the world would [VII:BB:BCm] be dead, stagnant,
lifeless. But the waves of the mind of man are far greater than those of the sea; they also are
ceaseless. They never stop for one instant. This movement is good. If these waves of the
mind are few, the man is dull and quiet. What pearls and jewels are contained in the depths of
the sea! But the pearls and jewels hidden in the mind of man are the knowledge, virtues,
capabilities, etc. These pearls can grow and increase in lustre forever, but the pearls of the sea
remain always the same. These waves from our minds go forth and create movement and
thought in other minds. From one strong thought of love what great results may be
produced!"
__________
A question sent by a Bahá 'ı́: "What is the meaning of Christ's eating the fish and honey after
his resurrection?"
'Abdu'l-Bahá answered: "All these things, the fish, the honeycomb, etc., are symbols and
were meant to be understood spiritually, just as the resurrection itself was a spiritual
resurrection. But because the people who received these teachings from the first teachers
were ignorant, they understood them literally."
__________
'Abdu'l-Bahá said: "We know that the body or form has nothing to do with spirit or
spiritual conditions. When the spirit is disconnected from or leaves the body, that is no
reason for thinking it can be re-absorbed or joined with the whole of spirit, as the drops of
water are absorbed or lost in the sea. The earth is one unit, yet how many beings and
separate parts it contains! The body of man is one unit, yet it has an infinite number of
separate and individual parts that compose it—such as eyes, fingers, etc.; so, in like manner,
spirit is one, but consisting of many differentiated parts."
__________
During a former visit to 'Akká , when conditions for the prisoners were most severe, Miss
Rosenberg was deeply distressed and asked 'Abdu'l-Bahá why he, who was so perfect, should
have to endure such sufferings.
He answered: "How could they (God's teachers) teach and guide others in the way if they
themselves did not undergo every species of suffering to which other human beings are
subjected?"
__________

%)#
'Abdu'l-Bahá says:
"If any troubles or vicissitudes come into your lives—if your heart is depressed on account
of health, livelihood or vocation, let not these things affect you. These things should not cause
unhappiness. Heavenly food has he prepared for you; everlasting glory has he bestowed upon
you. Therefore these Glad Tidings should cause you to soar in the atmosphere of joy forever
and ever. You must render thanks unto God forever so that the confirmations of God may
encircle you all."
VII:'*, 'A October '.'A [VII:BR:BBg]
"Sacrifice of life is of two kinds"
Words of 'Abdu'l-Bahá . Extracts from the Diary of Mirza Ahmad Sohrab.
'Abdu'l-Bahá spoke to us about the lives of several Persian Bahá 'ı́s who have made all
sacrifices and yet they think they have done nothing.
"Such souls are the jewels of existence," he said.
Looking up at the star Venus, which was shining in the horizon like a blazing torch, 'Abdu'l-
Bahá said: "Do you see that brilliant star? I declare … that it is my fondest hope to see each
one of the believers of God shining like unto this star. I wish for them this illumination; I
desire for them this luminosity, so that they may rejoice the hearts and spiritualize the souls.
But alas! How often they let the cloud of the ego darken the horizon and thus prevent the
stars of their divine verities from shining." Here he stopped and looked again earnestly at the
brilliant orb, and said: "It shines clearest at the early dawn. So, at this dawn of the Sun of
Reality the stars of our lives must glisten and gleam in the darkness of the world."
__________
Truly I say unto thee, every maidservant who arises in this day in the mystery of sacrifice in
the path of God will become one of the stars of guidance in the supreme horizon; all in the
heaven, and earth will be illumined by her face; the angels of the Supreme Concourse will
speak in her praise and she will be [VII:BR:BBl] encompassed with the favours of the Kingdom
of Abhá .
__________
As long as one has not taken a portion of the mystery of sacrifice, it is impossible for him to
attain to the Kingdom of God. So long as you do not have the cup free from every sort of liquor
is it possible for you to put good and pure water therein?
__________
Sacrifice of life is of two kinds. To be killed for the Cause is not so difficult as to live for it in
absolute obedience to the commands of God. To attain to the condition of Mı́rzá Abu'l-Faḍ l
who cares for nothing in this world save to write something for the Cause that will be of
benefit, or like Mı́rzá Ḥaydar 'Alı́ who cares not for money, clothes, or even food, but only to
teach someone something about the Kingdom,—is real attainment to the plain of sacrifice!
And without attaining this condition all effort is without any final result. One who cares for
love, for husband, wife or children more than for the Cause of God has not attained.
VII:'0, 6 November '.'A [VII:Bp:BBZ]
The three realities
Address by 'Abdu'l-Bahá at "The White Lodge," Wimbledon,
England, Friday evening, p January BXBp.
How beautiful it is to organize such lovely gatherings that are not based upon the pursuit of
the material principles of life! Such gatherings belong to the study and the investigation of

%)$
spiritual facts. … The spiritual power has gathered us together. Our aim is to discover the
realities of phenomena. …
[The bulk of this talk is to be found in Foundations of World Unity, pp. gB–gp, under the
heading "The microcosm and the macrocosm".] [VII:Bp:BRo]
… This fact is self-evident and manifest.
Those people who have harkened to the teachings of Bahá 'u'llá h—Hindus, Muslims,
Christians, Zoroastrians, Buddhists, Jews—such people have discarded their past rancour and
are associating with the utmost love and unity. Take my example and see with what degree of
love I am associating with you tonight, loving you with all my heart and soul. In the same way
all those people are living together, with the utmost accord and unity, to such an extent that
they are ready to sacrifice their possessions and lives for each other; and to such an extent has
the transformation been wrought that they are ever self-sacrificing for each other. Were you
to enter into any (Bahá 'ı́) gathering in the Orient, it would be very hard for you to discover
who is a Christian and who is a Jew, or who is a Zoroastrian, for they are just like so many
flames which have become one big flame. (Applause) All these different faiths are merging
into one great faith.
Reprinted from The Path, February BXBp.
VII:'0, 6 November '.'A [VII:Bp:BRB]
Recent Tablet from 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Haifa, Syria, Z March BXBl.
Received by Helen S. Goodall and Ella G. Cooper,
m August BXBl.
To the friends of God, men, women and children in the photograph of the First
International Bahá 'ı́ Congress, San Francisco, California-Upon them be greeting and praise!
O you real friends and lovers of the Kingdom of God!
In these days the scroll of the photograph of the blessed faces of those pure souls, which
was taken during the Panama-Pacific International Exposition, was received.
Praise be to God, that the faces are radiant, indicating the sanctification of the hearts. All
those who have looked at the photograph have obtained immediate joy—outflowing, and
inexhaustible.
I beg infinite grace from the Kingdom of God for each one of those friends who were
present in that gathering, wishing for them heavenly powers so that the members of that
congress may irradiate the white rays of the Sun of Reality to all parts and illumine the cities,
counties, towns and villages of the United States.
The magnet whereby to attract these favours and bounties, is firmness and steadfastness.
Upon you be greeting and praise!
(Signed) 'Abdu'l-Bahá
VII:'0, 6 November '.'A [VII:Bp:BRR]
"I never ask anyone to send me money"
A talk given by 'Abdu'l-Bahá to Mr Remey and Mr Latimer at Haifa, Bg October BXBo.
When you return to America say to all the believers in my behalf that whenever a person
comes to that country, no matter to what nationality he may belong, and tries to collect money
in my name, know that it has no connection with me. I am free from it. Whosoever asks for
money for me, does so of his own volition. There are some people who desire to collect

%)%
money under all kinds of pretexts. I desire to impress upon your minds that I have nothing to
do with such affairs. I never ask anyone to send me money.
Whosoever loves money does not love God and whosoever loves God does not love money.
On the other hand, if some of the believers voluntarily desire to help and assist one another
or some philanthropic institutions, whose objects are for the public welfare and progress, it is
very good and praiseworthy. I do not desire that anyone shall ask money in my name for any
affair. The souls must be detached from the world. Those souls who are attached to this
world and its wealth are deprived of spiritual advancement.
The believers must live such an independent life that if one comes and begs them to accept
money, they should refuse him. As long as the souls are not severed, how do they expect to
journey along the ideal path?
On the eve of my departure from New York, I told a number of believers that his holiness
Christ has stated that "when you leave a city, shake its dust from off your feet." So far, very
few people have lived according to this behest, but it is my will to live accordingly. Before
coming to America, the believers of God, through Mirza Ahmad Sohrab, offered for my
travelling expenses ƒBl,CCC but I did not accept one cent. Man must live in the utmost sanctity
and purity and he must ever think to assist others and not beg assistance from them.
In short, may you ever be confirmed and assisted. May you ever be illumined; may you
ever be the means of the guidance of the people; may you ever breathe the breath of life in the
hearts; may you be the signs of mercy to all mankind; may you be the shining lamps of
severance and detachment in this dark world.
VII:'6, *0 November '.'A [VII:Bo:BRZ]
"This Movement is stupendous and of paramount importance"
Tablet Revealed by 'Abdu'l-Bahá , the Centre of the Covenant.
HE IS GOD!
O God! O God! Thou dost behold me, how my forehead is laid upon the dust of humility
and submission and how my face is covered in the ground of the threshold of thy singleness.
O thou my Lord, the Unconstrained! Thou seest me lowly and contrite, supplicating,
entreating and imploring toward the Kingdom of thy light by day and by night, that thou
encircle us with the eye of thy providence and the glances of the outlook of thy mercifulness.
O Lord! Forgive our sins, pardon our shortcomings and deal with us through thy grace and
generosity under all circumstances. O our Lord! We are sinners, but thou art the merciful
forgiver. We are transgressors, but thou art the clement pardoner. Absolve our iniquities,
remove our sorrows, destine for us through thy bestowal severance from the world,
occupation with thy mentioning, enkindlement with the fire of thy love, perpetual
contemplation of thy signs, the knowledge of thy words, meditation over thy verses and the
attraction of thy lights.
O Lord! O Lord! These are thy servants; they have turned their faces toward thy
countenance and they have resolved their joy and happiness in thy favour and bounty.
Strengthen their backs in thy obedience. Reinforce their lives in thy adoration. Perfume their
hearts with the fragrances of thy holiness. Ordain for them presence in the paradise of thy
meeting. Suffer them to become such servants as peruse the verses of unity in the
assemblages held in thy name; that attract the rays of singleness from the lamp of thy
bestowal; as those drawn towards thy beauty, humble before thy glory; who have abandoned
aught else save thee and are relying upon thy protection and preservation; as those rendered
meek by the sway of thy Word, made submissive before thy beloved ones; as those diffusing
thy fragrances, disclosing thy mysteries, informing people with thy teachings and suffering
%)&
mankind to become rejoiced through thy glad-tidings. Verily, thou art powerful over that
which thou willest and thou feedest whomsoever thou desirest with thy hand. The world and
the Kingdom belong to thee and thou art the mighty, the omnipotent and the beloved!
O ye believers of God! O ye dear friends of 'Abdu'l-Bahá !
The goblet of the Covenant is overflowing and the outpouring of the bestowal of the
Luminary of Effulgence is manifest and apparent in the regions from behind the invisible
world, like unto the radiant moon. The twilight of the Moon of Guidance is scattered and the
grace of the Orb of the Beauty of Abhá is continuous and renowned. The fame of the grandeur
of the Most Great Name hath reached the East and the West and the call of the Cause of the
[VII:Bo:BpC] Blessed Perfection (Bahá 'u'llá h) hath encircled the North and the South. The
fragrances of sanctity are being wafted and the breeze of life is passing by. The Word of God is
upheld and the everlasting glory is revealed. The lamp of divine unity is ignited and the flame
of clemency is glowing. From every direction the call of "Yá Bahá 'u'l-Abhá !" is raised and in
the Orient and in the Occident the teachings of God have struck wonder to the heart of every
thinker. Pamphlets and periodicals are being published and circulated in America, Europe
and Africa. A section of the press is engaged in praise and eulogy, and another section of the
press is awakening the interest of the nations by exclaiming: "This Movement is stupendous
and of paramount importance." [VII:Bo:BpB] Some people express wonder and astonishment;
others complain bitterly on account of their intense prejudices. One of the nations says:
"After the departure of his holiness Christ only a limited number of people were his disciples;
notwithstanding this his fame became world-conquering and his song reached the sphere of
ether." But, the Blessed Perfection—May my life be a ransom to his believers!—on the eve of
his ascension, hundreds and thousands were associating together under the shade of the flag
of his majesty. From this illustration you can draw the conclusion that a mighty resurrection
will be witnessed in the not-far distant future. One of the greatest apostles of his holiness the
Spirit was the great Peter; but, notwithstanding this, before Christ's crucifixion he became
agitated and was harassed with fear; while thousands of souls, singing, dancing and clapping
their hands, have given up their lives and hastened toward the city of martyrdom, for the sake
and in the path of the Most Great Name—May my identity be a sacrifice to his friends!
In short, the affairs of the Cause revolve around just such a centre of self-abnegation. How
self-evident it is that the believers of God must clothe themselves in these days with the
attributes of self-sacrifice, consecrate their time to the teaching of the heedless ones, diffuse
the sweet aroma of the teachings, re-enkindle the white flame and make apparent the
splendour of the Merciful.
O ye friends of God! Is it befitting that we rest for one moment after the departure of the
Beauty of the Clement, or seek the organization of committees, or exhale one breath of
comfort, or taste the honey of fleeting pleasure, or lay our heads on the cushions of repose, or
pursue the luxury and affluence of the world of creation? No! I declare by God! This is not
the condition of loyalty nor the state of faithfulness and appreciation.
Therefore, O ye friends! With heart and soul yearn for the service of the divine threshold
and like unto the righteous ones become ye the guardians of the court of the merciful.
Servitude at the holy threshold means the spread of the fragrances, the explanation of signs
and verses, thraldom at the hall of unity and attachment to the palace of mercifulness.
Consider with what severance, attraction and enkindlement the apostles of his holiness the
Spirit—May my life be a ransom to him!—arose in the promulgation of the Word of God after
his crucifixion. We hope from the bestowal of the True One that we may likewise walk in the
footsteps of those pure ones and hasten unhesitatingly and rejoicingly toward the arena of
love and sacrifice. This is the inexhaustible outpouring. This is the grace of His Highness the
forgiving Lord.

%)'
In these days the progress of the divine principles are impeded in some parts and retarded
in others, and this has become conducive to the sorrow and grief of the Supreme Concourse,
because the dwellers of the Kingdom of Abhá are expecting to see each one of us fulfilling the
conditions of loyalty and for the sake of the love of the Most Great Name suffer every form of
persecution. A number of the merciful friends forsook their material tranquillity and
composure and travelled from city to city, nay, rather, village to village, in order to diffuse the
fragrances of God. These souls, endowed with such pure spirits, became the objects of the
commendation of the Supreme Concourse—May my life be a ransom to them!—for they
became confirmed with this most exalted grace. They spent their days amidst the greatest
difficulties and hardships, and employed their time in the guidance of the negligent ones.
O ye friends! This is not the time of rest and tranquillity! This is not the season of silence
and stillness. The nightingale of the rose-garden of uprightness must display its wonderful
melodies and trills. The bird of guid- [VII:Bo:BpR] ance must exhibit its eloquent speech. The
light and the heat are the concomitant results of the lamp. The brilliancy of the stars must be
everlasting. The existence of the ocean connotes the waves. The birds must soar toward the
apex. The pearls are inseparable from their lustre and sweet fragrance must qualify the
blossoms of the rose-garden of knowledge. It is hoped that through the favour of the living,
Self-subsistent, we may become assisted in a befitting manner.
O ye believers of God! Divine teachings are conducive to eternal life, the cause of the
illumination of the world of humanity, the means of peace and conciliation, love and salvation,
the basis of fellowship, uprightness and friendship in the world of creation and the instrument
of unity and accord, solidarity and inter-dependence amongst the individuals of the body
politic. Consequently you must lay the foundation of this structure in this mortal world; thus
you may confer upon it infinite and abundant life and become the source of the enlightenment
of the world of existence. It is incumbent upon you to consort with all the nations and people
of the world with the utmost love, kindness and show affection, justice, assistance,
consideration and courtesy to all the different communities and sects. Become ye a remedy to
every pain, a balsam of healing and recovery to every wound, to every weak one become ye a
support and aid and succour every poor one. Become ye to the fearful ones the impregnable
cave of safety and to the agitated ones a sure asylum. … In this great cycle it is more
acceptable and beloved to close one's eyes to all the limitations. The friends may become the
manifestors of the qualities of the Merciful and Clement and arise in the service of all
humanity; nay, rather they must be most kind toward the animals; for verily His mercy hath
encompassed all things.
O ye believers of God! This is the time of self-abnegation and renunciation and the era of
servitude and loyalty. The utmost height of this servant is the station of Servitude to His
Highness the Almighty. If he becomes accepted at the threshold of servitude how glorious will
be this most great gift. Otherwise he will be deprived of the mercy of God. Therefore the
utmost hope and aspiration of 'Abdu'l-Bahá is to open his wings in this space, to run toward
this field, obtain infinite exhilaration from this wine, be intoxicated with this cup and acquire
the longing of heart and spirit. Every other mention save this unchangeable, beloved name
('Abdu'l-Bahá ) will become the cause of grief and sorrow and the source of the greatest regret
and illimitable remorse. I request from the friends of God that day and night they may
supplicate and implore at the divine Kingdom so that my servitude might become accepted in
the threshold of Bahá 'u'llá h.
O ye believers of God! If you wish the joy, happiness and the composure of the spirit and
the peace of the conscience of 'Abdu'l-Bahá , strengthen the bonds of union and harmony
amongst yourselves so that all of you may become the waves of one sea, the drops of one
river, the flowers of one garden, the links of one cuirass, soaring in the atmosphere and
breaking forth into one glad song. This is the cause of my everlasting joy! This is the motive
%)(
of the repose of my mind and heart in the eternal world! … Today there is no greater service
than union and accord amongst the believers. This is the imperative need! This is the happy
consummation. This is the most great attainment and the manifest bestowal for those who
are sheltered beneath the shade of the Blessed Tree!
Upon ye be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab; copied from the Diary of Mirza Ahmad Sohrab, dated X
January BXBo.
VII:'6, *0 November '.'A [VII:Bo:BRm]
Latest word from 'Abdu'l-Bahá
In a letter dated Rg October BXBl, to Dr 'Alı́-Qulı́ Khá n, recently received, Mirza Ahmad
Sohrab advises Khá n that the beloved 'Abdu'l-Bahá has addressed three Tablets to Khá n, one
in his own name, one to Khá num, his wife, and one to the American Bahá 'ı́s, concerning him,
his family and household, and his relatives.
The last of the three Tablets has just been received by Khá n, through Mr Joseph H. Hannen,
of Washington, D.C., in a letter from Mirza Ahmad Sohrab, in which 'Abdu'l-Bahá addresses
himself to the American believers as follows:
"To the Believers of God in America!—Upon them be greeting and praise!
"O ye believers of God!
"It is a long time that his honour 'Alı́-Qulı́ Khá n is engaged in the service of the Cause of
God; therefore I love him. Regarding the niece and the relatives of Khá n who are in America,
their aim is likewise good, and the believers of God must exercise toward them the utmost
kindness. For these souls are strangers, and hospitality must be shown towards strangers.
Should you hear contrary and conflicting stories concerning them, do not accept those stories.
I beg of God that that family—that is Khá n, and the relatives of Khá n—may be happy in that
strange country, and that the believers may show them kindness and consideration.
"Man is worthy of honour and merits respect, especially a stranger. The friends of God
must become the cause of the consolation of every stranger—unless he is a corrupt and
wicked person. They must be the means of joy for every sorrowful one, a protective shelter
for every fearful one, and a true friend and sympathizer to every friendless one. This is the
reward and compensation of every human being. I hope you may become assisted therein.
Upon ye be greeting and praise.
(Signed) 'Abdu'l-Bahá
VII:'=, '* December '.'A [VII:Bg:Bpp]
The social teachings of the Bahá'í Movement
A compilation by George O. Latimer
[More recent quotations are used when located]
"Certain regulations are revealed which insure the welfare and well-being of all humanity.
Just as the rich man enjoys his rest and his pleasures surrounded by luxuries, the poor man
must likewise have a home, be provided with sustenance, and not be in want. …
"Until this is effected happiness is impossible. All are equal in the estimation of God; their
rights are one and there is no distinction for any soul; all are protected beneath the justice of
God."—'Abdu'l-Bahá
The solution of our economic problems has long been considered a matter for the minds of

%))
philosophers and theoretical thinkers—a matter apart from religion. But social and economic
questions are as much a part of religion as are prayer and worship, for true religion is the
cause of the advancement of civilization and progress in the world and "the nobility and glory
of man consists in the fact that, amidst the beings, he is the dawning place of righteousness.
Can any greater blessing be imagined by man than the consciousness that by divine assistance
the means of comfort, peace and prosperity of the human race are in his hands? How noble
and excellent is man if he only attain to that state for which he was designed. And how mean
and contemptible if he close his eyes to the public weal and spend his precious capacities on
personal and selfish ends. The greatest happiness lies in the happiness of others. He who
urges the matchless steed of endeavour on the race course of justice and civilization alone is
capable of comprehending the wonderful signs of the natural and spiritual world."1
Civilization in its most general idea, is an improved condition of man resulting from his
relation to the social order rather than the expression of his individual independence, and has
a twofold aspect. One, a natural and material civilization which serves the physical world and
the other a divine and heavenly civilization which renders service to the world of morality.
One is founded by the philosophers and scientists of the world, the other is established by the
Prophets of God. Material civilization may again be subdivided into those affairs which have
no direct relation to life, producing luxury, indolence and effeminacy, and those affairs which
contribute toward the maintenance of livelihood and to the happiness, welfare and comfort of
mankind.
"In the world of nature the greatest dominant note is the struggle for existence—the result
of which is the survival of the fittest. The law of the survival of the fittest is the origin of all
difficulties. It is the cause of war and strife, hatred and animosity, between human beings. In
the world of nature there is tyranny, egoism, aggression, overbearance, usurpation of the
rights of others and other blameworthy attributes which are the defects of the animal world.
[VII:Bg:Bpo] Therefore so long as the requirements of the natural world play paramount part
among the children of men, success and prosperity are impossible; for the success and
prosperity of the human world depend upon the qualities and virtues with which the reality of
humanity is adorned while the exigencies of the natural world work against the realization of
this object." Thus material civilization alone does not insure the safety and progress of
mankind, but brings into existence the greatest instruments for human fratricide and
destruction of property, and animalistic propensities reach their height under its influence.
Divine civilization, on the other hand, assists man in acquiring heavenly virtues, thus
freeing him from oppression, cruelty, and greed brought about by the exploitation of his
fellow-man for his own gain. "Divine civilization is a symposium of the perfections of the
world of humanity. Divine civilization is the improvement of the ethical life of a nation.
Divine civilization is the discovery of the reality of phenomena. Divine civilization is the
spiritual philosophy. Divine civilization is the knowledge of God with rational and intellectual
evidences." "Consequently consider what a difference and distinction is there between the
material civilization and the divine civilization! The natural civilization prevents men from
doing harm and wrong through force and punishment, and thus withholds them from
committing crimes. But the divine civilization so trains men that the human individuals avoid
sins without having any fear from (material) punishment; and the very sin itself becomes unto
them as the severest punishment. And with the utmost zeal and fervour they will engage in
acquiring human virtues, gaining that by which mankind will be uplifted and that which will
enlighten the human world."
Thus divine civilization is in the same relation to material civilization as the light is to the
lamp. Natural civilization is the body which is in need of the spirit of heavenly guidance for its

All quotations unless otherwise specified are from the words of 'Abdu'l-Bahá .

%)*
life and advancement. Therefore the real and true civilization exists only when the material
and spiritual combine to reach their highest development, A good man without any
development along material lines does not represent true civilization; while on the other
hand, the man who has developed only his material side, with no regard for the spiritual does
not stand for real civilization. Man must first understand that "the outward trappings of
civilization, without inward moral advancement, may be likened unto confused dreams which
cannot be interpreted; and sensual enjoyment, apart from spiritual perfection, is like unto the
mirage which he that is athirst believes to be water." (M.F., p. BRl) The Bahá 'ı́ teaching
awakens within him the realization of his duty to society by sowing such seeds of (divine)
truth in his heart as these:
"The poor in your midst are My trust; guard ye My trust, and be not intent only on your
own ease."1
"Ye are the trees of My garden; ye must give forth goodly and wondrous fruits, that ye
yourselves and others may profit therefrom. Thus it is incumbent on every one to engage in
crafts and professions, for therein lies the secret of wealth, O men of understanding! For
results depend upon means, and the grace of God shall be all-sufficient unto you. Trees that
yield no fruit have been and will ever be for the fire."2
"Deeds reveal the station of the man."
"Tell the rich of the midnight sighing of the poor, lest heedlessness lead them into the path
of destruction, and deprive them of the Tree of Wealth. To give and to be generous are
attributes of Mine; well is it with him that adorneth himself with My virtues."3
"Thy heart is My home; sanctify it for My descent. Thy spirit is My [VII:Bg:Bpg] place of
revelation; cleanse it for My manifestation."4
Thus the first and fundamental, and most difficult step toward the establishment of the
new social synthesis, is a change of heart in man.
And to effect this change in conscience the Bahá 'ı́s are today striving with all the power of
their spiritual enthusiasm and wisdom. The result is already a multitude of men and women
in many lands, and of many races who have been reborn of the spirit and united by the fire of
the love of God into a world-wide spiritual brotherhood.
But the Bahá 'ı́s are also presenting to the world certain great principles of social
reconstruction. Part of these principles are general and fundamental; some are very
specific—a clean cut programme of social laws for a new social order.
These principles include: The oneness of all humanity, a universal language, universal
peace, education, the House of Justice, specific laws.
The oneness of all humanity
The world is perishing through lack of the spiritual realization of the Fatherhood of God
and the brotherhood of man. Therefore Bahá 'u'llá h addressed the world as follows: "Ye are
all leaves of one tree and the fruits of one branch."5 With the full realization of this one
principle the shackles of capitalism, industrialism, and militarism will be broken down and
mutual helpfulness and co-operation, the cornerstones of economic freedom, will be laid.
'Abdu'l-Bahá said: "Today the world of humanity is in need of international unity and

Bahá 'u'llá h, The Hidden Words, Persian No. cb.
Bahá 'u'llá h, The Hidden Words, Persian No. i;.
Bahá 'u'llá h, The Hidden Words, Persian No. bj.
Bahá 'u'llá h, The Hidden Words, Arabic No. cj.
Bahá 'u'llá h quoted by 'Abdu'l-Bahá , The Promulgation of Universal Peace, p. bcb.

%*+
conciliation. To establish these great fundamental principles a propelling power is needed. It
is self-evident that the unity of the human world and the Most Great Peace cannot be
accomplished through material means. They cannot be established through political power,
for the political interests of nations are various and the policies of peoples are divergent and
conflicting. They cannot be founded through racial or patriotic power, for these are human
powers, selfish and weak. The very nature of racial differences and patriotic prejudices
prevents the realization of this unity and agreement. Therefore, it is evidenced that the
promotion of the oneness of the kingdom of humanity, which is the essence of the teachings of
all the Manifestations of God, is impossible except through the divine power and breaths of
the Holy Spirit."1
There was a time in the history of the world when the family tie was the greatest unit. Out
of this grew the common interest of the community, and later as the circle widened the people
became united as a nation. Thus the keynote of the last century was nationalism; but now a
new and higher ideal has been given to the world by Bahá 'u'llá h—internationalism or
humanitarianism. "Let not man glory in this that he loveth his country, let him rather glory in
this that he loveth his kind."2 All problems are world problems and a solution must needs be
based upon this fundamental truth, the oneness of all mankind.
A universal language
For the establishment of this principle, a common auxiliary language is of paramount
importance as it will facilitate the intercourse of all peoples and bring about an understanding
and interchange of their ideas. Upon this matter 'Abdu'l-Bahá said in Paris that "An
international Congress should be formed, consisting of delegates from every nation in the
world, Eastern as well as Western. This Congress should form a language that could be
acquired by all, and every country would thereby reap great benefit.
"Until such a language is in use, the world will continue to feel the vast need of this means
of intercourse. Difference [VII:Bg:Bpl] of speech is one of the most fruitful causes of dislike and
distrust that exists between nations, which are kept apart by their inability to understand
each other's language more than by any other reason.
"If everybody could speak one language, how much more easy would it be to serve
humanity!"3
Universal peace
"Every century holds the solution of one predominating problem. Although there may be
many problems, yet one of the innumerable problems will loom large and become the most
important of all. In the past century, the most important question that occupied the mind of
man was the establishment of political freedom and this aim was more or less broadcast. But
in this luminous century the greatest bestowal of the world of humanity is Universal Peace,
which must be founded, so that the realm of creation may obtain composure, the East and the
West, which include in their arms the five continents of the globe, may embrace each other,
mankind may rest beneath the tent of oneness of the world of humanity, and the flag of
universal peace may wave over all the regions. As long as this sentiment has not become the
light of the assemblages of the world of humanity, eternal prosperity will not be obtained and
estrangement will not be changed into good-fellowship. Like unto a spirit, this ideal must run
and circulate through the veins and arteries of the body of the world."
Today the commercial and financial relations of the various countries of the world are so

'Abdu'l-Bahá , The Promulgation of Universal Peace, pp. ::–:F. Talk in New York City given on :b April :j:F.
Bahá 'u'llá h, Tablets of Bahá'u'lláh, pp. :FV–:Fi.
'Abdu'l-Bahá , Paris Talks, p. :ce.

%*!
closely interwoven that the slightest rumour of war affects the markets and upsets the
equilibrium of business everywhere. This relationship is such, that when two nations go to
war, the result is inevitable—both the victor and the vanquished are losers. "The two
combatants are like unto two ships which collide with each other. One may sink to the bottom
of the sea, but the other will also carry away its injuries and bruises." In fact international ties
are so delicate that not only the combatants suffer but all the nations are affected. What a
shock business received in the United States during the Boer War when England withdrew
two hundred and fifty merchant ships from active trade to assist in military operations! No
one denies the devastating and paralyzing shock to the trade, commerce and industry of the
entire world resulting from the present war, yet man, suffering from the results, does not
attempt to remove the causes. He is blinded by the illusion of racial, patriotic, political and
religious prejudices, and by his greed for the control of the economic surplus—produced at
the expense of the masses—even though be bears a burden of taxation for military purposes
which deprives him of the means of proper livelihood. Truly man today knows no peace for,
"in reality war is continuous. The moral effect of the expenditures of these colossal sums of
money for military purposes is just as deteriorating as the actual war and its train of dreadful
carnage and horrors." "Such a financial drain ossifies the veins and muscles of the body politic
and congeals the delicate sensibilities of the spirit."
"Today the true duty of a powerful king is to establish a universal peace; for verily it
signifies the freedom of all the people of the world. Some persons who are ignorant of the
world of true humanity and its high ambitions for the general good, reckon such a glorious
condition of life to be very difficult, nay rather impossible to compass. But it is not so, far from
it."
Alas, however, "the kings and rulers of the world are not yet ready to acknowledge that
universal peace is conducive to the life of the world of humanity. In a similar strain the
nobles, the demagogues, and those in authority find their glory and reputation in naval and
military preparedness. Consequently it is impossible that 'economic contentment' be realized
by the people of the world [VII:Bg:BpZ] save through the transforming power of faith. For faith
is the solvent for every problem."
For the establishment of universal peace, we need an International Board of Arbitration,
composed of representatives from all the nations of the earth. This Board would decide upon
questions of boundaries, of national honour and property, the size of armaments for each
government, and all questions of an international and justiciable1 nature, having the backing
of the united powers to make its rulings effective. Together they would furnish an
international police force. Most of the battleships should be turned into a mighty merchant
marine. "If so great a remedy would be applied to the sick body of the world, it would
certainly be the means of continually and permanently healing its illness by the conciliation of
universal moderation. Reflect that, under such conditions of life, no Government would need
to prepare and accumulate war materials, or would need to pay heed to the invention of new
weapons of defence for the vexation and hurt of mankind. On the contrary they would require
only a few soldiers, as a means of assuring the safety of the state and punishing the wicked
and rebellious and preventing the growth of civil sedition. Not more than these few would be
needed. In the first place, therefore, the servants of God—that is to say, all the inhabitants of a
state—would be freed from bearing the burden of the tremendous expense of an army; in the
second, the many persons who now devote their lives to the invention of fresh instruments of
war would no longer waste their time on such work, which but encourages ferocity and
bloodthirstiness, and is repugnant to the universal ideal of humanity. On the contrary, they
would then employ their natural gifts in the cause of the general well-being and would

Liable to legal consideration.

%*#
contribute towards the peace and salvation of mankind. All the rulers of the world will then
be settled on peaceful thrones amid the glory of a perfect civilization, and all the nations and
peoples will rest in the cradle of peace and comfort."
Education
"The most important of all matters in question, and that with which it is most specially
necessary to deal effectively, is the promotion of education. And no freedom or salvation
could be imagined in the case of any nation which had not progressed in this greatest and
most important point; just as the greatest cause of degradation and decadency of every nation
is bigotry and ignorance." "Another characteristic of progress consists in the earnest and
sincere development of public education, in the teaching of all the useful sciences and in
encouraging the people to adopt the modern inventions, in extending the spheres of arts and
commerce, and endeavouring to induce them to adopt the methods by which the country may
be enriched."
"If necessary, make this (education) even compulsory, for not until the veins and tendons of
the nation stir with life, will any study and adoption of improvements be of any avail, because
the nation is like unto the body, zeal and resolution are like unto the soul, so that the soulless
body cannot move."
"In the scheme of human life, the teacher and his system of teaching plays the most
important role, carrying with it the heaviest responsibilities and most subtle influence. A
teacher is like unto a gardener. Just as a gardener sows the seeds and watches carefully over
their sprouting, looks after their growth and progression—so also a teacher must watch over
the education of the children and inculcate in their young lives the highest ideals of truth and
justice."
Bahá 'u'llá h writes (in the Kitáb-i-Aqdas): "The first obligation of all the Bahá 'ı́s is to strive
by all means to bring up and instruct their children, male or female. The girls are like the
boys; there is no difference. Ignorance in both [VII:Bg:Bpm] is censured, and in both stupidity is
hateful. In reality, looked at with the eye of truth, the education and instruction of the girls is
more useful than that of the boys; for in time these girls will become mothers and will have
children. The first educator of the child, is she not the mother? Children are like green and
tender branches; as they are cultivated, they grow and increase. If the cultivation is right, they
grow straight, and if it is wrong they grow crookedly, and until the end of their lives they
advance upon the same path. It is thus proved that if girls without education or instruction
become mothers, it is they who are the cause of this loss, the ignorance, the stupidity, the
want of education of many children. Strive then with all your souls to train and educate all
children, above all your daughters. On this point no excuses can be accepted." "In the divine
book of this cycle, instruction and education are not optional, they are obligatory. He who
educates his child or any other's children, it is as though he educated one of my children."
'Abdu'l-Bahá has declared: "If women received the same educational advantages as those
of men, the result would demonstrate the equality of capacity of both for scholarship.
"In some respects woman is superior to man. She is more tender-hearted, more receptive,
her intuition is more intense.
"It is not to be denied that in various directions woman at present is more backward than
man, also that this temporary inferiority is due to the lack of educational opportunity. In the
necessity of life, woman is more instinct with power than man, for to her he owes his very
existence.
"If the mother is educated then her children will be well taught. When the mother is wise,
then will the children be led into the path of wisdom. If the mother be religious she will show

%*$
her children how they should love God. If the mother is moral she guides her little ones into
the ways of uprightness.
"It is clear therefore that the future generation depends on the mothers of today. Is not this
a vital responsibility for the woman? Does she not require every possible advantage to equip
her for such a task?
"Therefore, surely, God is not pleased that so important an instrument as woman should
suffer from want of training in order to attain the perfections desirable and necessary for her
great life's work! Divine Justice demands that the rights of both sexes should be equally
respected since neither is superior to the other in the eyes of Heaven."1
"The publication of high thoughts is the dynamic power in the arteries of life; it is the very
soul of the world. Thoughts are a boundless sea, and the effects and varying conditions of
existence are as the separate forms and individual limits of the waves; not until the sea boils
up will the waves rise and scatter their pearls of knowledge on the shore of life."2
"It is most clear and manifest that the national affairs will never revolve around their
proper axis until the whole people have received instruction, and public thought has been
directed to a single end."
The House of Justice
"Two things are most urgently necessary to the political realm:
". The Legislative Power
…. The Executive Power
The centre of the executive power is the government, and the legislative power lies in the
hands of thoughtful and wise men. On the other hand, if these strong pillars and firm
foundations are not complete and comprehensive, how can it be supposed that there will be
safety and salvation for the nation? But as, in these latter days, such excellency is rare, the
government and the whole body of the nation are in sore need of just and discerning
directions. Thus it is of the utmost importance to establish an assembly of learned men, who,
being proficient in the different sciences and capable of dealing with all the present and future
requirements will settle the questions in accordance with forbearance and firmness."
After pointing out the necessity for the establishment of "Councils" and "Deliberative
Assemblies" as the solid basis of politics, 'Abdu'l-Bahá lays down certain rules that will make
these organizations permanent. "First, the [VII:Bg:BpX] elected members must be righteous,
God-fearing, high-minded, incorruptible. Second, they must be fully cognizant, in every
particular, of the laws of God, informed as to the highest principles of law, versed in the rules
which govern the management of internal affairs and the conduct of foreign relations, skilled
in the useful arts of civilization, and content with their lawful emoluments."3
As to the election of such men he says: "In the present writer's view it would be preferable
if the election of non-permanent members of consultative assemblies in sovereign states
should be dependent on the will and choice of the people. For elected representatives will on
this account be somewhat inclined to exercise justice, lest their reputation suffer and they fall
into disfavour with the public."4
These Councils are called Houses of Justice and every community, village, town, city, and
nation will be under the control of one of these bodies. From all the different National Houses

'Abdu'l-Bahá , Paris Talks, pp. :e:–:eF.
'Abdu'l-Bahá , The Secret of Divine Civilization, pp. :;j–::;.
'Abdu'l-Bahá , The Secret of Divine Civilization, p. :V.
'Abdu'l-Bahá , The Secret of Divine Civilization, p. Fb.

%*%
of Justice members will be chosen to compose a Universal House of Justice, to have charge of
the international problems.
"All the civic affairs and the legislation of material laws for the increasing needs of the
enlightened humanity belong to the House of Justice. This, the House of Justice, will be not
only a body for the legislation of laws according to the spirit and requirement of the time, but
a board of arbitration for the settlement of all disputes arising between peoples. When the
Universal House of Justice is organized the members will do their utmost for the realization of
greater cordiality and comity1 amongst the nations. The laws of Bahá 'u'llá h are the
unchangeable, organic laws of the Universal House of Justice. They are the very foundation
upon which the structure of additional legislation is built." "As regards the places for the
convening of such a general body, it will be decided by the members. The Universal House of
Justice has only the legislative function; the executive power belongs to the administrative
department of government. At first, National Houses of Justice will be established in every
country, and they will elect in turn members to the Universal House of Justice. Again I repeat,
the House of Justice, whether National or Universal, has only legislative power, and not
executive power. For example, in Europe and America the Parliament or Congress enact laws,
while the Government executes these laws. The House of Justice cannot fulfil two functions at
the same time—legislative and executive."
The chief concern of the government is the establishment of equal justice and equal
opportunity amongst its citizens. Therefore the members of the House of Justice must close
the door to political pirates and their bribery, abolish their personal hatreds and crown
themselves with wisdom, piety, truthfulness, capability, benevolence and zeal and such
attributes that will prevent oppression, injustice and mismanagement of affairs. As they are
to be under the inspiration and protection of God, they must hearken to his call.
"Oh, friends of God, be living examples of justice! So that by the Mercy of God, the world
may see in your actions that you manifest the attributes of justice and mercy.
"Justice is not limited, it is a universal quality. Its operation must be carried out in all
classes, from the highest to the lowest. Justice must be sacred, and the rights of all the people
must be considered. Desire for others only that which you desire for yourselves. Then shall
we rejoice in the Sun of Justice, which shines from the Horizon of God.
"Each man has been placed in a post of honour, which he must not desert. A humble
workman who commits an injustice is as much to blame as a renowned tyrant. Thus we all
have our choice between justice and injustice.
"I hope that each one of you will become just, and direct your thoughts towards the unity of
mankind; that you will never harm your neighbours nor speak ill of any one; that you will
respect the rights [VII:Bg:Bog] of all men, and be more concerned for the interests of others
than for your own."2
Specific laws
The spiritual principle in the establishment of the Bahá 'ı́ regulations and economic laws is
the exaltation of work. "It is incumbent upon each one of you to engage in some occupation—
such as a craft, a trade or the like. We have exalted your engagement in such work to the rank
of worship of the one true God. … Waste not your hours in idleness and sloth, but occupy
yourselves with what will profit you and others. … The most despised of men in the sight of
God are they who sit and beg."3
Comity: an association of nations etc. for mutual benefit, or the mutual recognition by nations of the laws and customs of
others.
Last quotation is replaced by 'Abdu'l-Bahá , Paris Talks, pp. :cj–:e;.
Bahá 'u'llá h, The Kitáb-i-Aqdas, para. IF, p. I;.

%*&
"When anyone occupieth himself in a craft or trade, such occupation itself is regarded in
the estimation of God as an act of worship; …."1
Thus the acquisition of wealth is not a sin, provided it is not accumulated at the expense
and deprivation of another, for, "riches earned by personal effort with divine assistance, in
various trades, agriculture and the arts, and rightly administered, are justly deserving of
praise, forasmuch as if a wise and discerning man acquires them, they become a ready means
of benefit to the state." Poverty must be eliminated and the surplus wealth devoted to the
establishment of schools and colleges, in the propagation of science and for the public benefit,
but man is warned by Bahá 'u'llá h: "Busy not thyself with this world, for with fire We test the
gold, and with gold We test Our servants."2
The prevention of monopoly in the control of wealth is one of the most vital questions of
social philosophy and the distribution of the vast fortunes has been theorized upon from
many angles. The method presented by Bahá 'u'llá h is both direct and simple. It is based on
the distribution of estates into the following seven divisions:
B. Children
R. Husband or wife
p. Fathers
o. Mothers
g. Brothers
l. Sisters
Z. Teachers
If anyone dies without heirs, the House of Justice has the right to the legacy in order to
spend it for the good of the commonwealth.
If one dies without any heirs excepting children, two-thirds goes to them and one-third to
the House of Justice. If there is no one to inherit the property and there are other relatives
such as nephews or nieces, two-thirds goes to them; otherwise the two-thirds will go to the
uncles and aunts (fathers and mothers, brothers and sisters) and after them to their sons and
daughters; and the other one-third to the House of Justice. If one dies while his father is still
alive, and he has children, the children will inherit what was allotted to their father. In the
case of children who are under years or incapable of managing their affairs, their legacy
should be put into the hands of a trustee or the "House of Partnership" to be invested until
their maturity, the trustee receiving part of the acquired profits as his compensation, after
deducting the portion for God's work, debts of the deceased if any, and funeral expenses—
with honour and deference.
Thus a very clear method is given for preventing of the handing down of vast fortunes in
one family from generation to generation, the evils of which are very manifest, and the results
of which will be the abolition of monopoly and more equal distribution. Attention may be
called to the fact that teachers, always underpaid, are especially provided for in this
arrangement.
Closely allied to this question is the [VII:Bg:Bol] problem of the maintenance of the
commonwealth, for the House of Justice would not receive sufficient revenue from the
inheritance tax alone to carry on the duties and responsibilities of the state. In the
reorganization of affairs 'Abdu'l-Bahá begins with the land, He says: "The question of
economics must commence with the farmer and then be extended to the other classes
inasmuch as the number of farmers is greater than all other classes, many many times greater.
Therefore, it is fitting that the economic problem be first solved with the farmer, for the
Bahá 'u'llá h, Tablets of Bahá'u'lláh, p. Fe.
Bahá 'u'llá h, The Hidden Words, Arabic No. cc.

%*'
farmer is the first active agent in the body politic. In brief, from among the wise men in every
village a board should be organized and the affairs of that village should be under the control
of that board."
"… Likewise a general storehouse should be founded with the appointment of a secretary.
At the time of the harvest, with the approval of the members of that board, a determined
percentage of the entire harvest should be appropriated for the storehouse.
"The storehouse is to have seven revenues: Tithes, taxes on animals, wealth without
inheritors, all things found whose owners cannot be discovered, a third of all treasures
(money) found in the earth, a third of the mines, and voluntary contributions.
"On the other hand, there are seven expenditures:
". General running expenses of the institution—salaries etc., and the administration of
public safety, including the department of hygiene.
…. Tithes to the general government (State).
†. Taxes on animals for the State.
ˆ. Support of an orphanage.
‰. Support of cripples and the incurable.
Š. Support of educational institutions.
‹. Supplying any deficiency for the expenses of the poor.
"The first revenue is the tithe. For example, if the income of a farmer is five hundred
dollars and his necessary expenses are five hundred dollars, no tithes will be collected from
him. Another's expenses being five hundred and his income one thousand dollars, one tenth
will be taken from him, for he hath more than his needs; if he giveth one tenth his livelihood
will not be disturbed."1
And so on in an increasing ratio according to the difference between the income and
necessary expenditure, for man will have everything that he needs for his welfare and a large
surplus besides. On the other hand, a person, owing to illness, poor crops and through no
fault of his own, may be unable to earn a sufficient income to meet his necessary expenses for
the year, then what he lacks for the necessary maintenance of himself and family will be
supplied by the general storehouse. After certain amounts have been set aside for each of
these seven expenditures, then any surplus will be transferred to the general treasury of the
nation for general expenses.
The result of this (system) will be that each individual member of the body politic will live
most comfortably and happily under obligation to no one. Nevertheless, there will be
preservation of degree because in the world of humanity there must needs be degrees. The
body politic may well be likened to an army. In this army there must be a general, there must
be a sergeant, there must be a marshal, there must be the infantry; but all must enjoy the
greatest comfort and welfare."2
"Likewise, a city is in need of a mayor, judge, merchants, bankers, tradesmen and farmers.
Undoubtedly these degrees should be [VII:Bg:BoZ] preserved, otherwise the public order will
be disturbed."3
Another specific law is the prohibition of slavery. Up to the present time the governments
have been engaged with the establishment of political freedom and the liberation of the
chattel slave, but now a new and greater problem confronts the world, industrial

'Abdu'l-Bahá in Lights of Guidance, Nos :ici–j, pp. cbi–cbj.
'Abdu'l-Bahá , Foundations of World Unity, p. b:.
This is a recognition of the difference in degree of human capacities but the vital point is that to everyone is granted an
equal opportunity for the development of his own ability.

%*(
emancipation. When in San Francisco in BXBR, 'Abdu'l-Bahá said to the American people:
"Between BmlC and Bmlg you did a wonderful thing; you knocked the shackles from chattel
slavery; but today you must do a much more wonderful thing: you must destroy industrial
slavery."
Under our present system the public is safeguarded through the force of laws based upon
retaliation and correction, generally inadequate, but when the divine civilization is
established man will be so trained and enlightened that he will shun crimes and evil deeds
without any fear of material punishment. He will consider the very crime itself to be the
greatest retribution and punishment. Until man is advanced to this condition, inasmuch as
crime is due chiefly to ignorance, it will be the duty of the community to execute penal laws
through its right of defence and self-protection, not through the spirit of revenge which
breeds hatred and animosity. It is therefore incumbent upon man to be a dutiful, law abiding
citizen of his country.
"The solution of economic questions, for instance, will not be accomplished by array of
labour against capital and capital against labour in strife and conflict, but by the voluntary
attitude of sacrifice on both sides. Then a real and lasting justness of conditions will be
brought about. If a capitalist is forced to give up a portion of his income and possessions there
will be no love in his heart, no permanent benefit in his action. But if it be given in the spirit of
God, everything will be accomplished. As it is now the forces of labour strike and the
capitalists retaliate. If the latter should voluntarily add to the scale of wages, love is evident
and the greatest good results. Briefly: among the Bahá 'ı́s there are no extortionate,
mercenary and unjust practices, no rebellious demands, no revolutionary uprisings against
existing governments."
The question of wages, which is the cause of nearly all industrial warfare at the present
time, is so solved by 'Abdu'l-Bahá that: "It will not be possible in the future for men to amass
great fortunes by the labour of others. The rich will willingly divide. They will come to this
gradually, naturally, by their own volition. It will never be accomplished by war and
bloodshed. The ruling power or government cannot treat the rich unjustly. To force them to
divide their wealth would be unjust. In the future, proportionately about three-quarters of
the profits will go to the workmen and one-quarter to the owner."
The evolution of the body politic cannot take place overnight but just as the new life of the
physical world requires the spring winds, the April showers and the heat of the sun in order
to grow and develop, so "in like manner, when the sincere purposes and the justice of the
sovereign, the knowledge and perfect political efficiency of the ministers of state and the
ambition and enthusiasm of the people are all realized at the same time, then indeed, the
millennium of progress and human perfection, the consummation of the glory and the
prosperity of state and nation will be accomplished."
Work and worship go hand in hand and the Bahá 'ı́ Temple of worship, known as the
Mashriqu'l-Adhká r, an Arabic expression meaning the "Dawning Point of Mention (of God)",
holds an unique [VII:Bg:Bom] position, for it combines both the material and the spiritual. "The
arrangement of the Mashriqu'l-Adhká r is such that it will exert the greatest influence upon the
civilized world on account of its many accessories. Among them are the following: School for
Orphans, College for Higher Scientific Education, Hospital, Home for the Cripples, and Hospice.
When the Mashriqu'l-Adhká r, with its accessories, is founded in the world, aside from the
religious and spiritual influence, it will have a tremendous effect upon civilization." The doors
of these institutions will be open to all nations and religions.
'Abdu'l-Bahá recognizes the fact that in order to establish a better economic and social
condition certain laws and regulations are necessary for the best welfare of humanity, but he

%*)
goes on to say: "While thousands are considering these questions, we have more essential
purposes. The fundamentals of the whole economic condition are divine in nature and are
associated with the world of the heart and spirit. This is fully explained in the Bahá 'ı́ teaching,
and without knowledge of its principles no improvement in the economic state can be
realized. The Bahá 'ı́s will bring about this improvement and betterment but not through
sedition and appeal to physical force—not through warfare, but welfare.1 Hearts must be so
cemented together, love must become so dominant that the rich shall most willingly extend
assistance to the poor and take steps to establish these economic adjustments permanently. …
"Strive, therefore, to create love in the hearts in order that they may become glowing and
radiant. When that love is shining, it will permeate other hearts even as this electric light
illumines its surroundings. When the love of God is established, everything else will be
realized. This is the true foundation of all economics. Reflect upon it. Endeavour to become
the cause of the attraction of souls rather than to enforce minds. Manifest true economics to
the people. Show what love is, what kindness is, what true severance is and generosity."2
"The disease which afflicts the body politic is lack of love and absence of altruism. In the
hearts of men no real love is found, and the condition is such that, unless their susceptibilities
are quickened by some power so that unity, love and accord may develop within them, there
can be no healing, no agreement among mankind. Love and unity are the needs of the body
politic today. Without these there can be no progress or prosperity attained. Therefore, the
friends of God must adhere to the power which will create this love and unity in the hearts of
the sons of men. Science cannot cure the illness of the body politic. Science cannot create
amity and fellowship in human hearts. Neither can patriotism nor racial allegiance effect a
remedy. It must be accomplished solely through the divine bounties and spiritual bestowals
which have descended from God in this day for that purpose."3
In conclusion since the Bahá 'ı́ Movement is essentially spiritual, attention is called to the
significant fact that "these precepts were given more than half a century ago—at that moment
no one spoke of universal peace—nor of any of these principles, but Bahá 'u'llá h proclaimed
them to all the sovereigns of the world. … They are the spirit of this age, the light of this age;
they are the well-being of this age." The Bahá 'ı́ Movement has breathed a new spirit into the
dead body of the world of humanity and a new universal and divine consciousness has been
presented to mankind for investigation.
VII:'=, '* December '.'A [VII:Bg:BoC]
The teaching campaign-selections from the words of 'Abdu'l-Bahá
Extract from the Diary of Mirza Ahmad Sohrab, Ro February BXBo
As this Bahá 'ı́ Cause is in the nascent stage and its basic doctrines are universal, uniformity
of rules and forms are not only impossible but undesirable.
A Bahá 'ı́ teacher is a Constructionist. He avails himself of the unimpaired materials in the
past religions, reinforces the faith of the inquirer by simply holding before his path a greater
and brighter light.
He has come not to destroy but to build. The inquirer will discard the superannuated and
unnecessary rituals of his former religion along the road of his search.
The teacher holds aloft the flambeau of truth, and little by little the darkness vanishes. The
teacher before attempting to take hold of the search light of Truth must learn two lessons:
First, the art of manipulation, and second, the inflexibility of the will.

Italics added.
'Abdu'l-Bahá , The Promulgation of Universal Peace, pp. FIi–FIj.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :V:.

%**
Just as the searchlight revolves around its axis on its high tower, sending forth into dark
space a continuous stream of white, piercing light, so also the teacher must learn how to
manipulate the searchlight of Truth—so as to scatter not only the forces of spiritual darkness,
but mental, intellectual, social, physical, and economic darkness as well.
A teacher is a physician. A physician does not give the same kind of medicine [VII:Bg:BoB] to
every patient. What is good for one may cause the death of another. What alleviates one kind
of sickness may aggravate the other.
The pharmacopoeia of a Bahá 'ı́ teacher must be well supplied. If he sticks to one kind of
prescription I do not say he shall fail, but he will not accomplish universal results.
He must be fairly well informed with the Scriptures, the history of the Cause, and its
principles, the underlying spirit of the age, and the longings of the hearts for vaster and more
spacious fields of noble labour and elevating thoughts.
There is an Oriental saying: "There are as many roads to God as the number of His
creatures!"
A teacher must know these roads and strive to put himself in sympathetic touch with the
weary pilgrims who are struggling along each road, and little by little teach them that what
they call a road is not a road but an unbeaten hard trail leading to jungles and deserts and
precipices. When they are prepared, he might then cry at the top of his voice: "O men! The
Highway of the Lord of Hosts hath appeared. The Broad Boulevard of the Kingdom of God is
paved. Lo! Behold!"
There are many people who have left their trails and are walking along this Celestial Path.
Do you not see them? Are you not learning by their example? Open your eyes! Look!
Look! How many companies of people composed of ever so many nationalities are thronging
the Golden Way of the Kingdom!
They are marching on and on, and with every step they take they come nearer to the goal.
Their path is strewn with the lilies of love, and the hyacinths of affection. In their white hands
are the harps and lyres of divine music, and on their lips the songs of thanksgiving and
anthems of glorification. Listen! Listen! Now they are singing in soft, harmonious murmur
and anon raise their voices, flushed and inspired with rejoicing and happiness. Is it not better
for thee, my brother, my sister, to leave thine own narrow trail over which is grown thorns of
dogmas and under-brushes of creed and walk on this broad, brilliantly lighted Path of the
Kingdom? Here thou wilt enjoy the companionship of spiritually minded men and women
who have given up everything to serve their God and the world of humanity. This golden hour
is slipping by; this divine opportunity is passing away. Avail thyself of it!
VII:'=, '* December '.'A [VII:Bg:BoB]
Necessity of education—training of the children
[Quotations readily available elsewhere have been omitted] [VII:Bg:BoR]
Talk by 'Abdu'l-Bahá given in Stuttgart, Germany, *1 April '.'0
"Among the children many blessed souls will arise, if they be trained according to the
Bahá 'ı́ Teaching.
"If a plant is carefully nurtured by a gardener, it will become good and produce better fruit.
These children must be given a good training from their earliest childhood. They must be
given a systematic training which will further their development, in order that they may
receive greater insight, so that their spiritual receptivity be broadened. Beginning in
childhood they must receive instruction. They cannot be taught through books. Many
elementary sciences must be made clear to them in the nursery; they must learn them in play,
&++
in amusement.
"Most ideas must be taught them through speech, not by book-learning. One child must
question the other concerning those things and the other child must give the answer. In this
way they will make great progress. For example, mathematical problems must also be taught
in the form of questions and answers. One of the children asks a question and the other must
give the answer. Later the children will of their own accord speak with each other concerning
these same subjects. The children who are at the head of their class must receive premiums.
They must be encouraged, and when one of them shows good advancement, for their further
development they must be praised and encouraged therein.
"Even so in God-like affairs. Verbal questions must be asked and the answers must be
given verbally. They must discuss (these affairs) with each other in this manner."
Excerpt from the notes of Mrs Sara Herron, taken at 'Akká in './/
'Abdu'l-Bahá said: "Bahá 'u'llá h said the children are of two kinds—the mature and the
immature. The mature are the children of believers, and the immature of the unbelievers.
Some attain to the highest station because they are so well prepared that they can enter the
highest station without earthly preparation. When we see a child wise beyond his years, it is a
sign of this preparation, so we cannot question the justice of this. All are created in the same
station by the Justice of God, but if some of these have become prophets and some teachers,
this is from the favours and bounty of God."
From the notes of Miss E. J. Rosenberg, London, at Haifa, February and March './'
"We must be guided entirely by the intelligence and development of the child, as to how
soon we should begin to teach it.
"A woman reaches her maturity at the age of twenty, and must then certainly receive the
full teaching.
"Many a child of ten is sufficiently developed and advanced to receive some teaching, and
some are ready for it at the age of eight or nine.
"The great thing that is necessary to teach children is to be characterized with [VII:Bg:Bop]
the attributes of God, and to be good. Their hearts and minds must be prepared to receive the
truth as soon as they are old enough to be taught anything—but children should not be taught
facts and details which they may not speak of openly to their fellows and companions.
"But they must on no account allow their children to drink wine or alcoholic drinks. 'Abdu'l-
Bahá spoke of the Druses who never drank wine or smoked, and in consequence of this, many
diseases were quite unknown to them."
Excerpt from Diary of Mirza Ahmad Sohrab, 'A June '.'6
"Think of God, and let thy thought be of God, and let thy brother be trained according to the
highest moral standard. In the tenderest years of their youth the pure hearts of boys and girls
must be illumined with the light of love of God. Then when they grow up, most astonishing
results will be produced, because the maps of their whole lives would be drawn with the hand
of the spiritual Educator. A Bahá 'ı́ child must be trained according to the moral precepts of
Bahá 'u'llá h, he must be taught daily of the love of God: the history of the Movement must be
read to him, the love of humanity must be inculcated into every fibre of his being and the
universal principles be explained to him in as easy a manner as possible to be devised. Then
the power of great faith will take possession of his heart. But if these supreme precautions
are not taken in the earliest stages of the child's growth, it will be most difficult to curb later
on his growing manifold appetites. For then he will live according to the requirements of the
world of nature and uncontrolled self. Once the lower and sensual habits of nature take hold

&+!
of him, it will be very hard to reform him by any human agencies. Hence children must be
brought under the control of the love of God and spiritual influence from their earliest youth.
The lower appetites of nature are like kings over men, one must defeat their forces, otherwise
he will be defeated by them."
Excerpt from the Diary of Mirza Ahmad Sohrab, E September '.'0
As though preordained, the subject of his ('Abdu'l-Bahá 's) informal talk was on education,
and the duty of the mothers toward their children, a most appropriate message to go out to
the world of motherhood:
"The fathers, and especially the mothers, must always think how they can best educate
their children, not how to fondle and embrace them and thus spoil them. By every means at
their disposal they must inculcate into their growing bodies, souls, minds and spirits, the
principles of sincerity, love, trustfulness, obedience, true democracy, and kindness toward all
the races, thus hereafter the world of civilization may flow in one mighty current and the
children of the next generation may make secure the foundations of human solidarity and
goodwill. From the tenderest childhood the children must be taught by their mothers the love
of God and the love of humanity—not the love of the humanity of Asia, or the humanity of
Europe, or the humanity of America, but the humanity of humankind.
"There are some mothers who have a strange, inexplicable love for their children. One may
call it the inversion of love, or, as we call it in Persia, 'Bearish love'. This kind of love does
more injury to the child than good. When I was in 'Akká , during the life of the Blessed
Perfection, he entrusted the son of one of the believers to a German carpenter. After a month,
his mother went to Bahá 'u'llá h and lamented and bemoaned, saying: 'I want my son, because
he is unhappy with this carpenter, for he curses his religion.' Bahá 'u'llá h told her, 'Go to Au qá
(the Master) and act according to whatever he [VII:Bg:Boo] says.' She came to me, and after
hearing her side of the story I said to her: 'The Germans never curse any one; they are not
accustomed to it.' She went away, and after another month she came again to Bahá 'u'llá h with
another complaint, that this carpenter had forced her son to carry on his back a load of wheat.
Again I told her that if he had done so it was for discipline. I satisfied her, but she was
murmuring inwardly. A few months rolled by and she returned with another set of
complaints, frankly confessing that she did not want her son to be away from her, that he was
the apple of her eye.
"Realizing how selfish her love was for her son, I told her at last that I would not take him
away, that he must stay with the carpenter for eight years until his apprenticeship was over.
Well, she yielded to the inexorable situation. After eight years of study he left his master, and
his mother was very proud of him, everywhere praising his industry because his work was
demanded on every hand. In short, the mothers must not think of themselves, but of the
progress of their children, because upon the children of today—whether boys or girls—
depends the moulding of the civilization of tomorrow."
Excerpt from Diary of Mirza Ahmad Sohrab, '1 October '.'6
"The children must receive divine and material education at the same time, and be
protected from temptations and vices. How wonderful will it be if the teachers are faithful,
attracted and assured, educated and refined Bahá 'ı́s, well-grounded in the science of pedagogy
and familiar with child psychology; thus they may train the children with the fragrances of
God. In the scheme of human life the teacher and his system of teaching plays the most
important role, carrying with it the heaviest responsibilities and most subtle influence. A
teacher is like unto a gardener. Just as a gardener sows the seeds and watches carefully over
their sprouting, looks after their growth and progression—so also a teacher must watch over
the education of the children and inculcate in their young lives the highest ideals of truth and

&+#
justice."
Excerpt from Diary Letter of Mirza Ahmad Sohrab, '* November '.'0
'Abdu'l-Bahá is discussing the necessity of banishing superstitions and explaining how the
apparent "lethargy" in the Muslim world is not because the religion of the Arabian prophet
was or is false, but it is because the Muslims have forgotten the pure democratic principles of
the first age of Islá m, and have taken hold of spurious ceremonies and false premises, and are
spending their time in the study of dead theology and worthless metaphysics. It is written in
the Qur'á n: "There is no virtue in this, whether thou mayest turn thy face (at the time of
prayer) toward the East or the West; but the virtue lies in this, that thou mayest adorn thyself
with righteousness and practise philanthropy." Take the example of the theological students
of the University of Al-Azhar.1 They spend all their lives in that institution with no visible
results. When a young man enters a western college he comes out after a few years, either an
engineer, or an electrician, architect, physician, or any of the many technical and practical
professions. But those students of al-Azhar waste their wonderful lives and are a heavy
burden on the shoulders of the state. This is a crime, an unpardonable crime. Then, turning to
a Bahá 'ı́ who has two of his children in a French school, 'Abdu'l-Bahá said:
"Give to your children a manual profession, something whereby they may be able to
support themselves and others. Let polite literature take care of itself. Teach them a technical
art or profession."
VII:'A, 0' December '.'A [VII:Bl:BoX]
The Divine Art of Living2
A compilation by Mrs Mary M. Rabb of Portland, Oregon.3
Chapter I
"Welcome to the Kingdom of God"
Grace and welcome unto you. I wish you not the temporal strength of the passing body, but
the eternal strength of the immortal soul. Some (persons) can be compared unto prepared
lamps, only waiting the Spirit's breath to illumine them; while others are still unprepared.
There is some wood that is inflamed at once; there is a damp, wet wood that has to be warmed
before the flame can penetrate the heart. Again there is wood as hard as stone and verily, in
vain the heat and flame caress it. Some earth must be tilled before the seed can be planted.
Some plants absorb water in the earth and others remain dry. Open your hearts that they may
be filled; open your souls that the divine light may shine therein. Strive, strive to receive the
Spirit of Truth. Truth awaits your call.
Some (persons) with serious ills go [VII:Bl:BgC] from celebrated doctor to celebrated
doctor, but they all fail to cure for the power is with the Divine. So it is with your soul. Your
heart is pure and the Spirit can enter therein. Cut yourself from the world. Pray in the
Greatest Name, then the breeze of truth, the flood of light will enter your searching soul.
There is nothing else to be sought on earth or in the universe.
Yes, remain here. Your room will have no worldly comforts, but will be filled with the love
of God. During a terrible storm Christ wandered on the mountain seeking shelter; a den of
wild beasts was all he found and that was the beloved Son of God. All the world was his, but
no worldly riches.

Cairo, Egypt.
This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.
Extracts readily available elsewhere have been omitted.

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The Spirit will come to you with increased force, for your being must become as a temple in
which the truth of God can dwell.
Welcome to the Kingdom of God. Even if every moment you thanked God a thousand times
for the grace of being born in this, the most marvellous century and for the great favour of
being allowed to reach the Promised Land, even that would not be sufficient thanks.
Your faith comes like rain; the first drops are far between, but soon it will pour in torrents.
Your faith is also like a seed that will bear its fruit. In a tree we judge of its life and vigour by
the way it grows; so it is with man. The knowledge of God rises in the heart like the sun; it
mounts, mounts, always casting an immortal light.
You must be reborn by the Spirit. A child in the matrix has eyes and ears but only learns
their use when it is born. A man cannot comprehend the Spirit before he has put aside earthly
things.
All the centuries are the bringing forth of the twentieth. The deepest wish of many great
men was to live in the latter day. … In past times people esteemed themselves blessed to live
in the same time as one of the saints. How much greater is your privilege! To the people then
a candle was given, while to you the sun.
The Spirit resembles a rivulet when the earth fills the soul. Put away the terrestrial and the
mighty torrent of living water will rush through your freed body.
Words of 'Abdu'l-Bahá to Miss … Bo–BX October BXCC, on the occasion of her visit to 'Akká .
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Although the life of the creature is called life, in reality, compared to the life of the children
(of the Kingdom) it is not life; on the contrary it is death.
For instance, a mineral substance contains life, but this life compared to the life of the
vegetable is death; in like manner the life of the vegetable compared to the life of an animal is
death; in like manner the life of human beings compared to the life of the children of the
Kingdom is death. As his majesty Christ said: "Let the dead bury their dead, because he who
is born of the flesh is flesh and he who is born of the spirit is spirit."
Therefore, it is evident that life (in its true sense) is the life of the spirit and that life is the
love of God, divine inspiration, spiritual joys and glad tidings of God. Seek, O servant of God,
this life until day and night you remain in limitless joy.
An early Tablet
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The life of man will at last end in this world. We must all take out of this life some fruit.
The tree of one's existence must bear some fruit. If a tree has no fruit you must cut it down
and burn it; it would be useless for other purposes.
Question: "'Abdu'l-Bahá , what is the fruit of the human tree?"
"It is the love of God; it is the love of humankind; it is to wish good for all the people of the
earth; it is service to humanity; it is truthfulness and honesty; it is virtues and good morals; it
is devo- [VII:Bl:BgB] tion to God; it is the education of souls; such are the fruits of the human
tree. Otherwise it is only wood—nothing else."
Kinney-Beebe-Thompson: Notes of the words of 'Abdu'l-Bahá , June-July BXCX.
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The heart must of necessity be spiritual. A tree must be fruitful; it may be very tall, very
verdant, but yield no fruits. The fruits of the tree of the human life are the love of God,
magnetic, spiritual susceptibilities, heavenly illumination, the knowledge of God;

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praiseworthy attributes, good morals and conduct. A person whose tree of life produces such
fruits is a Bahá 'ı́; otherwise he is of the earth earthy, self-occupied, and following the dictates
of his own desires, and is man only by name. As his holiness Christ says: "Ye shall know the
tree by its fruits."
Diary of Mirza Ahmad Sohrab, B June BXBo.
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If the fruit of the existence of man is not servitude at the threshold of the Almighty I declare
by the living, self-subsistent God that life is death, existence is non-existence, non-being is
better than being, pleasure is pain, joy is sorrow, immortality is mortality. In this court we
must be humble and meek, active and progressive, wide-awake and thoughtful, true and
sincere, noble and good, straightforward and zealous. This is the outcome of life! This is the
result of ceaseless endeavour! This is the prize to be won! This is the illumination of the
world of humanity! This is the eternal life! This is the sublimity of human nature. This is the
heavenly glory! This is the radiant crown of the Kingdom of Abhá !
Diary of Mirza Ahmad Sohrab, Bm June BXBo.
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The world is mortal. In one instant it will pass away; but the principle of ease and
tranquillity is the soul which is in the eternal world. Real life is the life of the spirit, while the
body has to die when its light has come to an end. Therefore, of what importance is it?
Extract from Tablet to Mrs Dealey, revealed Bo July BXBB.
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Know thou, verily; God hath preferred the insight to the sight; because the sight sees the
material things, while the insight apprehends the spiritual. The former witnesses the earthly
world, while the latter sees the world of the Kingdom. The former's judgement is temporary,
while the latter's vision is everlasting.
Tablets of Abdul-Baha Abbas, Vol. III, pp. lCo–g.
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It was my aim that after thy return to … thou shouldst hoist the ensign of the great
guidance, that like the morning star thou shouldst glisten with the light of the great bestowal
and that thou shouldst shout so as to awaken them that are asleep and set aglow all who are
in lethargy. This is work!
Otherwise the foundation of man is entirely shaky and without immortality. The numbered
days of life will come to an end, the bright days will at last become cloudy and at the last
breath man, [VII:Bl:BgR] with limitless regrets, will hasten to the other world.
It is my aim that thou mayst advance to such an extent in the perfections in the realm of
man, in the divine manifestations and the susceptibilities of the conscience as to become an
angel of heaven and a manifestation of the favours of the Merciful.
Extract from Tablet to an American believer; translated BZ July BXBC.
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O my servants! The Ancient Beauty1 commands: Hasten to the shadow of immortality,
nearness and mercy from the shadow of desire, remoteness and heedlessness. Be ye resigned
like unto the earth, so that the fragrant, sacred, multi-coloured myrtles of my knowledge may
grow in the soil of existence. Be ye ablaze like unto fire, so that ye may consume thick veils
and quicken and immortalize the cold and veiled bodies through the heat of divine love. Be ye

A name for God.

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pure like unto air so that ye may enter the sacred abode of my friendship.
O servants! If ye be informed of the wonders of my generosity and grace which I have
deposited in yourselves ye will certainly be cut from all directions and seeking to know your
own selves, which is identical with knowing myself, will find yourselves independent of all
save me and will see the ocean of my providence and the deeps of my beneficence in
yourselves, with your outward and inward eye, as manifest and clear as the sun shining from
the name of Abhá .1 Do not waste this most wonderful, most holy station, through the
promptings of fancy and desire and through the falsehoods of superstition and blindness. Ye
are like unto a bird which, with all joy and fragrance soars with the utmost security in the
cheerful air of the Praised One. Then in the (imaginary) hope of grains it inclines toward the
mud and water of the earth and, with all eagerness, besmears itself with dust and mire. Then,
when it attempts to re-ascend it finds itself unable and a captive, forasmuch as wings
besmeared with water and clay are not capable of flight. At that time that bird of the exalted
heaven finds itself a dweller in the mortal earth!
Now, O servants, do not besmear your wings with the mire of heedlessness and
imagination and the earth of animosity and rancour so that ye be deprived and prevented
from soaring in the sacred heaven of knowledge.
O servants! If ye are possessed of sight, enter the city of seeing. If ye are the people of
hearing, step into the land of hearing. And if ye are the possessors of hearts, choose an abode
in the fortress of the assured ones so that in these dark days ye may not be veiled from
witnessing the lights of the beauty of Abhá . …
O servants! Inscribe the exhortations of the Spirit with the pen of resignation and the ink of
submission and assurance upon the tablet of your heart and turn in every instant lest ye may
neglect a single letter thereof, and advance toward the True One with all exertion, turning
away from all else save him. For this is the root of the leaf of command grown upon the divine
tree.
This world is a show without reality and is a non-existence adorned in the form of
existence. Do not attach your hearts thereto. Do not sever yourselves from your Creator and
be not of those who are heedless.
Truly I say, the world is like unto a mirage which has the shadow of water. Those who are
athirst make abundant efforts in its search but when reaching it remain deprived and
portionless. Or, it is like unto the image of a loved one which is destitute of life and soul; when
the lover reaches it he finds it of no worth and value and finds no gain save great pain and
despondency.
Words of Bahá 'u'llá h, in a Tablet called 'Tablet of Ahmad'. [VII:Bl:Bgp]
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Asked, "What is true greatness in man?" 'Abdu'l-Bahá answered:
"His spiritual attributes. No one can destroy his spiritual qualities; they are from God."
Ten Days in the Light of 'Akká, p. Bp. [VII:Bl:Bgo]
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Praise be to God that his holiness Bahá 'u'llá h, has spread before us the heavenly table upon
which one finds every kind of food. There is the food of faith and assurance; the sustenance of
divine virtues; the bread of the love of God; the meat of the glad-tidings of the kingdom of
Abhá ; the victuals of severance and detachment; the viands of enkindlement and attraction;
the nutriment of sanctity and holiness; the dish of attraction with the fragrances of God; the

A name for God.

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sustenance of the breaths of the Holy Spirit; the food of eternal life; the nourishment of
teaching the cause of God and promulgating the religion of God. In short, one finds on this
divine table all kinds of spiritual food which constitutes the real Supper of the Lord.
Diary of Mirza Ahmad Sohrab, BZ October BXBo.
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The world and its objects are transitory. Phenomena undergo change and transformation
but God and his servants remain unalterable and not subject to transmutation. We must
attach our hearts to Him if we desire to be eternally happy.
Diary of Mirza Ahmad Sohrab, X April BXBo.
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A material man lets himself be worried and harassed by little things but a spiritual man is
always calm and serene under all circumstances.
Diary of Mirza Ahmad Sohrab, BC July BXBo.
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If a person is confirmed in the accomplishment of the services of the Kingdom, his worldly
conditions are of secondary importance. The greatest bestowal that it is possible for a soul to
attain in this world is this: that he may spend his life, his forces, his possessions, his body, his
heart and his spirit in the path of the service of the Blessed (Glory of God) and that towards
the last of his life he may drink the cup of martyrdom. This is indeed the most blessed state,
the loftiest pinnacle of perfection!
Is there a greater or more harrowing regret in the world than to spend one's physical
energies in the awful road of lust, sinful passions, inordinate desires and the frivolities of the
age! No! I declare by God! O how pitiful to watch the last flicker of hope dying out of such a
life! Because when the last curtain falls on such a dissipated life he finds to his utter remorse
his nerves racked, his resources drained, his fortune wrecked, his hopes unfulfilled, his
opportunities lost, his visions unaccomplished, his energies wasted and the light of his spirit
extinguished! What were the results of these deeds? What was the sum total of these
thoughts? What was the outcome of this sawing of wild oats? Where is the man with his
youthful ambitions? In what heap of mud and water did he throw the brilliant gems of his
ideals? What has he done with his God-given intelligence? He has indeed lived a fruitless life,
surrounded himself with the suggestions of passions and the gratification of selfish appetites.
His life is brought to a tragic close, enveloped with regrets, remorse! Verily this is the most
evident loss!
But, on the other hand, how glorious is the life of a person when toward the last days of his
earthly existence he is able to contemplate with great satisfaction that, praise be to God,
through the assistance of the Almighty, he has been fortunate and given his belongings, his
life, his spirit, his body and all his faculties in the path of the love of God, accepting all manner
of persecutions, revilings and afflictions with serenity of [VII:Bl:Bgg] consciousness and
standing firm in the Cause till his very last breath.
Diary of Mirza Ahmad Sohrab, RC February BXBo.
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While we were living in Baghdá d one of the most honourable men in Persia came there. He
called on Bahá 'u'llá h and as he used to come and see us often I became attached to him. I
grew to love him very much and as he was not a believer I spoke to him about the Cause. I
used to tell him:
"My friend, the aim of this life is not the acquirement of wealth, honour and glory, not the
display of the animal attributes such as eating, sleeping and chasing worldly pleasures. Such
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aimless and insipid pursuits do not befit man who is endowed with divine effulgence and
radiant longings. The object of this life is the attainment of the spirit, the manifestation of the
fear of God, the attainment of the knowledge of God, the acquisition of the love of God, the
attaining [of] the good pleasure of the Lord of mankind. If man characterizes himself with
these God-like attributes he will become freed from all ties of this mortal world, the light of
God will shine in his heart, he will hear the voice of the heavenly angels, he will be surrounded
by the confirmations of the Holy Spirit, he will become an irradiating centre of the perfect
names and qualities of the Merciful and a light through which the darkness of the world of
humanity is dispelled! "
Diary of Mirza Ahmad Sohrab, BX February BXBo.
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When a man is thirsty he drinks water. When he is hungry he eats food. But if a man be not
thirsty, water gives him no pleasure and if his hunger be already satisfied, food is distasteful
to him.
This is not so with spiritual enjoyments. Spiritual enjoyments bring always joy. The love of
God brings endless happiness. These are joys in themselves and not alleviations. The life of
animals is more simple than that of man. Animals have all their needs supplied for them. All
the grasses of the meadows are free to them. The birds build their nests in the branching
trees and the palaces of kings are not so beautiful. If earthly needs are all then the animals are
better supplied than man. But man has another food, the heavenly manna of the knowledge of
God. All the divine prophets and Manifestations appeared in the world that this heavenly
manna, might be given to man. This is the food which fosters spiritual growth and strength
and causes pure illumination in the souls of men. They become filled with the breaths of the
Holy Spirit. They increase in the knowledge of God and in those virtues which belong to the
world of humanity. They attain to the very image and likeness of God.
What greater joy is there than this? When they invoke God's favour at the divine threshold
their minds become open, they enter into spiritual pleasures and make discoveries. By this
they enjoy ecstasies of the Spirit and see the world illumined. They are filled with insight.
They become fully attuned to the bounties of God and see them face to face, acquiring in
themselves the virtues of the Manifestations.1 Thus it is that man shall attain to the utmost
hopes of the holy ones and the saints.
If man could not attain to this illumination and these bounties the mineral world would be
better than he for it is not deficient in anything. When man is deprived of the illumination of
God he feels a lack and a shortcoming on his part. [VII:Bl:BlB]
God created in us a divine holy spirit,—the human spirit with its intellectual powers which
are above the powers of nature. By this he enjoys the ecstasies of the spirit and sees the world
illumined. The tree and the stone have not this power; they have no mind or soul; therefore
they are excused. We are not excused. This power gives man effectual control over nature.
He is enabled to discover reality and bring invisible things into the courts of the visible. Thus
he is enabled to render effective the will of God and give it material station. This is what is
meant by his holiness Bahá 'u'llá h when he said, "Verily we have created thee rich, why have
ye made yourselves poor?" And Jesus Christ, when he said, "The Father is in me and I in you."
It was this power which through Bahá 'u'llá h said, "Noble have I created you, why do ye
degrade yourselves?" This power distinguishes you above all other creatures, why do you
devote it only to your material conditions? This is that which should be used for the
acquisition and manifestation of the bounties of God, that ye may establish the kingdom of

That is great, world prophets. "Manifestation" when spelled with a capital "M" signifies in these pages a divinely perfect
master who manifests the attributes of God as a pure polished mirror reflects the sun.

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God among men and attain to happiness in both worlds, the visible and the invisible.
Address given by 'Abdu'l-Bahá , at Green Acre, RC August BXBR.
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Asked, "How could a man who does not know God feel it a punishment to be without that
knowledge?" 'Abdu'l-Bahá answered:
"No man can be happy without God, though he may not know why he is miserable."
Extract from Notes of Aline Shane Devin, October BXCC.
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The soul of man must be happy, no matter where he is. One must attain to that condition of
inward beatitude and peace, then outward circumstances will not alter his spiritual calmness
and joyousness. No one can imagine a worse place than the barracks of 'Akká .1 The
[VII:Bl:BlR] climate was bad, the water was no better. The surroundings were filthy and dirty,
the treatment of the officials was unbearable and we were looked upon as the enemies of
religion and corruptors of morals. The government had given an order that during our stay in
'Akká no one must talk with us and we must not talk with each other. Having arrived in 'Akká
they found there were not enough rooms in the barracks to imprison us separately so they put
us all in two rooms with no furniture at all. The court of the barrack had a most gloomy
aspect. There were three or four fig trees over the branches of which several ominous owls
screeched all night. Everyone got sick and there were neither provisions nor medicine. At the
entrance of the barrack there was an undertaker's room. It was a horrible room. Yet I lived
there two years with the utmost happiness. Up to that period I had not had time to read the
Qur'á n from first to last but then I had ample time and used to read this holy book with
fervour and enthusiasm. Going over the incidents and events of the lives of former prophets
and finding how parallel they were with that of Bahá 'u'llá h, I was consoled and encouraged. I
would read for instance the following verse: "How thoughtless are the people! Whenever a
prophet is sent to them they either ridicule him or persecute him." And then I would read this
verse, "Verily, our host is victorious over them."
I was very happy all the time because I was a free man. Shut off in that room my spirit
travelled throughout the immensity of space. At night I went on the roof and communed with
the countless stars. What a divine feast! What a heavenly procession! What a spiritual
freedom! What beatific bliss! What celestial sovereignty!
Diary of Mirza Ahmad Sohrab, p July BXBp. [VII:Bl:Blp]
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Know thou that there are two kinds of happiness—spiritual and material.
As to material happiness, it never exists; nay, it is but imagination, an image reflected in
mirrors, a spectre and shadow. Consider the nature of material happiness. It is something
which but slightly removes one's afflictions; yet the people imagine it to be joy, delight,
exultation and blessing. All the material blessings, including food, drink, etc., tend only to
allay thirst, hunger and fatigue. They bestow no delight on the mind nor pleasure on the soul;
nay, they furnish only the bodily wants. So this kind of happiness has no real existence.
As to spiritual happiness, this is the true basis of the life of man because life is created for
happiness, not for sorrow; for pleasure, not for grief. Happiness is life; sorrow is death.
Spiritual happiness is life eternal. This is a light which is not followed by darkness. This is an
honour which is not followed by shame. This is a life that is not followed by death. This is an
existence that is not followed by annihilation. This great blessing and precious gift is obtained

The prison in Israel to which Bahá 'u'llá h and his family and some other Bahá 'ı́s were sent in :iei.

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by man only through the guidance of God.
Spiritual happiness is light, while sorrow is darkness.
This happiness is glad-tidings, while sorrow is disappointment.
This happiness is the Kingdom while sorrow is the earthly world.
This happiness is life, while sorrow is non-existence.
This happiness is the fundamental basis from which man is created, worlds are originated,
the contingent beings have existence and the world of God appears like unto the appearance
of the sun at mid-day.
This happiness is but the love of God.
This happiness is but the eternal might the brilliant traces of which are shining forth, unto
the temples of unity.
Were it not for this happiness the world of existence would not have been created.
Extract from an early Tablet to a Bahá 'ı́ in Paris.
VII:'A, 0' December '.'A [VII:Bl:Bgm]
Tablet to a believer in St. Louis
'Abdu'l-Bahá wrote a few years ago:
"Thy letter was received. Thou hast written that in these days the establishment of the
meeting has become impossible in that city. Be thou not unhappy. A day shall come when
innumerable meetings in the utmost grandeur shall be established in that city. The cause of
God shall be raised and the breath of the Holy Spirit shall impart eternal life. Be thou not sad.
This indifference is temporary. Ere long the fires of the love of God shall raise a flame in that
city and the splendours of the sun of truth shall cast intense rays and the melody of the
Kingdom shall be heard."
VII:'A, 0' December '.'A [VII:Bl:BlC]
Tablet to Mr Alfred Lunt, Boston, Mass.
To his honour, Mr Alfred Lunt—Upon him be greeting and praise!
O thou my friend of the Kingdom!
Praise be to God, that the city of Boston is stirred into cheerfulness and the believers of God
and the maidservants of the Merciful in the utmost firmness and steadfastness in the
Covenant and Testament are engaged in the diffusion of the fragrances of God, that the divine
favours and bestowals are continually descending upon the assembly of that city, for they
have attained to capacity, and capacity like unto a magnet attracts the heavenly graces unto
men. Ever do I supplicate at the threshold of the Lord of Hosts and beg for the friends infinite
confirmations. It is my hope that supplications toward the Kingdom of God may be answered.
According to what is heard the convention of Mashriqu'l-Adhká r was going to be held in
Boston. The believers of Boston must consider this as one of the greatest divine bounties and
strive with all their strength so that all the delegates coming to the convention from the
different cities of America may become attracted, thankful and grateful and spend a few days
with the utmost joy and happiness; thus the convention in a behoving manner may become
assisted in the promotion of the teachings of God, the hearts may become like unto the clear
mirrors, the rays of the Sun of Reality shine therein, the melody of thanksgiving and
glorification to the Lord of Hosts may ascend to the Supreme Concourse, the sleepy ones
become awakened and the dead ones alive. Convey to each and all the friends longing

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greeting on my behalf.
Upon thee be greeting and praise!
[Contained in a letter from Ahmad Sohrab, BR October BXBl, Haifa, Syria.]
VII:'7, '. January '.'7 [VII:BZ:Blg]
Recent Tablets from 'Abdu'l-Bahá
Mrs Georgia Ralston
To the maid-servant of God, Mrs Georgia Ralston.
O thou spiritual daughter of the Kingdom!
The letter that thou hast written to Mirza Ahmad Sohrab was perused. It imparted
exceeding joy, joy to the heart, for it contained very good news, that, praise be to God, the
friends of God, notwithstanding the interruption of the means of correspondence, are in the
state of the utmost joy and fragrance. This must indeed be the condition of those souls who
have entered the Kingdom. They must not be discouraged by any obstacles, nay, rather, they
must, day by day, increase their attraction and enkindlement, for confirmations are
descending upon them from the heavenly Spirit. You must be firm and steadfast to such a
degree that not only the interruption of the means of communication, but should 'Abdu'l-Bahá
hasten from this world to another world and soar from this mortal prison to the immortal
rose-garden, none of you must be shaken or disturbed; nay, rather, moment after moment the
strength of heart be augmented and firmness and steadfastness be increased. For when the
lamp of the love of God is ignited in the heart, its flame must become purer and whiter day by
day—thus from head to foot he may become a torch of flaming fire. When his holiness the Bá b
and his holiness Bahá 'u'llá h ascended to the Supreme Concourse, the intensity of the fire of
the service of the friends of God became an hundred fold and in the assemblages of humanity
they shone out with the utmost sanctity and purity. I hope you will likewise attain to such a
station.
Convey longing greetings, on my [VII:BZ:Bll] behalf, to each and all the friends. Should we
enjoy life after this war, we shall correspond with all the believers. Upon thee be greeting and
praise!
[Tablet contained in letter from Ahmad, X October BXBl, Haifa, Syria, to Mrs Georgia Ralston,
New York City.]
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Miss A. Boylan
My dear Bahá 'ı́ sister,
To the maid-servant of God, Miss A. Boylan—Upon her be greeting and praise!
O thou who art firm in the Covenant!
Although it is a long time that I have not written a letter to that steadfast one in the
Testament, still thou art ever before the sight and never forgotten. Now and then letters are
being received from those friends that, praise be to God, they are engaged in service and are
holding in their hands the candle of guidance, dispelling the darkness of superstitions and
doubts. Convey to the dear daughter, Mrs Krug, my respectful greeting. Some time ago I
wrote her a brief note. It is hoped that her illumined meeting is still continued and the maidservants of the Merciful gather in that assembly and are occupied in the commemoration of
His Highness, the Almighty, are engaged in the establishment of unity and concord. Those
days that meetings were held in her home and I used to present myself there and talk with the
friends of God shall never be forgotten.

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Upon thee and upon her be greeting and praise!
(Signed) 'Abdu'l-Bahá
[Tablet contained in letter from Ahmad, BB October BXBl, Haifa, Syria, to Miss A. Boylan, New
York City.] [VII:BZ:BlZ]
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Dr Pauline Barton-Peeke
To the maid-servant of God, Doctor Pauline Barton-Peeke.—Upon her be greetings and
praise!
O thou the inheritor of the great, respected Mrs Peeke!
Although that beloved maidservant of God ascended from this mortal world to the world of
immortality, praise be to God, she left thee behind as a token of herself. All the dwellers of the
Kingdom and myself are pleased with thy services to the Kingdom of God. Truly I say the
believers of God and thyself are displaying every effort in the promotion of the teachings of
God in Cleveland. The evidence demonstrating this fact is that you have not forgotten us, nay
rather with the utmost exertion and endeavour you are engaged in the service of Truth.
Thank ye God that ye are confirmed therein. Ere long ye shall observe most important results
and ye will behold the doors of the everlasting glory open before your faces. I am ever
expecting to receive good news from you and the Cleveland believers, and in your behalf I
supplicate and entreat toward the Kingdom of God, that every one of you may become ignited
with the fire of the love of God and bestow the light of guidance upon that region and
continent.
Upon ye be greeting and praise!
[Tablet contained in letter from Ahmad, BR October BXBl, Haifa, Syria, to Dr Pauline Barton-
Peeke, Cleveland, Ohio.]
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Mr and Mrs Harlan F. Ober
Haifa, Syria, BB July BXBl.
To Mr and Mrs Harlan F. Ober.
O ye two firm ones in the Covenant!
Although we are living in the Holy Land and you are dwelling in the United States, yet the
spiritual relations and the communication of the hearts are firm and steadfast because the
unity of the Divine Essence has bonded us together. In this material world we are cemented
together and, God willing, in the Universe of God, the world of the Kingdom, we will be the
associates and intimates of each other. Truly I say Mr Ober rendered a great service to the
Kingdom of God and undertook a long and arduous trip to India, and during our stay in
America, Mrs Ober served with heart and soul. Both of them are encircled with the Divine
Favours and are firm and steadfast in the lordly Covenant.
Upon ye be greeting and praise!
Original received by Mr Joseph H. Hannen, Washington, D.C., Rg September BXBl.
__________
Mr Fred Mortensen
To Mr Fred Mortensen, Minneapolis, Minnesota.—Upon him be Bahá 'u'l-Abhá .
O thou illumined youth!
Thy letter was received. Its perusal produced the utmost joy; for its contents indicated

&!#
faith and its significances were proofs of firmness in the Covenant. That trip of thine from
Minneapolis to Green Acre will never be for- [VII:BZ:Blm] gotten.1 Its mention will be recorded
eternally in books and works of history. Therefore, be thou happy that, praise be to God, thou
hast an illumined heart, a living spirit and art vivified with a merciful breath. Convey my
greeting, longing and respect to the Editor of Labor Review and say: "This paper of yours in
the future ages will become superior to all the newspapers of the world, because you have
published in its columns the proclamation of the kingdom of Abhá . I hope thou wilt become
assisted to promote the teachings of Bahá 'u'llá h. Then thou Wilt observe that this paper has
become a luminous star and the cause of the illumination of the hearts of humanity."
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BR September BXBp, Ramleh, Egypt.
VII:'7, '. January '.'7 [VII:BZ:Blm]
"We are ourselves the means of our degradation and exaltation"
Extract from the Diary of Mirza Ahmad Sohrab, Rp January BXBo
A young man by the name of Mı́rzá Luṭfu'llá h, who has been here (Haifa) for a month, was
about to leave this afternoon for Aleppo, so 'Abdu'l-Bahá addressed him, saying:
"Now that thou hast decided to live in Aleppo, thou must act, speak and conduct thyself
with such holiness, sanctity, purity and chastity as to attract to the Cause everyone who comes
in contact with thee, that everyone may testify that here lives in our midst an upright and
virtuous man, that he has turned his face toward God, that he is spiritual, celestial and divine.
A person through his own actions and deeds makes himself loved or disliked by the people; or
through his own unselfish conduct and behaviour, refined morality and selfless intention,
trustworthiness and rectitude he suffers himself to become favoured and beloved at the
threshold of God.
There is a young man of Jewish origin in the college of Beirut by the name of Mı́rzá
Ḥabı́bu'llá h Khudá bakhsh, who has fulfilled these requirements. Formerly he was not known,
but now everyone knows him through his sanctity, purity of life, sincerity of aim and the
beauty of his holiness, and he is favoured and near the court of the Almighty, and loved and
respected by all. From whomsoever you inquire of him the utmost satisfaction and pleasure is
expressed concerning him.
Therefore, it is now proven that we are ourselves the means of our degradation and
exaltation; that people are attracted to us or repelled by us according to the attributes and
deeds emanating from us. In short, I hope that thou mayst live in such wise in Aleppo that all
the inhabitants may exclaim: "'This man is not a Bahá 'ı́ in a nominal way, but in a real
manner; he is a Bahá 'ı́ in deed and not in words alone.' For this reason his holiness
Bahá 'u'llá h hath said: 'My sorrow is not occasioned by my enemies, but by those souls who
attribute themselves to me but whose deeds and actions are conducive to the degradation of
the Cause.'"
While 'Abdu'l-Bahá was walking in the rose-garden he passed by Ḥá jı́ Mullá Abú -Ṭ á lib, the
very old man with stooped shoulders and long beard. He [VII:BZ:BlX] looked at him, then at
others, and smiled.
"Ḥá jı́ Mullá Abú -Ṭ á lib is my friend," he said. "He looked just as old forty years ago when he
came to this blessed spot for the first time. Now he has come never to leave. Are you well and

Refers to his riding on the bumpers between railway baggage cars and on freight trains from Minneapolis, Minn., to Green
Acre, Maine, in order to see 'Abdu'l-Bahá .

&!$
happy? How can you descend and ascend the mountain every day?"
Then he came very near to him and looked at his thin and probably soiled overcoat.
"Hast thou not received thy new overcoat? I have brought one for thee, I will send it up for
thee. Man must keep his clothes always clean and spotless."
He answered: "I am not particular about my outward clothes, but the robe of the virtue of
God is necessary for us." Immediately 'Abdu'l-Bahá 's face lighted up:
"Thou art right, the believers of God must ever strive to clothe their spiritual bodies with
the garment of the virtue of God, the robe of the fear of God, and the vesture of the love of God.
These robes will never become threadbare. They will never be out of fashion. Their market
values do not fluctuate. They are always negotiable and ever on demand. They are the means
of the adornment of the temple of man and woman.
"But the outward raiment must be also clean and immaculate, so that the outer may be a,
faint expression of the inner. Cleanliness is one of the fundamental laws of this religion."
VII:'7, '. January '.'7 [VII:BZ:BZB]
"Hast thou love"
Extract from the Diary of Mirza Ahmad Sohrab, X June BXBo
"When our American visitors left the house a Christian minister called on 'Abdu'l-Bahá . …
Then the minister asked about the mission of Christ. Without pause 'Abdu'l-Bahá continued,
"His holiness Christ came for the promulgation of the law of love; all the prophets were sent,
all the books were revealed, so that the law of love might be promoted. But a few self-seeking
people subverted the original aims of the religion of God, changed its pure current and made it
an instrument of hatred and rancour and quarrel and sedition. Why should we hate the
members of other religions? Why should we not love each other? Why should we be tattlers
and busy-bodies and gossip-mongers? Why are we not looking at our own shortcomings?
Why do we not let people alone? Why do we not search after our own faults? 'And why
beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in
thine own eye? O, how wilt thou say to the brother, let me pull the mote out of thine eye and
behold, a beam is in thine own eye! Thou hypocrite, first cast out the beam that is in thine
own eye and then shalt thou see clearly to cast out the mote that is in thy brother's eye.' Let
us have love and more love, a love that melts all opposition, a love that conquers all foes, a
love that sweeps away all barriers, a love that aboundeth in charity, large-heartedness,
tolerance, and noble-striving, a love that triumphs over all obstacles, a boundless, resistless,
sweeping love. Ah me! Each one must be a sign of love, a sea of love, a centre of love, a sun of
love, a star of love, a haven of love, a pearl of love, a palace of love, a mountain of love, a world
of love, a universe of love. Hast thou love? Then thy power is irresistible. Hast thou
sympathy? Then all the stars will sing thy praise!"
VII:'7, '. January '.'7 [VII:BZ:BZB]
"Earth should be a Paradise"
Part of an Address delivered by 'Abdu'l-Bahá to a gathering of Socialists in Coronation Hall,
St. Lawrence Street, Montreal, Canada. From the Montreal Star (Daily), September BXBR.
"Earth should be a Paradise," said 'Abdu'l-Bahá .
"There are certain species of life that seemingly can live solitary and alone. Certain trees,
certain animals and even herds wander far from their kind. But man is necessarily ever in
need of co-operation and mutual help.
"In reality all mankind represents one family. God desires that each individual member of

&!%
the body politic should live in the utmost well-being and comfort.
"If all do not so enjoy life there is a lack of symmetry in the body politic. 'Let us look after
ourselves,' the selfish say, 'Let others die; so long as I am comfortable, all is going well!' Such a
callous attitude is due to a lack of control and a lack of working law!"
'Abdu'l-Bahá then outlined a scheme which had been formulated by Bahá 'u'llá h, the great
Bahá 'ı́ Prophet, for ensuring the economic happiness of the people. In this scheme farmers
were first to be dealt with for the agricultural industry is the most important and the most
useful in the national life. It provides that every village community have a general storehouse
to which a number of revenues would come. This income from the communal fund would
[VII:BZ:BZR] include tithes, a certain percentage from the number of animals and one-third
from mines and minerals.
Should anyone die without an heir, all his wealth would revert to the general storehouse
and any treasure trove that was picked up would become public property.
The scheme further advocates that tithes be collected from the farmers on a graded scale.
If a man's (necessary) expenditure equalled his income he would pay nothing. If one had an
expenditure of one thousand dollars and an income of two thousand, he would pay one-tenth;
from one having an income of ten thousand dollars and expense of one thousand, two-tenths
would be exacted. If one had an income of twenty thousand and his expense were two
thousand, the taxes would amount to one-fourth. If the income were two hundred thousand
dollars and the expense ten thousand, then the community would exact one-half.
From this general storehouse the less fortunate members of the commonwealth would
draw to secure their share of the common welfare.
There would be no poverty in the community. Orphans, cripples, the poor, the blind, the
deaf, the aged, the helpless, would be looked after. The people themselves would elect
trustees for the administration of the public trust.
Whatever surplus there might be after all were provided for would go to the national
exchequer. For the big cities such a scheme would be carried out on a much more extended
scale.
"Under this system," said 'Abdu'l-Bahá , "every member of the community would live in
comfort, without fear, and without being under obligations to anyone.
"Degrees or grades would not be abolished. These would be necessary, as in an army it is
necessary to have marshals, generals, colonels, sergeants and foot-soldiers. But
notwithstanding grades, all would have the right to share in the general well-being.
"The earth can be made a Paradise. Let all the servants of God ever strive that such a great
happiness may accrue to the world of humanity."
VII:'7, '. January '.'7 [VII:'7:'7*]
The heavenly tables
To three pilgrims to 'Akká , g September BXCB, at supper, 'Abdu'l-Bahá said:
"We should remember these meetings when we return to our homes. When we go to Paris,
London and America we must remember these nights and these gatherings and must show
the same spirit of love that is manifested here.
"The meal is divided into two parts, material and spiritual. We hope that this is both. The
tables mentioned in the Bible are the spiritual tables. The effect of the material table lasts for
twelve hours but that which is divine is everlasting and eternal.

&!&
"For example,—'Revelation' is one of the heavenly tables. As an illustration, think of the
knowledge revealed two thousand year ago; we feel the effect of it now and that effect will
remain forever.
"Some of the heavenly tables are the divine teachings and their power and effect will be
everlasting. Another of the godly tables is His love, which is the cause of Eternal Life. Others
of these tables are unity and harmony amongst the believers, like as we are gathered here
tonight, the effect of which will remain forever and ever."
VII:'7, '. January '.'7 [VII:BZ:BZp]
Divine teachings
Words of 'Abdu'l-Bahá reprinted from The International Psychic Gazette, July BXBo.
There are two general and principal classes of divine teachings. One is spiritual, and
pertains to the moralities. This is the fundamental basis of the divine law, unchangeable and
unalterable, which has been reiterated and renewed in the cycle of every prophet. Its
commands refer to justice, truthfulness, compassion, faith, love of God, self-devotion, selfsacrifice, steadfastness, including all divine and merciful attributes. This is the unchanging
and unmoving law of God.
The second class of divine teachings is material and deals with behaviour, such as divorce,
the commandments, the way of worshipping. All these conditions have changed in the cycle of
every prophet. The character of divine sovereignty has no change or transformation, but the
organization and administration change continually. This is why Jesus Christ said: "I came
not to destroy the law, but to fulfil it." At the same time there are conditions that are
changeable.
VII:'7, '. January '.'7 [VII:BZ:BZp]
Tablet from 'Abdu'l-Bahá to the Bahá'ís of Germany
Extract from a letter by 'Azı́zu'llá h to Mrs Alice Schwarz, dated pC June BXBl.
Three days ago when we were all in 'Abdu'l-Bahá 's holy presence, I delivered to him the
translations of your letters, as well as those of Mr Herrigel and Miss Knobloch. He read them
with a ringing loud voice and closed with a happy facial expression making a few remarks
about the dear father (Consul Schwarz) and praising him highly.
After a few minutes of rest he said:
"The religion of God has now been proclaimed in Germany. When the divine seed takes
root in the soil, they will automatically spread and other roots appear and extend into the
depth of the hearts.
"Now the cause of Almighty God has taken root in Germany and its roots are going to
radiate like trees in full bloom. In the same manner that pernicious and destructive types of
men have a contagious, influence, so the spiritual and divine type exerts an influence that is of
a far-reaching and permeating nature.
"It is well known, that when once a blessed soul of any nation steps into the religion of God,
it is capable of saving the whole community from the darkness of the world, from materialism
and animalism. He brings to them divine qualities and frees them from indifference towards
God, from prejudices which are founded on ignorance, from animal instincts, and from the
attachment to the material world and the surrender of self to it—by attachment to the
material world, I do not mean social intercourse and economic relations upon which the
progress of the world depends, but I mean the ascendancy of the lower life over the higher
ideals of human society. Now, God be praised, shining and divine realities have penetrated

&!'
into Germany."
After uttering these words, 'Abdu'l-Bahá gave us permission to leave saying: "Now you are
to enjoy yourselves upon this mountain of the Lord (Mt. Carmel) on which the Prophets of
God used to dwell or often lingered while on earth—rest and recreate after the arduous tasks
and exhaustion of the year's study."
__________
For Germany: To the friends of God—Upon them be greeting and praise!
O ye true friends and ye who are firm in the love of God!
Although it has been a long time since I have written you a letter of any kind, the heart and
soul were nevertheless in [VII:BZ:BZo] constant communication, and I supplicated to the
Kingdom of Abhá that you might be protected and preserved.
Although the unrests of the world are limitless and boundless, my hope is nevertheless that
they may end and the dark clouds disappear from the horizon of the universe and that the sun
of peace and unity may shine above all horizons.
We must under no circumstances be prevented from praying and the mentioning of God.
We must always be enraptured with the fire of the love of God, be attracted by His Knowledge
and be heralds of His Words, so that His invisible confirmations like unto the breeze of dawn,
become the cause of spiritual life.
Pray then, that the universe may become a new universe and this dark world a world of
light.
Convey my greatest love and affection, greetings and praise to all the friends.
Upon ye all be greetings and praise!
(Signed) 'Abdu'l-Bahá
Revealed to Mrs Alice Schwarz, Stuttgart; translated by Mı́rzá 'Azı́zu'llá h Khá n S. Bahá dur, l
July BXBl.
VII:'7, '. January '.'7 [VII:BZ:BZg]
The earth and the heavenly civilization1
Words of 'Abdu'l-Bahá to Bishop Birch of New York City, at the Hotel Ansonia:
"Praise be to God, that stupendous material developments are obtained in this country; but
material civilization alone does not safeguard the progress of a nation, because through
material civilization dynamite, Krupp guns, projectiles and Mauser rifles are invented: thus
the infernal instruments of human fratricide are multiplied and constantly perfected.
Therefore, natural civilization fosters both good and evil.
"All the wolfish bloodshed, all this feverish multiplication of military armaments are the
results of material civilization.
"When material civilization joins hands with spiritual civilization, then it will be perfect. In
former times a wooden box may have protected your possessions from the thief, but now the
safes with their complicated keys and combinations do not daunt the robber.
"Consequently, just as 'good' is advancing through material civilization, 'evil' takes the
same pace, unless the earthly civilization become the handmaid of heavenly civilization.
Natural civilization is like unto the body of man. If the body is animated by the spirit it is
alive; otherwise it is a vile corpse which in the long run will become putrid and decayed."

This interview took place six days after 'Abdu'l-Bahá 's arrival in the United States, :j:F.

&!(
The Bishop expressed his pleasure and [VII:BZ:BZl] delight to hear the above words of light.
'Abdu'l-Bahá answered:
"I am likewise very grateful to you. Praise be to God, that your churches are free from
prejudices. They are not so creed-bound as not to be able to breathe. Many Christian
churches in Europe are yet extremely dogmatic. But I have already spoken in churches
belonging to your denomination. The congregations consisted of most intelligent people. This
is a great distinction. Hence I love you with all my heart and soul. My chief aim is to remove
the present misunderstanding between the nations of the East and West, so that we may
express cordial love toward each other and promote the essentials of the heavenly civilization.
I hope that such a confirmation may be vouchsafed us, so that we may become united."
The Bishop said: "Up to this time no one has come from the East to the West with such
power, such lucid teachings and such an exalted aim. Therefore I am very grateful to you and
most pleased to have met you."
VII:'1, 7 February '.'7 [VII:Bm:BZZ]
The Divine Art of Living (continued)1
A compilation by Mary M. Rabb.
[Extracts available elsewhere have been omitted]
[Chapter I appeared in issue VII:Bl]
Chapter II
Some characteristics of divine souls
Walk, while ye have the light, that darkness overtake you not.
He that walketh in the darkness knoweth not whither he goeth. While ye have the light
believe in the light that ye may become sons of light. (John BR:pg–pl.)
__________
I beg of God that the divine light that is spoken of in John, in the twelfth chapter, may shed
its rays upon thee forever, so that thou mayst always be in light. The life of man in this world
is short and will soon draw to an end; consequently one must appreciate every moment of his
life, exerting himself in that which is conducive to eternal glory.
Tablets of Abdul-Baha Abbas, Vol. I, p. BCl.
__________
The sun is in the utmost effulgence but the surface turned toward it must be a mirror. The
clearer it is the more light shall be reflected therein.
Tablets of Abdul-Baha Abbas; Vol. I, p. RCZ.
__________
Spirituality is the possession of a good, a pure heart. When the heart is pure the Spirit
enters and our growth is natural and assured. Every one is better informed of the condition of
his own soul than of the soul of others. Our responsibility to God increases with our years.
'Abdu'l-Bahá : Ten Days in the Light of Acca, p. Bm.
__________
When the spirit is confirmed and assisted by the confirmation of the Holy Spirit then it will
show its effect in every condition of the world of existence.
An early Tablet; translator not given. Signed: 'Abdu'l-Bahá

This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.

&!)
__________
Unless man maketh spiritual progress in the world of spirit, intellect and heart he cannot
gather universal results from material advancements.
Tablets of Abdul-Baha Abbas, Vol. III, p. glg.
__________
The spiritual life is symbolized by [VII:Bm:BZm] simplicity and contemplation combined with
usefulness and well-guided activity.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rg March BXBo.
__________
Question: What can I do to become the real servant of God?
'Abdu'l-Bahá : Live thou in accord with the teachings of Bahá 'u'llá h. Do not only read them.
There is a vast difference between the soul who merely reads the words of Bahá 'u'llá h and the
one who tries to live them. Read thou the Hidden Words. Ponder over their meanings and
embody the behests into thy life. All that I might say is only one drop of that illimitable sea.
My duty is to explain, to elucidate, to interpret the writings of Bahá 'u'llá h. For example: we
must investigate the reality; we must show real love to the world of humanity; we must work
for the establishment of universal peace; we must sacrifice our lives in the guidance of
mankind; we must be kind to all the creatures of God; we must raise the call of the Kingdom;
we must characterize ourselves with spiritual characteristics; we must show forth in our
words and deeds the attributes of the holy ones.
I declare by him beside whom there is nought else, if we live in accord with one of the
teachings we will become radiant like unto this lamp. If we confess verbally that Bahá 'u'llá h's
principles are the cause of eternal salvation and the means of nearness unto the throne of God
and yet do not live according to their instructions we are not Bahá 'ı́s. Therefore day and night
we must pray for each other, so that we be assisted to express in our lives the universal spirit
of Bahá 'u'llá h.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, B June BXBo.
__________
The following is an excerpt from a conversation between 'Abdu'l-Bahá and an Esperantist
globe-trotter, who was unconscious of the identity of the person he was addressing:
Globe-trotter: 'Serve God!' There is no one in this world who can serve God, because we
are not able to see him. He is above our human ken. In my mind the only way we can serve
him is to serve mankind, and try to alleviate the sorrows and sufferings of the people.
'Abdu'l-Bahá : Christ served God and his apostles served God. Their service was to
humanity and was a reflection of their service to God.
Globe-trotter: In this age the Christians have forgotten the commandments of Christ.
'Abdu'l-Bahá : What hast thou to do with others? Live thou according to the teachings of
Christ.
__________
The cause of God is like unto a college. The believers are like unto the students. The
college is founded for the sake of the acquirements of science, arts and literature. If the
sciences are not therein and the scholars are not educated the object of the college is not
achieved. The students must show the results of their study in their deportment and deeds;
otherwise they have wasted their lives. Now the friends must so live and conduct themselves
as to bring greater glory and results to the religion of God. To them the cause of God must be

&!*
a dynamic force transforming the lives of men and not a question of meetings, committees,
futile discussions, unnecessary debates and political wire-pulling.
What is the sum-total and upshot of farming, ploughing, sowing the seeds [VII:Bm:BZX] and
irrigating? Is there any other thought behind all these labours save the gathering of crops? If
the sheaves are only green and verdant but having no grains of wheat or barley the result is
not achieved. The aim has been not the luxuriant verdancy of the field but the richness of the
harvest. I hope the believers will do their utmost to crown their lives with abundant harvest.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, l May BXBo.
__________
Question: How can one understand the object of his life?
'Abdu'l-Bahá : There are two kinds of understanding; objective and subjective. To
illustrate: thou seest this glass, or this water and thou dost comprehend in an objective
manner their constituent parts. On the other hand, thou canst not see love, intellect, hate,
anger, sorrow, but thou dost recognize them in a subjective way through their signs and
manifestations. The first is material, the second is spiritual. The first is outward, the second is
intuitive. I hope that thou mayst make great advancement in the second kind of
understanding. Turn thy face toward God, and say:
O God! Refresh and gladden my spirit! Purify my heart! Illumine my powers! I lay all my
affairs in thy hand. Thou art my guide and my refuge. I will not be sorrowful and grieved any
more. I will be a happy and joyful being. O God! I will worry no more. I will not let trouble
harass me any longer. I will not dwell on the unpleasant things of life. Thou art kinder to me
than myself. I dedicate myself to thee, O Lord!
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, X May BXBo.
__________
Life, life—let us have more life! Let us have the life of the spirit, a life which is a collective
centre of the beneficial forces, a life of sympathy, of practical co-operation, of celestial
brotherhood. Let our life be an emanation of the kingdom of Christ. He came into this world
to minister and not to be ministered unto. His greatest commandment was, "But I say unto
you, love your enemies, bless them that curse you, do good to them that hate you, and pray for
them which despitefully use you, and persecute you; that ye may be the children of your
Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and
sendeth rain on the just and on the unjust. For if ye love them that love you, what reward
have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye
more than others? Do not even the publican so? Be ye therefore perfect, even as your Father
which is in heaven is perfect!"
The Bahá 'ı́s must fulfil to the letter the requirements of these holy principles. Every one of
them must become the embodiment of these lofty ideals. The thoughts of preference must be
banished from the minds. In the sight of the Heavenly Father all are equal. The religion of
God is for the equalization of rights and not for the gradation of classes and the distribution of
privileges. The religion of God is the leveller of all social inequalities and the destroyer of
sacerdotal distinctions. In the court of the Almighty there are no offices or positions.
Brotherhood? Yes. Humanity? Yes. Spiritual fellowship? Yes. Self-sacrifice? Yes. Extinction
of self? Yes. Class? No. Preference? No. Titles? No. Spiritual superiority? No. Special
privileges? No.
In the religion of Bahá 'u'llá h all are servants and maid-servants, brothers and sisters. As
soon as one feels a little better, a little superior to the rest he is in a dangerous position, and
unless he casts away the seed of such an evil [VII:Bm:BmC] thought he is not a fit instrument for

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the service of the Kingdom. The religions of the past have fallen into decay on account of selfseeking leaders who in the course of time appropriated all the rights and powers unto
themselves and looked down contemptuously upon the rest of their co-religionists as ignorant
and deprived of the knowledge of God.
The Bahá 'ı́s must be always on the alert, so that they may not fall into this pit. They must
keep the religion of God pure and uncontaminated, a haven of rest for the despondent souls, a
safe harbour for the shipwrecked, a divine antidote for the ailing ones, a torch of light for
those who are groping in the darkness, and a spiritual democracy for the down-trodden and
the outcast.
Service, social, moral, intellectual service must be the sole aim of a soul. He must be sincere
and heartfelt in his profession, otherwise he will not succeed and his simulation will soon be
found out by his co-religionists. Every Bahá 'ı́ must be a loyal servant of the world of
humanity. Bahá 'ı́s must clothe themselves with the robe of service, sit around the table of
service, eat the food of service, drink the elixir of service, talk the problems of service, hold
communication with the King of service, walk in the path of service, crown their heads with
the diadem of service, be intoxicated with the wine of service, and quaff the salubrious water
from the fountain of service.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rp May BXBo.
__________
All things were created for man and man for God. Man is distinguished from all other
creations. Man, who is in part animal, possesses all the virtues of the mineral, because he has
a body; he possesses the added faculty of the vegetable, growth; he has the virtue of the
animal kingdom, sensation; and above all, he possesses reflective and mental power, by which
he understands the reality of things. Perceiving and reflecting upon visible things, he realizes
the reality of unknown things. When a man gazes at the earth he sees it as if it were level, but
by his perception he finds that it is a globe. This power of perception can never be found in
the animal kingdom. But man by this power can prove that the sun is a centre and that the
globe and other bodies revolve around it. This power of judgement, possessed only by man,
proves his excellence; for the virtues and faculties of other things and substances are created
by man, and, above all, he is given virtues with which the other kingdoms are not endowed.
Everything is for man.
We speak now in examples, as Christ spoke in parables. The world is like a tree; the
mineral kingdom is like the root; the vegetable kingdom is like the branches; the animal
kingdom is like the blossoms; and man is like unto the fruit of that tree. The tree is but for its
fruit. If the gardener did not expect fruit he would never plant trees. In the same way
everything is for man.
There are two sides to man. One is divine, the other worldly; one is luminous, the other
dark; one is angelic, the other diabolic. Man is equal to the animals in all sensuous conditions,
for all animal characteristics exist in him. Likewise, divine and satanic qualities are contained
in man; knowledge and ignorance; guidance and error; truth and falsehood; generosity and
avarice; inclination towards God and tendency towards Satan; chastity and purity; corruption
and vileness; valour and timidity; economy and avidity; good and evil: all are contained in
man.
If the angelic side becomes more powerful and the divine power and brightness surround
man, then the second birth takes place and eternal life is found at this point. Man becomes the
noblest [VII:Bm:BmB] among creatures. On the other hand, if sensuous qualities surround and if
terrestrial darkness and sensuous passions predominate; if they meet in man only the worldly
feelings, if they find him a captive of evil qualities and fallen into everlasting death, then such

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a man is the basest and most abject among all creatures. In such a man divine power does not
exist. An animal is not considered unjust and evil because of its cruelty and injustice, for it is
not endued, as is man, with divine qualities. But if man falls into the same evil condition it is
evident that he has permitted his ungodly attributes to overcome the divine qualities with
which he was endowed. This shows the baseness and meanness that exist in human nature.
'Abdu'l-Bahá : Table Talks with Abdul-Baha, pp. BC–Bp.
__________
The nobility and glory of man consist in the fact that, amidst the beings, he is the dawningplace of righteousness. Can any greater blessing be imagined by man than the consciousness
that by divine assistance the means of comfort, peace and prosperity of the human race are in
his hands?
No, there is no greater or more complete pleasure or happiness than this. How long then
shall we seek our own selfish desires, on the wings of egoism? Senses and inner faculties have
been bestowed upon us that we may use them for the good of mankind and that we may
become distinguished from the lower nature of man by the solidity and justness of our
judgement and that we may continually engage ourselves in well-doing (pp. X–BC).
How noble and excellent is man, if he only attain to that state for which he was designed.
And how mean and contemptible, if he close his eyes to the public weal, and spend his
precious capacities on personal and selfish ends. The greatest happiness lies in the happiness
of others (p. BB).
He who remaineth idle and indifferent and continueth in his egoism, indulging constantly
his carnal appetites descendeth to the lowest abyss of degradation and ignorance, lower is he
than the most dangerous of savage beasts. For it is written, "These indeed are worse than
brutes; and meaner than cattle in the sight of God are the deaf and dumb who will not
understand" (p. BB).
They have not yet understood that the greatest glory of man, the universal happiness of the
world, consists in the joy of soul, high ambition, good intentions, virtue and chastity (p. oo).
Unhappily they imagine that greatness and glory follow on the accumulation of worldly
riches and similar vanities. Now clearly consider! If a man gives a thought he will see that the
omnipotent God has distinguished him from amongst his creatures by the dress of honour, of
virtue and intelligence. … Man has become the spring of divine wonders and the centre of the
mysteries of the heavenly Kingdom.
Now why should he pollute this pure mantle with the stain of selfish desires and exchange
this eternal honour for the lowest depths of baseness? "Dost thou think thy body a small
thing, while in thee is enfolded the great universe?" (pp. oo–ol).
By the details which we have already explained we have endeavoured to show that the
glory, happiness, honour and peace of man do not consist in personal wealth but on the
contrary in sublimity of soul, nobility of resolution, extension of education and in the solution
of the problem of life. … "Verily in the souls of man lieth their only glory" (p. gR).
There is a great difference between an authentic man and an imitator of one. [VII:Bm:BmR]
The former is David himself, the latter is merely the tone of his voice. Knowledge and wisdom,
purity and faithfulness and freedom of soul have not been and are not judged by outward
appearances and dress (p. BRR).
Man should be a constant source of well-being and contentment and a ready help to
prosperity for multitudes of people (p. go).
We ask, what deeds in the world could be greater than working in the public interests? Can

&##
any higher career be imagined than this, that a man should devote himself to the cause of the
education, progress, glory and prosperity of the servants of God? It is the greatest of pious
deeds that the blessed souls should take them that are powerless by the hands and deliver
them from ignorance, degradation and poverty and, filled with sincere purpose for the sake of
God, should gird up the loins of their ambition in the service of all people, forgetting their own
worldly advantage and striving for the common good. As it is written: "And prefer others
over thyself, even though there be poverty amongst them; the best of men are those who do
good to their fellows, and the worst are those who do harm to them" (p. RBo).
It is plain and evident that the greatest glory of humanity consists in obeying the
omnipotent God, and man's nobility and honour depend upon his following the injunctions
and prohibitions of the Lord, the Single One (p. Bgo).
It is quite plain and obvious that the life of this mortal world like the breezes at daybreak is
not enduring but passes away. Blessed therefore is the great one who, walking in the path of
God's will shall leave behind him a praiseworthy fame and happy remembrance. "When the
pure soul is about to pass away, what matter whether it dies on a throne or on the surface of
dust" (p. Bom).
'Abdu'l-Bahá : The Secret of Divine Civilization.
__________
As to the seven qualifications of the divinely enlightened soul of which thou hast asked an
explanation, it is as follows:
Knowledge. Man must attain the knowledge of God.
Faith. [VII:Bm:Bmp]
Steadfastness.
Truthfulness. Truthfulness is the foundation of all the virtues of the world of humanity.
Without truthfulness progress and success in all of the worlds of God are impossible for a
soul. When this holy attribute is established in man all the other divine qualities will also
become realized.
Uprightness. And this is one of the greatest divine attainments.
Fidelity. This is also a beautiful trait of the heavenly man.
Evanescence or humility. That is to say, man must become evanescent in God. Man must
forget his own selfish conditions that he may thus arise to the station of sacrifice.
Tablets of Abdul-Baha Abbas, Vol. II, p. ogX.
__________
The believers must be firmly founded in the principles of morality and honesty.
First, in truthfulness. No one should ever tell a lie.
Second, in honesty in all transactions.
Third, forbearance is necessary.
Fourth, the believers must observe the utmost kindness so that all may consider
themselves servants of each other and be truthful and honest to all mankind. If they live up to
these commandments the confirmations of the Spirit will surely reach them. The Spirit will
descend and they will surely make progress.
'Abdu'l-Bahá : Flowers from the Rose Garden of Acca, p. R.
__________

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From now on you must strive to beautify the moral aspect of your lives. Advise each other
with the utmost consid- [VII:Bm:Bmo] eration; watch daily your words and deeds. Thus from
the very beginning you may characterize yourselves with divine ideals. The divine ideals are
humility, submissiveness, annihilation of self, perfect evanescence, charity and loving
kindness. You must die to self and live in God. You must be exceedingly compassionate to
each other and to all the people of the world. Love and serve mankind just for the sake of God
and not for anything else. The foundation of your love toward humanity must be spiritual
faith and divine assurance. Again: you must be most careful that, God forbid, not one single
word contrary to truth issue from your mouths. One falsehood throws man from the highest
station of honour to the lowest abyss of disgrace. Always guard yourselves against this
enemy, so that all you state may correspond with reality. Forever supplicate and entreat at
the court of Majesty and beg confirmation and assistance. Make ye an effort that you may win
the good pleasure of Bahá 'u'llá h. All the natural and supernatural advancements in the
human world revolve around this one problem. If you attain to this supreme goal all the
elements of the world of creation will be ready to serve you at your bidding, i.e., they will find
their highest attainment in you and through you or, in other words, you will become the fruits
of the world of existence. … The evolution of the perfect man is a fruit of creation, just as the
evolution of the trunk, branches, leaves and blossoms of the tree is the fruit thereof. Exalt
your thoughts. Reflect over all your affairs. Magnify your endeavours. Enlarge the circle of
your ideals. Open the wings of spiritual wisdom. Let your hope be the accomplishment of
most great deeds the results of which may immortalize your names. All that the people are
holding fast to are as the mirage and will not last.
Extract from Address of 'Abdu'l-Bahá to students of Beirut College. From the Diary of Mirza
Ahmad Sohrab, Bg April BXBo.
__________
When a person's life is purely moral, when his daily actions are propelled by ethical forces
he will influence tremendously the lives of those who come in touch with him. The insincere
man learns from him the lessons of sincerity, the faithless becomes faithful, the ignorant, wise,
and the cowardly, courageous.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Ro February BXBo.
__________
All these wishes are well worthy of asking, especially the rescue from self-love. This is a
strange trait and the means of the destruction of many important souls in the world. If man
be imbued with all the good qualities, but be selfish, all the other virtues will fade or pass
away, and eventually he will grow worse.
I hope the beloved of God and the maid-servants of the Merciful will be entirely freed from
selfishness. Should this become their nature they will indeed become manifestations of great
bounties and the doors of divine grace will open.
'Abdu'l-Bahá : From a Tablet to an American believer; pC November BXCo.
__________
Dissatisfaction with one's self is a sign of progress. The soul who is satisfied with himself is
the manifestation of Satan and the person who is not contented with himself is the
manifestation of the Clement One. If a person has one thousand good qualities he must not
look at them; nay rather, he must strive to find out his own defects and imperfections. For
example, a person having a palatial residence furnished with the most expensive furniture
and decorated [VII:Bm:Bmg] with the most exquisite arts, unquestionably will forget all these
adornments as soon as he finds out there is a crack in the wall or ceiling and without loss of
time will set to repair it. On the other hand absolute perfection is unattainable by man.

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However much a man may advance yet he is imperfect, because there is always a point ahead
of him. No sooner does he look up toward that point than he becomes dissatisfied with his
own condition and aspires to attain to that. Christ desired to teach us this thing in a concrete
manner when someone said, "O thou good Master!" He answered, "Why dost thou call me
good? There is one good, and that is God!"
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, B June BXBo.
__________
Praising one's self is the sign of selfishness. Commanding others is not the passport to the
realm of spiritual progress. Here is a man who speaks very few words but he is working all
the time and attending to all his duties. There is another man who sits down, talks
continually, and boasts of his past achievements.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, m July BXBo.
__________
There are some people who make this short span of life miserable to themselves and others
because they harbour envy in their hearts. Envy is the most despicable quality in man. Some
people are so filled with it that they cannot bear to see any of their friends receive greater
privileges and higher promotions in life than themselves. Like poison envy kills all their
nobler sentiments. Envy lowers the station of man and makes him a supreme egoist, and selfcentred. If man extricates himself from the claws of this ignoble monster he has defeated the
powers of Satan. Then he will attain tranquillity and peace of mind. Man must become
evanescent and self-denying. Then all the difficulties and hardships of the world will not
touch him. He will become like unto a sea, although on its surface the tempest is raging and
the mountainous waves rising, in its depth there is complete calmness.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rl October BXBp.
__________
To be approved of God alone should be one's aim.
And has thou realized thy own shortcomings? One must always search for his own
shortcomings so that he may repent at the threshold of Oneness and become protected and
guarded; otherwise, pride and haughtiness will take possession of one's heart and this will
cause deprivation of the bounties of the Court of Singleness.
'Abdu'l-Bahá : From tablet translated by Mirza Ahmad Sohrab, B November BXCX.
[VII:Bm:Bml]
__________
If a man commit a transgression he has been unjust to himself, and soon he will find that he
is in manifest regret and remorse.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bl August BXBo.
__________
The thin eyelid prevents the eye from seeing and what is curtained therein. Then think of
the result when the curtain of greed covers the sight of the heart. Say, O people! The darkness
of greed and envy obscures the light of the soul as the cloud prevents the penetration of the
sun's rays.
Extract from Words of Bahá 'u'llá h: The Primal Word.
__________
A cheerful countenance lends consolation to the beholder.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bl February BXBo.

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__________
A thankful person is thankful under all circumstances. A complaining soul complains even
if he lives in paradise. … If we are not thankful who then can be thankful? Are we not
encircled with the bounties of God? Are we not enveloped with the bestowals of the Blessed
Perfection? Has he not lighted a luminous lamp in our home? … Consider how each one of us
is surrounded by his favours! How much divine grace descends upon us! How often our
hearts respond to his call! … If we are not pleased then who is there to be pleased?
Verbal thanksgiving is fruitless. Thanksgiving is rendered in two effective ways. First,
through the realization of spiritual susceptibilities which illumine the courts of the hearts
with the bright stars of happiness and rejoice the heart by the glad-tidings of the Merciful.
Second, through deeds, i.e., living in accord with the good pleasure of the Lord: adorning our
being with his heavenly attributes and trying to alleviate the suffering and misery of mankind.
If a man does not do these things, even though he praises God and offers him a hundred
thousand thanksgivings every second there will be for that man not the slightest result; it will
be but words without light. Consequently, we must be very happy, very glad, very much
pleased, very contented, very joyful, [VII:Bm:BmZ] because we are submerged in the ocean of the
bestowals of Bahá 'u'llá h. … A thoughtful man enjoys the gifts and the blessings of God.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bo February BXBo.
__________
Consider thy composure, for composure of thought will become the cause of one's
confirmation in the service. If thou hast not composure of mind in Chicago, undoubtedly thou
wouldst be more confirmed in service in New York; but, if thy mind is at peace in Chicago, it is
better to stay there for perchance difficulties may arise in New York and then thou wouldst
not have composure of mind. Thou must first think of thy tranquillity.
'Abdu'l-Bahá : From a tablet to a Chicago believer; translated by Mirza Ahmad Sohrab.
__________
Be thou composed in all conditions.
Tablets of Abdul-Baha Abbas, Vol. II, p. pCC.
__________
Live and act thou in the present as far as possible for thee, according to the divine
instructions.
'Abdu'l-Bahá : From a tablet to a Portland believer; translated by Mirza Ahmad Sohrab, RC
July BXCZ.
__________
Be not disappointed in thyself; trust thou in the favour and bounty of his highness, the
Almighty.
'Abdu'l-Bahá : From a tablet to a Portland believer; translated by Mirza Ahmad Sohrab, BZ
July BXCm.
__________
Afflictions and troubles are due to the state of not being content with what God has
ordained for you. If one submits himself to God he is happy.
A man asked another: "In what station are you?" He answered: "In the utmost happiness."
"Where does this happiness come from'?" He answered: "Because all the existing things move
according to my wish; therefore I do not find anything contrary to my desire; thus I have no
sorrow. There is no doubt that all the beings move by the will of God, and I have given up my

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own will, desiring the will of God. Thus my will becomes the will of God, for there is nothing
of myself. All are moving by His will, yet they are moving by my will. In this case, I am very
happy."
When man surrenders himself everything will move according to his wish.
'Abdu'l-Bahá : From Kinney-Beede-Thompson Notes; taken at 'Akká , l July BXCX.
__________
Man, as an individual unit of human society must not base his deeds according to the law of
retaliation. He must forgive, just as God forgives the sins and transgressions of his servants.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, g June BXBo.
__________
Man must be a mine of piety and sympathy. He must associate with all mankind with joy
and fragrance. He must not turn away his face from any soul. He must raise the fallen and
cheer the hopeless. He must treat with kindness both the friend and the stranger.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Ro July BXBo.
__________
O ye friends of God! Show ye an endeavour that all the nations and communities of the
world even the enemies put their trust, assurance and hope in you; that if a person falls into
error for a hundred thousand times he may yet turn his face to you hopeful that you will
forgive his sins; for he must not become hopeless, neither grieved nor [VII:Bm:Bmm] despondent!
This is the conduct and the manner of the people of Bahá ! You should conform your conduct
with the advices of 'Abdu'l-Bahá !
'Abdu'l-Bahá : From a tablet to New York Assembly of Bahá 'ı́s; translated by Mirza Ahmad
Sohrab, X May BXCX.
__________
May they attain to such heights of altruism as to be ready to sacrifice their lives for each
other! This is the life of the world of humanity! This is in accord with the good-pleasure of
the Blessed Perfection!
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, BR October BXBo.
__________
A man must ever think of the protection of others and not of himself.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, BR October BXBo.
__________
Man must always associate with those from whom he can get light or be with those to
whom he can give light. He must either receive or give instructions; otherwise, being with
people without these two intentions, is spending one's time for nothing and by so doing he is
neither gaining nor causing people to gain.
'Abdu'l-Bahá : From Kinney-Beede-Thompson Notes; taken at 'Akká , g July BXCX.
__________
O thou maid-servant! Have great magnanimity so that thou mayest be favoured in the
threshold of the Almighty. Have lofty aspirations so that thou mayest attain in the kingdom of
God to eternal life.
'Abdu'l-Bahá : From tablet translated by Mirza Ahmad Sohrab, BZ June BXBo.
__________
It is possible to so adjust one's self to the practice of nobility that its atmosphere surrounds

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and colours all our acts. When these acts are habitually and conscientiously adjusted to noble
standards with no thought of the words that might herald them then nobility becomes the
accent of life. At such a degree of evolution one scarcely needs to try to be good any longer; all
our deeds are the distinctive expression of nobility.
'Abdu'l-Bahá ,: From notes of Mrs Mary Hanford Ford; taken in Paris, France, BXBB.
__________
Today the real king is the soul who serves all, and dear is he who exhibits humility toward
all humanity. The humbler and lowlier a person shall be the nearer to and more acceptable at
the threshold of God is he.
The Beauty of Abhá , Bahá 'u'llá h, said that the one nearest the threshold of God is he who
serves all and who considers himself evanescent and non-existent; who forgets himself
utterly, turns to God alone and for the sake of God serves all mankind.
From Address given by 'Abdu'l-Bahá , Washington, D.C., BR May BXBR.
__________
Work for the sake of God and for the improvement of humanity, without any expectation of
praise and reward. The present (is always) unimportant, but we must make our present so
filled with mighty and altruistic deeds as to assume (continued on page BXg)
VII:'., * March '.'7 [VII:BX:BmX]
Survival and salvation
Words of 'Abdu'l-Bahá from Diary of Mirza Ahmad Sohrab, February BXBo.
Thou has asked concerning the spirit and its immortality after its departure. Know thou
that at the time of its translation it ascends and ascends until it reaches the presence of God,
clothed in a temple (body) which will not become subject to the changes wrought by ages and
cycles, nor by the contingencies of the world, nor the emanations thereof. It will continue to
exist through the eternality of the Kingdom of God—its sovereignty, its dominion, its potency.
From it will appear the signs of God and his qualities, the providence of God and his bestowal.
Verily the pen is unable to move in a befitting manner in explaining this truth—its exaltation
and loftiness. The hand of mercy shall cause it to enter into men's minds, though it cannot be
grasped through any explanation, nor be described by those means which are available in the
world.
Blessed is the spirit which abandons the body, previously sanctified and freed from the
doubts of the nations. Verily, it moves in the atmosphere of the will of its Lord, and it enters
into the supreme paradise. It is welcomed by the angels of the Most High. It associates with
the prophets of God, and his chosen ones, and it converses with them, and relates to them
those events which have happened to it in the path of God, the Lord of both worlds.
Were one to become informed of that which is pre-ordained for the spirit in the worlds of
God, the Lord of the throne and the earth, he would become immediately enkindled with the
fire of yearning for this impregnable, exalted, holy, and most glorious state of being.
The prophets and the messengers have come in order to guide mankind to the straight path
of the true one. Their aim has been no other than the education of the people, so that at the
time of death they may depart to the supreme friend, with perfect sanctification, purification
and severance. I declare that the prophets are causative of the improvements and the
progress of the nations. They are the leaven of existence and the greatest means for the
appearance of sciences and arts in this world.
As to the question concerning the soul, know thou, verily, that "soul" is a term applied to
numerous realities, according to the exigencies of the following relations in regard to

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development in the world of existence:
B) In the mineral kingdom, soul is called "latent force", silently working for the
disintegration of the substance of the mineral.
R) In the vegetable kingdom it is called "virtue augmentative", or the power of growth, which
attracts and absorbs the delicate materials of inorganic substance found in the mineral
kingdom of matter, and transforms them into the condition of growth. Thus the inorganic
[VII:BX:BXC] substance found in the mineral kingdom becomes growing vegetable life
through the effect of the word of God. This vegetable soul, i.e. "virtue augmentative", or
power of growth, is a quality which is produced by the admixture of elements, and
appears in accidental organisms, of which contingency is an essential attribute.
p) In the animal kingdom it is called "sense perceptions" (or instinct). This soul term, as
applied to the animal kingdom, is also a natural quality resulting from the mixture of the
elements, and it appears from their mingling and combination, for it is a quality which
results from the composition of bodies (organisms), and is dispersed at their
decomposition. From this we are to understand that the animal soul is not endowed with
the capacity of attaining immortality, as the life force is dispersed at the decomposition of
the animal tissues.
All these things up to this point are a contingent reality, and are not a divine reality. But a
contingent reality, which is perpetuated by the fullness of existence, will then suffer no
corruption, and will thus become a divine reality, for the accidental reality is only
distinguished from the existent reality by its subjection to corruption. For transformation is
an essential necessity to every contingent reality, and this is what the mature wisdom has
deemed advisable.
o) In the human, worldly soul signifies the "rational being, or mind". This has a potential
existence before its appearance in human life. It is like unto the existence of a tree within
the seed. The existence of the tree within the seed is potential; but when the seed is sown
and watered, the signs thereof, its roots and branches, and all of its different qualities,
appear. Likewise, the "rational soul" has a potential existence before its appearance in the
human body, and through the mixture of elements and a wonderful combination,
according to the natural order, law, conception, and birth, it appears with its identity.
Be it known that to know the reality or essence of the soul of man is impossible, for, in
order to know a thing, one must comprehend it, and since a thing cannot comprehend itself, to
know one's self in substance or essence is impossible. As the comprehender cannot be
comprehended, man cannot know himself in reality or essence. In order to obtain knowledge
of any reality, or soul of man, the student must study the manifestations, qualities, names and
characteristics of man. This much can be stated, that the reality of man is a pure and
unknown essence constituting a depository, emanating from the Light of the Ancient Entity—
God. This essence or soul of man, because of its innate purity, and its connection with the
unseen Ancient Entity, is old as regards time, but new as regards individuality. This
connection is similar to that of the ray of the sun—the effect to the primal cause. Otherwise,
the thing that is generated, or the creature, has no connection with or relation to its Generator
or its Creator.
Since the pure essence, whose identity is unknown, possesses the virtues of the worlds of
matter and of the Kingdom, it has two sides—first, the material and physical; second, the
mental and spiritual—which are attributes not found as qualities of matter. It is the same
reality which is given different names, according to the different conditions wherein it
becomes manifest. Because of its attachment to matter and the phenomenal world, when it
governs the physical functions of the body, it is called the human soul. When it manifests

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itself as the thinker, the comprehender, it is called the mind. And when it soars into the
atmosphere of God, and travels in the spiritual world, it becomes designated as spirit.
There are two sides to man. One is divine, the other worldly; one is luminous, the other
dark; one is angelic, the other diabolic; man is equal to the animals in all sensuous conditions,
for all animal characteristics exist in him. Likewise, divine and satanic qualities are con-
[VII:BX:BXB] tained in man; knowledge and ignorance; guidance and error; truth and falsehood;
generosity and avarice; valour and timidity; inclination towards God and tendency towards
Satan. Chastity and purity; corruption and vileness; economy and avidity; good and evil; all
are contained in man.
g) If the angelic side becomes more powerful, and the divine power and brightness surround
man, then the second birth takes place, and eternal life is found at this point. Man
becomes then the noblest among creatures. On the other hand, if sensuous qualities
surround, and if terrestrial darkness and sensuous passions predominate, if they meet in
man only the worldly feelings, if they find him a captive of evil qualities and fallen into
everlasting death, then such a man is the basest and most abject among all creatures. In
such a man, divine power does not exist. An animal is not considered unjust and evil
because of its cruelty and injustice, for it is not endowed, as is man, with divine qualities;
but if man falls into the same evil condition, it is evident that he has permitted his ungodly
attributes to overcome the divine qualities with which he was endowed. This shows the
baseness and meanness that exist in human nature.
VII:'., * March '.'7 [VII:BX:BXR]
Tablets from 'Abdu'l-Bahá on immortal life
"His spirit flew from this world"
To the maid-servant of God, Miss MacCutcheon—Upon her be greeting and praise!
Thy letter was received. On account of the death of thy father and brother the utmost
sorrow and regret was produced. How unfortunate it is that that young man was killed
instantly by the sudden shock! But his spirit flew from this world into the world beyond and
the spirit of thy father soared toward the heavenly realm. Be thou not sad or unhappy for
these two heavenly birds flew toward the rose-garden of eternity and attained to the infinite
immensity of the Kingdom. Although those two lamps were extinguished in the earthly glass
yet they became the enkindled lamps in the everlasting lamp of the Kingdom. At this moment
they are in the utmost state of joy and happiness and so they shall be throughout all eternity.
Consequently do thou not grieve nor be thou dispirited.
Convey my longing greeting to all the friends of God.
Upon thee be greeting and praise!
"She is not counted amongst the dead"
To Mrs A. E. Magee—May her soul be happy!
O thou afflicted one!
In this great catastrophe1 the eyes are weeping and the hearts are burning, because that
incomparable plant was growing and developing with infinite joy and fragrance in the garden
of the love of God. She was stirred into cheerfulness by the wafting of the breeze of
providence; day by day she was progressing, and she was at all times the cause of the
consolation of the hearts of the friends. I will never forget her, for she was one of the most
important personages. But it was destined that she might become free from this material

Refers to the death of her daughter, Harriet Magee.

&$+
world, the world of physical sufferings and tribulations, and hasten toward the heavenly
universe, so that through the showers of the cloud of grace she may obtain the utmost
freshness and infinite deli- [VII:BX:BXp] cacy and yield luscious fruits. Consequently be thou
not unhappy, nor be thou grieved, for she is not counted amongst the dead. Nay rather she
was dead, she became alive; she was evanescent, she became eternal; she was earthly, she
became heavenly; she lived in the material world, she became wholly spiritual. Like unto a
bird she was a prisoner and captive in the cage of this body. This cage was broken; that bird
winged its way heavenward, and in the celestial rose-garden she became the associate and
companion of other divine birds. Thou shalt find her in that rose-garden with the utmost joy
and fragrance.
Convey on my behalf the utmost kindness and love to Mr and Mrs Inglis. I beg of God that
in this affliction he may bestow upon them patience and consolation, and that they may
educate their dear son in accord with their highest and purest standard.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
VII:'., * March '.'7 [VII:BX:BXp]
In memoriam
Mrs Lua Moore Getsinger
Further word comes from Cairo of the last days of the brave maid-servant of the kingdom,
Mrs Lua Getsinger. Mrs Getsinger went to Cairo last autumn, hoping to leave soon for
America, and carry 'Abdu'l-Bahá 's message of light to the friends in the West. The friends in
Cairo loved her devotedly and opened their homes to her. For a number of months she was at
the home of Mı́rzá Taqı́ Iṣ fahá n, "'Abdu'l-Bahá 's faithful steward in Cairo", where she suffered
a long illness through the winter. He and his wife cared for their American sister most
tenderly. "Before and after this illness," Miss Eleanor Hiscox writes, though she never
recovered her strength, Lua Getsinger went about with heroic will "giving the Bahá 'ı́
teachings, her work being chiefly among the young men, as they are the only ones among the
Egyptians who know English. All listened to her eagerly, and all were wonderfully uplifted
and blessed by her inspiring words. The lives of some were completely transformed by her
influence. Such was the power of the words of Bahá 'u'llá h upon her lips."
"In the early spring she went to Shubra, a suburb of Cairo, to the house of another Bahá 'ı́,
who greatly desired that she should remain there for a while for the sake of her Bahá 'ı́
influence upon his wife and her family, formerly Christian. And she spent her time in giving
them all lessons in English, of which they had some knowledge. They all loved her devotedly
and treated her as their own sister. It was there her last days were passed. One night (it was
the R May) she awoke with, a severe pain in her heart. She called the family, who telephoned
for a doctor. But before his arrival she passed into the other world after uttering three times,
'Yá Bahá 'u'l-Abhá '.
"The grief and sorrow of all the Bahá 'ı́s was very great, for all loved her as a devoted sister.
One of the choicest sites was selected for her tomb. No expense was spared by the Bahá 'ı́
friends for their devoted sister, beloved by 'Abdu'l-Bahá , in the last acts which could be done
for her. How they all loved her! How they still weep when they speak of her!
"Here our sister Lua lies buried in the same city with Mı́rzá Abu'l-Faḍ l. The prophetic
words of 'Abdu'l-Bahá have come to pass, for Bahá 'ı́ pilgrims and friends already visit her
grave with offerings of love and devotion."
In the last days of illness she hovered between the will to serve on earth and the longing to

&$!
fly away into the glorious [VII:BX:BXo] freedom of "the immensity of the kingdom." On BR April
she wrote to Miss Hiscox: "Little by little I am seeing all the reasons why many things are as
they are and the lessons I have to learn thereby. I am sure until the last day of our lives we
will be learning lessons, for this world is a school, from which we graduate only when we
leave it. I shall be so glad when the last day comes, and the school is forever (so far as I am
concerned) dismissed. His will, not mine, be done!"
The lessons of the earth-world she learned beautifully in those last days of illness and trial.
As Miss Hiscox says, her suffering "had a purifying influence upon her and seemed to burn
away all the dross and to leave her pure gold. She had only love and forgiveness for all." She
saw that every experience had been for the best. Like an angel ready to enter the kingdom of
light, she turned her face, "a few days before her departure," to the picture of the Centre of the
Covenant, which hung on the wall, and said, with tears in her eyes but with manifest firmness:
"All I want to do is his will and to be severed from ought else save God."
VII:'., * March '.'7 [VII:BX:BXg]
The Divine Art of Living (continued)1
significant weight and momentous importance in the future.2
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bp May BXBo.
__________
Will is the centre or focus of human understanding. We must will to know God, just as we
must will in order to possess the life He has given us. The human will must be subdued and
trained into the will of God. It is a great power to have a strong will, but a greater power to
give that will to God. The will is what we do, the understanding is what we know. Will and
understanding must be one in the cause of God. Intention brings attainment.
'Abdu'l-Bahá : Ten Days in the Light of Acca, p. pC.
__________
In the world of humanity "good intentions" is the greatest means of personal development.
If a person has [VII:BX:BXl] "good intention" he will succeed in all of his undertakings.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, m April BXBo.
__________
The worst human quality and the most great sin, is back-biting, and most especially when it
emanates from the tongues of the believers of God. If some means were devised so that the
doors of back-biting could be shut eternally and each one of the believers of God unsealed his
tongue in the praise of the other, then the teachings of His Holiness Bahá 'u'llá h would have
been spread, the hearts illuminated, the spirit glorified, and the human world would have
attained to everlasting felicity.
I hope that the believers of God will shun back-biting completely (gossip-making and faultfinding), each one praising the other cordially, and believe that back-biting is the cause of the
divine wrath, to such an extent that if a person back-bites to the extent of one word he may
become dishonoured amongst the people; because the most hateful characteristic of man is
fault-finding. One must expose the praise-worthy qualities of the souls and not their evil
attributes. The friends must overlook their shortcomings and faults and speak only of their
virtues and not their faults.
'Abdu'l-Bahá : From a tablet in Diary of Mirza Ahmad Sohrab, BB August BXBp.

This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.
Continued from page :ii.

&$#
__________
In our physical selves we are like the animals; yet in some ways the animals are even
higher than men; they are more restful and composed; more trustful and reliant upon the
bounty of God, more in the flow of his will. The birds of Mount Carmel are his creatures. They
can fly to the highest branches of the trees and build their nests. From the mountaintops the
birds can enjoy the beautiful view of the sea and mountain by their power of sight. All this
beauty exists for us as well. The love of God, the beauty of God is everywhere and exists for
man if he will but rise to spiritual heights, open his spiritual vision and behold it. Is the king
free as the bird is free to fly upward? The king's head is often heavy with anxiety and the
things of this world which hold him down. The true pleasure and happiness depend upon the
spiritual perception and enjoyment. The powers of mind are the bounties of God given to man
to lead him toward spiritual happiness. The highest grace in man is to love God. Love of God,
knowledge of God is the greatest, the only real happiness, because it is nearness to God. This
is the kingdom of God. To love God is to know Him. To know him is to enter his kingdom, and
to be near him.
'Abdu'l-Bahá : Ten Days in the Light of Acca, p. pm.
Reprint book 5
Vol. VIII, Nos B–BX (RB March BXBZ—R March BXBm)
Vol. IX, Nos B–BX (RB March BXBm—R March BXBX)
and
Vol. X, Nos B–g (RB March BXBX—g June BXBX)
VIII:', *' March '.'7 [VIII:B:p]
The economic teaching of 'Abdu'l-Bahá
Mary Hanford Ford
The reader of this article may wonder at the importance attributed to the teachings and
utterances of 'Abdu'l-Bahá , and a word of explanation in regard to his position in the world
may not be inopportune. He is the leader of the Bahá 'ı́ movement, a great centre of
progressive thought, which had its origin in the illumined message of 'Alı́ Muḥ ammad, later
called the Bá b, given to the Persian people in Bmoo. The Bá b was martyred by the Persian
government in BmgC, as he was considered a dangerous heretic from the Muslim point of view,
and Islá m is a state religion. As is natural in such cases, any deviation from the established
faith becomes in a way treasonable in the conception of the government. Before this tragic
event took place, however, the Bá b, had fully proclaimed his mission and prophecies.
Foreseeing his own end, he told the people that he himself was but the herald of the new day,
which would centre in the remarkable Revelator to follow him, who would be the Messenger
of God for this period, and whom he always spoke of under the title of the Glory of God, or
Bahá 'u'llá h. He declared that Bahá 'u'llá h would bring peace and unity to mankind, and revive
the true knowledge of God in all the world.
The essentials of human progress were included and insisted upon in the message of the
Bá b; and Bahá 'u'llá h, who followed him, has written eloquent pages outlining the tendencies
of future civilization. The Bahá 'ı́ movement which for many years has been a growing power
in the Orient, in spite of the cruel persecution of governments, has at length penetrated the
western world, and shows clearly that the ethical ideals of our most advanced western
economics were generated and came to expression years ago, in the minds of these
illuminated eastern teachers.
According to the teaching of these supreme educators, messengers of God have been
coming to the world from the beginning of creation, and their province is to refresh the soul of

&$$
man as it grows cold to the love of God, and restore its sensitiveness to the breath of the holy
spirit. Thus Moses came, Zoroaster, Muḥ ammad, Christ came, and today the inspiring and
ever necessary message has been given once more by the trinity of Persian teachers, who
bring a universal teaching, through which all the races of mankind will be enlightened.
'Abdu'l-Bahá is the son of Bahá 'u'llá h. He was imprisoned when only nine years old, at the
time when his father was seized with his entire family and his immense property confiscated,
simply because he had openly become a follower of the Bá b, and a believer in the Oneness of
God and humanity.
The Bahá 'ı́ conception is that three persons are always combined in the annunciation of a
divine message. As Christ was heralded by John the Baptist, and followed by Peter, Moses was
presaged by his herald, and followed by [VIII:B:o] Joshua; the Bá b, Bahá 'u'llá h and 'Abdu'l-
Bahá are the trinity of today, though the station of 'Abdu'l-Bahá is more nearly allied to that of
the centre than in any previous case. He is called the Centre of the Covenant renewed today
between God and man, as it was renewed in the days of Christ and his predecessors. 'Abdu'l-
Bahá 's title means the Servant of God, and naturally he can have no successor in the
movement.
The intensely humanitarian feeling of 'Abdu'l-Bahá is amply shown in his life, and his
economic teaching manifests a singularly accurate acquaintance with the sociological
conditions of the western world. He is well aware of the fact that measures of charitable relief
are only palliations rendered necessary by existing misfortune and by no means to be
considered more than methods of temporary relief. Nevertheless the charity, and the spirit of
instant service in the life of 'Abdu'l-Bahá are most inspiring.
His childhood and his youth were passed in moving from one oriental prison to another,
until at last he lived in 'Akká , the prison town of the Sulṭán, as a prisoner on parole, controlling
his own household, under the surveillance of the Turkish police. In this way he became
familiar with all aspects of oriental poverty, and permitted himself the privilege of relieving it.
In 'Akká as a prisoner he could do nothing against existing abuses except palliate their results,
but this he did constantly.
Every Friday morning the poor of 'Akká gathered in the courtyard of 'Abdu'l-Bahá 's house,
and he went among them personally. He knew them all by name, he knew just which one
needed a coat or a warm shawl, he sent a physician or healed those who were ill. Those whom
he succoured were never among his own followers, for the believer in the revelation of
Bahá 'u'llá h does not beg. They were Muslims, sectaries of the creed which had persecuted
him, deprived his father of property, liberty and station, and martyred the Bá b, but they loved
'Abdu'l-Bahá as their benefactor, and did not bother their heads about his religion.
'Abdu'l-Bahá had a donkey upon which he was accustomed to ride about the town daily
upon his philanthropic missions. An American woman who was his guest at one time was
terribly annoyed at the nightly braying of this creature, which she declared prevented her
from sleeping, but when she discovered that it was the donkey upon which 'Abdu'l-Bahá
visited the sick, its braying suddenly assumed a musical character, and no longer disturbed
her. Often when the family of 'Abdu'l-Bahá was about to sit down to dinner at night, the
report would come of some unfortunate who was starving, and who had been overlooked in
the visits of the day. Then quickly the hot appetizing meal would be bundled into a basket,
and rushed away to the suffering family, while 'Abdu'l-Bahá would smile and say, "It does not
matter for us, we had dinner last night, we shall have dinner tomorrow!"
Often he sent his bed to a feverish invalid whom he discovered, because it required thirty–
six hours at least to procure a bed from Haifa, the nearest point of supply, and 'Abdu'l-Bahá
would be perfectly comfortable wrapped in a blanket, and lying upon the floor of his room, or

&$%
the roof of the house, while he would not have been able to sleep at all, conscious of a bedless
invalid, feverish and pain racked. He could not endure the sight of suffering which he was
able to relieve.
When he reached the Occident, however, 'Abdu'l-Bahá faced a condition which troubled
him greatly, because it was beyond his power to assuage the misery he saw constantly about
him. Housed luxuriously at Cadogan Gardens, London, he knew that within a stone's throw of
him were people who had never had enough to eat—and in New York there was exactly the
same situation. These things made him exceedingly sad and he said: "The time will come in
the near future when humanity will become [VIII:B:g] so much more sensitive than at present
that the man of great wealth will not enjoy his luxury, in comparison with the deplorable
poverty about him. He will be forced, for his own happiness, to expend his wealth to procure
better conditions for the community in which he lives."
When 'Abdu'l-Bahá first arrived in England he was the guest of a friend in a village not far
from London. The evident poverty around him in this wealthy country distressed him greatly.
He would walk out in the town, garbed in his white turban and long Persian coat, and all eyes
were centred upon this strange visitor, who, the people had been told, was "a holy man from
the East". Naturally the children were attracted to him, followed him, pulled at his coat, or his
hand, and were immediately taken into his arms and caressed. This delighted them, of course,
and children are never afraid of 'Abdu'l-Bahá , but what pleased and amazed them still more
was that when they were put down they found in their little hands a shilling or sixpence from
the capacious pockets of "the holy man's" long coat. Such bits of silver were a rarity in their
experience, and they ran home with joy to tell the tale of the generous stranger from the
Orient, possessed apparently of an endless store of shining sixpences.
The children crowded after him and so many sixpences were dispensed that the friend who
entertained 'Abdu'l-Bahá became alarmed, and talked the matter over with Miss Robarts, who
was also a guest in the house. "It is a shame!" they said indignantly. "He comes to us
accepting nothing, and is giving to our people all the time! It must not go on!
That day 'Abdu'l-Bahá had bestowed many sixpences, and people had come from the
neighbouring villages, bringing their children to receive the blessing from "the holy man,"—
and of course the sixpences! About nine o'clock in the evening the ladies, decided that no one
else must see 'Abdu'l-Bahá that night. But as they waited outside the cottage, a man came up
the path, carrying one baby, and with others clinging to him. When he asked for "the holy
man", however, he was told severely that he could not be seen, he was very tired and had gone
to bed. The man sighed, as he said, "Oh, I have walked six miles from far away to see him. I
am so sorry!"
The hostess responded severely, feeling that the desire for sixpences had prompted the
journey perhaps more than religious enthusiasm, and the man sighed more deeply than ever,
and was turning away, when suddenly 'Abdu'l-Bahá came around the corner of the house.
The way in which he embraced the man and all the babies was so wonderful, that the hearts of
the too careful friends melted within them, and when he at last sent away the unbidden
guests, comforted, their hearts full of joy, their hands bursting with sixpences, the two friends
looked at one another and said: "How wrong we were! We will never again try to manage
'Abdu'l-Bahá !"
Perhaps the most beautiful encounters with the poor he had in the Occident were at the
Salvation Army headquarters in London, and the Bowery Mission in New York. Here he
consoled the men for their poverty, saying: "Do not consider your poverty a degradation. The
greatest of men have always been poor, the poets, and philosophers and benefactors of the
race. Christ had no where to lay his head. The Messengers of God are ever overwhelmed by
poverty and persecution. Moses was an outcast, and Muḥ ammad a wanderer and an exile.

&$&
Bahá 'u'llá h suffered the utmost poverty and oppression, and I have known nothing but
poverty and prison walls."
In London he gave the men a sum for a New Year's dinner which should duplicate the
Christmas feast, and at the Bowery Mission he shook hands with each man at the close of the
evening and gave him a quarter. A year afterward nearly every one of those men had kept his
quarter because as one of them said:
"That was a heavenly man, and his [VIII:B:l] quarter was not like other quarters, it will
bring me luck!"
One result of 'Abdu'l-Bahá 's charity was the example of personal contact which it
established. He said: "If the rich should see for themselves the evil conditions which exist,
they would become eager to alter them. It is necessary in relieving poverty to come into
direct touch with its pain. Then the world will determine to abolish it."
He said also, "The spending of money for the help of another brings a great blessing, but the
mere dispatch of a check the loss of which one never feels is nothing."
Perhaps the tender heart of 'Abdu'l-Bahá was never more fully manifested than in the
incident which occurred in California. His hostess in San Francisco had arranged an interview
with the Mayor of Berkeley. There was to be a grand reception, and many dignitaries and
University people were to be present. As the appointed hour for departure approached the
hostess went upstairs to warn 'Abdu'l-Bahá that the time was near. He smiled and waved her
away, saying "Very soon! Very soon!"
She left him with some impatience, for there was no evidence of preparation for the trip.
After some time she went up again, for the automobile was honking at the door, and it looked
as if the Mayor of Berkeley would be kept waiting. But she met only a smile, and "Very soon!
Very soon!" from the important guest. At last her patience was quite exhausted for she knew
that they could not possibly arrive at the reception in time. Suddenly there was a ring at the
door bell. Immediately 'Abdu'l-Bahá 's step was on the stair, and when the door opened he
was beside the maid, pulling over the threshold a dusty and dishevelled man whom no one
had ever heard of, but whom 'Abdu'l-Bahá embraced like a long lost friend.
The man lived fifteen miles from San Francisco. He had read of 'Abdu'l-Bahá in the
newspapers. He felt that he must see him at any cost, but he had not five cents for street car
fare. So he started to walk to San Francisco, and if 'Abdu'l-Bahá had set forth promptly to fill
his engagement with the Mayor of Berkeley he would have missed this seeker after truth. But
'Abdu'l-Bahá had felt his approach, and would not leave for his appointment until he saw this
friend of the spirit seated at his hostess' table, so well panoplied with sandwiches and tea that
it was fully evident his outer man would be refreshed.
Then he said: "Now I must go, but when you have finished, wait for me in my room
upstairs, until I return, and then we will have a great talk."
It is with this fund of deep sympathy and a profound comprehension that 'Abdu'l-Bahá
approaches the modern economic problem, but he does not regard it from any sentimental
point of view. The new time is coming he declares, and it will manifest itself along two lines—
a change in the human heart, and new laws enacted in every country. We cannot introduce
the divine civilization by legislation alone, he says, there must be a change in the human heart
before this is possible.
The lines along which the better government is coming have been clearly indicated by
'Abdu'l-Bahá . When he was in New York in BXBR someone was talking to him about the United
States, and he said:
"You did a wonderful thing in this country in Bmlg when you abolished chattel slavery, but
&$'
you must do a much more wonderful thing now, you must abolish industrial slavery!"1
Only a few people understood in BXBR that the curse of industrial slavery existed among us,
but the events which followed this dynamic utterance of 'Abdu'l-Bahá made it plainly
manifest. Is there not a wireless which carries the suggestion of a powerful mind to many
hearts, and commands results? It is certainly most interesting to observe how closely the
economic tendencies which have developed in the United States since BXBR have carried out
the possibili- [VIII:B:Z] ties indicated by 'Abdu'l-Bahá as denoting the future evolution of the
country and the age.
In BXBp Congress appointed an Industrial Commission to investigate industrial conditions in
the states, and best of all made Frank Walsh its chairman. There could hardly have been a
better selection, for Frank Walsh is a criminal lawyer of wide fame and independent means,
noted for his capacity to draw the truth from the most refractory witness, absolutely proof
against graft, or that insidious and menacing respect for position and wealth, which so
frequently prevents the escape of truth from its prison.
So the Commission went, from place to place, unveiling the abuses of every locality, and
two of the immediate results of its testimony are the federal laws for the prevention of Child
Labour, and the Workmen's Compensation Act, neither of them perfect, but both a long step in
the right direction.
Meanwhile every thinking American now knows that industrial slavery exists among us,
and that it behoves us to remove it. The startling enactment of the Adamson Law is another
pregnant move along the same line. Whatever may be the immediate result, great
consequences must flow from it, for very soon no employer in this country will be able to
enforce labour for more than eight hours a day, and this is only the beginning of change. The
invention of labour-saving machinery which has been going on for many years would have
had naturally the consequence of shortening the hours of labour, if the machines had not been
in the hands of the capitalist class, who wished to use them only for increasing their own
profits, and they must attain their natural aim of increasing the leisure of the world, so that all
may have time for culture, for thought, to know God, as 'Abdu'l-Bahá says.
'Abdu'l-Bahá in speaking of the changes that are coming into our economic life, said the
solution of the struggle between labour and capital will be found in co-operation and profit
sharing. The workers in any institution will presently be regarded as partners, and they will
receive their proper share of the profits of the business. Whether in a factory or a mercantile
enterprise the same rule will be applied.
'Abdu'l-Bahá , said in BXBR at Dublin, New Hampshire, in discussing economic questions:
"Now I want to tell you about the law of God. According to the divine law, no wages should be
given to the employee. Nay, rather indeed they are partners in every work. …
"The question of socialization is very important. It will not be solved by strikes for wages.
All the governments of the world must be united and organize an assembly, the members of
which should be elected from the parliaments and nobles of the nations. These must plan
with utmost wisdom and power, so that neither the capitalists suffer from enormous losses,
nor the labourers become needy. In the utmost moderation they should make the law, then
announce to the public that the rights of the working people are to be strongly preserved.
Also the rights of the capitalists are to be protected. When such a general law is adopted, by
the will of both sides, should a strike occur, all the governments of the world collectively
should resist it. Otherwise the work will lead to much destruction, especially in Europe.
Terrible things will take place. One of the several causes of a universal European war will be
this question. For instance the owners of properties, mines and factories should share their
VII::c, p. :bV.

&$(
incomes with their employees, and give a fairly certain percentage of their products to their
workingmen, in order that the employees may receive, beside their wages, some of the
general income of the factory, so that the employee may strive with his soul in his work."1
As organizations for the supreme enrichment of the few, the trusts, he said, must go; but
the principle of organiza- [VIII:B:BB] tion will remain for the benefit of all. The employees must
benefit from them as well as the managers.
'Abdu'l-Bahá has also said some remarkable things along the line of income and inheritance
taxation. He said, for instance, while in this country: "In future a manufacturer will not be
allowed to leave all his property to his own family. A law will be made something like this,—
that he must leave one–quarter only of his property to his family, and the other three-quarters
must go to the factory workers who have created his wealth."
Indications of the realization of these predictions are already evident along many lines. A
new feeling is manifesting itself in the commercial life of our country. Many of the great
department stories which furnished formerly the most vivid illustrations of money mania, are
now showing the new spirit. For instance, the fine establishment of Filene's in Boston has for
years carried on a profit-sharing plan with its employees, which has worked admirably for the
enrichment of the concern, and has created an excellent feeling both among employees and
customers. Moreover, the influence of the heads of this establishment has gone far and wide,
and always in the same direction. The principle of the house has been that the endeavour of
an institution must not be first of all to make money, but first to give good service to the public
and fair treatment to employees. Filene's is the pioneer enterprise in realizing such principles
and has given them wide publicity. Meanwhile the idea is bearing fruit everywhere and one
sees its expression in the trade journals and in advertising. In former days we looked to our
poets and preachers for the enunciation of noble sentiments and inspiring ideals, but now we
find these not only on the stage, but in the advertising columns of our daily papers. For
instance, here is an expression of feeling from Henry P. Williams who is the head of an
advertising firm in Chicago:
"The man of real progress is always mentally, just a little ahead of where he is now. The
idealist, the man of real imagination, seizes upon the present fact, [VIII:B:BR] and transforms it
mentally into what it may be in the future, and projects it before him. Such a man is the really
practical man.
"So long as the host saw God in the pillar of cloud by day, and the pillar of fire by night, they
went forward with confidence; they followed an ideal. It was only when they lost the
imaginative vision, when the cloud and the fire, being seen every day and every night became
mere meteorological phenomena, that the host began to wander aimlessly.
"Blessed is the man to whom the ideal is always real; to whom the 'pillar of fire' of the
sunset is always a sacred mystery of beauty; to whom the stars are forever an awe-inspiring
revelation; to whom the business he happens to be in the making of clothes, of shoes, or
machines, or the selling of any merchandise in a fair way—is a continuous enthusiasm; to
whom the prosaic business duties of each day offer a recurring opportunity for the advancing
of the interests of good business, and thereby the interests of good people."
This sentiment printed upon a card hangs upon the wall in the big store of Willard Ashton
in Rockford, Illinois, and expresses the spirit of the institution, which is one of the many now
endeavouring in our country to spiritualize capital, or capitalize spirit, realizing that in this
day the two opposite ends of creation must be brought together.
There is a school for saleswomen in Boston, conducted by Mrs Prince, which has had an

Foundations of World Unity, p. bI.

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admirable influence. This lady wishing to improve the condition of saleswomen, and believing
that education, skill and intelligence would do this better than anything else, opened her
school, and has had such remarkable success that her graduates are in all the leading
department stores of the country, and their presence seems to carry everywhere a new
atmosphere of intelligence and the necessity for justice and kindness, which are the
foundation for real brotherhood.
The famous establishment of Altman's in New York is one where these principles have
been evident for many years, and when Mr Altman died recently he left a large portion of his
fortune to be divided among his employees and as a fund for the future conduct of the store.
The action of Henry Ford in declaring that his employees must share in the prosperity of his
establishment has had enormous influence upon the public mind, and he has extended his
generosity of late by equalizing the pay of men and women in his factory. Edison has done the
same thing more quietly and for a long time has shared his profits with his employees. Both
instances illustrate the statement of 'Abdu'l-Bahá that in the coming time men of wealth
cannot enjoy their own luxury unless they use their means to improve the condition of others.
On the Pacific coast the fruit growers and farmers have formed co-operative alliances in
business which have already broken the power of the commission men, whose intensely
competitive practices threatened to drive the entire Pacific coast into bankruptcy. The fruit
growers are now able to sell their product independently, and while the consumer pays no
more than formerly, the producer is able to live in comfort. An interesting fact in connection
with the growth of the "exchanges" is that there seems to be no temptation towards graft or
dishonesty in this form of business. As all transactions are for mutual benefit, no one seeks to
defraud another for his own enrichment. Nor do the men try to "corner" the market to
increase the price. Wall Street practices are naturally banished from these associations where
the desire is to benefit the many and not the few.
In California ZC per cent of the fruit growers have formed these co-operative exchanges and
last year Governor Johnson appointed Mr Weinstock, who had become famous through his
organization of the raisin-growers' exchange, Supervisor of markets for California, which
meant in reality, as the Californians [VIII:B:Bp] understood it, supervisor of co-operative
progress, and his appointment was hailed with great delight. Recently President Wilson,
through the Department of Agriculture sent a committee of three to the north-west to assist
the farmers of that section in forming co-operative exchanges like those of California.
In these enterprises the working people do not yet share the profits. The associations have
been made to break the grasping power of the middle man, and people have not yet wakened
to the broader ethical aspects of the case. But the rights of the harvester must be recognized
in the near future, because it is the day when the worker is coming into his own, and
fortunately the harvester is at present one of the best paid workers in the United States, and
cannot complain of a badly ventilated factory.
While in this country in BXBR 'Abdu'l-Bahá gave a remarkable talk before the socialist club of
Montreal, in which he outlined the economic development of the coming time, and suggested
a form of the income tax entirely new. He gave as an illustration of the way in which the plan
would work, an agricultural community.
In the beginning he said, "In reality all mankind represents one family, God desires that
each individual member of the body politic should live in the utmost well-being and comfort.
If all do not enjoy life there is a lack of symmetry in the body politic."
He then outlined a scheme by which the utmost justice could be brought into the communal
life. He said the products of the community should be stored in a storehouse, that each man's
share should be noted and when the property was sold, each should receive his proportion,

&$*
and the tax he should pay to the community would be estimated from his share in the
property.
At the time when 'Abdu'l-Bahá spoke, no such thing as a community storehouse had been
heard of in this country, but during the past two years its reality has been rapidly developing
in North Dakota. The farmers in that section have been almost driven into bankruptcy by the
exactions of the banks and the grain dealers. The farmer had no elevator in which to store his
grain, and the banks would lend no money until the grain was harvested. Moreover he could
get no accommodation except at a rate of from BR to Bo per cent, and even then with ruinous
restrictions. So he was obliged to look on while the middle man came along and bought his
grain at starvation prices, to the producer, stored it in his elevator, and then immediately
borrowed money on it at the bank, with which he went forth to buy more grain at starvation
prices.
When the situation became unendurable the North Dakota farmers rose up in more than
protest. They formed a "Federal Association" which included the entire state. They had
already endeavoured in vain to elect legislators, either democratic or republican, who would
pass a law enabling them to build state elevators. So this year they broke the machines of
both parties, sent their own men to the legislature, and are to build state elevators for the
grain of North Dakota. Naturally in the process of this communal action, the country has
developed a communal feeling quite unprecedented, and certain to lead to unusual progress
in the future. Meanwhile the Rural Credits law has passed, assuring them easier money, and
relieving them from the exactions of the banks. The Rural Credits Law is by no means perfect.
It surrounds the issuing of money to the farmer with too many restrictions and is not yet freed
from the over suspicion of the banking system. But it is a step forward and brings relief
where it is much needed. Undoubtedly, in the future, its restrictions will be removed, and it
will enable the needy one to obtain help without such a superfluity of red tape.
However, North Dakota is to have elevators, and the first step toward the remarkable plan
suggested by 'Abdu'l-Bahá has thus been taken. For his plan as to [VIII:B:Bo] the income tax is
unique, as has been said, and unlike any other that has been thought of. Most conservative
people object to an income tax, and the most progressive yet attempted is to make the tax an
increasing one, in proportion to the income taxed. 'Abdu'l-Bahá says the tax must be levied in
proportion to the excess of the income over the needs of the person taxed. If a man has an
income of two thousand dollars, and expenses of two thousand dollars, he shall not be taxed at
all, but if he has an income of ten thousand dollars, and expenses of two thousand or five
thousand, he shall be taxed on the amount left over from his expenses. Thus if a man has an
income of twenty thousand dollars, and expenses of only five, he could pay a large tax; if an
income of fifty thousand dollars, and expenses of ten a still larger one.
This suggestion of taxation seems to imply a growing simplicity of life, and sincerity of
heart, which do not exist today, because many a man would increase his expenses to decrease
his tax, from the point of view of our time, and indulgence is so intensified by opportunity,
that expenses often keep pace fully with increased income. In his illustration, however,
'Abdu'l-Bahá is placing before us a condition in which communal equality and communal fair
dealing have already been established, and the most surprising feature of his income tax is yet
to come.
In ordinary economic planning the increased income tax is simply intended to enrich the
community, and reduce excessive wealth, but in 'Abdu'l-Bahá 's scheme it is an elastic
measure, benefiting rich and poor alike, because it takes from the citizen possessed of a
surplus, to relieve the one suffering from a deficiency. Thus while the man with a surplus
pays a large percentage into the treasury, the man whose expenses are greater than his
income can draw from the common fund the sum lacking for the comfort or education of his

&%+
family. If a man has expenses of two thousand a year, and his income has been cut down to
one, he draws the necessary surplus from the common fund, until his affairs are adjusted, and
he in his turn has a surplus.
The conservative will immediately cry out against such a measure, as one encouraging
mendicancy, but we must remember that this adjustment only applies to the ideal community
of the future, from which both suspicion and mendicancy have been banished. The steps
toward the establishment of such a commonwealth have already been taken, and may be
completed in a surprisingly short time. 'Abdu'l-Bahá says that in future the accumulation of
immense private fortunes will cease, because man's power of spiritual vision will increase so
noticeably that he will be conscious of existence after death. He will realize that the present
life opens the door to the coming one, and he will not be willing to expend all his energy in the
attainment of wealth or fame, which have nothing to do with eternity, which on the contrary
would act as a hindrance to the advancement of the soul in its onward career. He will prefer
to use his energies for the benefit of society of which he is a member, after he has provided for
his own needs, and he will lose the desire to centralize splendid power in himself. He will
prefer to establish qualities which will remain his in the other life, rather than accumulate
merely material advantages which he must leave behind him when he goes yonder. A great
pugilist, or a successful financier may be enormously honoured by his contemporaries, but he
may not find himself too well supplied with capital in the other realm when he reaches it.
When man realizes that the continuation of life means the endless development of talent
and opportunity, he will know that what he begins here, he will have the certainty of
completing farther along in his career, and he will therefore look at existence from a vastly
different point of view.
'Abdu'l-Bahá says the trouble with our [VIII:B:Bg] economics heretofore has been twofold.
Its system and application have been purely material, instead of material and spiritual, they
have been purely masculine, instead of masculine and feminine. We need the feminine
influence in the world housekeeping, says the great educator. When he met the suffragists of
London in BXBR, he expressed his opinion in regard to equal rights, and then asked Mrs Pethick
Lawrence to say what she thought was wrong with the world. She replied that in her opinion
humanity had been trying to fly with one wing, when in reality it needed two for perfect flight.
'Abdu'l-Bahá replied, "What would you think if I said that humanity not only needs another
wing, but the wing that has been lacking is the stronger, and with its aid humanity will take a
wider flight than it has ever achieved before?" Then he went on to tell the beautiful story of
Zenobia, Queen of Palmyra, and her attainments, showing that the supreme woman is not only
capable of leadership and government, but that she possesses a faithful love, a power of selfsacrifice, in which she remains completely feminine, no matter what public functions her life
may compass.
When 'Abdu'l-Bahá , had completed his tour of the western world, in BXBR, he returned to
London, and the editor of the Asiatic Quarterly Review thought it would be intensely
interesting to have the opinion of the "greatest prisoner" in regard to western civilization, so
different in every respect from that of the Orient. He therefore asked 'Abdu'l-Bahá to write
this article, and the result was a most luminous expression as to the meaning of civilization
and the faults evident in that of the West.
'Abdu'l-Bahá says: "All that one observes in the Western Hemisphere are the appearances
of the material world, and not of the divine world.
"As there are many defects in the world of nature, the lights of divine civilization are
hidden, and nature has become the ruler over all things.
"In the world of nature the greatest dominant note is the struggle for existence—the result

&%!
of which is the survival of the fittest. The law of the survival of the fittest is the origin of all
difficulties. It is the cause of war and strife, hatred and animosity between human beings.
"In the world of nature there is tyranny, egoism, aggression, overbearance, usurpation of
the rights of others, and other blameworthy attributes which are the defects of the animal
world. Therefore so long as the requirements of the natural world play paramount part
among the children of men, success and prosperity are impossible. For the success of the
human world depends upon the qualities and virtues with which the reality of humanity is
adorned; while the exigencies of the natural world work against the realization of this object.
"Nature is warlike, nature is bloodthirsty, nature is tyrannical, nature is unaware of His
Highness the Almighty. That is why these cruel qualities are natural to the animal world.
"Therefore His Highness the Lord of mankind, having great love and mercy, has caused the
appearance of the prophets, and the revelations of the holy books, so that through divine
education the world of humanity may be released from the corruption of nature and the
darkness of ignorance; be confirmed with ideal virtues, the susceptibilities of consciousness,
and the spiritual attributes, and become the dawning place of merciful emotions. This is
divine civilization. Today in the world of humanity material civilization is like unto a lamp of
the utmost transparency, but this lamp—a thousand times alas—is deprived of light. This
light is divine civilization, which is instituted by the holy divine Manifestations.
"This century is the century of light. This century is the century of the appearance of
reality. This century is the century of universal progress."
'Abdu'l-Bahá goes on to tell us how we can incorporate the divine laws into [VIII:B:Bl] the
government of the world so as to create an ideal civilization, and he says we are to do this
through the study of reality, the promotion of universal fellowship, the inculcation of divine
love through the power of religion, the abandonment of religious, racial, patriotic and political
prejudices, and in all those pathways leading to perfection which he points out so clearly and
beautifully.
In 'Abdu'l-Bahá 's teaching, we cannot separate religion from life—as soon as that is done
religion becomes a theology. True religion is the foundation of perfect government, but this
religion is the feeling of the heart, not an established hierarchy.
Speaking of the enjoyment of the animal world in this remarkable essay, 'Abdu'l-Bahá goes
on: "Such then is the happiness of the animal world. But the happiness of the human world
comes from the virtues of the world of humanity, which enjoyment the animals know not of.
That comes from the extension of the range of vision, the excellences of the world of
humanity; the love of God, the knowledge of God, equality between the people, justice and
equity and ideal communication between hearts."
While in the United States in BXBR, 'Abdu'l-Bahá foretold the outbreak of the great war in
BXBo, and said it would be followed by the formation of a world council, to which all countries
would send delegates, with power to settle international difficulties, which would result in a
permanent peace. He said the twentieth century is the century of federation and that all the
world would become united in a bond so close that war would be impossible, governments
and laws would be changed everywhere for the betterment of humanity, poverty would be
eliminated, and justice would reign in human affairs more completely than had ever been
possible in previous times.
He seemed to have perfect faith in the ability of the United States to maintain peace in the
period of the terrible war which was imminent, and said it was her destiny to be "the
peacemaker of the world", and that she would be the first of the great nations to establish
ideal social conditions. He revealed a number of most beautiful prayers for this

&%#
commonwealth, of which the following is one:
"O God, let this American Democracy become glorious in spiritual degrees, even as it has
aspired to material degrees,—and render this great government victorious, confirm this
revered nation to hoist the standard of the oneness of humanity, promulgate the Most Great
Peace, to become thereby most glorious and praiseworthy among all the nations of the world."
The conclusion of the article in the Asiatic Quarterly contains a glorious promise for the
future of humanity, which gives us hope that in the coming time we shall be able to
incorporate, into our material civilization, those elements which will make it representative of
the divine teaching we have received and of that love which will fully drive out injustice:
"In this age his holiness Bahá 'u'llá h has breathed the holy spirit into the dead body of the
world; consequently every weak soul is strengthened by these fresh divine out-breathings—
every poor man will become rich, every darkened soul will become illumined, every ignorant
one will become wise, because the confirmations of the holy spirit are descending like
torrents. A new era of divine consciousness is upon us. The world of humanity is going
through a process of transformation. A new race is being developed. The thoughts of human
brotherhood are permeating all regions. New ideals are stirring the depths of hearts and a
new spirit of universal consciousness is being profoundly felt by all men."
Mary Hanford Ford.
VIII:', *' March '.'7 [VIII:B:X]
"Now, is the beginning of a cycle of reality"
O ye children of the Kingdom!
It is New Year;1 that is to say, the rounding of the cycle of the year. A year is the expression
of a cycle (of the sun); but now is the beginning of a cycle of Reality, a New Cycle, a New Age, a
New Century, a New Time and a New Year. Therefore it is very blessed.
I wish this blessing to appear and become manifest in the faces and characteristics of the
believers, so that they, too, may become a new people, and having found new life and been
baptized with fire and spirit, may make the world a new world, to the end that the old ideas
depart and new thoughts come; old garments be cast aside and new garments put on; ancient
politics whose foundation is war be discarded and modern politics founded on peace raise the
standards of victory; the new star shine and gleam and the new sun illumine and radiate; new
flowers bloom; the new bounty descend; the new tree give forth new fruit; the new voice
become raised and this new sound reach the ears, that the new will follow the new, and all the
old furnishings and adornments be cast aside and new decorations put in their places.
I desire for you that you will have this great assistance and partake of this great bounty,
and that in spirit and heart you will strive and endeavour until the world of war become the
world of peace; the world of darkness the world of light; satanic conduct be turned into
heavenly behaviour; the ruined places become built up; the sword be turned into the olive
branch; the flash of hatred become the flame of the love of God and the noise of the gun the
voice of the kingdom: the soldiers of death the soldiers of life; all the nations of the world one
nation; all races as one race; and all national anthems harmonized into one melody.
Then this material realm will be paradise, the earth heaven and the world of Satan become
the world of angels.
(Signed) 'Abdu'l-Bahá
__________

F; or F: March: the first day of the Bahá 'ı́ year, known as the Festival of Naw-Rú z.

&%$
This is a new cycle of human power. All the horizons of the world are luminous. The world
will become even as a garden and a paradise. It is the hour of unity between the sons of men,
and the drawing together of all races and all classes.—'Abdu'l-Bahá
VIII:*, . April '.'7 [VIII:R:BZ]
The Divine Art of Living (continued)1
A compilation by Mrs Mary M. Rabb of Portland, Oregon2
Chapter III
Some practical applications of the spiritual life
Man must live in contentment with the conditions of his time. He must not make himself
the slave of any habit. He must eat a piece of stale bread with the same relish and enjoyment
as the most sumptuous dinner. Contentment is real wealth. If one develops within himself
the quality of contentment he will become independent. Contentment is the creator of
happiness. When one is contented he does not care either for riches or poverty. He lives
above the influence of them and is indifferent to them. When we were in Baghdá d often with
one pound of meat we served dinner to fifteen or twenty people. We cooked with it Persian
stew and filled the pot with water so everyone could have a bowl of thin soup.
Notwithstanding this we were all very happy and thought that ours was the most delicious
dinner.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Rg October BXBp.
__________
How complex is the life of the present age and how much more complex we are making it
daily! The needs of humanity seem never to come to an end. The more men accumulate the
more they want. There is only one way of freedom and that is by shutting one's eyes and
heart to all these things which distract the mind. The Arab of the desert teaches us a great
lesson in the simple life. Living as he does in the waste Sahara he lacks all the means of life
except a crude tent, a rug or mat, a caldron, a sword hanging to the inside pole of the tent and
a javelin tied to the outside pole. This is all his furniture. Then, if he is wealthy he has a mare,
or a horse, a few camels and maybe adjoining his tent a palm grove. It never occurs to his
mind that there is anything else in this world. He is happy and has no worries. His food
consists of a bowl of milk and a few dates and he may well wonder at the city man, how he can
digest all the different kind of dishes with their flavours and spices. His [VIII:R:Bm] thought is
peaceful and serene, contrary to the city people who are always haunted by the nightmare of
livelihood.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, RB September BXBp.
__________
Economy is the foundation of human prosperity. The spendthrift is always in trouble.
Prodigality on the part of any person is an unpardonable sin. The fewer the habits, the better
for the man. It is a divine virtue to be satisfied with very few things. Contentment is the
antidote for all the social diseases. We must live an independent life. We must never live on
others like a parasitic plant. Every person must have a profession, whether it be literary or
manual, and must live a clean, manly, honest life, an example of purity to be imitated by
others. Contentment is the master-key to all success. If the members of my family starve I
will not ask money from the people. It is more kingly to be satisfied with a crust of stale bread

This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.
Extracts available elsewhere have been omitted. Chapter I appeared in issue VII::e; and Chapter II appeared in issues
VII::i & :j.

&%%
than to enjoy a good dinner composed of many delicious dishes the money for which comes
out of the pockets of others.
… A Bahá 'ı́ must be satisfied. There was a time that I lived on five cents a day and I was
then much happier than I am now. The Persian Bahá 'ı́s often live in the utmost poverty and
want, yet they never complain nor ask for money from any one. Begging they consider to be
below their spiritual station. A man who is the beneficiary of the treasury of the Kingdom is
not poor. There have been some rich Bahá 'ı́s in Persia whose properties were entirely
confiscated. Being thus reduced to utter destitution they went out cheerfully to work and in
their turn spent all they made for the maintenance of the poorer Bahá 'ı́ families. Love, yea,
love must be demonstrated through deeds. Love has never been a passive verb, a figure of
speech; it has always been an active verb, an ideal reality. The sign of true faith is the service
of the believers of God and service must always manifest itself in loving deeds and actions. …
A small business with a steady income is better than the wild, helter-skelter speculations of
the financiers.
The mind of a contented person is always peaceful and his heart is at rest. He is like a
monarch ruling over the whole world. How happily such a man helps himself to his frugal
meals. How joyfully he takes his walks and how peacefully he sleeps!
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Ro August BXBo.
__________
At the table on board the Cedric 'Abdu'l-Bahá spoke about simple diet—how much better it
is for one's constitution to eat but one or two courses. One of the American Bahá 'ı́s asked him
whether he would not prescribe a simple regime of diet for the believers, upon his arrival in
America. He laughed heartily and said: "We do not interfere with their material food, but we
shall give them a simple diet of spiritual food. This is our work."
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, RC July BXBp.
__________
The life of the Arabs in the interior is most simple. Their principal food consists of the milk
of the camel and a few dates. These Arabs do not like the atmosphere of the city. They revel
in the expansiveness of the desert. The other day a few of the Bedouin women taunted our
women because they are living in the town, while the Bedouin women were happy to breathe
the fresh air of the desert. When, years ago, I travelled from 'Akká to Tiberias, in our caravan
there was a beautiful Bedouin woman riding on a camel. She was listless and thoughtful. In
the same caravan there was a young Christian who was struck with the beauty of this Arab
girl and her dark eyes. After some futile attempts he succeeded in establish- [VIII:R:BX] ing
himself in her favour. As I was near I could hear their conversation. He was telling her:
"Thou art so beautiful! Why dost thou not come to the city"
"Why?"
"O, thou wilt be married to a rich man!"
"What will he do for me?
"He will build for thee a lovely house, thou wilt be served as a queen; servants and maids
will wait on thee; thou wilt walk through green gardens, thou wilt sleep on soft beds instead
of sand; thy husband will buy for thee many precious jewels with which thou wilt decorate thy
body; he will surround thee with wonderful objects the like of which thou hast never seen
even in thy dreams!"
The girl straightened herself on her camel and looked at the youth with pity and contempt
in her whole demeanour.

&%&
"I have my beloved desert, vast, broad, and immeasurable," she said. "What do I want with
your cave-like, cage-like and box-like houses. There the air is stuffy. Here the whole expanse
of the Sahara is our avenues and boulevards. Here is my home—the palace of immensity, the
residence of God's own children. Fie upon your town and your civilization and your snobbish
manners! I hate them! I cannot bear to look at them! They are all cheap tricks sanctioned by
your so-called society. You come abroad to display your crafty etiquette of mock modesty and
respectability, while in reality you are physically and morally corrupt, afflicted with
loathsome diseases. Away from me! Let me stay where I am! My home is the Sahara, my
couch is the soft sand, my decorations are God's virtues, my lamps by night the moon and
stars."
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, g May BXBo.
__________
Wealth becomes the cause of heedlessness to many souls with the exception of those who
are believers in God and read the verses of God. For this reason his holiness Christ hath said:
"It is easier for a camel to go through the eye of a needle than for a rich man to enter the
kingdom of heaven." But blessed is the rich man whose wealth and opulence do not prevent
him from turning his face toward God and whose heart is not attached to his possessions.
Such a rich man is the light of the world.
Today Baron Rothschild came to Haifa. He is one of the wealthiest men of Europe. He is
much interested in the Jewish colonization of Palestine and is devoting much of his time and
attention to this problem. Now he has gone to Tiberias. He is busy all the time. He could not
stay longer than one hour.
All the people are toiling and labouring to attain to the station of a rich man. Life to many
rich men is nothing but a heavy burden. They are "wood carriers". Instead of a blessing
wealth becomes a great calamity to them. The supervision of their colossal fortunes and their
proper financial administration becomes the sole object of their lives. Day and night, asleep
and awake, they think and work to make their piles larger and that of others smaller till finally
they become mere money machines devoid of any other feeling or of higher emotions, wildeyed, always hungering for more. Greed and selfishness become the dominant influences of
their lives. Grab, grab, grab; right and left they grab at everything. In the mad rush and
struggle for more lucre, for more worldly goods they walk over the bodies of the toilers and
the children. They become the embodiment of heartlessness and cruelty. Pride and
haughtiness lord it over them and they become mere tools in the hands of sordid, fiendish
passion.
Wealth has a tempting and drawing quality. It bewilders the sight of its charmed victims
with showy appearances and draws them on and on to the edge of yawning chasms. It makes
a person self-centred, self-occupied, forgetful of God and of holy things.
On the other hand there are souls who [VIII:R:RC] are the essence of existence; in their
estimation wealth offers no attractions. If the doors of the heavenly blessings are opened
before their faces, if they become the possessors of the riches of all the world, if the mountains
of the earth turn into diamonds, if the oceans of the globe change into gold … their spiritual
independence will undergo no change or alteration, their faith in God will increase, their
mindfulness will augment, the heat of the fire of their love for true democracy and the
education of mankind will burn away all barriers of ostentation and pride. Their intense
passion for God will wax greater day by day. Such rich men are in reality the light-bearing
stars of the heaven of mankind, because they have been tried and tested and have come out of
the crucible as pure gold … unalloyed and unadulterated. With all the wealth of the world at
their feet they are yet mindful of God and humanity, they spend their acquired riches for the
dispelling of the darkness of ignorance and employ their treasures for the alleviation of the

&%'
misery of the children of God. The light of such rich men will never grow dim and the tree of
their generosity will grow in size and stature, producing fruits in all seasons. Their every
deed will be as an example for succeeding generations.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Ro February BXBo.
__________
Be not grieved on account of poverty for true wealth is surging and inundating like unto the
ocean.
'Abdu'l-Bahá
__________
"When I was in Paris one of the believers brought me a soft cushion and urged me to put it
under my head. I became accustomed to it and as there is none in this hotel my neck has
pained me all these nights. To be the slave of custom is the worst habit. I will have none of it!
When I was young I often had a brick or a piece of rock as my pillow, and I slept soundly,"
Ḥá jı́ Niaz1 said that he had a soft cushion with him and asked to be allowed to go out and
bring it. 'Abdu'l-Bahá answered:
"No, no! I must get accustomed to my natural ways. This would not do. One must never
accustom himself to any [VIII:R:RB] thing the absence of which may disturb his comfort."
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, BZ July BXBp.
__________
I cannot understand why people insist on the fact that one cannot give up a thing once he is
accustomed to it. One can do it very easily if he makes up his mind fully, resolving to quit it
forever. It is all a matter of character and determination.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, BZ August BXBo.
__________
He ('Abdu'l-Bahá .) eulogized unreservedly the untiring activity and zeal of Ismá 'ı́l Au qá (the
gardener).
"Devotion to and love for one's vocation accomplishes miracles," he said.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, BB July BXBo.
__________
Man must be tireless in his effort. Once his effort is directed in the proper channel if he
does not succeed today he will succeed tomorrow. Effort in itself is one of the noblest traits of
human character. Devotion to one's calling, effort in its speedy execution, simplicity of spirit
and steadfastness through all the ups and downs, these are the hallmarks of success. A person
characterized with these attributes will gather the fruits of his labours and will win the
happiness of the kingdom.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, m July BXBo.
__________
This morning I (Mirza Sohrab) called on him ('Abdu'l-Bahá ) early and he spoke to me about
the concentration of one's powers. "Water flowing from one spring has more force and
energy than if the same water is divided between eight springs," he said. "Try always to
concentrate your activities into one channel and let that one be the Cause of Bahá 'u'llá h. Then
you shall see how the confirmations of God will descend."
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Bp December BXBR.

Niyá z (also Nı́yá z).

&%(
__________
Praise be to God that you have come into this desert and exalted the name of God. The
nomads are utterly destitute of the knowledge of God. They live an animalistic life and all
their thoughts are centred upon their cows, goats and crops. When they come together they
speak of nothing else save these things. They know nothing else. Nominally they are Muslims,
but they are unaware of the ideals of Muḥ ammad. … I am most pleased with you and am
satisfied with your conduct. I hope that you may become assisted and confirmed in the good
pleasure of the Lord. … May your spiritual perception become keener, your attention to God
more complete and your spirituality an example for others. When you are ploughing the
ground or sowing the seeds or reaping the harvest let all your thoughts and subconscious
thinking be of God. Your hands and feet will be working but your heart must be attached to
the Almighty. The body of man is created for this world but his heart is made for the
habitation of the Holy Spirit.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, BZ May BXBo.
__________
Cleanliness and sanctity in all conditions are characteristics of pure beings and necessities
of free souls.
The primary perfection consists in cleanliness and sanctity and in purity from every defect.
When man in all conditions is pure and immaculate he will become a centre for the reflection
of the manifest light. In all man's actions and conduct there must first be purity, then beauty
and independence. The channel must be cleansed before it can be filled with sweet water.
The pure nostrils in- [VIII:R:Rp] hale the perfumes of the rose garden of bounty, the pure heart
becomes the mirror of the beauty of truth. This is why in the heavenly books the divine
counsels and commands have been compared to water. So, in the Qur'á n it is said: "And we
have caused a pure water to descend from heaven"; and in the Gospel, "Except a man has
received the baptism of water and of the spirit he cannot enter into the kingdom of God."
Then it is evident that the divine teachings are the heavenly grace and the showers of the
mercy of God which purify the hearts of men.
The meaning is in all conditions cleanliness and sanctity, purity and delicacy exalt
humanity and make the contingent beings progress.
Even when applied to physical things delicacy causes the attainment of spirituality as it is
established in the Holy Scriptures.
External cleanliness although it is but a physical thing has great influence upon spirituality.
For example, although sound is but the vibration of the air which affects the tympanum of the
ear and although vibrations of the air are but an accident among the accidents which depend
upon the air, deeply consider how the marvellous notes of a charming song influence the
spirits! A wonderful song gives wings to the spirit and fills the heart with exaltation.
I return to the subject that the fact of having a pure and spotless body likewise exercises an
influence upon the spirit of man. Now see how much purity is approved in the court of God
that it should be especially mentioned in the holy books of the prophets! So the holy books
forbid the eating of any unclean things or the use of anything which is not pure. Certain
prohibitions are absolute and imperative for all; he who commits that which is forbidden is
detested by God and is excluded from the number of the elect. This applies to the things
forbidden by an absolute prohibition, the perpetration of which is a grave sin; they are so vile
that even to mention them is shameful. There are other forbidden things which do not cause
an immediate evil and whose pernicious effect is only gradually produced. They are also
abhorred, blamed and rejected by God but their prohibition is not recorded in an absolute
way though cleanliness and sanctity, spotlessness and purity, the preservation of health and

&%)
independence are required by these interdictions.
One of these last prohibitions is the smoking of tobacco which is unclean, malodorous,
disagreeable and vulgar and of which the gradual harmfulness is universally recognized. All
clever physicians have judged and have also shown by experiment that one of the constituents
of tobacco is a mortal poison and that smokers are exposed to different indispositions and
maladies.
I wish to say that, in the sight of God, the smoking of tobacco is a thing which is blamed and
condemned, very unclean and the result is by degrees injurious. Besides it is a cause of
expense and of loss of time and it is a harmful habit. So, for those who are firm in the
Covenant it is a thing discountenanced by the reason and by tradition, the renouncement of
which giveth gradual repose and tranquillity, [VIII:R:Ro] permitteth one to have stainless
hands and a clean mouth and hair which is not pervaded by a bad odour. …
As to the question of opium, disgusting and execrating, I resign myself to God for its
punishment. The formal text of the Kitáb-i-Aqdas forbids and reproves it and, according to
reason, its use leads to madness. Experience has shown that he who gives himself up to it is
completely excluded from the world of humanity. … Happy is he who never mentions the
word opium! …
O friends of God, experience has shown how much the renouncing of tobacco, wine and
opium gives health, strength and intellectual enjoyment, penetration of judgement and
physical vigour. There exists today a tribe, the Druses, which refrains and abstains from
tobacco, alcohol and opium and it completely excels all others in power, in bravery, in health,
beauty and grace. A single one of these men can withstand ten men of other tribes and this
has been universally proved. That is to say, generally, the individuals of this tribe are superior
to the individuals of the other tribes.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. III, pp. gmB–gmg.
__________
Profitless discussions fatigue and weary a person. People who call on me almost every day
carry on a stream of profitless, unspiritual talk and I must listen to them with patience. We
are commanded to associate with all the people. Today three persons called and they talked
for one hour without any definite result.
Man's speech is the revealer of his heart. In whatever world the heart travels, man's
conversation will revolve [VIII:R:Rg] around that centre. From his words you can understand
in what world he is travelling, whether he is looking upward toward the realm of light or
downward to the nether world, whether he is mindful or unaware, whether he is awake or
asleep, whether he is alive or dead. For this reason his holiness 'Alı́ says: "Man is hidden
behind his tongue. Out of the abundance of his heart does man speak."
There are persons with whom you associate and converse whose utterances are lifeimparting, joy-giving. The withered and faded are refreshed, the joyless become happy, the
extinct become enkindled and the lifeless are quickened with the breaths of the Holy Spirit.
The one drowned in the sea of hesitation and doubt is saved by the life-boat of certainty and
assurance; the one attached to this material world becomes severed and the one steeped in
blameworthy deeds is adorned with praiseworthy attributes. On the other hand there are
some persons whose very respiration extinguishes the light of faith; whose conversation
weakens firmness and steadfastness in the Cause of God; whose company diverts one's
attention from the kingdom of Abhá .
The souls who are rejoiced with the glad tidings of God, attracted to the fragrances of
holiness, severed from aught else save God, who are commemorating the name of God are

&%*
withdrawn from the world of darkness their thought permeated through and through with
spiritual vibrations and their messages consisting of divine advices and exhortations; such
souls are the manifestors of God's mercy, the educators of nations and the vivifiers of the
world of humanity. They are guardian angels, the cause of human progress and the spiritual
guides of the wandering children of men. Glory be unto them!
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Rg July BXBo.
__________
If a person reads The Hidden Words, The Ishráqát, Tajallíyát, The Glad Tidings, The Words of
Wisdom and The Ṭarázát and lives in accord with one of these divine advices he shall reach to
the station of perfection, he will become the centre of merciful susceptibilities, the dawningplace of human virtues and the rays of the kingdom will become manifest from his face and
character.
O ye friends of God! These advices and exhortations of the Blessed Perfection are revealed
from the Supreme Pen in order to be considered as guides for actions and not to be read only.
There are many people who read these tablets, praise their contents—but they do not live
according to one of these words.
'Abdu'l-Bahá from tablet to the Boston Assembly of Bahá 'ı́s; translated by Mirza Ahmad
Sohrab, Bp July BXBo.
__________
Trustworthiness is the most brilliant jewel in the diadem which crowns man's heavenly
attributes.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, X December BXBR.
__________
The best capital and the most profitable business is honesty in all things. Do thou continue
to be honest in thy dealings for one month. Thou wilt see in the end that thou art honoured
and respected by all thy customers, and not considering thy spiritual welfare, thy material
prosperity will be secured.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, BZ October BXBo.
__________
Question: "Does the Bahá 'ı́ prohibition of gambling and lotteries forbid games of every
description?"
'Abdu'l-Bahá answered: "No, some games are innocent, and if pursued for pastime there is
no harm. But there is danger that pastime may degenerate into waste of time. Waste of time
is not ac- [VIII:R:Rl] ceptable in the Cause of God. But recreation which may improve the
bodily powers, as exercise, is desirable."
'Abdu'l-Bahá : A Heavenly Vista, p. X.
__________
Endeavour and make an effort that certain souls may be trained, of whom his holiness
Christ said: "Ye shall know the tree by its fruits." That is to say, every soul is known by (his)
conduct, manners, words and deeds. Therefore, we must strive with life and heart that, day
by day, our deeds may be better, our conduct more beautiful and our forbearance greater.
That is, to cultivate love for all the world, to attain beatific character.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. pCl.
__________
Ask thou of God that thou mayest attain to the age of maturity so that thou mayest

&&+
recognize the beauty and ugliness o• deeds and actions.
Bahá 'u'llá h from the Tablet to the Sulṭán of Turkey.
__________
Chastity and purity of life are the two divine standards of the spiritual and moral law. The
greater the aim of man the nobler his purpose. A man must ever be thoughtful of others and
be polite and courteous toward his fellow-beings. This will win for him the good pleasure of
the Lord and the satisfaction of the general public. One's sitting and rising, speech and
conversation, social intercourse and communication should be based upon a firm foundation
and be conducive to the glory of the world of humanity.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, o September BXBp.
__________
Moderation is necessary in all affairs. Man must take a lesson from divine actions and
deeds for God suffers a tree to grow a long time before it attains to perfection. He is able to
make a tree grow to fruition in an instant, but wisdom requires a gradual development.
'Abdu'l-Bahá from tablet to an American believer; translated by Mirza Ahmad Sohrab, Bm
May BXBo. [VIII:R:RZ]
__________
Be not grieved or sorrowful that no great wealth or property has been bestowed upon you.
Look at the birds! The first thing in the morning they are thirsty and hungry. They go to the
spring and a few drops quench their thirst; then they pick up a few seeds and are perfectly
satisfied and sit upon the branches and sing the praises of God. I hope you, too, will be
satisfied.
Christ says that we are like the birds. The birds have habits; one is that they are satisfied
with a few grains. They have neither property nor possessions, and they are most of the time
on the branches of the trees singing their beautiful melodies. Now you should be satisfied
with a few worldly things and spend most of the time in spreading the truths of the Word of
God.
'Abdu'l-Bahá , Flowers from the Rose-Garden of Acca, p. RX.
__________
The length and shortness of life is not considered important. Whether man lives a few
years or a hundred years, the purpose of his life is to achieve some definite results. If the tree
of his life does not yield those luscious fruits, the purpose of his existence has not been
accomplished even if he has lived many, many years. But if he has lived only a few years and
the tree of his life has attained to fruition, he has obtained spiritual success. Consequently the
duration of life is a conditional matter subject to the will of God. For example, this stone has
existed BC,CCC or RC,CCC or pC,CCC years but it has not advanced beyond the mineral kingdom.
It has not achieved its final result. Again a merchant goes to his office every day in the year;
he plans commercial enterprises, undertakes vast schemes, organizes large companies but at
the end of the year he has not gained any profit. On the other hand another merchant through
one stroke of good luck gains large profits in one day. Now the former merchant, although he
worked harder all through the year, did not achieve any success, while the latter although he
worked only one day yet the outcome of his activity was prosperous.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, BB October BXBo. [VIII:R:Rm]
__________
The religion of God reforms the moral side of the life of mankind. It is the spreader of the
virtues of the world of humanity. It is the founder of divine perfections in the hearts of men.
It is nearness to God. It is the cause of attraction and enkindlement with the fire of the love of
&&!
God. It is conducive to the illumination of human consciousness.
All the prophets are sent by God for the guidance of the people, for the enlightenment of the
minds of the inhabitants of the earth and for the promotion of the Word of Truth.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, BR March BXBo.
VIII:0, *1 April '.'7 [VIII:p:pZ]
"China is the country of the future"
Words of 'Abdu'l-Bahá from Diary of Mirza Ahmad Sohrab, p April BXBZ.
China, China, China, China-ward the Cause of Bahá 'u'llá h must march! Where is that holy,
sanctified Bahá 'ı́ to become the teacher of China! China has most great capability. The
Chinese people are most simple-hearted and truth-seeking. The Bahá 'ı́ teacher of the Chinese
people must first be imbued with their spirit, know their sacred literature, study their
national customs and speak to them from their own standpoint, and their own terminologies.
He must entertain no thought of his own, but ever think of their spiritual welfare. In China
one can teach many souls and train and educate divine personages, each one of whom may
become a bright candle of the world of humanity. Truly, I say they are free from any deceit
and hypocrisies and are prompted with ideal motives.
Had I been feeling well, I would have taken a journey to China myself! China is the country
of the future. I hope the right kind of teacher will be inspired to go to that vast empire to lay
the foundation of the Kingdom of God, to promote the principles of divine civilization, to
unfurl the banner of the Cause of Bahá 'u'llá h and to invite the people to the banquet of the
Lord!
For the last twenty years I have repeatedly emphasized the matter of spreading the Cause
of God. In every city there must be organized assemblies of teaching-classes to teach the
young how to teach the Cause and prepare them for this most important service.
Every Bahá 'ı́ must acquire the lessons of teaching. This will yield results. No other service
is as important as this. This service of the promotion of the revelation of Bahá 'u'llá h is the
most confirmed service. Every time one service holds the most supreme importance.
There is one season to harrow the ground, another season to scatter the seeds, still another
season to irrigate the fields and still another to harvest the crop. We must attend to these
various kinds of activities in their proper seasons in order to become successful. Now is the
time of seed-sowing, but it seems to me some of the believers are thinking about crop-getting.
This will give them no results. Whosoever is thinking of any other thing, is wasting his time.
The promotion of the principles of Bahá 'u'llá h is the most dominant issue before the
believers of God.
VIII:6, '7 May '.'7 [VIII:o:oB]
The Divine Art of Living (continued)1
A compilation by Mrs Mary M. Rabb of Portland, Oregon2
Chapter IV
Prayer
There is nothing sweeter in the world of existence than prayer.

This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.
Extracts available elsewhere have been omitted. Chapter I appeared in issue VII::e; Chapter II appeared in issues VII::i &
:j; and Chapter III appeared in issue VIII:F.

&&#
Man must live in a state of prayer. The most blessed condition is the condition of prayer
and supplication. Prayer is conversation with God. The greatest attainment or the sweetest
state is none other than conversation with God. It creates spirituality, creates mindfulness
and celestial feelings, begets new attractions of the Kingdom and engenders the
susceptibilities of the higher intelligence. The highest attribute given to his holiness Moses is
the following verse: "God carried along a conversation with Moses."
What is prayer? It is conversation with God. While man prays he sees himself in the
presence, of God. If he concentrates his attention he will surely at the time of prayer realize
that he is conversing with God. Often at night I do not sleep, and the thoughts of this world
weigh heavily on my mind. I toss uneasily in my bed. Then in the darkness of the night I get
up and pray—converse with God. It is most sweet and uplifting.
Prayer and supplication are so effective that they inspire one's heart for the whole day with
high ideals and supreme sanctity and calmness. One's heart must be sensitive to the music of
prayer. He must feel the effect of prayer. He must not be like an organ from which softest
notes stream forth without having consciousness of sensation in itself.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Bg March BXBo.
__________
Prayer and supplication are two wings whereby man soars toward the heavenly mansion of
the True One. However, verbal repetition of prayer does not suffice. One must live in a
continual attitude of prayer. When man is spiritually free his mind becomes the altar of
prayer and his heart the sanctuary of prayer. Then the meaning of [VIII:o:oR] the verse, "We
will lift up from before his eyes the veil", will become fulfilled in him.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Bm June BXBo.
__________
'Abdu'l-Bahá said we should speak in the language of heaven—in the language of the
spirit—for there is a language of the spirit and heart. It is as different from our language as
our own language is different from that of the animals, who express themselves only by cries
and sounds.
When we pray to God a feeling fills our hearts. This is the language of the spirit which
speaks to God.
When in prayer we are freed from all outward things and turn to God, then it is as if in our
hearts we heard the voice of God. Without words we speak, we communicate, we converse
with God and hear the answer. It is said that Moses in the wilderness heard the voice of God.
But that wilderness, that holy land was his own heart. All of us when we attain to a true
spiritual condition can hear the voice of God speaking to us in that wilderness. We must strive
to attain to that condition by being separated from all things and from the people of the world
and by turning to God alone. It will take some effort on the part of man to attain to that
condition but he must work for it, strive for it. We can attain to it by thinking and caring less
for material things and more for the spiritual. The further we go from the one, the nearer we
are to the other—the choice is ours!
Our spiritual perception, our inward sight must be opened so that we can see the signs and
traces of God's spirit in everything. Everything can reflect to us the light of the spirit.
'Abdu'l-Bahá ; extract from a talk given to Miss Laura Barney.
__________
When asked if prayer was necessary since presumably God knows the wishes of all our
hearts 'Abdu'l-Bahá said:

&&$
"If one friend feels love for another he will wish to say so. Though he knows that the friend
is aware that he loves him, he will still wish to say so. If there is anyone that you love do you
not seek an opportunity to speak with him, to speak lovingly with him, to bring him gifts, to
write him letters? If you do not feel such a desire it would be that you did not love your
friend. God knows the wishes of all hearts. But the impulse to pray is a natural one springing
from man's love to God.
"If there be no love, if there be no pleasure or spiritual enjoyment in prayer, do not pray.
Prayer should spring from love, from the desire of the person to commune with God. Just as
the lover never ceases from wishing to communicate with the beloved so does the lover of
God always wish for constant communication with the Deity.
"Prayer need not be in words, but in thought and attitude. But if this love and this desire
are lacking it is useless to try to force them. Words without love mean nothing. If a person
talks to you as an unpleasant duty with no love or pleasure in his meeting with you, do you
wish to converse with him? Efforts should first be made to make attachment to God."
When asked how this attachment is to be made, how the love of God is to be obtained, since
there are many people in the world who admit the existence of a Deity but without any
emotion, 'Abdu'l-Bahá said:
"Knowledge is love. Study, listen to exhortations, think, try to understand the wisdom and
greatness of God. … The soil must be fertilized before the seed be sown."
'Abdu'l-Bahá from an article in The Fortnightly Review, June BXBB, by Miss E. S. Stevens.
__________
Man becomes like a stone unless he continually supplicates to God. The [VIII:o:op] heart of
man is like a mirror which is covered with dust and to cleanse it one must continually pray to
God that it may become clean. The act of supplication is the polish which erases all worldly
desires. The delight of supplicating and entreating before God cuts one's heart from the
world. When the taste of man is nourished by honey he never likes to taste any other
sweetmeat. Therefore, prayer is a key by which the doors of the kingdom are opened. There
are many subjects which are difficult for man to solve. But during prayer and supplication
they are unveiled and there is nothing that man cannot find out. Muḥ ammad said: "Prayer is
a ladder by which every one can ascend to heaven." If one's heart is cut from the world his
prayer is the ascension to heaven.
In the highest prayer men pray only for the love of God, not because they fear him or hell or
hope for bounty or heaven. Thus the souls in whose hearts the fire of love is enkindled are
attracted by supplication. True supplication to God must therefore be actuated by love to God
only. … When a man falls in love with a human being it is impossible for him to keep from
mentioning the name of his beloved. How much more difficult is it to keep from mentioning
the name of God when one has come to love him. One can pray for the dead and by so doing
their spiritual condition will become better. The spiritual man finds no delight in anything
save in commemoration of God. When one is confirmed his heart becomes rejoiced through
the commemoration of God.
'Abdu'l-Bahá from notes of Miss Alma Albertson and other pilgrims, November and
December BXCC.
__________
O thou daughter of the Kingdom! Know thou that supplication and prayer is the Water of
Life. It is the cause of the vivification of existence and brings glad tidings and joy to the soul.
Show thou attention to this matter as far as thou canst and summon others to prayer and
supplication.

&&%
'Abdu'l-Bahá from tablet to an American believer; translated by Mirza Ahmad Sohrab, Bo
December BXCl.
__________
Question: "What is prayer, attitude or word?"
Answer: "Prayer is both attitude and word, it depends upon the soul-condition. It is like a
song, both words and music make the song. Sometimes the melody will move us, sometimes
the words."
'Abdu'l-Bahá , Ten Days in the Light of Acca, p. Bg.
__________
The prayerful attitude is attained by two means. Just as a man who is. going to deliver a
lecture prepares therefor and his preparation consists of certain meditations and notations,
so the preparation for the prayerful attitude is detaching one's mind from all other thoughts
save the thought of God at the time of prayer and then praying when the prayerful attitude
shall be attained.
'Abdu'l-Bahá , A Heavenly Feast, p. BX.
__________
Supplication to God at morn and eve is conducive to the joy of hearts, and prayer causes
spirituality and fragrance. Thou shouldst necessarily continue therein. (p. Bml.)
Neglect not praying and communing in the gloomy midnights and morn and eve and offer
glory unto thy Lord, the Supreme. (p. oBp.)
Know that nothing will benefit thee in this life save supplication and invocation unto God,
service in his vineyard, and, with a heart full of love, to be in constant servitude unto him. (p.
Xm.)
Draw nigh unto God and persevere in communion with thy Lord so that the [VIII:o:oo] fire
of God's love may glow more luminously in the heart, its heat grow stronger and give warmth
to that region and its sound reach the Supreme Concourse. (p. lpX.)
Supplicate unto him and beseech in the middle of the night and at early morn just as a
needy and captive one beseeches. It is incumbent upon thee to turn unto the kingdom of God
and to pray, supplicate and invoke during all times. This is the means by which thy soul shall
ascend upward to the apex of the gift of God. (p. lXg.)
'Abdu'l-Bahá , from Tablets of Abdul-Baha Abbas.
__________
As to thy question, "Why pray? What is the wisdom thereof, for God has established
everything and executes all affairs after the best order and he ordains everything according to
a becoming measure and puts things in their places with the greatest propriety and
perfection—therefore what is the wisdom in beseeching and supplicating and in stating one's
wants and seeking help?" Know thou, verily, it is becoming of a weak one to supplicate to the
strong One and it behoveth a seeker of bounty to beseech the glorious, bountiful One. When
one supplicates to his Lord, turns to him and seeks bounty from his ocean this supplication is
by itself a light to his heart, an illumination to his sight, a life to his soul and an exaltation to
his being. [VIII:o:og]
Therefore, during thy supplications to God and thy reciting "Thy name is my healing"
consider how thine heart is cheered, thy soul delighted by the spirit of the love of God and thy
mind attracted to the kingdom of God! By these attractions one's ability and capacity increase.
When the vessel is widened the water increaseth and when the thirst grows the bounty of the
cloud becomes agreeable to the taste of man. This is the mystery of supplication and the

&&&
wisdom of stating one's wants.
'Abdu'l-Bahá from Tablet to an American believer; translated by Dr 'Alı́-Qulı́ Khá n, October
BXCm.
__________
Man is eternally in a state of communion and prayer with the source of all good. The
highest and most elevating state is the state of prayer. Prayer is communion with God. … Its
efficacy is conditional upon the freedom of the heart from extraneous suggestions and
mundane thoughts. The worshipper must pray with a detached spirit, unconditional
surrender of the will, concentrated attention and a magnetic spiritual passion. His innermost
being must be stirred with the ethereal breeze of holiness. If the mirror of his life is polished
from the dross of all desires the heavenly pictures and star-like images of the kingdom of God
will become fully reflected therein. Then he will be given power to translate these celestial
forms into his own daily life and the lives of many thousands.
Automatic, formalistic prayers which do not touch the core of the heart are of no avail.
How sweet, how delicious, how satisfying, how spiritual is prayer in the middle of the night!
While all the eyes are closed the eyes of the worshipper are wide open. While all the ears are
stopped the ears of the suppliant are attuned to the subtle music of God. While the majority of
the people are fast asleep the adorer of the Ideal Beloved is wakeful. All around him there is a
rare and delicate silence, deep, airy, ethereal silence, calm, magical and subtle—and there is
the worshipper, communing with nature and the author of nature.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, p September BXBo.
__________
Question: "How do saints become saints?"
Answer: "Through prayer, supplication, purification of the heart and good wishes."
'Abdu'l-Bahá —answers to some questions asked by some American pilgrims to 'Akká ,
spring of BXCZ. Mı́rzá Munı́r, translator. [VIII:o:ol]
__________
Christ said, "Go into thy chamber and shut the door, and pray to thy Father which is in
heaven." Why did he say this? It is with the tongue that man expresses his feelings to another
man. But with the language of the heart man prays to God. Though God is within the heart of
man, is ever present in every place, yet man lifts up his eyes to heaven and prays as if God
were there, seated upon a throne. Surely this is pure superstition! Why should he utter the
words, "O heavenly Father?" Why should it be necessary for him to repeat prayers aloud and
with the tongue? One reason for this is that if the heart alone is speaking the mind can be
more easily disturbed. But repeating the words so that the tongue and heart act together
enables the mind to become concentrated. Then the whole man is surrounded by the spirit of
prayer and the act is more perfect.
Another reason is that by the outward signs of entering into his room and praying the
attention of others is attracted and they begin to ask, "Why does he do this" and are aroused
to enquire about the truth.
Man may say, "I can pray to God whenever I wish, when the feelings of my heart are drawn
to God; when I am in the wilderness, when I am in the city, or wherever I may be. Why should
I go where others are gathered upon a special day, at a certain hour, to unite my prayers with
theirs when I may not be in a frame of mind for praying" To think in this way is useless
imagination for where many are gathered together their force is greater. Separate soldiers
fighting alone and individually have not the force of a united army. If all the soldiers in this
spiritual war gather together then their united spiritual feelings help each other and their

&&'
prayers become more acceptable.
A wise schoolmaster may send his scholars out to play or to practise gymnastics for an
hour so that their minds and bodies may be refreshed and during the hour of the lesson they
may learn it better. If the teacher proves that his pupils are advancing no onlooker has a right
to object to his system or to question his wisdom and say, "Why does he waste the boys'
time?" If a wise father plays with his children who has a right to say it is not good for them?
He calls them to come to him as the hen calls her chicks, he knows that they are little and must
be coaxed along, coaxed along, because they are young and tiny. [VIII:o:oZ]
For the time of Moses the law of "an eye for an eye, and a tooth for a tooth" was ordained.
It is very hard to see the wisdom of this, but the people then were in the wilderness and
needed teaching. Different teachings were needed for different people. If you give the same
teachings to all some might be retarded by them instead of helped. Christ taught some things
to his disciples which he commanded them not to tell the Pharisees. It is not for the soldier to
question the general's orders. If he knows him to be the real general he must carry out and
obey his orders exactly. If the general orders that a certain place must be taken and held the
soldiers might say, "Why risk so much by leaving this secure and safe position for a point
which is the aim and target of the enemy?" But the general knows that this is the important
point which must be held at all costs. The true doctor, the true teacher, the real captain must
be obeyed.
If every man knew what was best for his health, if every man could teach himself, if every
soldier knew how to fight by himself, if every passenger could sail the ship, what need would
there be for the doctor, for the teacher, for the general or for the captain? As he has not this
wisdom he must first ascertain their truth and then follow their directions. Until he does this
he cannot advance.
'Abdu'l-Bahá from notes of Mrs L. A. C. Dreyfus-Barney.
__________
One of our friends was sitting silent. 'Abdu'l-Bahá asked her to speak. "I would rather pray
quietly in thy presence," she said.
'Abdu'l-Bahá : "Mayst thou ever be in a prayerful attitude. In all the worlds of existence
there is nothing more important than prayer. Prayer confers spirituality upon the heart."
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Rl October BXBp.
__________
Thou hast asked what shouldst thou do and what prayer shouldst thou offer in order to
become informed of the mysteries of God. Pray thou with an attracted heart and supplicate
thou with a spirit stirred by the glad tidings of God. Then the doors of the kingdom of
mysteries shall be opened before thy face and thou shalt comprehend the realities of all
things.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Rl July BXBp.
__________
Asked if we are not able through love and faith to make those who have departed from this
life hear of the Cause who had not heard of it while here, 'Abdu'l-Bahá replied:
"Yes, surely sincere prayer always has its effect and it has a great influence in the other
world. We are never cut off from those who are there. The real and genuine influence is not
in this world but in that other."
'Abdu'l-Bahá from notes of Mrs Mary Hanford Ford, Paris, France, October BXBB.
__________

&&(
Supplication and prayer on behalf of others will surely be effective. When hearts are
united, when faces are turned towards the kingdom of Abhá , surely enlightenment will be the
result.
'Abdu'l-Bahá from Tablet to Seattle Assembly of Bahá 'ı́s; translated in Haifa, Syria, Bo
August BXBo.
__________
In answer to the question, "Why should one pray through Christ as the Christians do, or
through another manifestation of God and why should we not pray to God direct?" 'Abdu'l-
Bahá said:
"If we wish to pray we must have some object upon which to concentrate. If we turn to God
we must direct our hearts to a certain centre. If man worships God otherwise than through
his Manifestation he must first form a conception of God and that conception is [VIII:o:om]
created by his own mind. As the finite cannot comprehend the Infinite so God is not to be
comprehended in this fashion. That which man conceives with his own mind he
comprehends. That which he can comprehend is not God. That conception of God which a
man has is but a phantasm, an image, an imagination, an illusion. There is no connection
between such a conception and the Supreme Being.
"If a man wishes to know God he must find him in the perfect mirror; Christ or Bahá 'u'llá h.
In either of these mirrors he will see reflected the Sun of Divinity.
"As we know the physical sun by its splendour, by its light and heat so we know God, by the
spiritual sun, when he shines forth from the temple of Manifestation by his attributes of
perfection, by the beauty of his qualities and by the splendour of his light. The Manifestations
of God are the focal centres of the world. …
"The epitome of all worship is the worship of the attributes of Christ, not his personality."
'Abdu'l-Bahá , a talk given to Mr Percy Woodcock, 'Akká , Syria, BXCX.
__________
Turn thy face sincerely toward God; be severed from all save God; be ablaze with the fire of
the love of God; be purified and sanctified, and beseech and supplicate unto God. Verily, he
responds unto those who invoke him, is near unto those who pray unto him. And he is thy
companion in every loneliness, and befriends every exile.
'Abdu'l-Bahá from a Tablet to American believer; translated by Dr 'Alı́-Qulı́ Khá n, Boston,
February BXCm.
__________
Regarding thy question about the morning prayer. Both meanings are in eluded in the
word dawn—the natural dawn, and the dawn of the kingdom. When a soul rises in the
morning from sleep before everything else he must commemorate the name of God in order
that he may obtain spirituality and illumination.
'Abdu'l-Bahá from a Tablet to an American believer; translated by Mirza Ahmad Sohrab, g
March BXBo, Mt. Carmel, Haifa.
__________
O God and assister of all! … Verily, thou art the hearer of prayers, and verily, thou art
powerful in all things!
'Abdu'l-Bahá
__________
The heavens of thy mercy and the oceans of thy bounty are so vast that thou hast never

&&)
disappointed those who begged of thee nor refused those who willed to come to thee!
Bahá 'u'llá h
VIII:=, = June '.'7 [VIII:g:oX]
"Teach the Cause! This is a matter that succeeds most miraculously"
Words of 'Abdu'l-Bahá to pilgrims.
From the Diary of Mirza Ahmad Sohrab, pC January BXBo.
Now that you are returning to your respective homes you must be like unto ignited candles
and set aglow the hearts of all the believers; now like unto a company of tuneful birds you
must sing every melody. I have done my part, I have sung my songs and have played almost
every tune. Now it is your turn. For awhile I must sit silent, ever straining my ears to hear
your anthems of praise. I love to listen to your spiritual symphonies and divine harmonies,
ever flying upward and filling the world with the soothing music of peace and consolation.
God willing, you will fulfil my eager expectations. O! I am sure you will not disappoint me.
The confirmations of the Kingdom shall descend upon you, and the Supreme reinforcement
shall surround you. Rest ye assured; let your hearts abide in peace. I ever expect to receive
cheering news from you. May you become the cause of the happiness of the hearts of the
believers. May all the friends become glad, rejoiced and grateful through meeting you and
write me that these pilgrims who passed through our cities were enkindled, attracted,
eloquent and willing to serve their fellowmen!
In short, God willing, may every one of you, as you leave this Holy Land, become a herald of
the Cause, a harbinger of the establishment of the Kingdom.
May each one of you shine upon each city through which you pass as a radiant star. This is
the Day wherein whomsoever arises to spread the Cause of God, the cohorts of the Supreme
Concourse will assist him. Today the magnet of spiritual confirmation is teaching the Cause.
Although the threshold of the Blessed Perfection was my heart, my spirit and the happiness of
my soul, yet, notwithstanding this, I left everything and travelled around the world
proclaiming at the top of my voice the glad tidings of the Kingdom of Abhá . No affair today is
as confirmed as that of the promulgation of the principles of this Cause. As much as they can
the believers of God must occupy their time in conveying the Message. …
Teach the Cause; this is a matter that succeeds, succeeds most miraculously. Praise be to
God! You are beneath the protection of the Blessed Perfection, you are environed by his
bestowals. What favour do you wish greater than this? When a number of souls are beneath
the protecting wings of an important personage they consider themselves very fortunate;
now, praise be to God, you are beneath the protection and preservation of the Blessed
Perfection. Therefore, how great must be your happiness! As you go out of this room
dedicate your lives to teaching the [VIII:g:gC] Cause; gird up the loins of endeavour and put
forward extraordinary energy.
When a Cause is confirmed it is evident and manifest from its signs. For example, we say
this earth is confirmed. Why? Because, as a result of the downpour of rain and the shining of
the sun it is covered with green plants and flowers.
Again I say, teach the Cause! Do not tarry! Fill the goblet of every seeker with the wine of
the love of God! …
VIII:=, = June '.'7 [VIII:g:gC]
Green Acre in dndo
Since last year's Pentecostal outpouring on the quiet hills by the Piscataqua, "The River of
Light", the friends of Green Acre have been counting the days until they might return thereto

&&*
in the summer of BXBZ.
During the past year Miss Sarah Farmer, the founder of Green Acre, has ascended into the
Supreme Concourse. A beautiful Bahá 'ı́ service was held at her home in South Eliot, on the
occasion of her passing. Her saintly and luminous spirit will rest over the conferences this
summer even more gloriously than during last August for now she is free from the prisonhouse of the body.
May the new and mighty wave of spiritual power which has this past year swept the Bahá 'ı́
world rise and burst into such splendour at Green Acre this summer that it may illumine the
entire continent.
'Abdu'l-Bahá has taken great joy in Green Acre and made radiant predictions for its future.
Among his first words upon his return to the city of 'Akká in Palestine from his world journey
through Europe and America were these concerning Green Acre.
"There is a place in America," he said one evening when the friends had assembled to meet
him, "called Green Acre. It is customary during the months of summer for people of different
creeds and religions to gather there and the leaders of various movements and thoughts to
deliver lectures and addresses. Thus they have combined most effectively education and
recreation. The significance and usefulness of this unique place lie in the fact that it offers a
free and unrestricted platform to the citizens of every nation and the adherents of every
religion. Thus every subject is discussed with that full liberty of conscience which is enjoyed
in the United States.
"The founder of these conferences wherein every nationality and religion is worthily
represented, is Sarah J. Farmer. To her is due all praise and commendation for having thus
initiated this wonderful plan which must be carried out to its logical conclusion—a universal
platform for all mankind, irrespective of race, religion or nationality.
"As the name, Green Acre, is similar to that of 'Akká , when I arrived there I was made very
happy. I spent one week in that green and delightful 'Akká . They had a large meeting every
evening at which many people gathered, and I spoke to them on spiritual subjects. I met there
many cultured and educated people. It is a most beautiful country place. Its water is pure, its
air salubrious and its atmosphere is spiritual. There are many pine woods; and under a
cluster of fine old trees people gather to hear lectures. Mı́rzá Abu'l-Faḍ l, when in Green Acre,
used to give some of his addresses under these pines, so they are known as the 'Persian pines'.
I went there one afternoon; many people had gathered, and I spoke on the Bahá 'ı́ teachings."
While sojourning in Paris, on his return from America en route to Palestine, 'Abdu'l-Bahá
pictured to some friends interested in Green Acre, the ultimate ideals on which as a sure
foundation its future should be built.
"In Green Acre you must concentrate your forces around the one all important [VIII:g:gB]
fact—the investigation of reality. Expend all your thoughts on this—that the union of
opinions and expressions may be obtained ….
"If the circle of the activities of Green Acre be expanded so that each year the leaders of
every religion and thought may associate with each other with perfect love and amity there
will be good results.
"The aim of those souls who deliver addresses or who take part in the discussions must be
the investigation of reality and not the presentation of dogmas and unprofitable, antiquated
theories. The chief objects of Green Acre conferences must be the furtherance of universal
peace, investigation of reality, brotherhood, tolerance, sympathy to all mankind, the
cultivation of a better understanding between the nations of the world, the elimination of
dogmas and superficialities, the illumination of the hearts with the light of truth, mutual

&'+
assistance and co-operation, social service, the study of the fundamental principles of all the
religions and their comparative co-ordination. Green Acre must carry away this palm of
victory ….
"Personal ambition must be thrown to the winds and all the available will-power directed
towards the realization of the universal objects. If you outline such a practical, universal, allinclusive programme and then invite me I will come again to Green Acre. Lay such a
foundation that the influence of the confederation of religions and sects may permeate to all
parts of the world from Green Acre; and Green Acre for the future ages and cycles may
become the standard bearer of the oneness of the world of humanity. I will pray for the
fulfilment of this truth."
Early last winter the following tablet was received by a believer regarding the service of
Green Acre, 'Abdu'l-Bahá 's latest word about the "Green Acca" of America:
"O thou maid-servant of God! Thy letter was received. Thy desire to serve Green Acre is in
reality a very important matter. This name (Green Acre) must appear with all its significant
meaning, that is Green Acre must become the reflection of the plain of 'Akká , and attain to the
utmost verdancy, greenness and artistic beauty. Its charms and wonder lie in this, that it may
become the centre of the Bahá 'ı́s and the cry of 'Yá Bahá 'u'l-Abhá ' be raised from all its
direction. I hope that all thy aspirations may become fully realized. Upon thee be greeting
and praise."
VIII:=, = June '.'7 [VIII:g:gB]
"Plant thou a tree which may yield sweet fruits throughout all eternity"
A recent Tablet from 'Abdu'l-Bahá to Maria P. Wilson, Malden, Massachusetts
O thou my respected hostess!
The days that I was a guest in thy home are ever before my sight. They then include happy
days, for they passed away in joy.
Truly, I say, with all thy power thou didst serve us and displayed towards us the utmost
kindness. This service appeared through the sincerity of thine intention, thy love for
humanity, and thy praiseworthy morals. At present, also, thou art engaged day and night in
the service of the Kingdom of God, and art occupied in the promotion of heavenly teachings.
Plant thou a tree which may yield sweet fruits throughout all eternity. Scatter thou such pure
seeds which may produce various crops in the future ages and cycles. This is made possible
through self-sacrifice in the path of God, and complete evanescence in the love of God—so that
no trace of self, ego and desires be left behind; thus thou mayest consecrate thyself wholly and
entirely to the heavenly Beloved.
Convey on my behalf to each and all the friends—men and women—my loving and
yearning greetings.
Upon thee be greeting and praise.
Translated by Mirza Ahmad Sohrab, Haifa, Syria, RR October BXBl.
VIII:A, *6 June '.'7 [VIII:l:gZ]
The Divine Art of Living (continued)1
A compilation by Mrs Mary M. Rabb of Portland, Oregon2

This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.
Extracts available elsewhere have been omitted. Chapter I appeared in issue VII::e; Chapter II appeared in issues VII::i &
:j; Chapter III appeared in issue VIII:F; and Chapter IV appeared in issue VIII:b.

&'!
Chapter V
Faith, Severance, Sacrifice
I say unto you that anyone who will [VIII:l:gm] arise in the Cause of God, at this time shall
be filled with the Spirit of God. And God will send his hosts from heaven to help you and
nothing shall be impossible to you if you have faith. And now I give you, a commandment
which shall be for a covenant, … that ye have faith; that your faith be steadfast as a rock which
no storms can move, which nothing can disturb, and that it endure through all things even to
the end. … Be not shaken in your faith. … As ye have faith so shall your powers and blessings
be. This is the balance; this is the balance; this is the balance!
'Abdu'l-Bahá from An Early Pilgrimage by Mrs May Maxwell.
__________
The foundation of praiseworthy virtues is faith. The greater the faith of man the more
illumined his life. Faith is a miracle; it has a wonder-working power. Its spiritual influence
refines the character, suffers man to become humble and meek, places in his heart the fear of
God, prompts him to devote his time to humanitarian deeds, spiritualizes his nature, exalts his
ideals and enkindles his lamp. The greater the faith of man the more numerous will be his
philanthropic actions. Faith is like unto the trees, deeds are like unto the fruits. Faith is like
unto the lamp, deeds are like unto the light.
'Abdu'l-Bahá : Extract from Address in Diary of Mirza Ahmad Sohrab, R March BXBo.
__________
Question: What is real faith?
Answer: Faith outwardly means to believe in the message a Manifestation brings to the
world and accept the fulfilment in him of that which the prophets have announced. But in
reality faith embodies three degrees: to confess with the tongue; to believe in the heart; to
show forth in our actions. These three things are essential to true faith. The important
requirement is the love of God in the heart. For instance, we say a lamp gives light. In reality
the oil which burns produces the illumination, but the lamp and the chimney are necessary
before the light can express, itself. The love of God is the light. The tongue is the chimney or
the medium by which that love finds expression. It also protects the light. Likewise the
members of the body reflect the inner light by their actions. So the tongue confesses in speech
and the parts of the body confess in their actions the love of God within the soul of a true
believer. Thus it was that Peter confessed Christ by his tongue and his actions. When the
tongue and actions reflect the love of God the real qualities of man are revealed. Christ said
"You will know them by their fruits"; that is, by their deeds. If a believer shows forth divine
qualities we know that true faith is in his heart. If we do not find evidence of these qualities, if
he is selfish or wicked, he has not the true kind of faith. Faith is mentioned in the Scriptures
as the "second birth" or "everlasting life". In this day true belief is the Spirit of God. Many
claim to possess true faith, but it is rare, and when it exists it cannot be destroyed.
'Abdu'l-Bahá : Ten Days in the Light of Acca, p. gX.
__________
By our actions we reveal what is growing in the heart. Actions are mirrors of the soul …
Faith is not so much what we believe as what we carry out.
'Abdu'l-Bahá : Ten Days in the Light of Acca, pp. BB–BR.
__________
Man must prove whatsoever he speaketh by deeds and actions. If he claims faith he must
live and do according to the teachings of the Kingdom of Abhá .

&'#
'Abdu'l-Bahá : From a Tablet to two Chicago believers. [VIII:l:gX]
__________
Faith is the magnet which draws the confirmation of the Merciful One. Service is the
magnet which attracts the heavenly strength.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. lR.
__________
Although a person of good deeds is acceptable at the threshold of the Almighty, yet it is first
to know and then to do. Although a blind man produces a most wonderful and exquisite art,
yet he is deprived of seeing it. See how most animals labour for man, draw loads and facilitate
travel; yet as they are ignorant they do not receive any reward for this toil and labour. The
cloud rains; roses and hyacinths grow, the plains and meadows, the gardens and trees become
green and blossom, yet they do not realize the results and outcome of their activities.
Therefore, they are not praised and commended, … This lamp is lighted, but as it has not a
conscious knowledge of itself no one has become glad because of it.
Moreover, a soul of excellent deeds and good manners will undoubtedly advance, no matter
from what horizon he beholds the light radiating. Herein lies the difference. By faith is meant
first, conscious knowledge; second, the practice of good deeds.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. goX.
__________
Praise be to God, you are firm in the Covenant and steadfast in the Testament. Firmness
and steadfastness are the greatest conditions of faith and assurance. As long as the tree does
not send its root to the bowels of the earth it will not become secure and established, neither
will it grow and develop into full stature. But if it is not firmly rooted it will be broken by the
blowing of one strong wind.
'Abdu'l-Bahá , from Diary of Mirza Ahmad Sohrab, Ro July BXBo.
__________
There is no wonder in confessing the appearance of the Kingdom of God, but true wonder
consists in good deeds, obedience to the commands and teachings of the True Lord, and
firmness in this path, even when the storm is at its height.
'Abdu'l-Bahá : Extract from Tablet to American believer; received g January BXCo.
__________
One of the requirements of faithfulness is that thou mayest sacrifice thyself and in the
divine path, close thine eye to every pleasure and strive with all thy soul that thou mayest
disappear and be [VIII:l:lC] lost, like unto a drop, in the ocean of the love of God.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. ggR.
__________
The Manifestation of God is a perfect example of real obedience. Like him we must sacrifice
everything, every plan, every longing and ideal must be given up completely to the will of God.
We must look to God for all we desire, all we wish to attain. The will of God must work out its
purpose in us. Our human will must be laid down in sacrifice and love. 'Abdu'l-Bahá has given
everything in sacrifice and obedience to the will of God. … All our soul-powers, our outward
self, our inward self must be consecrated to God in service and sacrifice. Even life must be
given if necessary. If we have not reached this station of nothingness we have not attained to
real obedience to the will of God. A pupil must submit entirely to the will of the teacher. This
is true sacrifice, true obedience.
Real obedience and real sacrifice are identical, they are absolute readiness to follow and

&'$
perform whatever you are called upon to do in the Cause of God. When you really love God
you will be willing to sacrifice everything and submit yourself entirely to His will. Consecrate
yourself wholly to Him. His will is everything. His service is paramount.
'Abdu'l-Bahá : Ten Days in the Light of Acca, p. om.
__________
As to the fact that man must entirely forget himself. By this is meant that he should arise in
the mystery of sacrifice; and that is the disappearance of mortal sentiments and the extinction
of blameable morals which constitute the temporal gloom, and not that the physical health
should be changed into weakness and debility.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. Roo.
__________
Asceticism is not necessary. A soul grows by the exercise of human virtues and the
observance of human morals and by divine favour. The extreme asceticism of the saints was
superstition. The monasticism of the Christian church was mistaken. St. Paul was responsible
for much of this because in one of his epistles he praises those who do not marry and
prophesied that sects would arise which would not marry. St. Paul disapproved of marriage.
But God did not give us good gifts that we should reject them. He created all these blessings
that His servants may bless Him.
'Abdu'l-Bahá , from an article in Fortnightly Review, June BXBB, by Miss E. S. Stevens.
__________
In this day or dispensation asceticism is of the spiritual type, for spiritual asceticism is right
and is productive of results. On the one hand a man may attain virtues by the inherent force
of his nature; on the other hand these virtues may be due to the weakness of his nature. For
instance, an infant is detached from the World. That severance or detachment is due to its,
weakness. But a wise man having passed to the stage of maturity will likewise be detached
from the world and care nothing for the world. Severance at that stage is indicative of
inherent strength of character. A withered arm is incapable of stoning or striking anybody.
That harmlessness is not due to virtue, it is due to imperfection. But if a person whose arm
and hand are well and whole shall not strike, then it is a symptom of strength and virtue. A
man who is a mute and dumb cannot lie, but that lack of lying is an indication of his weakness,
not of his perfection. But he whose tongue speaketh and yet lieth not is verily mighty. … A
dead man is harmless, no harm can come from him, but that is not eulogy. But if he be alive
and harmless that is eulogizing him. Now we come to the subject.
By enduring ascetic hardships the [VIII:l:lB] powers of nature will undergo dissolution
which will result in great weakness whereby one is made incapable of doing anything. He will
not show any temper. He will not do any evil. He will not cause a riot; he is quiet. He is
wronged; he is like a lamb. But this is due to weakness. But he who has attained spiritual
asceticism acquires these attributes by strength of character. When a man by nature, that is to
say, by some imperfection of nature, is incapable of committing uncommendable acts, that is
nothing in his favour. But if he by sheer force of will and spiritual training attains to a state of
character which prevents him from doing such things, this is a great credit to him. The insane
man is entirely detached from all bonds and ties; he is absolutely free from all attachments.
But this is not a commendation to him. But when the disciples of Christ, who were in a normal
state of mind and body let go of everything in life, that is indeed commendable. Physical
asceticism will in the course of time cause absolute atrophy of the parts, resulting in the
greatest weakness. There will be no love of transgression, no attachment to this life, no
covetousness, no aggressiveness, but all this is due to great weakness of powers. But spiritual
asceticism will help one to attain to such blossoming of powers as will enable him to make up

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his mind against the things that are not to be and will encourage him in the things to be. In
this dispensation there is no physical or material asceticism. The spiritual are ascetics, and
this asceticism is expressed by training souls and educating humanity in morals and in the
acquisition of the qualities of the Kingdom.
'Abdu'l-Bahá : Akka Lights; Notes of Mr and Mrs Joseph H. Hannen, February BXCX.
__________
"Fasting is a symbol. Fasting signifies abstinence from lust. Physical fasting is a symbol of
that abstinence, and is a reminder; that is, just as a person abstains from physical appetites, he
is to abstain from self-appetites and self-desires. But mere abstention from food has no effect
on the spirit. It is a mere symbol, a reminder. Otherwise, it is of no importance. Fasting for
this purpose does not mean entire abstinence from food. The golden rule as to food is, do not
take too much or too little. Moderation is necessary. There is a sect in India who practise
extreme abstinence, and gradually reduce their food until they exist on almost nothing. But
their intelligence suffers. A man is not fit to do service for God in brains or body if he is
weakened by lack of food. He cannot see clearly."
When told of American experiments whereby the mind was supposed to benefit personally
by abstinence, 'Abdu'l-Bahá replied: "It is imagination. … To sum up, God knows better than
all. He has given us an appetite; therefore we should eat. If the body be deprived of that
which is necessary for it the mind suffers. God asks of us according to our capacity. If a man
who has only sufficient strength to carry fifty kilos be burdened with a hundred kilos he will
fall. Moderation and common sense must be used."
'Abdu'l-Bahá , from an article by Miss E. S. Stevens in the Fortnightly Review, June BXBB.
__________
Well done! Well done! Thou hast desired the evanescence of thy will in the will of God. …
(p. RlZ.)
The reality of man is like unto a sea, and the Holy Power is like unto brilliant pearls. Not
until the sea moveth in waves doth it throw a shell of pearls upon the shore. Therefore if thou
wishest to become heavenly cut thy attention from the earth, that is, cease to attach thy heart
unto this world and seek attachment to the Kingdom and turn unto God. And when thou doest
this thou wilt become the mercy of God and a gift of the Almighty. (p. pRl.)
Man must become evanescent in God, [VIII:l:lp] must forget his own selfish conditions in
order that he may rise to the station of sacrifice. This station should be attained to such a
degree that if he sleeps it should not be for pleasure but to rest the body in order to work
better, to speak better, to explain more beautifully, to serve the servants of God and to prove
His truths. When he remains awake he should seek to be attentive, serve the Cause of God and
sacrifice his own stations for those of God. When he attains to this station the confirmations
of the Holy Spirit will surely reach him and man with this power can withstand all who inhabit
the earth. (p. olC.)
No one will obtain this great favour save he who cuts himself from this world, being
attracted by the love of God; who is dead to the desires and appetites of self, sincere to God in
all things and meek, humble, imploring, pleading and lowly before God. (p. g.)
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas.
__________
By being severed from the world I do not mean holding in contempt the things of the world,
for civilization and education are the means of progress. I mean that one must not attach his
heart to the world.
'Abdu'l-Bahá : Table Talks with 'Abdu'l-Bahá, p. Rp.
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__________
We must not be attached to anything in the world. It is not worth one thought. We must
not desire for those we love that they should be captivated by the attachments of this world.
Nay, rather, we should desire for them eternal things, the things of the Kingdom. We
[VIII:l:lo] should seek to free ourselves from all attachments. The things of this world are
like the waves of the sea. It is impossible that they should endure. In comparison, the things
of the Kingdom are like rocks, firm and enduring.
If one is attached to the demands of the human body he will never be at rest, for the body is
constantly demanding change. This tree growing before the window, it is impossible that it
should not die, no matter how it is tended and how well it is watered. How foolish to spend
one's time and energy on that which cannot endure. If one is turned toward heavenly things
he will become like a rock. But if his heart be attached to anything in this world it will become
subject to change. Attachments are like ropes which drag us to the earth when we try to fly.
To be detached is to be free, is to be flying in a new ether, is to be light, is to be joyous—and a
Bahá 'ı́ should be joyous. He should attain to such a station of joy that the world will enquire
as to his secret. If he be entirely detached and emptied of self he will be enabled to start in a
cold heart a great fire.
'Abdu'l-Bahá : Quoted from a letter written by Miss Juliet Thompson by Mrs Isabel Fraser,
Ramleh, Ro September BXBp.
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The mystery of sacrifice is a most great subject and is inexhaustible. Briefly it is as follows:
The moth is a sacrifice to the candle. The spring of water is a sacrifice to the thirsty one. The
sincere lover is a sacrifice to the loved one and the longing one is a sacrifice to the beloved.
One must wholly forget himself, must become a wanderer (in the Abode of the Beloved). He
must seek the good pleasure of the True One, desire the face of the True One, and walk in the
path of the True One; he must become intoxicated with His cup, resigned in His hand and close
his eyes to life and living in order that he may shine like unto the light of truth from the
horizon of Eternity. This is the first station of sacrifice.
The second station of sacrifice is as follows: Man must become severed from the human
world; be delivered from the darkness of this world; the illumination of mercifulness must
shine and radiate in him, the nether world become as non-existent and the Kingdom become
manifest. He must become like iron thrown within the furnace of fire. The qualities of iron
such as blackness, coldness and solidity which belong to the earth disappear and vanish while
the characteristics of fire such as redness, glowing and heat which belong to the Kingdom
become apparent and visible. Therefore, iron hath sacrificed its qualities and grades to the
fire, acquiring the virtues of that element.
Likewise, when souls are released from the fetters of the world, the imperfections of
mankind and animalistic darkness and have stepped into the realm of detachment, have
partaken from the out-pouring of the Placeless and have acquired lordly perfection, they are
the "ransomed ones" of the Sun of Truth, who are hastening to the altar of heart and soul.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. pgo. [VIII:l:lg]
__________
The greatest sacrifice is to forget one's self entirely, to sacrifice everything, as did Christ.
'Abdu'l-Bahá : Daily Lessons Received at Acca, p. RB. (Read all of this chapter.)
__________
Behold a candle how it gives its light. It weeps its life away, drop by drop, in order to give
forth its flame of light.

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'Abdu'l-Bahá , from An Early Pilgrimage by Mrs May Maxwell.
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I wish for the happiness and prosperity of the believers even in this material world, but
they must not be attracted by it or attached to it. Extreme wealth or utter poverty should be
equal to them.
'Abdu'l-Bahá : Table Talks with Abdul-Baha Abbas, p. BC.
__________
Concentrate the soul upon God so that it may become as a fountain pouring out the Water
of Life to a thirsty world. Live up to the principles of sacrifice. The world will then become as
nothing and be without power to attract you away from God. Sacrifice your will to the will of
God. The Kingdom is attained by the one who forgets self. Everything becomes yours by
renunciation of everything.
'Abdu'l-Bahá : Ten Days in the Light of Acca, p. BR. [VIII:l:ll]
__________
All the days of his (Abu'l-Faḍ l's) life were spent in the service of the Cause of God. His will
and desire were devoted to the promotion of the Cause of God, to the promotion of the
message of the Kingdom. He did not think of worldly comfort and tranquillity. He never tried
to protect his life. He was not at all attached to the ephemeral objects of this contingent
world. All his thoughts, ideals, conceptions and aims were centred upon the service of the
world of the Merciful. Praise be to God, that his intellectual and spiritual life was very fruitful.
All his books contain indubitable proofs and evidences concerning this impregnable, blessed
Cause. Sanctified and holy, divine and spiritual, he ascended from this mortal world to the
realm of light.
The disinterested actions and free-hearted deeds of a person proclaim with the sound of a
trumpet his loyalty and sincerity in the Cause. He is in no need of self-justification. He lives
above and beyond the criticism of petty and dwarfed assailers of his integrity and purity of
motives. Their censure does not touch him. The innate nobility of his soul is not tarnished,
the glories of his work are not beclouded. The river of his spiritual ideality, creative power
and imaginative faculty is not dried up. The sea of his sympathy and increasing hopefulness
and direct activity in the Cause is not calmed down. With a deep insight, holy vision and fresh
inspiration he will cause the complete retreat of all his old enemies. With zest, unfailing
courage and undisturbed spirit he will apply himself to new victories in channels of service,
broader fields of labour, higher planes of triumph and the solution of vaster and more
intricate problems by the magic wand of his determination. Thus he changes every stumbling
block placed in his path to dishearten him from further progress into a stepping stone,
advances with confident steps, ever rising higher, never looking backward but always
forward, setting aside imperturbably all the seeming difficulties and finally planting his feet
on the summit of the mountain of success, beatitude and undiminished glory. Such a man was
Mı́rzá Abu'l-Faḍ l. On such an unshakeable rock every person must lay the foundation of the
palace of his life, so that the howling of the winds, the fury of the storms and the onslaught of
the wild elements may not in the least shake it. The life of Mı́rzá Abu'l-Faḍ l was Godcontrolled and God-propelled. Not for one second did he set his own will above the will of
God. He effaced self and lived eternally in God.
'Abdu'l-Bahá , from Diary of Mirza Ahmad Sohrab, m February BXBo.
__________
How humble and meek he (Mı́rzá Abu'l-Faḍ l) was! We tried our best to persuade him to
keep a servant, but he would always gently decline. He desired to serve the believers
personally. Whenever the believers and the non-believers called on him, although he was

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sick, weak and in fever, yet he would get up and prepare tea and serve his callers with his own
hand. All his anxieties revolved around this supreme object to make people satisfied and
happy at any cost.
During all the days of his life I never heard from him the use of the word "I"—"I said so", or
"I wrote so and so". He would say: "This servant requested them", or "This servant begged
the believers". He never made a display of his knowledge, nor wished to impress upon the
mind of any person that he knew such and such information. He was evanescent and lived in
the station of nothingness. He was self-sacrificing at the Holy Threshold. No one inhaled from
him the odour of superiority.
'Abdu'l-Bahá , from the Diary of Mirza Ahmad Sohrab, RR January BXBo. [VIII:l:lZ]
__________
The guidance of God is that which will always guide people in the right way. All human
beings are earthly; their hearts are connected with this [VIII:l:lm] world. Day and night their
thoughts and occupations are earthly; all belong to this world. They think about the honours
of this world, or about the riches and wealth of this world, or of name and fame in this world.
Their days and nights pass in this way. The guidance of God makes it evident and plain when
the way of the Kingdom, the divine path, is opened, that this is the road of the Kingdom.
It is not sufficient only to distinguish the way of the Kingdom, only to discover the heavenly
way: you must travel upon it until the end is reached. For example, that a man discovers the
way to America is not sufficient. He must travel in it that he may reach that country. If he
remains for years discovering more about the way yet does not travel by it, he will never
arrive. It is not sufficient for a child to know where the school is; he must study in it that he
may gain knowledge. Faith is not merely to know which is the school and to recognize the
teacher; one must acquire knowledge in this school. If one does not gain knowledge it is
useless to know of the school.
This is what Christ said: "Ye shall know the tree by its fruits." If you see one who is
truthful, who really believes and is just, who is attracted to the Kingdom, and whose will is
annihilated. in the way of God, then you will know he is a tree of the Kingdom, if he shows
forth all these qualities. If you see one whose heart is attached to this world and in whom
there is no truthfulness or detachment or turning to God, one who is not occupied in praising
and speaking of God, or in attraction to the love of God, then you will know he is a tree of
darkness. For true belief is not only to acknowledge the oneness of God: by belief we mean
that the reality of a man will be characterized by divine characteristics. If his reality is dark,
he will become enlightened; if he is heedless, he will become conscious; if he is sleeping, he
will be awakened; if he is earthly, he will become heavenly; if he is satanic, he will become
divine. This is the meaning of true belief.
Therefore I say that man must travel in the way of God. Day by day he must endeavour to
become better, his belief must increase and become firmer, his good qualities and his turning
to God must he greater, the fire of his love must flame more brightly; then day by day he will
make progress, for to stop advancing is the means of going back. The bird when he flies soars
ever higher and higher, for as soon as he stops flying he will come down. Every day, in the
morning when arising you should compare today with yesterday and see in what condition
you are. If you see your belief is stronger and your heart more occupied with God and your
love increased and your freedom from the world greater then thank God and ask for the
increase of these qualities. You must begin to pray and repent for all that you have done
which is wrong, and you must implore and ask for help and assistance that you may become
better than yesterday so that you may continue to make progress.
Do not let the desires of the self-find a place within you; for it is certain that when you

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reach the highest station of spirituality one worldly desire can cause your downfall. The spirit
is like a bird; when it flies in the air it is always mounting. But the self is like the hunter who is
thinking all the time how to catch the bird. As when a bird is in the air the hunter aims at it
and brings it down, so is it with the human desires in the soul. You will see that by one arrow,
one shot, it will be brought low. This arrow is the connection with this world, the occupations
of this world, the desires of this world, the honours of this world.
In many ways the hunter will stop the spirit from ascending. That is why you must ask and
implore and entreat: "O God, protect me from myself!"
'Abdu'l-Bahá , from pamphlet entitled True Belief.
VIII:7, '0 July '.'7 [VIII:Z:lX]
Religion and science in the light of the Bahá'í Revelation
J. E. Esslemont, M.B.
One of the fundamental teachings of Bahá 'u'llá h is that true science and true religion must
always be in harmony. Truth is one and wherever conflict appears it is due not to truth but to
error. Between so-called science and so-called religion there has been conflict all down the
ages, but looking back on these conflicts in the light of fuller truth we can trace them every
time to ignorance, prejudice, vanity, greed, narrow-mindedness, intolerance, obstinacy, vested
interests or something of the kind,—something foreign to the true spirit of both science and
religion for the spirit of both is one.
As Huxley tells us, "The great deeds of philosophers have been less the fruit of their
intellect than the direction of that intellect by an eminently religious tone of mind. Truth has
yielded herself rather to their patience, their love, their single-heartedness and self-denial
than to their logical acumen." Boole, the mathematician, assures us that "geometric induction
is essentially a process of prayer—an appeal from the finite mind to the Infinite for light on
finite concerns." The great prophets of religion and science have never denounced one
another. They have always reverently received the torch of inspiration from their
predecessors in the prophetic series, and lighted the way for their successors. It is the
unworthy followers of these great world-teachers—worshippers of the letter but not of the
spirit of their teaching—who have always been the persecutors of the later prophets and the
bitterest opponents of progress.
They have studied the light of the particular revelation which they hold sacred, and have
defined its properties and peculiarities as seen by their limited vision, with the utmost care
and precision. That is for them the one true light. If God in His infinite bounty sends fuller
light from another quarter, and the torch of inspiration burns brighter than before from a new
torch-holder, instead of welcoming the new light and worshipping with renewed gratitude the
Father of all lights, they are angry and alarmed. This new light does not correspond with their
definitions. It has not the orthodox colour and does not shine from the orthodox place,
therefore it must at all costs be extinguished lest it lead men astray into the paths of heresy!
Many enemies of the prophets are of this type—blind leaders of the blind, who oppose new
and fuller truth in the supposed interests of what they believe to be the truth. Others are of
baser sort and are either moved by selfish interests to fight against truth, or else block the
path of progress by reason of spiritual deadness and inertia. The appearance of a prophet is
always a testing time for mankind—a day of judgement, in which the sheep are separated
from the goats, those who worship the living reality of truth from those who worship only the
material garments in which it is clothed. Alas! how few there have always been who were
ready to welcome truth in a new garment—to welcome the spiritual light when it shone from
a new torch!
The great prophets of religion have always been, at their coming, despised [VIII:Z:ZC] and
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rejected of men. Both they and their early followers have given their backs to the smiters and
sacrificed their possessions and their lives in the path of God. Even in our own times this has
been so. Since Bmoo some twenty thousand of the Bá bı́s and Bahá 'ı́s in Persia have suffered
cruel deaths for their faith, and many more have borne imprisonment, poverty, exile and
degradation. This latest of the great religions has been baptized in blood more than its
predecessors, and martyrdoms have continued down to the present year.
With the prophets of science the same thing has happened. Giordano Bruno was burned as
a heretic in CE BlCC for teaching, amongst other things, that the earth moved around the sun.
A few years later the veteran philosopher Galileo had to abjure the same doctrine on his
knees, in order to escape the same fate. In later times Darwin, and the pioneers of modern
geology were vehemently denounced for daring to dispute the teaching of Holy Writ that the
world was made in six days, and in the year oCCo BCE! The opposition to new scientific truth
has not all come from the church, however. The orthodox in science have been just as hostile
to progress as the orthodox in religion. Columbus was laughed to scorn by the so-called
scientists of his day who proved to their own satisfaction that if ships did succeed in getting
down to the Antipodes over the side of the globe, it would be absolutely impossible for them
to get up again! Galvani, the pioneer of electrical science, was scoffed at by his learned
colleagues and called the "frogs' dancing master". Harvey, who discovered the circulation of
the blood, was ridiculed and persecuted by his professional brethren on account of his heresy
and driven from his lecture chair. When Stephenson invented his locomotive engine,
European mathematicians of the time, instead of opening their eyes and studying the facts,
went on for years proving from their preconceived ideas that an engine on smooth rails could
never pull a load, as the wheels would simply slip round and the train get no "forarder".
To examples like these one might add indefinitely, both from ancient and modern history,
and even from our own times. Dr Zamenhof, the inventor of Esperanto, (who has just passed
away), had to battle for his wonderful international language against the same sort of ridicule,
contempt and stupid opposition which greeted Columbus, Galvani, and Stephenson. Even
Esperanto which was given to the world less than thirty years ago has had its martyrs. In the
last half century or so, however, a change has come over the spirit of the times, a New Light of
Truth has arisen which has already made the controversies of last century seem strangely out
of date.
Where are now the boastful materialists and dogmatic atheists who, only a few short years
ago were threatening to drive religion out of the world? And where the preachers who so
confidently consigned those who did not accept their dogmas to the fires of hell and the
tortures of the damned? Echoes of their clamour we may still hear, but their day is done and
their doctrines are discredited. We can see now that the doctrines around which their
controversies waxed most bitter were neither true science nor true religion. What scientist in
the light of modern psychical research, could still maintain that "brain secretes thought as the
liver secretes bile"?—or that decay of the body is necessarily accompanied by decay of the
soul?
We now see that thought to be really free must soar to the realms of psychical and spiritual
phenomena and not be confined to the material only. We realize that what we now know
about nature is but as a drop in the ocean compared with what remains to be discovered. We
therefore freely admit the possibility of miracles, not indeed in the sense of the breaking of
nature's laws, but as manifestations of the operation of subtle forces which are still unknown
to us, as electricity and X-rays to our ancestors. [VIII:Z:ZB] On the other hand who among our
leading religious teachers would still declare that it is necessary to salvation to believe that
the world was made in six days, or that the description of the plagues of Egypt as given in the
book of Exodus is literally true, or that the sun stood still in the heavens (i.e., that the earth
stopped its rotation) to let Joshua pursue his enemies? Such beliefs may still be repeated in
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form, but who, even among the clergy, accepts them in their literal sense and without
reservation? Their hold on people's hearts and minds has gone or is fast going.
The religious world owes a debt of gratitude to the men of science who helped to tear such
worn-out creeds and dogmas to tatters and allowed the truth to step forth free. But the
scientific world owes an even heavier debt to the real saints and mystics who, through good
report and ill, held to the vital truths of spiritual experience and demonstrated to an
incredulous world that the life is more than meat and the unseen greater than the seen. These
scientists and saints were like the mountain peaks which caught the first rays of the rising sun
and reflected them to the lower world, but now the sun has risen and its rays are illuminating
the world.
In the teachings of Bahá 'u'llá h we have a glorious revelation of truth which satisfies both
heart and mind, in which religion and science are at one. Before going further let us first hear
what the Bahá 'ı́ teachings say about the way in which we must seek the truth:
The search for truth
Man must cut himself free from all prejudice and from the result of his own imagination so
that he may search for truth unhindered. He must accept nothing as final which he has
received simply on the authority of parents or ancestors or teachers. He must aim at seeing
all things with his own eyes, understanding them with his own mind. If he accepts any creed
or doctrine which is either opposed to his reason or beyond his comprehension, he is putting
into practice superstition and not true faith. Teachers are necessary, of course, but they must
be educators, not crammers. The real educator draws out the innate powers of his pupils so
that they can grasp things for themselves, and does not aim simply at packing their memories
with ready made information and rules. The good pupil is he who while accepting his teacher
as an indispensable guide and help, yet tests every step of his progress by the light of his own
reason and intuition—in other words, by the Inner Light of the Divine Spirit in his own mind
and heart. That Inner Light must be his final authority. "Turn thy sight unto thyself that thou
mayest find Me standing within thee powerful, mighty and supreme." In this spirit of search
let us now examine the main features of the teaching and see whether it affords a satisfactory
basis for the reconciliation of reason and faith.
True agnosticism
The Bahá 'ı́ teaching is at one with science and philosophy in declaring the essential nature
of God to be entirely beyond human comprehension. As emphatically as Huxley and Spencer
teach that the nature of the Great First Cause is unknowable, does Bahá 'u'llá h teach that "God
comprehends all; He cannot be comprehended." To knowledge of the Divine Essence "the way
is barred; seeking is forbidden." How can the finite comprehend the Infinite? How can a drop
contain the ocean or a mote dancing in the sunbeam embrace the universe? Yet in each drop
of water are hidden oceans of meaning and in each mote is concealed a whole universe of
significances, reaching far beyond the ken of the most learned scientist. The chemist and
physicist, pursuing their researches into the nature of matter, have passed from masses to
molecules, from molecules to atoms, from atoms to electrons and ether, but at every step the
difficulties of the search increase till the most profound intellect can pene- [VIII:Z:ZR] trate no
further, and can but bow in silent awe before the Great First Cause which remains ever
shrouded in inscrutable mystery.
"Flower in the crannied wall,
I pluck you out of the crannies.
I hold you here, root and all in my hand,
Little flower; but if I could understand
What you are, root and all, and all in all,

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I should know what God and man is."
(Tennyson)
If the flower in the crannied wall, if even a single atom of matter, presents mysteries which
the most profound intellect cannot solve, how is it possible for man to comprehend the
universe? How dare he pretend to define or describe the Infinite Cause of all things? All
theological speculations about the nature of God's Essence are thus swept aside as foolish and
futile.
Knowledge of God
But if the Essence is unknowable, the manifestations of its bounty are everywhere
apparent. If the First Cause cannot be conceived, its effects appeal to our every faculty. A cat
cannot comprehend the sun or fathom the mysteries of its daily appearance and
disappearance, its composition, or its career through celestial space, but she can bask in its
beams and appreciate their warmth. Her eyes are a miracle of organization which enable her
to guide her movements by means of the sun's rays reflected from every visible object in her
environment. At every step she skilfully uses these rays, although she may never dream that
they have any connection with the sun. There may be cats who have never seen the sun and
have no idea of its existence, yet at every moment their lives depend on it, and they know very
well how to take advantage in a thousand ways of the beneficent effects of this unknown
cause. So it is with our relation to God. At every moment we are absolutely dependent on
Him, whether we know it or not. He has, however, given us the power to know Him through
His works. All things are from Him, and just as knowledge of a painter's pictures gives to the
connoisseur a true knowledge of the artist, so knowledge of the universe in any of its
aspects—knowledge of nature or of human nature, of things visible or of things invisible—is
knowledge of God's handiwork, and gives to the seeker for Divine Truth a real knowledge of
His glory. "The heavens declare the glory of God; and the firmament showeth His handiwork.
Day unto day uttereth speech and night unto night showeth knowledge." (Psalm BX:B)
The Divine Manifestations
All things manifest the bounty of God with greater or less clearness, as all material objects
exposed to the sun reflect its light in greater or less degree. A heap of soot reflects a little, a,
stone reflects more, a piece of chalk more still, but in none of these reflections can we trace
the form and colour of the glorious orb. A perfect mirror however reflects the sun's very form
and colour, so that looking into it is like looking at the sun itself. So is it with the way in which
things speak to us of God. The stone can tell us something of the divine attributes, the flower
can tell us more, the animal with its marvellous senses, instincts and powers of movement,
more still. In the lowest of our fellow-men we can trace wonderful faculties which tell of a
wonderful Creator. In the poet, the saint, the genius, we find a higher revelation still, but the
great prophets and founders of religions, like Moses, Christ, Muḥ ammad and Bahá 'u'llá h are
the perfect mirrors by which the love and wisdom of God are reflected to the rest of mankind.
Other men's mirrors have been dulled by the stains and accretions of selfishness and
prejudice, but these were pure and without blemish—wholly devoted to the will of God. Thus
they became the greatest educators of mankind. The divine teachings and the power of the
Holy Spirit proceeding through them have been and are the [VIII:Z:Zp] cause of the progress of
humanity, for God helps men through other men (embodied or disembodied). Each man who
is higher in the ascent of life is the means of helping those below him, and those who are
highest of all are the helpers of all mankind. It is as if all men were connected together by
elastic cords. If a man rises a little above the general level of his fellows, the cords tighten. His
former companions tend to drag him back, but with a precisely equal force he draws them
upwards. The higher he gets the more he feels the weight of the whole world pulling him
back, and the more dependent he is on the divine support, which reaches him through the few

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who are still above him. Highest of all are the great Prophets and Saviours, the Divine
"Manifestations"—those Perfect Men who were each, in their day, without peer or companion,
and bore the burden of the whole world, supported by God alone. "The burden of our sins was
upon him" was true of each of them. Each was the "Way, the Truth and the Life" to his
followers. Each was the unobstructed channel of God's bounty to every heart that would
receive it.
The love that flows from the "Manifestation" is God's love. The wisdom is God's wisdom,
the spirit is God's spirit. He is indeed divine—God manifest in a human temple; but God is
One, and the same One God conferred the gift of His Holy Spirit through all the
"Manifestations", not indeed according to His power to give, but according to the people's
power to receive. The messages differed, because the peoples for whom they were given were
at different stages of development, but the differences were only in the externals, the forms
and ceremonies, the rules and punishments, not in the inner spiritual realities of love to God
and love to man which have been the heart and soul of all the great religions.
Creation
Bahá 'u'llá h teaches that the universe is without beginning in time. It is a perpetual
emanation from the Great First Cause. The Creator always had His creation and always will
have. This is in harmony with the teachings of science regarding the conservation of matter
and energy. Worlds and systems may come and go, but the universe remains. All things that
undergo composition, in time undergo decomposition, but the component elements remain.
The creation of a world, a daisy or a human body is not "making something out of nothing", it
is but a bringing together of elements which before were scattered, a making visible of
something which before was hidden. By and by the elements will again be scattered, the form
will disappear, but nothing is really lost or annihilated, ever new combinations and forms
arise from the ruins of the old. Bahá 'u'llá h has no quarrel with the scientists who claim, not
six thousand, but millions and billions of years for the history of the earth's creation. The
evolution theory does not deny Creative Power. It only tries to describe the method of its
manifestation, and the wonderful story of the material universe which the astronomer, the
geologist, the physicist and the biologist are gradually unfolding to our gaze is, rightly
appreciated, far more capable of evoking the deepest reverence and worship, than the crude
and bald account of creation given in the Hebrew Scriptures. The old account in the book of
Genesis had however the advantage of indicating by a few bold strokes of symbolism, the
essential spiritual meanings of the story, as a master painter may by a few strokes of the
brush convey expressions which the mere plodder with the most laborious accuracy of detail
may utterly fail to express. If the material detail blinds us to the spiritual meaning then we
should be better without it, but if we have once firmly grasped the essential meaning of the
whole scheme, then knowledge of the detail will give our conception a wonderful added
richness and [VIII:Z:Zo] splendour and make it a magnificent picture instead of a mere sketch
plan. Of course, even the most magnificent picture which the trained imagination can frame is
in itself but the rudest and crudest of sketches compared with the wonderful universe it
attempts to portray.
The descent of man
Neither does Bahá 'u'llá h quarrel with the biologist who finds for the body of man, a history
reaching back in the development of the species, through millions of years—a history which,
starting from a very simple, apparently insignificant form, gradually develops in the course of
untold generations, becoming more and more complex, and better and better organized until
the man of the present day is reached. Each individual human body develops through such a
series of stages from a tiny round speck of jelly-like protoplasm to the fully developed man. If
this is true of the individual, as nobody denies, why should we consider it derogatory to

&($
human dignity to admit a similar development for the species? This is a very different thing
from claiming (as Darwin is popularly although quite erroneously supposed to have claimed)
that man is descended from the monkey. The human embryo may at one time resemble a fish
with gill-slits and tail, but it is not a fish. It is a human embryo. So the human species may at
various stages of its long development have resembled to the outward eye various species of
lower animals, but it was still the human species, possessing the mysterious latent power of
developing into man as we know him today, nay more, of developing in the future, we trust,
into something far higher still.
Body and soul
The materialist idea that "mind is a function of matter" is no longer tenable in the light of
psychical research. A large body of scientific evidence has gradually been accumulating which
in the opinion of impartial but highly critical investigators is amply sufficient to establish
beyond all question the fact of a life after death—of the continued life and activity of the
conscious "soul" after the dissolution of the material body. As F. W. H. Myers says in his
Human Personality: "Observation, experiment, inference, have led many enquirers, of whom I
am one, to a belief in direct or telepathic intercommunication, not only between the minds of
men still on earth, but between minds or spirits still on earth and spirits departed. Such a
discovery opens the door also to revelation. … We have shown that amid much deception and
self-deception, fraud and illusion, veritable manifestations do reach us from beyond the
grave."
The Bahá 'ı́ teachings with regard to body and soul, and the life after death, are quite in
harmony with the results of psychical research. They teach that death is but a new birth—the
escape from the prison of the body into a larger life. They teach that soul can affect soul
independently of spoken or written communication, and that this influence is independent of
the body and can take place whether the soul is embodied or disembodied. They advocate the
use of prayers for the "dead" and teach that mutual communion and help are still possible
between the "living" and the so-called "dead". They speak much of the "Supreme Concourse"
of holy souls, whose assistance is available for every human being who is advancing in the
path of God. The relation of the soul to the body they picture as like that of a musician to his
instrument. If the instrument is broken and out of tune, the musician will no longer be able to
produce beautiful music from it, although he may be as capable as ever. So when the body is
diseased and out of order, the soul can no longer adequately manifest through it on the
material plane, and to the eye which sees only the body it might appear as if the whole man
had decayed, instead of only the material instrument. [VIII:Z:Zg]
Heaven and hell
The Bahá 'ı́s regard the descriptions of heaven and hell given in some of the older religious
writings as symbolic, like the Biblical story of the Creation, and not literally true. According to
them, heaven is the state of perfection and hell that of imperfection, heaven is harmony with
God's will and with one's fellows, and hell is the want of such harmony, heaven is the
condition of spiritual life, and hell that of spiritual death. A man may be either in heaven or in
hell while still in the body. The joys of heaven are spiritual joys, and the pains of hell consist
in the deprivation of these joys. There is no worse hell in the after-death life than the hell in
which many of the people around us are living. Those who have not been "born again", whose
spiritual life has not awakened, are dead while they live, and although their souls continue to
exist after the death of the body, their condition compared with that of those who rejoice in
the love of God is as death. Even for those who have died in ignorance and sin, however, there
is still hope, because the bounty of God is infinite. For these also we should pray, for our
prayers can bear them help from the Source of all help.
The Bahá 'ı́s believe in progress in the after-life as well as in the present. The divine worlds

&(%
are infinite, and the possibilities of progress in knowledge, love and good-will are without
limit. This progress depends on God's infinite bounty, and that bounty is available for all who
seek it. The only condition is that we must seek it. "Love Me that I may love thee, for if thou
lovest Me not, My love can never reach thee." As long as we are content with the animal and
material side of life and prefer self to God, so long are we spiritually dead. It is only when we
turn to God and say with all our hearts, "Not my will but Thine be done," that we become
spiritually alive and enter the heaven of the blessed.
With such a view as this, surely no true lover of science could quarrel. F. W. H. Myers says
in the work previously quoted which summarizes much of the work of the Psychical Research
Society: "By discovery and by revelation certain theses have been provisionally established
with regard to such departed souls as we have been able to encounter. First and chiefly I at
least see ground to believe that their state is one of endless evolution in wisdom and in love.
Their loves of earth persist, and most of all those highest loves which find their outlet in
adoration and worship. … Evil to them seems less a terrible than a slavish thing. It is
embodied in no mighty potentate; rather it forms an isolating madness from which higher
spirits strive to free the distorted soul. There needs no chastisement of fire; self-knowledge is
man's punishment and his reward; self-knowledge and the nearness or the aloofness of
companion souls. For in that world love is actually self-preservation; the communion of saints
not only adorns but constitutes the life everlasting. Nay, from the laws of telepathy it follows
that that communion is valid to us here and now. Even now the love of souls departed makes
answer to our invocations. Even now our loving memory—love is itself a prayer—supports
and strengthens those delivered spirits upon their upward way."
The nature of evil
According to the Bahá 'ı́ philosophy it follows from the doctrine of the unity of God that
there can be no such thing as positive evil. There can only be One Infinite. If there were any
other power in the universe outside of or opposed to the One, then the One would not be
Infinite. In the realm of created things however, there is variety—variety of light and shade,
of colour, of consistence, of taste, of smell. Among human beings there is variety of physical
strength, of health, of intelligence, of courage, of every possible faculty and attribute.
[VIII:Z:mp] With regard to every one of these qualities however the differences among
different people are differences of degree, not of essence. Just as darkness is but the absence
or lesser degree of light, so evil is but the absence or lesser degree of good—the undeveloped
state. A bad man is a man with the higher side of his nature still undeveloped. If we are
selfish, the evil is not in our love of self—all love, even self-love, is good, is divine. The evil is
that we have such a poor, inadequate, misguided love of self and such a lack of love for others
and for God. We look upon ourselves as only a superior sort of animal and foolishly pamper
our lower nature as we might pamper a pet dog—with worse results in our own case than in
that of the dog. We may be brilliantly intellectual with regard to material things but we are
blind to the things of the spirit and lacking in the higher and nobler part of life. Evil is always
lack of life. If the lower side of man's nature is disproportionately developed, the remedy is
not less life for that side, but more life for the higher side, so that the balance may be restored.
"I am come," said Christ, "that ye may have life and that ye may have it more abundantly."
That is what we all need—life, more life, the life that is life indeed!
The Bahá'í teaching of unity
"Ye are all the fruits of one tree, the leaves of one branch, flowers of one garden, sons and
daughters of one Father whose name is Love." That is one of the most characteristic sayings
of Bahá 'u'llá h, and another is like it: "Glory is not his who loves his (own) country, but glory is
his who loves his kind." Unity—unity of mankind, and of all created beings in God—is the
main theme of his teaching. Men must cast away all prejudices of race, religion, nation, class

&(&
and sect, and realize that they are all "leaves of one tree". As the leaf cannot reach its best
development unless the whole tree is healthy, so neither can we attain the highest life of
which we are capable until the whole of humanity does so too. One man cannot be truly rich,
so long as his brothers are poor, nor can he be perfectly healthy so long as his brothers are
sick. We are all members of one body, and the spirit that animates that body is God's Spirit.
Each individual life is but a fragment of the whole and cannot live apart from the whole any
more than a single muscle-cell or brain-cell from the human body could live apart from the
rest of the body. Just as each cell of the body must live not for itself, but in the service of the
whole man and in obedience to his will, so each individual man must live not for himself, but
in the service of humanity and in obedience to God's will. Only so can humanity be healthy.
Only so can each man truly prosper. Never must self-interest, or family interest, or church
interest, or national interest or any limited interest whatever take precedence of our supreme
duties to mankind and to God. God first! If our attitude to Him be right then we shall serve
aright ourselves, our families, our church, our nation, our kind. Devotion to God—severance
from everything that would interfere with our devotion to Him—that is the one great secret of
successful living. All the evil and misery in the world come from one cause—forsaking the
path of God's will and saying, "My will not Thine be done."
Bahá 'u'llá h has given us a new and wonderful revelation of God's will. If men and nations
will but obey His commands, the world will be a paradise in- [VIII:Z:mo] deed! Now for the
first time in the history of the world have the mechanical difficulties in the way of the unity of
mankind been overcome by railway trains and steamships, tunnels and aeroplanes, post office
and printing press, telegraph and telephone. Now for the first time in the world (at any rate
since the Tower of Babel!) has a solution for the language difficulty been found, and now for
the first time in the world, as it seems to me, has a complete and adequate plan for the
reconciliation of the conflicting interests of mankind been given to the world. Bahá 'u'llá h has
raised the Standard of Peace and Unity and called on all mankind to gather under its ample
folds: "O people of the earth! Make not the religion of God a cause for variance among you.
Verily it was revealed for the purpose of unifying the whole world. Blessed is he who loves
the world simply for the sake of his generous Lord." "These fruitless strifes, these ruinous
wars shall pass away and the Most Great Peace shall come, and all nations shall be as one
kindred and one family."
Here again the harmony between true religion and science is evident. With every advance
in science the oneness of the universe and the interdependence of its parts has become more
clearly evident. The astronomer's domain is inseparably bound up with the physicist's, the
physicist's with the chemist's, the chemist's with the biologist's, the biologist's with the
psychologist's, and so on. Every new discovery in one field of research throws new light on
other fields. Just as physical science has shown that every particle of matter in the universe
attracts and influences every other particle, no matter how minute or how distant, so
psychical science is finding that every soul in the universe affects and influences every other
soul. Prince Kropotkin, in his book on Mutual Aid, shows most clearly that even among the
lower animals mutual aid is absolutely necessary to continued life, while in the case of man,
the progress of civilization depends on the increasing, substitution of mutual aid for mutual
enmity. "Each for all and all for each" is the only principle on which a community can prosper.
Conclusion
All the signs of the times indicate that we are at the dawn of a new era in the history of
mankind. Hitherto the young eagle of humanity has clung to the old eyrie in the solid rock of
selfishness and materialism. Its attempts to use its wings have been timid and tentative. It
has had restless longings for something still unattained. More and more it has been chafing in
the confinement of the old dogmas and orthodoxies. But now the era of confinement is at an

&('
end, and it can launch on the wings of faith and reason into the higher realms of spiritual love
and truth. It will no longer be earth-bound as it was before its wings had grown, but will soar
at will to the regions of wide outlook and glorious freedom.
One thing is necessary, however, if its flight is to be sure and steady. Its wings must not
only be strong, but they must act in perfect harmony and co-ordination. As 'Abdu'l-Bahá says:
"It cannot fly with one wing alone. If it tries to fly with the wing of religion alone it will land in
the slough of superstition, and if it tries to fly with the wing of science alone it will end in the
dreary bog of materialism." Perfect harmony between religion and science is the sine qua
non1 of the higher life for humanity. When that is achieved, and every child is trained not only
in the study of the sciences and arts, but equally in love to all mankind and in radiant
acquiescence to the will of God as revealed in the progress of evolution and the teachings of
the prophets, and through the Inner Light in our own hearts, then and not till then, shall the
Kingdom of God have come on earth and His will be done on earth as it is in heaven. Then and
not till then shall the Most Great Peace have fully come.
VIII:1, ' August '.'7 [VIII:m:mg]
The Divine Art of Living (continued)2
A compilation by Mrs Mary M. Rabb of Portland, Oregon3
Chapter VI
The Power of the Holy Spirit
… [VIII:m:XZ]
There is a wonderful power and strength which belongs to the human spirit, but it must
receive confirmation from the Holy Spirit. … If it is aided by the bounty of the Holy Spirit, it
will show great power, it will discover realities, it will be informed of the mysteries. Direct all
the attention to the Holy Spirit, and call the attention of every soul to it. Then you will see
wonderful signs.
'Abdu'l-Bahá [VIII:m:Xm]
__________
The light is of four kinds: First, the light of the sun. … Second, the light of the eye. … Third,
the light of the intellect. … Fourth, the light of guidance. This last is the supreme Light, the
conscious reality which comprehends mysteries.
"Can this last ever be cognizable through the special senses, as the eye?" was asked.
"By the insight," 'Abdu'l-Bahá answered.
'Abdu'l-Bahá , Heavenly Vista, p. Rg.
__________
Truth (the highest truth) is unattainable except through the favour of the Holy Spirit.
'Abdu'l-Bahá
__________
The (Holy) Spirit is encompassing and surrounding all. It is holy. It is sanctified from
attachment to a special place. It is present everywhere and at every time. It exists in all
places, yet is placeless.

An indispensable condition or qualification.
This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.
Extracts available elsewhere have been omitted. Chapter I appeared in issue VII::e; Chapter II appeared in issues VII::i &
:j; Chapter III appeared in issue VIII:F; Chapter IV appeared in issue VIII:b; and Chapter V appeared in issue VIII:e.

&((
'Abdu'l-Bahá from a message to "Body of Friends" in BXBC.
__________
The Holy Spirit (in its completeness) is given only to the prophets; the people can possess
but the rays of the Holy Spirit.
'Abdu'l-Bahá [VIII:m:BCC]
__________
The most important thing is that which comes through the Spirit—the breath of the Holy
Spirit. The soul through the Spirit can realize the Kingdom. The soul can recognize and feel
the love of God. Distance cannot prevent the receiving of spiritual bounties. Hills and
mountains cannot check that. Why? Because there are no chains and bonds for the Spirit.
The sun is very far, in the highest position,—there is a great distance between the earth and
sun, yet remoteness and distance cannot prevent its rays from shining.
'Abdu'l-Bahá from Kinney-Beede-Thompson Notes, 'Akká , pC June BXCX.
__________
Verily the poems of Bishop Kan and John Newton are exalted, but it were possible to
abridge them all to this: "O God quicken me with the breaths of the Holy Spirit." For that
which contains the fulfilment of all human inspiration, for that which we supplicate in words
is the breath of the Holy Spirit. Verily, it changeth the earthly man into a heavenly one, the
materialist into a spiritual being, the unenlightened into a reflection of the divine, and the
satanic man into a godly person. It maketh the blind to see and quickeneth the dead.
'Abdu'l-Bahá from a Tablet to Y. Dá wú d, London, BXBR. [VIII:m:BCB]
__________
The Holy Spirit is the only power which will ultimately unite and harmonize the races and
nations of the world. The Cause of God is the only panacea which will heal for all time to come
the social, economic and political diseases of mankind. The revelation of Bahá 'u'llá h is the
tree which will send its outstretched branches to all the countries and under its cool shade all
the religious sects will gather there to fraternize and associate with one another. The world is
full of ideas but they are either fleeting or profitless or impractical or limited in their influence
or confined within a narrow scope. The beaming shafts of the light of cosmic ideals must
pierce through the hearts of men and the power of the Holy Spirit is necessary to carry into
execution these noble thoughts of the age. Human power is limited in its influence. It can
unite two persons, or two tribes, or two communities, or at the utmost two nations. At the
same time it confesses that this unity is temporal and may be abrogated by the whim of either
of the high contracting parties.
But the divine power unites nations and peoples and cements them together in the bond of
brotherhood and peace for ages and cycles. His Holiness Christ was one person, without any
worldly assistance and help, but through the effect of the Holy Spirit he was enabled to unite
many nations and religions under the standard of Christianity. Likewise Muḥ ammad unified
the wild, savage tribes of Arabs and made them the conquerors of Asia. Consequently there
must needs be divine power for the accomplishment of this universal aim. Human power fails
in this undertaking.
The words of those souls who are the essences of severance, who are in the utmost sanctity
and purity will have an effect upon the hearts of men the result of which will be unity and
good-fellowship. Save through this, ideal communication will not be made possible between
the children of men. They may achieve a temporal union for a few years. Men may so
compound the various ingredients as to be promiscuously mixed together. But there must
needs be the solvent so that they may become perfectly blended and united. In the human

&()
world that solvent is the power of the Holy Spirit which will thoroughly mix and blend the
different constituents and elements representing the various nationalities, religions and sects.
I hope the believers of God will unfurl the "World Peace Flag" because their aim is altruistic
and they are helped by the confirmations of the Holy Spirit. Through the power of God it is
possible for one Bahá 'ı́ to guide one whole nation. Such spiritual victories are dependent
upon the breaths and bestowals of the Holy Spirit.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Bg July BXBo.
__________
Spiritual education consists in the inculcation of the ideals of divine morality and promotes
high thoughts. This spiritual education is made possible through the power of the Holy Spirit.
As long as the breaths of the Holy Spirit do not display any influence, spiritual education is not
obtained; whereas if a soul is inspired by the Holy Spirit he will be enabled to educate a
nation.
Consider the records of bygone philosophers; the utmost that they could do was to educate
themselves. The circle of their influence was very limited. All that they could do was to
instruct a few pupils. Of such a type was the influence of Plato and Aristotle. These
philosophers were only able to train a limited number of people. But those souls who are
assisted by the breath of the Holy Spirit can educate a nation. The prophets of God were
neither philosophers nor celebrated for their genius. Outwardly, they belong to the common
people, but as they were encircled with the all-comprehending power of the Holy Spirit they
were thus enabled to impart a general education to all men. For instance, His Holiness Christ
and His Holiness Muḥ ammad were not among [VIII:m:BCR] the thinkers of the age neither were
they counted great geniuses; but through the power of the Holy Spirit they were able to confer
universal instruction upon many nations.
They illumined the world of morality. They laid the foundation of a spiritual sovereignty
which is everlasting. It is the same with those souls who have entered the tabernacle of the
Cause of God. Although not important in appearance, yet everyone is confirmed in stimulating
the cause of general moral instruction. Therefore it has become evident that real spiritual
universal education cannot be realized save through the breath of the Holy Spirit. Man must
not look at his own capabilities, but think of the power of the Holy Spirit.
'Abdu'l-Bahá from the Asiatic Quarterly Review, April BXBp.
__________
This power is not verbal. It must be actual, demonstrative, dynamic. This power has gone
out of the body of Islá m. The Islamic world cannot grasp the political principles of modern
times and is devoid of spiritual potency. If they desire tremendous progress in as short a time
as possible they must obtain spiritual potency, thus reforming and changing all the various
branches of the institutional life. The western nations for the last five centuries have steadily
been going forward and, with superhuman energy pushing further and further the frontiers of
ignorance and illiteracy, they have attained to their present unassailable position. Now if the
Islamic people start on this path with the same determination and constancy it will take them
at least five centuries before they could reach the up-to-date level of western civilization. This
is of course a slow process and, as I told you they must attain to celestial power. Then you will
observe their magical advancement.
'Abdu'l-Bahá from the Diary of Mirza Ahmad Sohrab, Rg October BXBp.
__________
The captive of the Holy Spirit is exempt from every captivity.
'Abdu'l-Bahá

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__________
Verily, thy Lord will assist and inspire thee with the breath of the Holy Spirit and will cause
thee to utter the [VIII:m:BCp] proofs and principles of thy Lord with great penetration and
confidence.
'Abdu'l-Bahá : Excerpt from a Tablet, translated by Mirza Ahmad Sohrab, Ramleh, BXBp.
__________
When you breathe forth the breath of the Holy Spirit from your hearts into the world,
commerce and politics will take care of themselves in perfect harmony. All arts and sciences
will become revealed and the knowledge of God will be manifested. It is not your work but
that of the Holy Spirit which you breathe forth through the Word. This is a fundamental truth.
'Abdu'l-Bahá : Waite-Harrison Notes, 'Akká , BR October BXCX.
__________
Pay not attention to things material but reach after the Spirit. Fix your eyes on the Sun of
Truth for his light floods the whole earth. Let the sun give you of his strength then the clouds
of prejudice will not hide his light from your eyes, then will the sun be without clouds for you.
May we share in the divine bounties of the Kingdom. May the world be for you no obstacle
hiding the Sun of Truth from your sight, as the human body of Christ hid his divinity from the
people of his day.
May you receive the clear vision of the Holy Spirit so that your hearts may be illumined and
see the Sun of Truth shining through all material clouds.
'Abdu'l-Bahá : Notes of Mrs Mary Hanford Ford, Paris, RZ October BXBB.
__________
The spiritual food is the principal food, … the effect of the spiritual food is eternal. The
material food, that is, the food for the body, is simply water and bread, but the food for the
intellect is knowledge and the food for the spirit is the significances of the heavenly words and
the bounties of the Holy Spirit.
'Abdu'l-Bahá : Kinney-Beede-Thompson Notes, 'Akká , l July BXCX.
__________
The teachings of Bahá 'u'llá h are the breaths of the Holy Spirit which create men anew.
'Abdu'l-Bahá
__________
And now, if you act in accordance with the teachings of Bahá 'u'llá h, you may rest assured
that you will be aided and confirmed. You will be rendered victorious in all that you
undertake, and all the inhabitants of the earth will be unable to withstand you. You are
conquerors, because the power of the Holy Spirit assisteth you. Above and beyond all physical
and phenomenal forces, the Holy Spirit itself shall aid you.
'Abdu'l-Bahá : From address, Washington, D.C., BC May BXBR.—Revised.
__________
The outpouring of the Holy Spirit changes the small acorn into an overshadowing tree and
the showers of the heavenly clouds of mercy transform the black soil into a delectable rosegarden.
'Abdu'l-Bahá [VIII:m:BCo]
__________
In the work of the Kingdom of God one should not consider capacity or ability; the

&)+
confirmation of the Spirit will descend, because the weakest souls through the confirmation of
the Holy Spirit become the most powerful. Some souls who are outwardly ignorant through
this gift become learned men. The weakest souls become the strongest. Many times a woman
has surpassed a thousand men, or, rather, through this help can withstand all the people of
the world.
His Holiness Moses was apparently a shepherd but through the divine power he overcame
Pharaoh and his armies: Likewise the disciples were the weakest souls but through the
breath of the Holy Spirit and the assistance of the Kingdom of God they became the strongest
ones. The thought which I wish to convey to you is this, you should not look at your capacity
or ability, nay, rather rely upon the confirmation of the Holy Spirit,—do not doubt. (After a
long pause) Be confident and sure. It will help you.
'Abdu'l-Bahá : Flowers from the Rose-Garden of Acca, p. RB.
__________
Upon calling 'Abdu'l-Bahá 's attention to some French warships in the harbour of
Alexandria, he said:
"I desire that you may see the divine ships. These ships are the blessed sails who are
traversing the sea of divine mercy; their propellers are the powers of spiritual love and their
captains are the inspiration of the Holy Spirit. No ship is ever wrecked in this sea; its waves
are life-giving. Each one of the friends of God is like unto an ark of salvation. Each ark saves
many souls from the storms of troubles. The signs and traces of these sails are never-ending
and eternal. The future centuries and cycles are like the sea on the surface of which these arks
glide blissfully toward their spiritual destination.
'Abdu'l-Bahá : From the Diary of Mirza Ahmad Sohrab, Rl October BXBp.
VIII:1, ' August '.'7 [VIII:m:mm]
Recent tablet from 'Abdu'l-Bahá
To Miss Jean Masson, Chicago.
O thou respected one, a herald of the Kingdom of God!
The article that thou hast written1 concerning the Mashriqu'l-Adhká r contained eloquent
paragraphs and wonderful and subtle significances. At the time of writing the power of
attraction was manifest and apparent and the real Teacher was instructing and inspiring.
Consequently, it was composed in the utmost fluency and eloquence.
Today, whosoever turns his face toward the Lord of the Kingdom and, with sincere
intention, taking the pen in his hand, engages his tine in writing, there is no doubt that the
Holy Spirit shall confirm him and the power of the Kingdom of God shall instruct him.
Therefore, rest thou assured in the divine graces and occupy thy time with the utmost
power and seriousness in writing and composition, in talking and explanation.
Consider, how in former ages a number of women became confirmed and assisted in the
demonstration of faith and assurance and how in this mortal world they left behind immortal
names.
In the world of existence there are no greater women than the queens of empires.
Materially they have reached the highest station of womanhood and gained great riches,
infinite power and glory. Notwithstanding all these advantages, when they die and go under
the earth, they disappear and become non-existent. They leave behind no name, no trace, no
fruit and no sign. But the maid-servants of God who are outwardly in the utmost poverty and

Refers to article reproduced on pp. ij–je.

&)!
imprisoned by the people of oppression, humiliated and scoffed at by the outsiders, ere long
they will crown their heads with the diadem of the everlasting glory and [VIII:m:mX] will be
established upon the eternal throne of majesty. Their signs are eternal and their fame
universal. This is the glory of the Kingdom! This is the heavenly bestowal! This is the divine
outpouring!
Now, praise be to God! that thou didst quaff from the goblet of the love of God, became
intoxicated with the wine of the knowledge of God, unloosed thy tongue in the glorification of
the Lord of the Kingdom, and became assisted and confirmed with the power of the Supreme.
Therefore, thank thou God, that thou hast become one of the chosen ones and attained to
the station of the favoured ones.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Home of Bahá 'u'llá h, 'Akká , Syria, RZ February BXBZ.)
VIII:1, ' August '.'7 [VIII:m:mX]
The Mashriqu'l-Adhkár and the Bahá'í Movement
Jean Masson
(From The Lake Shore News, Thursday, BX October BXBl.)
The citizens of Wilmette are very well aware of the fact that, in the fall of BXBZ, will be laid,
near the southern border of the town, the corner stone of a Temple of Worship, which may
seem, to the uninformed, very mysterious, very occult and, consequently, altogether
undesirable. To the citizens of Wilmette this event will be hardly less momentous than to the
followers themselves of the great Bahá 'ı́ Movement.
The Bahá 'ı́ Temple will be the initial building of a great institution—the Mashriqu'l-Adhká r.
Another mysterious term, that surely has no place in America, least of all in the inoffensive
town of Wilmette!
Now, about this institution and the movement, from which it emanates, there is nothing
mysterious, nothing occult, [and] nothing condemnatory.
The Bahá 'ı́ Movement is the most practical religious movement in the world today. It is the
effort to bring again into expression in human life and service the essential teachings of the
Christ. That this reversion to Christian principles is vital to the continuance of the human
race, no one today will presume to deny, with the terrible European war and its vast toll of
carnage and hatred and crimes unspeakable forever present in his consciousness. The Bahá 'ı́
Movement makes for the abolition of the human prejudices that induce division and hatred
and injustice among men.
Sometimes I have been asked why we Bahá 'ı́s don't use intelligible English to express what
we are trying to do and be, what we are trying to build.
The reason is very manifest. We have no English words succinctly expressive of these
oriental terms. And the English translation is cumbersome, indirect and inadequate.
Bahá 'ı́ is the Arabic for glory or splendour. A Bahá 'ı́, therefore, is a follower of the light.
And he glories in the name, because it is significant. It is a proclamation to the world of his
connection with the great founder of the movement, Bahá 'u'llá h.
Mashriqu'l-Adhká r, another Arabic term, signifies "the dawning place of the mentionings of
God". And this dawning place will be not only a place of prayer and the worship of God, but a
place from which shall go forth actual and selfless service to humanity, a reflection of service
to God.

&)#
The sign erected upon the site of the Mashriqu'l-Adhká r by the Bahá 'ı́ Assembly of Chicago
embodies, in general terms, the purpose of the institution:
Mashriqu'l-Adhkár
"These grounds are the site of an edifice to be erected as an 'evident stand- [VIII:m:XC] ard'
in America of the oneness of humanity.
"Its doors will be open to all nations, races and religions.
"Its charities will be dispensed without regard to race or colour. 'Prejudice toward none—
Love for all'.
"Here, for the first time in history, religion and science will become harmonious, each the
handmaid of the other, both showering their spiritual gifts on all humanity.
"Until the erection of this great edifice, all are welcome to this beautiful spot, and in its
enjoyment we ask you to keep it pure and sacred."
Today we are concerned, more than ever before, with the meaning of this Bahá 'ı́
Institution; more than ever before with the meaning of the Bahá 'ı́ Movement; with its relation
to the world, and to world affairs.
The time is ripe for the Mashriqu'l-Adhká r—the symbol of the universal principles and
truth uttered by Bahá 'u'llá h—to begin to take impressive and visible form. It is time for the
world to know that in its midst is a powerful, universal movement, whose adherents are found
in every country in the world, who believe in intensive and practical Christianity; who believe
with a magnificent faith in the great principles that form the substructure of the Bahá 'ı́
Movement.
We can no longer be provincial, isolated or insular. It is the day of the universal. It is the
day of inter-human consciousness; of the coming together of all peoples into a universal
brotherhood. And our religion must partake of the same universal quality. We must be ready
to say, "Brother, I greet you in the name of your prophet and my prophet, in the name of our
God." And so—the Bahá 'ı́ Movement.
The site in Wilmette was chosen for the Mashriqu'l-Adhká r, because it was the most
beautiful to be found available in Chicago or its immediate environs. A symbol of the highest
spiritual ideals, of the noblest religious thought of all ages, to be expressed in superlative
architectural beauty, should have a beautiful setting. And the Bahá 'ı́s of America chose well,
when they purchased the land in Wilmette at the juncture of the drainage canal and Lake
Michigan.
The Mashriqu'l-Adhká r will not be built in a day, even after the laying of the corner stone,
in BXBZ, of the central house of worship. The building of the Temple, without any of the
accessories, is concentrating the attention of Bahá 'ı́s today.
The Bahá 'ı́ Temple will be a structure of great beauty and magnificence. Many designs have
already been submitted by American architects, any one of which would be celebrated far and
wide for impressiveness of conception. A board of architects, however, will complete the final
design for the edifice.
But, whatever the design accepted, it will embody various basic principles, symbolic of the
universal tenets of the Bahá 'ı́ Movement. It will have nine sides and nine entrances, through
which all the religions of the world may enter and unite in the worship of God. Where they
have been separated in the past, by prejudice and mutual unfriendliness, here, in the Bahá 'ı́
house of worship will they be harmoniously united.
Throughout the structure and the ornamentation will be expressed this same dynamic

&)$
thought of world unity. A massive dome, suggestive of this same unity of religions and
peoples, will surmount the Temple. Picturesque and beautiful gardens will surround it.
Bahá 'ı́s believe in the externalization, in the utmost of beauty and joy and happiness, of the
great spiritual truth which they are charged to deliver to the world.
As I have said, the erection of the Mashriqu'l-Adhká r is not a matter of a day's work. So
tremendous a thought of religious unity and universal service, as the Mashriqu'l-Adhká r
embodies, cannot be hastily or impermanently externalized. [VIII:m:XB]
The erection of the Temple completed, the accessory buildings will then claim the attention
of Bahá 'ı́s. These buildings will harmonize architecturally with the house of worship. And, in
the years to come, when the last stone of the last building shall be laid, nowhere in the world
will be found a group of buildings so beautiful, so imposing, so full of inspiration for humanity,
as the first Mashriqu'l-Adhká r of America.
Not only will the Mashriqu'l-Adhká r usher in a new spiritual day for man; it will usher in a
new architectural day, a new scientific day, a new day of universal human service.
Again and again I have been asked the purpose of so many buildings. I have been asked if
this is a colonization scheme, if Bahá 'ı́s mean to establish a community life at the southern
extremity of Wilmette. To the last question I have replied emphatically, "No!" The world is
the home of Bahá 'ı́s. They can never be nucleated or secluded. In the Temple of Worship they
will find spiritual refreshment, which they will carry out with them into the world and express
in work and selfless service.
The accessory buildings will be devoted to the study and propagation of the highest
scientific truths. Here will be taught that basic principle of the Bahá 'ı́ Revelation, that religion
and science must harmonize. Art and music will find here, in the Mashriqu'l-Adhká r, their
most perfect expression. Philanthropic service to the world, to the poor, to the unfortunate
will proceed from the Mashriqu'l-Adhká r through its various accessories.
Bahá 'ı́s believe that the time will come, whether in our generation or not, when the
Kingdom of God will be actually established on earth, when right living and a complete
understanding of spiritual and scientific law by a unified humanity will preclude the
possibility of any poor or unfortunate. Sociologic, industrial conditions will be regulated with
justice to all mankind. There will be no more oppression, no more exploitation of the weak for
the aggrandizement of the strong.
Surely, when such beatific conditions prevail among us, the Kingdom of God shall have
been established. And "the founding of this Mashriqu'l-Adhká r is to be in the inception of the
organization of the Kingdom" ('Abdu'l-Bahá ).
This is the faith not only of the Bahá 'ı́s of America, but it is the faith of millions of Bahá 'ı́s
throughout the world.
A great institution for the spiritual, religious, scientific education of humanity—the
expression of a universal movement for the realization among men of brotherhood, of the
unification of religions, must be the exalted conception of a master spiritual genius, a master
seer.
And, as such, Bahá 'u'llá h is recognized today by scholars, by those that sit in high places, by
the poor and the lowly. His genius makes a universal appeal to humanity. And to his genius
the world is indebted for the Mashriqu'l-Adhká r.
The story has often been told of his heroic life, of his sufferings, of his banishment and
imprisonment for the utterance of the great truths that were his by virtue of his spiritual
genius. And we of the immediate day remember well the visit to America, in BXBR, of his
distinguished eldest son, 'Abdu'l-Bahá , after his release from the prison of 'Akká by the
&)%
establishment of the Turkish Constitution and the declaration of the Committee of Union and
Progress.
It is a story that never palls, for history records no such life of supreme heroism as that
manifested by Bahá 'u'llá h and his followers.
No superficial, insignificant movement is it that will make its first momentous expression,
in the western hemisphere, through the Mashriqu'l-Adhká r of Wilmette. It is founded on the
blood of thirty thousand martyrs. It is founded on lives of complete sacrifice and self-
[VIII:m:XR] lessness. It is founded on the stupendous faith and love, in the midst of a world of
hatred, of three of the most remarkable characters of all time—the Bá b, Bahá 'u'llá h, and
'Abdu'l-Bahá .
Here are the bare historical facts: On the Rp May Bmoo, a young Persian merchant
proclaimed the coming of a great world teacher. Himself he called the Bá b, the Arabic for door
or gate—the herald of the great one. Immediately he set to work to prepare Persia spiritually
for his recognition. But a sceptical Muslim world scoffed at the declaration of the young
Persian merchant, persecuted him, imprisoned him and finally, in BmgC, martyred him for his
faith.
From the same country, in BmgR, arose Bahá 'u'llá h, who gathered the followers of the Bá b
together, who proclaimed not the coming of a world teacher, but universal principles for the
guidance of the world, and the elevation of mankind into lofty realms of spiritual and religious
thought.
In the middle of the last century the world had not yet been united by any of the means of
intercommunication with which today we are so familiar. Nations and races and religions
were separated by what seemed insurmountable barriers. And yet here, in the darkness of a
dark Muslim land, was a man who taught the oneness of the world of humanity, the oneness of
religion, the harmony of religion and science, universal peace, universal education, and the
equality of men and women. He urged the creation of a universal language, the independent
investigation of truth. He taught that prejudice of all kinds must be forgotten, racial antipathy,
and religious antagonism.
And, strange as it may seem to us of the twentieth century, he declared the incumbency of
establishing a universal tribunal for the arbitration of international differences.
He, Bahá 'u'llá h, seemed to possess a vision so universal and penetrating as to embrace
within its range the whole world, and centuries and ages and cycles of time.
Men say of him now that he was far ahead of his time. The world has just begun to think in
universal terms, to talk of the universal principles which he proclaimed almost seventy years
ago.
And for this priority of vision, for the declaration of his great principles for the conduct of
the world, Bahá 'u'llá h with his followers was persecuted and banished, first to Baghdá d, then
to Constantinople, then to Adrianople, and in the summer of Bmlm, with seventy of his
followers, to the penal colony of 'Akká , in Syria, on the Mediterranean coast.
The imprisonment in 'Akká is known as the "most great imprisonment", so prolonged it
was and so terrible.
For twenty–four years here he was confined. And during all this time, as from the first day
of his proclamation to the world, he gave continuous utterance to what we know today as the
Bahá 'ı́ Revelation—religious, scientific, ethical, economic treatises; text books for the conduct
of individuals and the guidance of nations, and for spiritual illumination—in itself a complete
encyclopaedia of knowledge.

&)&
From the prison of 'Akká , before the Franco-Prussian war, Bahá 'u'llá h sent epistles to the
crowned heads of Europe and to the President of the United States, calling them to universal
peace and brotherhood.
That they did not heed the call, we have conclusive evidence today, when the desirability of
universal peace was never so urgent, so overwhelming.
On the Rm May BmXR, after forty years of exile and imprisonment, Bahá 'u'llá h passed away,
an exile still and a prisoner—his message given, his work done.
A marvellous record of endurance and faith, unparalleled in history, save by the endurance
and faith of 'Abdu'l-Bahá , the central figure today of the Bahá 'ı́ Movement.
By the death of Bahá 'u'llá h, through his last will and testament, 'Abdu'l-Bahá [VIII:m:Xp]
became the great Bahá 'ı́ leader. It is his mission to interpret the Revelation of Bahá 'u'llá h, to
lay the foundation of a permanent civilization, that shall be undisturbed by the horrific
cataclysms of hate and carnage that tear asunder today the social and religious structure of
the world.
'Abdu'l-Bahá , "the servant of God", as his name implies, was eight years old, when, in BmgR,
the first Bahá 'ı́ exile occurred. And from that date he shared the vicissitudes, the persecution,
the exile, and the imprisonment meted out to his illustrious father. And, because of his
spiritual perception and understanding of the Revelation, because of his worthiness to be the
successor of Bahá 'u'llá h, it was entrusted to him to continue the great work—the work of
calling men and nations to unity and peace and brotherly love.
It was in BXCm, sixteen years after the death of Bahá 'u'llá h, when 'Abdu'l-Bahá was released
from the prison of 'Akká . He was sixty–four years old. The marks and the ravages of exile and
imprisonment were upon him. And yet he went forth to deliver to the world the message of
Bahá 'u'llá h. He went to Europe, he came to America, proclaiming the basic principles of that
message, calling the statesmen and diplomats of the world, the people of the world to
universal peace.
Four years ago, on B May BXBR, he visited the site of the Mashriqu'l-Adhká r in Wilmette. He
commended the beauty of the location and addressed the Bahá 'ı́s gathered around him upon
the great importance to the world of this first Mashriqu'l-Adhká r of the occident.
"Thousands of Mashriqu'l-Adhkárs, which means the dawning point of praise for all
religionists,—will be built in the world," he said. "In the orient and in the occident of the world
will they be built. But this Mashriqu'l-Adhká r, being the, first one in the occident, has great
importance."
Elsewhere he has said of the Mashriqu'l-Adhká r:
"The Mashriqu'l-Adhkár of Chicago is of the greatest importance. This is a Bahá'í Temple, a
supreme house of worship, a place of spiritual gathering and the manifestation of divine
mysteries.
"This organization of the Mashriqu'l-Adhkár will be a type for the coming centuries and will
hold the station of the Mother, and thus, later, in other cities many Mashriqu'l-Adhkárs will be its
offspring.
"When the Mashriqu'l-Adhkár, with its accessories, is established in the world, aside from its
religious or spiritual influence, it will have a tremendous effect upon civilization."
I wish it were within the possibilities of space to quote at length from the utterances of
Bahá 'u'llá h and 'Abdu'l-Bahá . Such wealth of literature and knowledge cannot be compressed
to the requirements of a short newspaper article. But the few quotations here produced may
convey to the reader somewhat of the inspiration back of the Bahá 'ı́ Movement.

&)'
The first words of Bahá 'u'llá h brought to America were words spoken by him in BmXC to
Professor Edward Granville Browne of Cambridge University, who had succeeded in gaining
access to the great prisoner:
"We desire but the good of the world and the happiness of the nations; yet they deem us a
stirrer up of strife and sedition worthy of bondage and banishment. That all nations should
become one in faith and all men as brothers; that the bonds of affection and unity between the
sons of men should be strengthened; that diversity of religions should cease and differences of
race be annulled—what harm is there in this? Yet so it shall be; these fruitless strifes, these
ruinous wars shall pass away, and the Most Great Peace shall come. Do not you in Europe need
this also? Is this not what Christ foretold? Yet do [VIII:m:Xo] we see your kings and rulers
lavishing their treasures more freely on means for the destruction of the human race than on
that which would conduce to the happiness of mankind. These strifes and this bloodshed and
discord must cease, and all men be as one kindred and one family.
"Let not a man glory in this that he loves his country; let him rather glory in this that he loves
his kind."
The words that follow, with all their oriental imagery, can hardly be conceived today as
words whose utterance would throw a man into prison or keep him there, if already confined.
They are the words of Bahá 'u'llá h.
"Be thou a giver; when thou art wealthy, and grateful, when thou art poor. [VIII:m:Xg]
"Be thou trustworthy, when thou art entrusted. Face the comers with a welcome smile.
"Be thou a treasure to the poor, an adviser to the rich.
"Be an answerer to the seeker, a fulfiller of promise and faithful in all things.
"Be thou silent when amid the crowds, and let thy judgement be just.
"Be submissive to thy fellowman.
"Be a light in darkness.
"Be thou a comfort to the sorrowful, and a sea to the thirsty.
"Be thou a shelter to the distressed, and a help, an assistant and a support to the oppressed.
"Be pious in all thy actions.
"Be a home to the stranger, a healer to the sick, a stronghold to him who calls for aid, a sight
to the blind, and a path to him who is led astray.
"Be thou the beauty of the face of truth, an ornament to the temple of faithfulness, a throne to
the house of character, a spirit to the body of the world, a banner to the hosts of justice, and a
lamp to the horizon of goodness.
"Be thou a shadow to the fertile soil, a life-boat to the sea of knowledge, a star in the heaven of
generosity, a crown to the head of wisdom, a brilliancy to the forehead of the world, and a fruit
to the tree of obedience.
"I ask God to protect thee from the fare of hatred and the chill of enmity, for He is the near, the
Answerer."
This is the service enjoined upon every Bahá 'ı́ to render to the world. It is Christian service
in its essence, in its purity, in its sublimity.
'Abdu'l-Bahá has been asked innumerable questions concerning the problems confronting
humanity today. A few of his answers are here reproduced.
As to the Bahá 'ı́ Movement:

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"The Bahá'í Movement is not an organization. You can never organize the Bahá'í Cause. The
Bahá'í Movement is the spirit of this age. It is the essence of all the highest ideals of this century.
The Bahá'í Cause is an inclusive movement; the teachings of all the religions and societies are
found here; the Christians, Jews, Buddhists, Muslims, Zoroastrians, Theosophists, Freemasons,
Spiritualists, etc., find their highest aims in this Cause—the; Socialists and philosophers find their
theories fully developed in this Movement."
"The objective aims of this Cause are the oneness of the world of humanity; universal peace;
universal love; international co-operation, reciprocity; the promotion of the principle of human
consanguinity and solidarity, and the establishment of the Kingdom of God, first in the hearts of
men and then upon earth."
"Today, in the world of humanity, the most important matter is the question of universal
peace. The realization of this principle is the crying need of the time."
"By a general agreement all the governments of the world must disarm simultaneously. It will
not do if one lays down its arms and the other refuses to do so: The nations of the world must
concur with one another concerning this supremely important subject, thus they may abandon
together the deadly weapons of human slaughter."
"The call to arbitration, to peace, to love and to loyalty is the call of Bahá'u'lláh. His standard
has floated for fifty years, summoning all of whatever race and creed."
"Where Love dwells, there is light! Where animosity dwells, there is darkness!"
"Let your effort be to find harmony. Let brotherhood be felt among you, and carry ye its
quickening power throughout the world."
Questions that have been asked with greater concern, perhaps, of Bahá 'ı́s, than any other
questions, are:
"What relation does the Bahá 'ı́ Movement bear to Christianity?"
"What place does Christ hold in the Bahá 'ı́ Religion?"
These questions are best answered in the words of 'Abdu'l-Bahá : [VIII:m:Xl]
"Bahá'u'lláh, established Christ in the East. He has praised Christ, honoured Christ, exalted
Him, called Him 'the Word of God, the Spirit of God', raised the name of Christ to supreme
summits of glorification. Throughout the orient Bahá'ís have illumined the lamp of Christ and
spread His mention."
"The Cause of Bahá'u'lláh is the same as the Cause of Christ. It is the same temple and the
same foundation. Both of these are the spiritual springs and the seasons of the soul-refreshing
awakening and the cause of the renovation of the life of mankind.
"The spring of this year is the same as the spring of last year. The origin and end are the
same. The sun of today is the sun of yesterday.
"In the coming of Christ the divine teachings were given in accordance with the infancy of the
human race. The teachings of Bahá'u'lláh have the same basic principles, but are according to
the stage of the maturity of the world and the requirements of this illumined age."
Back of the Mashriqu'l-Adhká r, whose walls will soon begin to rise in Wilmette, is a great
historic world movement. The day has gone by to regard it lightly or superficially or
superciliously. Great souls have come to re-assert the constructive teachings of the Christ, in
terms applicable to the complex requirements of the age.
The world needs them—the teachers and the teachings. Christians are murdering
Christians today. Christians are guilty today of instituting not universal peace, but universal

&))
war to destroy millions of other Christians. And we have before us the appalling spectacle of
the spoliation, the annihilation of unoffending peoples and nations by followers of the Christ.
And civilization is doomed, unless we have the re-creative word spoken that shall penetrate
the great aching heart of the world and lead it out of immeasurable darkness into the
immeasurable light of a new and glorious day.
Bahá 'ı́s believe that word has again been spoken. And Bahá 'ı́s believe that city, in which the
first Mashriqu'l-Adhká r of the occident is erected, is a city of brilliant destiny. They believe
that before it lies a great transcendent future. They believe that it shall influence civilization
for all time to come.
Let us approach then the Mashriqu'l-Adhká r with a spirit of humility, of prayer and
thanksgiving. It was greatly conceived. Let it be greatly honoured.
VIII:., */ August '.'7 [VIII:X:BBR]
Conduct of the Assembly and duties of its committee of consultation
Words of 'Abdu'l-Bahá , from the Diary of Mírzá Maḥmúd.1 Translated by Dr Ḍı́yá ' M.
Baghdá dı́, Chicago.
… [VIII:X:BBo]
__________
At the home of Mrs Corinne True, B November BXBR:
The Spiritual Committee of Consultation asked 'Abdu'l-Bahá as to the duties of the
Committee. He answered:
"The first duty of the members is to effect their own unity and harmony, in order to obtain
good results. If there be no unity, or the Committee becomes the cause of disharmony,
undoubtedly, it is better that it does not exist. If the Committee of Consultation or the general
assembly becomes the cause of unhappiness, it must be abandoned. How pleased I was with
the friends in California. They said: 'We do not want a Committee of Consultation lest we fall
into the thought of leadership and superiority and become the cause of dissension. But, now,
praise be to God, we are serving according to our capacity and have no thought or aim, except
the spreading of the fragrances of God.'
"Therefore, when the unity of the members of the Committee is established, their second
duty is to read the verses and communes, to be in a state of commemoration and mindfulness,
that they may see each other as if in the presence of God.
"The third duty of the Committee is consultation and meditation regarding the teaching of
the Cause of God in all regions and climes. They must arise for this great purpose with all
their power; they must declare and hasten the necessary steps for teaching the Cause of God.
"Their fourth duty is to meditate and consult for the helping of the poor and the weak and
the protection of the sick.
"Their fifth duty is to correct and manage the affairs of the friends and attend to other
matters concerning the Cause."
VIII:., */ August '.'7 [VIII:X:BBo]
The symbolic meaning of walking on the sea
'Abdu'l-Bahá , from the notes of Miss E. Rosenberg, BXCB.
In this story (the "miracle" of Jesus walking on the water) of our Lord Jesus, the Sea of
Translated and published in :jji as Maḥmúd's Diary: The diary of Mírzá Maḥmúd-i-Zarqání chronicling 'Abdu'l-Bahá's
journey to America.

&)*
Tiberius represents the ocean of creation,—the two shores represent earthly truth and
spiritual truth. The boat or ark stands for arguments and reasons by which men acquire
knowledge and in this boat Jesus' disciples were tossed on the waves of the ocean of creation.
The shore which Jesus left in order to come to them, walking on the water, represents earthly
knowledge. The haven or shore to which he guided them represents spiritual knowledge.
There are three ways of apprehending truth: B. The earthly way,—by means of the five
senses; R. The way of argument and reasoning—and all philosophers have taught that it is
possible to reach the knowledge of all truth by this method; p. The spiritual way, by which
man receives knowledge from the inner light or inspiration. The ancient philosophers and
indeed the philosophers of all times have taught that the first method, that is by means of the
five senses,—was the one certain way of knowing truth. … For instance, people in the desert
often see a most beautiful mirage of trees and water, but the nearer you approach to this
phantom, the more it fades away, and you begin to perceive its unreality. All this proves that
the evidence of the senses alone is not to be relied on for conceiving the truth.
The ancient philosophers have also taught that by the intellect (the second method of
argument and reasoning) accurate and absolute knowledge of everything can be obtained. …
But it is evident that we cannot rely on this second method of obtaining knowledge to insure
absolute accuracy. Successive philosophers are always contradicting each other, and
propounding diverse [VIII:X:BBg] theories. If absolute knowledge were to be obtained by this
means, the wisest philosophers would agree in saying the same things.
There is yet a third method of acquiring knowledge, by revelation, or the inspired books;
but the difficulty in this case is that every person's interpretation of the book is coloured by
his own individuality. In the time of Jesus Christ, the Jews were prevented from accepting him
by clinging to the literal interpretation of their book. …
As we have before said in the account of this miracle, the disciples of Jesus attempted to sail
over the sea of creation in the ark of argument and reasoning, finding great difficulty and
danger in proving the truth by so doing. But when Christ, the Light of the world, who knew all
things by the light of inner spiritual illumination, came to them in their boat, walking by his
knowledge over the ocean of existence, and having no need of the ark of argument, then
immediately they were at their desired haven.
VIII:., */ August '.'7 [VIII:X:BBm]
Addresses delivered at the Bahá'í Congress1
The oneness of humanity
Outline of talk by Mr Horace Holley at Boston.
We live today in an organized, developed society, among the accumulated resources of the
past. The youthful mind, feeling its own solitary weakness in the presence of so much
authority and power, tends to discredit its own resources and its own power, and early
becomes susceptible to the all-pervading influences of materialism. For, in the broad view of
things, materialism is simply the preponderance of external influence over the innate quality
of the individual spiritual life. The ordinary mind, therefore, learns to develop its imitative,
memorizing qualities at the expense of its creative, independent attributes. It locates
authority in institutions, and traditional customs and beliefs rather than in spiritual impulse.
In all activities, however, the creative work is done by minds which use accumulated
knowledge, tradition, and custom as fuel to their own vision. Without such minds in art,
science, politics and philosophy—to say nothing of religion—the world would rapidly become
stagnant, the slave of material doctrines. The vision of the few keeps alive the faith that the

:V June :j:V, Boston.

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ultimate authority is really invested in the individual soul, for every new advance, every
improvement, comes from some soul's independent activity. The spirit creates all things, and
without spiritual activity thoughts decay.
Thus when we deal with the sources of things, even those things not commonly called
religious, we perceive that society is essentially a manifestation of states of mind. Though
most minds are early benumbed into the belief that they are the results and not the causes of
society, materialism actually creates nothing, it merely has the power to perpetuate error and
lack of faith.
Since we have come to a condition of affairs where the influence of minds upon one
another is the all-determining factor in life, almost totally replacing the influence of the
natural environment which determined life in earlier times, nothing is more important today
than a general realization of the truth that society, in the long run, reflects mental states. We
still manifest the mental states established under primitive conditions, still hold to the
physical law of self-preservation and rivalry learned in the jungle, though the great war, as
well as unrest and disturbance throughout society, show clearly enough that the physical law
is no longer a guide but a betrayal. In other words, we stand half way between two
civilizations—that in which nature determines thought, and that in which thought looks for
guidance from the world of consciousness. In the world of consciousness we have a reality as
universal, and far more powerful than nature, we have the Divine Manifestation, the Prophet
who exemplifies not merely the Will but also the Reality of God.
Revelation is the proper environment of man's spiritual self. Revelation is the mother
nature of the soul. It is the universe into which all men must be born anew to live complete,
free lives. The religious teaching of love has been negative by man's fear of his fellow—the
Bahá 'ı́ teaching of Unity casts out this fear by showing the interdependence in which all now
live. Love or Christianity, is like a ship which has been drawn up on the sands of spiritual
[VIII:X:BBX] ignorance. Unity, or the Bahá 'ı́ Movement, is the sea in which that ship can now be
launched.
Long ago it was said that the proper study of mankind is man. Man, however, exemplifies
all degrees of existence from the lowest animal up. To study man in general is to find
abundant proofs for every opinion about life. The proper study of mankind is really Man—the
Revelator, the Mirror in which our true attributes can be beheld.
Religion must be the cause of unity in the human world
From talk by Mr Howard MacNutt at Boston.
This is the Cycle of Definition; not only have the meanings of the prophecies, terms and
symbols of the heavenly books become manifest, but now is the time of clear vision, real
perception and accurate observation. A few years ago, standing in the Lick observatory upon
the summit of Mt. Hamilton in California, looking out into the starry abysses, an astronomer
said to me, "Tonight definition is perfect; all the constellations are visible." In this day of inner
perception and spiritual vision, standing in the lofty height of the Universal Manifestation,
Bahá 'u'llá h, we behold the divine Manifestations as one in the heaven of the Will of God, each
constellation clear, distinct and shining in its own time and place, but all co-ordinated in the
oneness of an infinite perfection.
Bahá 'u'llá h is the object-glass of our spiritual telescope; 'Abdu'l-Bahá is the lens or eyepiece through whom when rightly focused we view not his personality, but the light of the
Abhá splendour streaming through him.
Religion then is the revealed will of God by the light of which the conscious eye of man is
quickened into intuitive recognition of the divine plan and Covenant. The natal hunger of
human consciousness proves this knowledge must be revealed. Therefore the Word is made

&*!
flesh only in the human kingdom.
Religion has been considered as codes of philosophical explanation and theological
interpretation. In reality these have been satanic fancies. The very antithesis of true religion,
are therefore the cause of disunion and hatred. Still the fact of the Word proclaims "Religion
must be the cause of unity in the human world."
Each Manifestation has sounded the true diapason1 harmony of the inner and outer
spheres. Mankind wanders away from the pitch, becomes dissonant, then another
Manifestation sounds the original chord, summoning the world again to the true harmony.
This is the cycle of spiritual democracy. We are in the evolutionary times of transition from
autocracy to democracy; from theocracy to individual responsibility of service and greater
measure of judgement. It is the cycle of universal problems and universal solutions. The
various systems of religious belief were not intended to unite before this day of God. Rivers
mingle in their outlet with the ocean, but not in their courses. The barriers or watersheds are
the concealed ordinances and ceremonials.
The materials for the divine temple of unity are now assembled. They cannot build
themselves together into the plan of the Architect. The Architect himself does not build the
structure. There must be a master builder who combines the materials in obedience to the
Architect's intention. This master-builder is the Centre of the Covenant through whom a
creative cosmic constructive power is now manifesting itself. At the point of boiling, every
atom of water is in intense agitation; then a new element, steam, appears. We are at the
climax of ebullition.2
Once I saw thousands of fishes stranded in pools upon the beach. They could not reach the
ocean nor reach one another. I tried to help them, but not until the great ocean tide itself
came in [VIII:X:BRC] were they blended with it and brought together in salvation and unity.
This unity of man in the revealed will of God, is the bounty of God descending upon those who
now see the sign of the Son of Man in the heaven of religion, coming with his angels and
servants to quicken conscious perception of the heavenly Covenant and its Centre, 'Abdu'l-
Bahá .
The equality of men and women
Resume of address by Mr Louis G. Gregory at Boston.
The Day of God is the day of freedom for all the varied elements of humanity. It accords
with divine justice that each and all may develop their powers without hindrance from their
fellows. Hand in hand with the oneness of humanity is the other principle, the equality of men
and women.
Humanity "cannot exist half-slave and half-free". Women must be free in order that men
may be free. Considering the physical, mental and spiritual effects: thraldom rests as heavily
upon the oppressor as upon the oppressed.
Are women inferior to men on the physical plane? This proposition cannot be scientifically
proved. Instances are multiplied where women perform the tasks usually assigned to men
with good results. In this great cycle the latent powers of women become more and more
patent. It becomes apparent that any relative weakness on the part of women can be
corrected by proper exercise and training. In the lower kingdoms, the female is often more
active and powerful than the male. With the opportunities now afforded to women for
physical culture, men who boast of physical prowess may look to their laurels.

Complete harmony or agreement; the entire range of a musical instrument or voice; or the entire range of some activity,
emotion, etc.
A boiling or bubbling up; effervescence; or a sudden outburst, as of some emotion.

&*#
Are the sexes intellectually equal? Although in past ages women who arose to places of
commanding influence were rare and exceptional, yet a number of such cases can be cited to
prove their inherent powers. In politics they have successfully, ruled nations, inspiring their
subjects to growth and freedom. Their contributions to literature, art and science have won
fame and even in war time they have been forces to be reckoned with. Their right to vote
grows in public favour throughout the world. Here again any seeming inequality of the sexes
yields to those opportunities for education which the new cycle brings.
On the spiritual plane the attainments of women cannot be questioned. The thing speaks
for itself. In nearly all religions women are in the majority and be it said to their eternal
honour, they do not exercise over men the tyranny of a majority. How noble is that modesty,
how spiritual is that trait, by which they so often efface themselves and vote men into office!
Many great women have arisen in the world. Among the very greatest was Qurratu'l-'Ayn,
who was a follower of the Bá b and one of the nineteen Letters of the Living. Beautiful, witty,
learned, she became, through divine power, a brilliant star of reality. She spread the light of
God and wrought a marvel toward the emancipation of women. She sacrificed life and more
than life, in the path of God. Traces of her glorious service may now be found in all parts of
the world.
The greatest attribute of God is His justice. The Most Great Peace will be permanent
because its basis is divine justice. The equality of men and women is a light of reality. The
Bá b, Bahá 'u'llá h and 'Abdu'l-Bahá have in oneness proclaimed this principle. The thing is
done which ought to be done. The light shines, though the darkness doth not understand. In
the Kingdom of Abhá , no differences are recognized. The purest heart is most acceptable to
God, whether man or woman.
VIII:'/, 1 September '.'7 [VIII:BC:BRB]
The Divine Art of Living (continued)1
A compilation by Mrs Mary M. Rabb of Portland, Oregon2
Chapter VII
Love
Unity is love. It cannot be established without love. Therefore try, as far as possible, to be
filled with love. Love is perpetual life, the most perfect vitality. Consider how love has
gathered us together from the East and the West! If there were no love between us our
friendship would have been concluded with salutations, such as "Good morning" and "Good
evening." Love draws us in friendship to the people of every race and religion. He is a Bahá 'ı́,
of the people of Bahá , from whom we breathe the fragrance of this love again. … The highest
love is independent of any personal advantages which we may draw from the love of the
friend. If you love truly, your love for your friend will continue, even if he treats you ill. A
man who really loves God, will love Him whether he be ill, or sad, or unfortunate. He does not
love God because He has created him—his life may be full of disassociations and miseries. He
does not love God because He has given him health or wealth, because these may disappear at
any moment. He does not love Him because He has given him the strength of youth, because
old age will surely come upon him. The reason for his love is not because he is grateful for
certain mercies and benefits. No!
The lover of God desires and adores Him because He is perfection and because of His
This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.
Extracts available elsewhere have been omitted. Chapter I appeared in issue VII::e; Chapter II appeared in issues VII::i &
:j; Chapter III appeared in issue VIII:F; Chapter IV appeared in issue VIII:b; Chapter V appeared in issue VIII:e; and
Chapter VI appeared in issue VIII:i.

&*$
perfections. Love should be the very essence of love, and not dependent on outward
manifestations.
A moth loves the light, though his wings are burnt. Though his wings are singed, he throws
himself against the flame. He does not love the light because it has conferred some benefit
upon him. Therefore he hovers round the light, though he sacrifices his wings.
This is the highest degree of love. Without this abandonment, this ecstasy, love is
imperfect.
The lover of God loves Him for Himself, not for his own sake.
'Abdu'l-Bahá : Quoted from Fortnightly Review; June BXBB. [VIII:BC:BRR]
__________
Although the body-politic is one family, yet because of the lack of symmetry some members
are comfortable and some are in the utmost misery; some members are satisfied and some are
hungry; some are clothed with the most costly garments while some families are in need of
food and shelter. Why? Because this family has not that reciprocity and symmetry needed.
This household is not well arranged. … Is it possible for a member of a family to be subjected
to the utmost of misery and abject poverty, and for the rest of the family to be comfortable? It
is impossible, unless the rest of the family be without feeling, having become spiritually
atrophied, inhospitable, unkind. …
The purport is this, that as we are all inhabitants of the same earth, in reality we are one
family, and each one of us is a member of that family. Therefore we must all live in the utmost
of happiness and comfort under a just rule and regulation in accordance with the laws of God,
because this life is fleeting, and if man looks after himself only, he is no better than the animal,
for the animal alone is to that degree egotistic. On the contrary man should be willing to
accept hardships for himself in order that others may be happy. … This is characteristic of
man, this is becoming to man. … Such a man is the honour of the world of humanity; such a
man is the glory of the world of mankind; such a man is he who wins eternal bliss; such a man
is nearer the threshold of God; such a man is the very manifestation of eternal happiness.
'Abdu'l-Bahá : Address given at Montreal, Canada, p September BXBR. [VIII:BC:BRp]
__________
O thou daughter of the Kingdom! The Lord of the Kingdom and the Sun of Truth hath sent
forth a splendour and effulgence upon the world and the universe. All the contingent things
found life and existence from the rays of that effulgence, entered and became manifest in the
arena of being. Therefore all the objective phenomena are as surfaces of mirrors upon which
the Sun of Truth hath cast the rays of the outpouring of bounty. All these surfaces (different
stages of life) are mirrors reflecting the rays of the Sun of Truth. The outpouring is the One
outpouring and the effulgence is the One effulgence. These complex and diversified mirrors
are different from one another. Some of them are in a state of the utmost purity and
clearness, reflecting the rays of the Sun of Truth, and the effulgence of the Luminary is
manifest and visible in them. On the other hand there are mirrors full of dust and therefore
dark; consequently, they are deprived and bereft of any radiation.
The believers of God are the translucent mirrors who, with the utmost purity and clearness,
are reflecting the rays of the Orb of religions. Other communities are being darkened and
bedimmed like unto stone and adamant. This condition is especially true of the people of
hostility, animosity, oppression and tyranny, and the fanatical ones, who, on account of the
accumulation of dust (prejudice) have become like unto the black stone, into which the rays of
the sun do not penetrate and from which no light radiates.
Now we must not consider nor recognize these mirrors, which are deprived of every gift, as

&*%
strangers and foreigners, neither should we speak of nor know them as enemies or savages;
nay rather, must we recognize them as the members of our body, showing them love and
affection; not as strangers, but as associates; not as foreigners, but as friends. One must
become engaged in their training and education, sympathize with and show pity to them and
lead them into the heavenly characteristics, in order that the accumulated dust may disappear
from the surfaces of those mirrors and the shining rays of the Sun of Truth radiate from them.
O thou daughter of the Kingdom! Be ye not a stranger to anyone, even if he be the lowest of
savages on the face of the earth and knows nothing of God, or even if he be an enemy. Desire
ye his association, aspire ye for his freedom and long ye for his perfection, in order that hatred
and dissension, animosity and oppression, cruelty and tyranny, brutality and falsehood, pride
and transgression may be removed from among mankind, the universe become the Paradise
of Abhá , the world be transformed into the Kingdom of Heaven, the human race become
angels and the individuals of the world of humanity become the manifestors of the favours of
the glorious Lord. This is the perfection of the human world. This is the divine guidance of
the Almighty.
O thou daughter of the Kingdom! Display ye the utmost charity toward the poor, the
orphans and the helpless ones of all communities and nations, and have ye for them exceeding
consideration. Serve ye them like unto the real servants. Know ye them as excellent persons
and count yourselves day and night the thralls of mankind.
'Abdu'l-Bahá [VIII:BC:BRg]
__________
O thou who art attracted by the fragrances of God! Know thou assuredly that:
Love is the mystery of divine revelation; [VIII:10:126]
Love is the effulgent manifestation;
Love is the spiritual fulfilment;
Love is the light of the Kingdom;
Love is the breath of the Holy Spirit inspired into the human spirit;
Love is the cause of the Manifestation of the Truth (God) in the phenomenal world;
Love is the necessary tie proceeding from the realities of things through divine creation;
Love is the means of the most great happiness in both the material and spiritual worlds;
Love is a light of guidance in the dark night;
Love is the bond between the Creator and the creature in the inner world;
Love is the cause of development to every enlightened man;
Love is the greatest law in this vast universe of God;
Love is the one law which causes and controls order among the existing atoms;
Love is the universal magnetic power between the planets and the stars shining in the lofty
firmament;
Love is the cause of unfoldment, to a searching mind, of the secrets deposited in the
universe by the Infinite;
Love is the spirit of life in the bountiful body of the world;
Love is the cause of the civilization of nations in this mortal world;
Love is the highest honour to every righteous nation.
The people who are confirmed therein are indeed glorified by the Supreme Concourse, the
angels of heaven and the dwellers in the Kingdom of Abhá . But, if the hearts of the people
become void of the divine grace—the love of God—they wander in the desert of ignorance,
descend to the depths of ruin and fall to the abyss of despair where there is no refuge. They
are like insects living on the lowest plane.
This is the path of Bahá .

&*&
This is the religion of Bahá .
This is the law of Bahá .
He who has not this has no portion with Bahá .
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. III, p. pRg.
__________
'Abdu'l-Bahá said there are five kinds of love:
First: The love of His own perfections which caused God to create that His beauty might be
made manifest and appreciated.
Second: The love between sanctified souls for the attributes of the divine which they see
reflected in one another.
Third: God's love to man individually that is gained according to the measure in which a
man turns to God.
Fourth: Man's love for God, the Creator. This is the cause of his life, progress and
happiness.
Fifth: The love of self, which if directed to the ego will deprive man of all true development,
but if the love of self is a realization that one is a creature of God and must therefore attain to
the station appointed for him, this love will be an uplifting one.
'Abdu'l-Bahá , in A Brief Account of My Visit to Acca, Chicago, BXCg, p. pm. [VIII:BC:BRZ]
__________
Among the human race, the bonds of, and means for, love are numerous, for man cannot
live without it; nay rather, human life is dependent upon friendship and affection. Both the
material and intrinsic development of man are conditional upon amity and love and the
greatest honour and pleasure in the human world is love; but the ways and means are
different. Sometimes the cause of love is simply relationship and kinship: and sometimes it is
a racial bond, patriotism, political affairs, etc. But, through all these various bonds and means
it is impossible to obtain a real and pure love: it is rather superficial and temporary. Such
love may easily be changed into enmity and rancour, for it is affected by the slightest
manifestation of hostility; whereas a true and ideal love is faith and assurance. Those who
believe in God and are confident in His word shall enter the Kingdom, and the essential
oneness appear from among them to such an extent that all become the drops of one ocean,
the rays of one sun, the fishes of one sea, the trees of one garden, the birds of one orchard, the
candles of one assembly and the stars of the same heaven. Such love is real; there is no
interruption for this connection, nor any separation for this union. This foundation shall
never be destroyed, for it is eternal. Hence it is established that the love which exists among
the beloved of God is everlasting for it is a divine bounty, a godly appearance, a melody of the
Kingdom and a heavenly cohesion. In the Qur'á n it is said: "They love Him and He loves
them"—i.e., the bounty of love is one of the divine bounties which comes to man from God,
just as the sun sends its rays to the mirrors and thereby the mirrors are illumined: this
effulgence and splendour are from the bounty of the sun. Therefore, this love which is among
the beloved is a divine bounty, a godly splendour, an eternal manifestation and the power of
divinity: it is perpetual.
'Abdu'l-Bahá : Baha'i News, No. m, p. g.
__________
That which is most delicious in the world of existence is love. The air of itself is not
delicious, neither is water, nor in short, all the elements; but when coupled with love they are
most delicious. Love is the best condiment. When love exists in the heart the slightest gesture
proves welcome. When love exists in the heart, even if it be a blow it is delicious.
&*'
For instance: the food on this table is nothing, indeed very simple; yet because it is
prompted by love it is delicious.
The Lord's Supper of Christ was indeed a very common thing, but because there was
excessive love among the individual members who convened there, that table surpassed the
royal tables and it was established as the Lord's Supper. Even now, at this time, it is known as
such. This was due to the love which existed between Jesus Christ and the disciples.
… The protestant missionaries were amazed at our love, and they were greatly disturbed
and grieved exceedingly over it. They wonder what has cemented the Americans and
Persians! … They do not know that the factor is the love of God and that it has united us.
The disciples of Christ represented many different nations and climes. One was a Hebrew;
another a Syrian and another a Roman. How God, through His love, cemented their hearts!
Even so it is now! It is the love of God which has connected us, so that in the utmost love do
we assemble and are gathered together here.
The means for friendliness are multitudinous.
There is the family bond which is the cause of love. There is the patriotic [VIII:BC:Bpo] bond
which is a basis for love. There is the racial cause which is a source of love. There is the
political one which is the cause of love and unity. Partnership in business is one sort of
connection.
But there is no bond like the love of God, for the love of God is the bond eternal, and outside
of it there are only temporary ones.
The love of God is that peculiar bond which is not subject to corruption; whereas, other
bonds, other loves, are subject to instantaneous corruptive changes. For the least cause such
another love might be changed into hate. It owes its origin to a cause; when the cause is
removed, the effect will, likewise disappear.
But the love of God is not dependent upon material causes. For example, our assemblage
here is absolutely free from any of the petty causes.
'Abdu'l-Bahá : A Heavenly Feast, p. pC.
__________
There are two kinds of love, one universal and one individual. You must love humanity in
order to uplift and help humanity. Even if they kill you, you must love them. Individual love
cannot be forced and you are not called upon to love everybody personally, but if they are in
your lives see to it that they are [the] means of your development and that you are [the]
means of their development through your universal love for them.
'Abdu'l-Bahá : Unity Through Love, p. Rl.
__________
Question: "How can one love another whose personality is unpleasant"
Answer: "We are creatures of the same God. We must therefore love all as children of God
even though they are doing us harm. Christ loved his persecutors. It is possible for us to
attain to that love. God manifested his love by creating, man in His own image. Man must
manifest his love by developing himself and others more and more in the image of God. The
true fruit of man is, therefore, love. The purpose of a tree is to produce fruit. Man is like a
tree; his fruit should be love."
'Abdu'l-Bahá : Unity Through Love, p. RZ. [VIII:BC:Bpg]
__________
… The object of the dawn of the Morn of Guidance and the effulgence of the Sun of Reality

&*(
have been no other than the inculcation of the utmost love among the children of men and
perfect good-fellowship between the individuals of mankind. Therefore, in the beginning the
foundation of this love and unity must be laid among the believers of God, and then permeate
through the nations of the world. Therefore as much as you can be ye kind towards one
another, and likewise to others.
The first melody of the Kingdom is the song of the love of God, and the love of God is
realized in the universal love of all humanity.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, RC August BXBo.
__________
The world is black; the divine bestowal is radiant. This blackness must [VIII:BC:Bpl] be
changed into light, and this narrow, dark sphere must be transformed into a vast, illimitable
universe of illumination. The body of the world is like a corpse; it must be resuscitated: It is
withered; it must be made fresh and blooming. It is extinct; it must be enkindled. It is the
arena for the expression of animosity; it must be made the dawning-place of love and goodfellowship. It is the place of origin for the emanation of contention; we must make it the axis
around which revolves unity. It is the expression of the baser qualities which lead to eternal
disgrace; we must make it the rising-point of the refulgent rays of the everlasting glory. The
strangers must be instructed in the lesson of neighbourliness; and the heedless made aware;
the enemies must be loved, and the hateful ones be shown kindness. We must become
flaming torches and the burning fire of God. We must move this world and illumine this dark
globe. All this depends upon the effort of the friends and the sacrifice of the beloved ones.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rl August BXBp.
__________
This is one of the wonders of this age, that an oriental and an occidental can meet each
other on a common ground. Although there exists among them no racial, no patriotic, or
political relations, yet they love each other as though they belonged to the same race. This is
spiritual relationship. Often two brothers, reared in the same family, are antagonistic toward
each other, but you two who are remote from each other, are in reality as brother and sister.
Happy are you because you have drunk from this spiritual fountain and attained to the reality
of existence.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, l August BXBp.
__________
… The test of the truth (of God) lies in the influence the conception has on our lives. If it
makes us kind and loving in our relationship with our fellowman, we know it is a true one. In
other words it must produce in our hearts a love of God which must be transmitted into love
for man.
'Abdu'l-Bahá : Notes of Aline Shane Devin, 'Akká , about BXCC.
VIII:'', *7 September '.'7 [VIII:BB:BpZ]
The Divine Art of Living (continued)1
A compilation by Mrs Mary M. Rabb of Portland, Oregon
chapter vii (continued)
Love [VIII:BB:Bpm]
If you desire to love God, love thy fellow-men. In them you can see the image and likeness
of God. If you are eager to serve God, serve mankind. Renounce the self in the Self of God.

This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.

&*)
When the aerial mariner steers his airship skyward, little by little the disharmony and
incongruity of the world of matter are lost, and before his astonished vision he sees
widespread the wonderful panorama of God's creation. Likewise when the student of the path
of Reality has attained to the loftiest summit of divine love, he will not look upon the ugliness
and misery of mankind; he will not observe any differences; be will not see any racial and
patriotic differences; but he will look upon humanity with the glorified vision of a seer and a
prophet. Let us all strive that we may attain to this highest pinnacle of ideal and spiritual life.
'Abdu'l-Bahá
__________
Question: "How shall I overcome seeing the faults of others—recognizing the wrong in
others?"
Answer: "I will tell you. Whenever you recognize the fault of another, think of yourself:
What are my imperfections?—and try to remove them. Do this whenever you are tried
through the words or deeds of others. Thus you will grow, become more perfect. You will
overcome self, you will not even have time to think of the faults of others. Man is blind, yet he
sees far. That is puzzling. We are in Paris and we see the faults of the believers in America
and in Stuttgart, but, we are so blind that we cannot see the nose (touching his nose) on our
own face. While we are blind we have a far-sighted vision to America, to Germany. You must
carry the glad-tidings of the Kingdom wherever you go, and make the people happy, awake
them into greater activity—make them active."
'Abdu'l-Bahá : Notes of private interview, Paris, BXBp. [VIII:BB:BpX]
__________
Holding out in his hand, a piece of very thin paper before his eyes, 'Abdu'l-Bahá said: "See
what a slight thing will shut off our physical sight; so will a slight indiscretion, a cross word,
an adverse criticism shut off the delicate spiritual sight."
'Abdu'l-Bahá : From notes of Mrs Mary Hanford Ford, Paris, BXBB.
__________
Question: "How can we love our enemies; it is so hard?"
Answer: "There are two kinds of love: one is direct love which proceeds from a person to
another person; the other is indirect love—that is to love an object for another's sake. Now
we must love our enemies for God's sake and because He has created them; we must love
them and not for their own personality. For instance, if your beloved sends you a rose, you
appreciate it, kiss it and it is valuable to you. This love is not regarding the personality of the
thing itself, but for the sake of the one who has sent it to you. We must love the house for its
owner's sake."
'Abdu'l-Bahá
__________
… Treat ye the sinners, the tyrants and the blood-thirsty enemies as the faithful friends and
the confidants of the heart. In truth ye must become the embodiment of benevolence and the
expression of grace. Do not look upon the "worth" and "merit" of the people. In former ages
and cycles, the command of love and non-resistance had been revealed. But there was a
pretext among the people,—"merit" and "de-merit". They would say this person is
contumacious1 and a hypocrite and that person is blood-thirsty and cruel. And if any one
practised forgiveness that forgiveness was coupled with blame and reproach. But in this
dispensation, all these pretexts are dispelled and real love and kindness with all the soul and

Contumacious: insubordinate; stubbornly or willfully disobedient, especially to a court.

&**
heart to all the nations of the earth is the absolute law. …
'Abdu'l-Bahá : Tablet translated g February BXCZ by Mirza Ahmad Sohrab. [VIII:BB:BoC]
__________
When the Arabs observed Muḥ ammad's charity toward the orphans and unprotected, his
extreme simplicity and democratic attitude toward all mankind, they used to say: "He is in
love with his Maker." One of the sayings of the Prophet (Muḥ ammad) is: "Do you love your
Creator? Love your fellow beings first." In another place he says: "That man who is most
considerate of his kind is the favourite of God." In another place he says: "How do you think
God will know you when you are in His presence? By your love of your children, of your kin,
of your neighbours, of your fellow-creatures." …
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, R October BXBp.
__________
We were commanded by Bahá 'u'llá h to assist all the communities without the exclusion of
any one. We do not consider their deeds and actions. We never lose sight of the fact that
mankind are the children of God and their wants must be relieved without distinction of race
or religion.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, RZ January BXBo.
__________
In every dispensation the command of friendship and the law of love have been revealed,
but it has been circumscribed within the circle of the believing friends and not with contrary
enemies. Praise be to God, that in this wonderful cycle the laws of God are not confined within
any limitations, neither must they be exercised toward a special community to the exclusion
of another. He hath commanded all the friends to show love, friendship, amity and kindness
to all the people of the world.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rl July BXBp. [VIII:BB:BoB]
__________
No brotherhood appears in the world as lasting save that of the spiritual type. Only that
brotherhood is permanent and eternal, for it is a spiritual brotherhood through the breath of
the Holy Spirit. It is absolutely indissoluble; permanently will it remain intact, and in all the
worlds of God will it be everlasting. It is a brotherhood not based upon thoughts, but one that
has emanated from the love of God. It is not founded for the attainment of physical or
material interests. This spiritual brotherhood has no other purpose than nearness to the
Threshold of God. It is not for defensive purposes but for the illumination of the human heart.
'Abdu'l-Bahá : Address given in Montreal, Canada, o September BXBR.
__________
Material friendship is not permanent; for every kind of love which is not [VIII:BB:BoR] purely
for the sake of God is ended in hatred. Amity which is not for the sake of the Lord changeth
into enmity. But the divine friends are the faithful ones; they are the consolation of the heart
and the peace of my spirit. They are spirit embodied, love personified, sincerity incarnated,
loyal friends and staunch lovers. Therefore they are the cause of the happiness of the heart
and soul.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rl July BXBp.
__________
Did you know what I was smiling for? There was a person inside who called me. When I
entered he said:
"Two years ago I came to you and stated that you were the chief of all the infidels. Now I

'++
want to tell you that you are not an arch-infidel."
Then 'Abdu'l-Bahá laughed and said:
"In either case he has not understood, he is just revealing the state of his own
consciousness. We must be kind to such people."
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, RB December BXBp.
__________
Now the believers of God must live in accord with these divine teachings. They must
become kind fathers to the children of humanity, affectionate brothers to the youths of
mankind and soul-sacrificing children toward those laden with age. The aim is this: you must
be in the utmost state of joy and fragrance, love and kindness toward all, even toward the
enemies. Meet the persecutions and adversity with the utmost faithfulness. Whenever
animosity appears deal with it with forbearance. Make your breasts the targets for the arrows
and spears of opposition. Brave the ridicule, the blame and the rebuke with perfect love so
that all the nations may observe the power of the Most Great Name, and all the people may
acknowledge the potency of the Blessed Perfection, showing how he hath destroyed the
foundation of strangeness, hath guided the inhabitants of the world to unity and love, hath
illumined the realm of man and hath transformed this terrestrial globe into the delectable
paradise. These people are like children, negligent and mindless. One must train these
children with the utmost love and carry them in the arms of grace with infinite tenderness, in
order that they may taste the spiritual love of the Merciful One, that they may shine like the
candles and cause the disappearance of the darkness of the world. Thus they may behold
clearly and manifestly with what glorious crown and brilliant diadem the Most Great Name,
the Blessed Perfection,—May my life be a sacrifice to him!—hath adorned the heads of his
believers; what graces he hath poured upon the hearts of his friends; what love he hath
brought into the world of humanity and what friendship he hath caused to appear among the
children of men.
'Abdu'l-Bahá : From a Tablet in Diary of Mirza Ahmad Sohrab, Rl July BXBp.
__________
Thy letter was received. … From its words I heard a sweet melody and that melody was the
psalm of the love of God. Although in the world of existence the outpourings of the Almighty
are infinite, yet the greatest divine outpouring is the love of God. This is the dominant,
transcendental power which rises above all the natural susceptibilities of the world of
humanity. Man, like the animal, is captive of the world of nature and the laws of nature
exercise full control over his nature. He cannot even be compared to the beasts of [VIII:BB:Bop]
prey. For example, one of the forces of nature is ferocity. A ferocious, blood-thirsty man goes
beyond the ferocious animals. If an animal tears another animal it is only for its daily food,
but man destroys a hundred thousand lives in one day. Hence it becomes evident that the
power of nature is the unbridled and ungovernable ruler over man. What is written
concerning the "ego is always inclined to do evil" is no other than the fermentation of the
passionate desires in the breast of man and the complete, unchecked sway of the carnal and
natural forces over him. Therefore, man cannot win victory over these physical forces save
through the "power of the love of God". The fire of the love of God is like unto the lightning
which strikes upon the head of nature, emasculating it of its virility and leaving it fallen on the
ground—a lifeless body. Consequently the greatest power in the world of existence is the love
of God.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, BZ August BXBo.
__________
… It is related that an aged and decrepit man became the guest of his holiness Abraham. He

'+!
exercised toward his guest the utmost hospitality and courtesy. When dinner was served, his
holiness Abraham uttered the name of God, and then started eating. On the other hand, the
guest uttered the name of an idol and began to eat. His holiness was grieved, arose in wrath
and rebuked his guest most severely. But even as he did so, God's revelation descended upon
him. "O Abraham! For a hundred years this man has been an idol-worshipper and I have been
patient with him; I have nurtured him; I have protected him. I have taken good care of him; I
have trained him; I have showered on him many bounties and I have been kind and loving to
him; but thou wert not able to endure his society for one night! And I, an hundred years!" His
holiness Abraham was deeply touched by this address and begged his aged guest to pardon
him.
A story told by 'Abdu'l-Bahá who said that it appeared in the Masnavi.1 From Diary of Mirza
Ahmad Sohrab, o July BXBp.
__________
It is very strange that when a face is not illumined with the light of the love of God it is dark.
When you look into it the traces of the divine glad tidings are not manifest, but when the lights
of God shine upon it, it becomes bright and enlightened, as it is said, "In their faces you shall
see the verdancy of paradise, and in their countenances is the sign of worship."
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, p September BXBp.
__________
The Bahá 'ı́s in Baghdá d are not rich, but they are firm and strong believers. They keep the
Nineteen Day feast. One morning they sent to one of the believers the word that the feast
would be held that night in his house. He searched his pockets and there was no money.
What should he do? He had only a watch which he had purchased for ten dollars. He took it
out of his waist pocket and sent it to the bazaar to be sold at auction. Incidentally one of the
Bahá 'ı́s passing by recognized the watch. He stopped and saw that it was going to be sold for
two dollars. He raised the price half a dollar and bought it. He put it into his pocket and went
home quietly. When the night came, he went to the meeting and after the refreshments were
served, he went to the host and taking the watch out of his pocket offered it to him as a
present. The host was very much surprised, but delighted.
Words of Mı́rzá Jalá l, the son-in-law of 'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, pC
August BXBp.
__________
The duty of the believers of God is to be servants to one another and attend [VIII:BB:Boo] to
one another's wants. I am the servant of the friends of God.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, g August BXBp.
__________
'Abdu'l-Bahá said the story of Mary and the ointment has a deep spiritual significance. The
bottle which contained perfumed oil (ointment) represents the heart of Mary. The ointment is
the love of God which filled her heart, and all this love she poured forth at the feet of Jesus.
Then Judas said, "Why did she lavish all this love upon Jesus, who did not need it so much as
the poor? Why did she not pour some of this great love and care upon them?" Then Jesus said
that she did well to give him all her love.
That is what we ought to do. We must give all our heart's love to God, then for His sake and
through our love for Him, we shall love all others. By "the poor" in this sense, is meant those
who needed love. Bahá 'u'llá h said. "The poor among you are My trust." Therefore we must
always cherish the poor for his sake.
Mathnavı́.

'+#
'Abdu'l-Bahá : Notes of Miss Rosenberg, 'Akká , BXCB.
__________
As long as ye can, strive to set aglow the hearts with love; be attracted to one another and
be members of one body. Every soul of the beloved ones must honour the others, and
withhold not his possessions and life from them, and by all means he must endeavour to make
the others joyous and happy. But the others (the recipients of such love) must also be
disinterested and life-sacrificing. Thus may this sunrise flood the horizons, this melody
gladden and make happy all the people, this divine remedy become the panacea for every
disease, this spirit of reality become the cause of life for every soul.
'Abdu'l-Bahá
__________
Another commandment give I unto you! That ye love one another as I love you. Great
mercy and blessings are promised to the people of your land, but on one condition; that their
hearts be filled with the fire of love, that they live in perfect kindness and harmony, like one
soul in different bodies, like one soul in different bodies. If they fail in this condition, the great
blessings will be deferred. Never forget this: Look at one another with the eye of perfection.
Look at me, follow me, be as I am. Take no thought for yourselves or your lives,—whether ye
eat, or whether ye sleep, whether ye are comfortable, whether ye are well or ill, whether ye
have friends or foes. For all of these things ye must not care at all. Look at me and be as I am.
Ye must die to yourselves and to the world; so shall ye be born again and enter the kingdom of
heaven. Behold a candle, how it gives its light. It weeps its life away, drop by drop, in order to
give forth its flame of light.
'Abdu'l-Bahá : From An Early Pilgrimage.
VIII:'', *7 September '.'7 [VIII:BB:BoB]
A prayer for the confirmation of the American Government
Revealed about the year BXCC.
O God—O thou who art the confirmer of every just power and equitable empire in eternal
glory, everlasting power, continuance, steadfastness, firmness and greatness!—strengthen, by
the abundance of thy mercy, every government which acts rightly towards its subjects and
every dominion that protects the poor and weak by its flag.
I ask thee, by the abundance of thy holiness and that of thy bounty, to assist this just
government which hath stretched out the ropes of its tent to far and wide countries; the
justice of which hath manifested its proofs throughout the well inhabited, cultivated and
flourishing regions belonging to such government.
O God, strengthen its soldiers and flag, give authority and influence to its word and
utterance, protect its territories and dominions, guard its reputation, make its renown widely
spread, divulge its traces and exalt its flag by thy conquering power and wonderful might in
the kingdom of creation.
Thou are the confirmer of whomsoever thou willest.
Verily, thou art the powerful and the almighty!
(Signed) 'Abdu'l-Bahá
VIII:'0, 6 November '.'7 [VIII:Bp:BgZ]
"This is the One whose meeting will be longed for by all those who dwell in the everlasting
spiritual world, and who have taken a station for themselves in the tents of Abhá!"—From Súriyi-Haykal.

'+$
The hundredth anniversary of the birth of Bahá'u'lláh1
Bahá 'u'llá h was born in Ṭ ihrá n, Persia, on BR November CE BmBZ.
The dawning of a great light
A compilation of incidents from the life of Bahá 'u'llá h.
Glad tidings of the Kingdom of Abhá ! We announce to you glad tidings of great joy! Similar
words were spoken almost two thousand years ago.
Reflect and be not of the heedless. This is the great day of God. This is the day of universal
peace, of universal brotherhood, of a universal language and of the union of all religions. This
is the day wherein the prophecies of the [VIII:Bp:Bgm] Holy Books of every tongue have been or
are being fulfilled. This is the cycle of Bahá 'u'llá h.
We announce to you Bahá 'u'llá h, "He whom God shall manifest", the one who has broken
the seals of both the creational and collective books.
Words of the editor of a Minneapolis newspaper, as corrected by 'Abdu'l-Bahá. Diary of Mírzá Sohrab,
EF July HFHI.
__________
Bahá 'u'llá h (whose given name was Ḥusayn 'Alı́), was the son of Mı́rzá 'Abbá s, renowned as
Mı́rzá Buzurg of Nú r. The Nú rı́s are one of the well-known families of Má zindará n. During the
reigns of Qá já r, the present Persian dynasty, the members of this family have usually occupied
the highest positions in the state, such as Prime Minister, Minister, Secretary and other civil
and military dignities: Even at the present day most of them are in the Government.
Mı́rzá Abu'l-Faḍ l: The Bahá'í Proofs, p. gB.
__________
Bahá 'u'llá h, when he was six years old, had a dream in which he saw himself swimming in a
mighty ocean which was so great that he marvelled. His hair, which was long, was floating out
on the waves and soon he discovered that to each separate hair a fish was attached by its
mouth, that is, the fish was holding the hair in its mouth. There were large fish, small fish,
white fish, black fish, in fact all kinds of fishes.
The impression he received was so vivid that he was awakened. When he told his father in
the morning the father decided to have the meaning if possible. Being, as you know, a Grand
Vazı́r, he applied to the Shá h, asking permission to have the dream interpreted by the court
interpreter of dreams. This was granted him. When the interpreter had heard the dream he
stood amazed. He said, "This is a most wonderful dream, but I do not see how it can come
true. The ocean symbolizes the world; the fish are the people of the world who are to gain
knowledge from this boy—knowledge of God. You must protect and keep him, for he will be
very great, but it is not possible that he can fulfil entirely such a wonderful dream. How can
the entire world receive knowledge of God from this boy? However, this is what I see in this
dream. Protect him. Keep and guard him. He will be very great and will teach great and
learned people as well as others."
Words of 'Abdu'l-Bahá 's wife given by Mrs H. E. Hoagg in a letter from Haifa, Syria, BXBo.
__________
When I was a child and had not yet reached the age of maturity one of my brothers
intended to marry in Ṭ ihrá n and according to the custom of that country for seven days and
nights they were engaged in feasting and banqueting. The program for the last day of the
entertainment for the guests was the play of Sulṭán Salı́m. The ministers, the grandees and
officials of the city were there in a great throng, and I was sitting in one of the galleries of the

Items available in The Promulgation of Universal Peace have been omitted.

'+%
building, observing the scenes. They raised a great tent in the middle of the court.
Representations of human forms only a few inches in height would come out of the tent and
cry: "The king is coming, arrange the seats in order." Then other figures came out, sweeping
the ground while a number were sprinkling the streets with water. Then another figure was
presented who was supposed to be the herald bidding the people be ready for review before
His Majesty, the Sulṭán.
Then the ministers came, with hat and shawl, according to the Persian custom. Others
were present with clubs while a number of others were garbed as chamberlains, aides-decamp, farrá shs and executioners with instruments of punishment. All these lined up
according to their station and class. At last the king appeared with sovereign power and
[VIII:Bp:BgX] shining diadem upon his head and with splendour and glory walked slowly and
majestically, and with perfect calmness, tranquillity and composure seated himself upon the
throne. At that moment the noise of the guns and the music of the national anthem was raised
and the smoke surrounded the tent and king. When the air was cleared it was seen that the
king was on his throne and the ministers, the magistrates and secretaries had taken their
places according to their rank. Immediately a thief, captured by the police, was brought
before the king and a royal order was issued to behead him. Then the chief of the
executioners took the captive and decapitated him and a red fluid which was like blood was
seen by all the spectators. While the Sulṭán was consulting with some of his ministers the
news was brought in that a certain person had become a rebel. The Sulṭán issued orders that
several regiments of soldiers and artillerymen be sent to the scene to quell the disturbance.
After a few minutes the thunderous noise of guns and artillery was heard behind the tent and
we were told they were engaged in battle. I became astonished and bewildered at these
affairs. Then the review ended and the curtain descended.
After twenty minutes a man came out from behind the tent with a box under his arm. I
asked him, "What is this box? Where are the king and all the men?" He answered that all
these great things and manifest objects, such as kings, princes and ministers, glory, majesty,
power and sovereignty which we beheld were enclosed in this box.
I declare by the Lord who has created all things through his Word that from that day all the
conditions of this world and its greatness have been like that play before my eyes. It has not
nor will ever have the weight of a mustard seed. I wondered greatly that the people should
glorify themselves in these affairs. Notwithstanding this, the people of insight will discern
with the eye of certainty the end of the glory of every great one before beholding it.
Bahá 'u'llá h in a letter to the Sulṭán of Turkey. [VIII:Bp:BlC]
__________
The Bá b had proclaimed the dawn of the great light and the new cycle of reality on Rp May
Bmoo. That same night 'Abbá s Afandı́ ('Abdu'l-Bahá ) was born. Bahá 'u'llá h for eight years
summoned the people of Persia to the new movement. He travelled to and fro: "He arose
with mighty resolution, and engaged with the utmost constancy in systematizing the
principles and consolidating the ethical canons" of the new spiritual society. "He displayed in
assemblies, meetings, conferences, inns, mosques and colleges a mighty power of utterance
and exposition. Whoever beheld his open brow or heard his vivid addresses perceived him
with the eye of actual vision to be a patent demonstration of the new life and a pervading
influence."
A great number both of rich and poor and many prominent doctors of theology were "filled
with amazement and astonishment at the seething and waving of the ocean of his utterance"
and were so attracted by the Holy Spirit shining through his spiritual persuasions that "they
washed their hands of heart and life" and when the persecutions came "laid down their lives
under the sword dancing (with joy)."

'+&
Notes by compiler; quotations from A Traveller's Narrative, translated by Prof. E. G.
Browne, Cambridge, England. [VIII:Bp:BlB]
__________
The Blessed Beauty of Abhá (Bahá 'u'llá h)—may the divine souls of the existence be a
ransom to his friends!—endured personally, all kinds of calamities and bore the most violent
ordeals. There remained no torture which did not come to his holy body, and no suffering
which did not descend upon his pure spirit. How many nights he could not take rest under the
chains and heaviness of fetters and how many days he gave himself not a minute's repose
because of the burden of fetters and chains!
From Nı́yá vará n to Ṭ ihrá n that pure spirit, who was brought up on a bed of down, was
forced to run, with bare head and bare feet, under chains and fetters, and, in a dark and
narrow subterranean prison, he was placed with murderers, thieves, criminals, malefactors;
at every moment a new torture was inflicted upon him and at every moment his martyrdom
was expected by all.
After a long time, he was sent from the city of his residence to foreign countries. For many
years in Baghdá d at every moment a new arrow was darted toward his holy breast, and at
every instant a sword was bent on his pure body. At no instant was there any hope for safety
and security, and the enemies, with utmost dexterity, were attacking the blessed soul from all
sides, and he, alone, personally resisted them all.
'Abdu'l-Bahá
__________
His Holiness Bahá 'u'llá h spent many days in the utmost poverty. During the term of his
imprisonment in Ṭ ihrá n, his daily ration was one loaf of bread only. According to the opinion
of some people it is impossible to imagine greater poverty than this!
'Abdu'l-Bahá : Diary of Mírzá Sohrab, Rl March BXBo.
__________
Bahá 'u'llá h (writing in later years) in one of his poems: "The mark of the chain is yet visible
on my neck and the impress of the fetters can be seen around my ankles!"
'Abdu'l-Bahá : Diary of Mírzá Sohrab, B March BXBo.
__________
When Bahá 'u'llá h was imprisoned and chains were around his neck, 'Abdu'l-Bahá , then
eight years old, was with some of the believers in another place. The people finally captured
him also. The boys of this place gathered together and began to beat him; about two or three
hundred children surrounded him. They beat him severely on the head, cursed him and
otherwise persecuted him.
From Notes of Mrs I. D. Brittingham, taken at Haifa, in BXCB.
__________
Another incident: "We found 'Abbá s Afandı́ ('Abdu'l-Bahá ) surrounded by a band of boys
who had undertaken personally to molest him. He was standing in their midst as straight as
an. arrow—a little fellow, the youngest and smallest of the group—firmly but quietly
commanding them not to lay their hands upon him, which, strange to say, they seemed unable
to do."
Words of the sister of 'Abdu'l-Bahá : Abbas Afandí, His Life and Teachings, p. Bo. [VIII:Bp:BlR]
__________
When I was a small boy in Ṭ ihrá n, I remember whenever two of the believers of God
desired to meet each other they could not do it during the day time, so a time was set for the

'+'
evening, between sunset and midnight. They were so persecuted that if they met each other
in the bazaar, they would not show any sign of recognition. The meetings were held at
midnight. One of the believers acted as a guard and watched the street so that they might not
be seen by any strangers. The guard looked continually to the left and right, in order not to be
detected by the night police. At that time, all the inhabitants of Persia thought that the fire of
the cause was entirely extinguished, that all traces of internal growth were effaced. Every one
who was known as a Bahá 'ı́ was arrested, thrown into prison, and then killed and their
possessions pillaged and their houses destroyed. …
In reality those were days of self-sacrifice, days of great tests, days of matchless heroism,
days of spirituality, days of complete severance, days of attraction and enkindlement, days of
divine bliss and beatitude. The material conditions were made subservient to the spiritual
laws. The believers were filled with the Spirit. Although they walked on the surface of the
earth, yet they were living in the Supreme Concourse. It is impossible to find souls more
attracted, more severed, more self-sacrificing than they were!
When Bahá 'u'llá h was thrown into the dungeon, there were many other believers arrested
and imprisoned at the same time. They were arranged in two rows, one opposite the other.
Their feet were shackled, their hands manacled, their necks chained. The prison being an
underground room, it was so pitch dark that they could not see each other's face. The Blessed
Perfection was in the right row and in order to keep up their spirits, he taught them two
verses, each line to be chanted in turn by the two rows during the evenings. Their loud, clear
voices, singing in unison, pierced through the impenetrable darkness of the jail and ascended
to the very throne of the Almighty. The first row would sing: "He is my Guardian and the
Guardian of all creatures!" and the opposite row would cry out: "Sufficient unto us is God, and
to this we bear witness!" There was such exultation and serene happiness in the awful
darkness of the jail that it was illumined with the Light of the Kingdom of Abhá .
'Abdu'l-Bahá : Diary of Mírzá Sohrab, RR June BXBo.
__________
In every dispensation a number of sanctified souls have become manifest who were selfsacrificing, severed from all else save God, forbearing sufferings and tribulations, accepting
hardships and persecutions, welcoming tortures and death for the sake of truth. But in none
of the past dispensations have there been such heroic and sublime instances of devotion and
martyrdom as in this Bahá 'ı́ Cause! At the time when all the inhabitants of Ṭ ihrá n had arisen
against this Cause and the Blessed Perfection (Bahá 'u'llá h) was arrested and thrown into
prison, I was a very young child. The jail wherein Bahá 'u'llá h was imprisoned was a dark and
gloomy cell underground, and had no aperture, no window save a small door. When the door
was unlocked one had to descend many rickety steps before reaching the gloomy, stuffy
ground floor. The name of the jailer was Au qá Buzurg, and he was an inhabitant of the city of
Qazvı́n. As in the past he had received many favours, bounties and kindnesses from the
beloved hands of Bahá 'u'llá h, he came one day to our house and took me with him to see my
father. Descending half the stairs of the cell, I peered through the darkness to try and see
someone. Everything was pitch darkness. Suddenly I heard the wonderful, resonant voice of
the Blessed Perfection: "Take this child away! Do not let him come in!" Obeying the words of
Bahá 'u'llá h, [VIII:Bp:Blp] the jailer took me out and said: "Sit down here and be patient. About
noon the prisoners are taken out, and then you can see your father!" I sat there. A little after
twelve o'clock they brought the prisoners out and among them I saw the Blessed Perfection.
A thick heavy chain called Qará-Guhar,1 the heaviest and thickest chain of the time, was placed
about his holy feet, the end of which dragged along the ground. His neck was also chained

Qará -Gawhar ("Black pearl or gem"), the name given to a c: kg chain, one of two dreadful chains (the other was Salá sil)
placed on Bahá 'u'llá h in the Black Pit of Ṭ ihrá n.

'+(
with heavy fetters and his hands manacled. Mı́rzá Maḥ mú d—a most wonderful Bahá 'ı́—was
the fellow-prisoner of Bahá 'u'llá h. They were chained together. A common, ordinary felt hat,
the top of which was worn out and the fringe torn and soiled, was on his blessed head. I
cannot describe to you the pain and anguish that attacked and tortured me by this sight of the
Manifestation!
[The compiler wishes to state just here that anguish personified, the vibrations of which
pierced every listener as a two-edged sword, marked 'Abdu'l-Bahá 's address as he told of this
same event, while he was in San Francisco. Never shall it be forgotten by those who were
blessed by listening to his voice, even if it was such a saddened occasion.]
In short, the fiendish cruelties of the authorities reached to such a height as to divide a
large number of the believers among the various classes of the inhabitants of Ṭ ihrá n, so that
these people might martyr them according to their own devilish desires. For example, a
believer was given to the government clerks, another to the policemen, another to the
infantry, another to the ulamá s, another to the dervishes, another to the butchers—one to the
members of each craft and profession—so that all of them might lend a hand in shedding the
blood of these innocent Bahá 'ı́s. For instance, a believer was given to the cavalry. These
ferocious beasts took him to Sabzih-Maydá n and about one thousand of them riding on their
horses, with drawn swords attacked him from all sides. The body was actually cut into a
thousand small pieces, and yet they did not give up. The sight of blood maddened them, and
turned them into wild, dancing savages, thirsting for more blood. Finally the executioner
called out to them: "O ye madmen! Stop! It is enough! Nothing is left of the body. I must take
these small shreds and pieces and bury them. Do not add more to the horrors of my task!" At
this juncture a restaurant keeper arrived on the scene and asked the executioner to let him
have the remains of the "accursed Bahá 'ı́", because he would burn them in his stove and by
this act gain his entrance into Paradise. … Those were the days of miraculous deeds,
matchless heroism, unsurpassable firmness and divine courage. Each one of the believers
while walking upon the earth, was at the same time soaring toward the Supreme Concourse.
They were the angels of the Kingdom of Abhá and the spiritual heroes of the arena of
unparalleled sacrifice.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, RR February BXBo.
__________
When Bahá 'u'llá h was imprisoned in Ṭ ihrá n, the Russian ambassador went about twenty
times to the Shá h to plead in his behalf, saying: "This man has no fault. He is faultless. Why
do you imprison him!" The Shá h answered that Bahá 'u'llá h must be punished because he had
ordered an attack on his life. The Ambassador said: "That is not a reasonable supposition, for
if he had ordered such an attempt he would have ordered a bullet put in the gun instead of
merely powder and small shot." The Shá h acknowledged this reasoning, but was determined
to hold Bahá 'u'llá h responsible so as to have a pretext for keeping him in prison.
Again and again the Russian ambassador went to talk with the Shá h about the matter, and
at last the Shá h confessed that he was afraid of the influence of Bahá 'u'llá h, and that if he
should set [VIII:Bp:Blo] him free, it would create a great tumult among the people.
The Ambassador answered: "If then, you fear him so much, why keep him in Ṭ ihrá n; would
it not be better to exile him to Baghdá d?" This was accordingly done.
Daily Lessons Received at Acca, January BXCm, p. gm.
__________
When the Blessed Perfection and his family were exiled from Persia, all along our way from
Ṭ ihrá n to Baghdá d we did not find a believer, only a handful of despondent friends were in
Baghdá d. All the people firmly believed that with the exile of Bahá 'u'llá h the fire of this Cause

'+)
would become extinct. Were they not wrong in their reckonings? How many houses were
pillaged! How many people were exiled! How many were thrown into prison! How many
thousands were killed! And yet they did not succeed in their fiendish work of extermination!
For this Cause is constantly reinforced by the cohorts of the Supreme Concourse, and no army,
no matter how invulnerable, can defeat the phalanxes of the Kingdom!
About thirty years ago, no one heard the name of the Bahá 'ı́ Cause in 'Ishqá bá d; but now
the dome of the first Mashriqu'l-Adhká r, like a radiant jewel, glitters under the rays of the sun!
… Praise be to God that it has become evident and known to all that the Bahá 'ı́s are free from
any intrigues and seditions. They confer life and not death! … The people of Persia looked on
the Bahá 'ı́s as the enemies of their religion, possessions and life, and consequently they
considered one of the holiest duties the extermination of this sect. Well do I remember when
still a child and in Ṭ ihrá n, one day I entered the Mosque and saw a fanatical Mullá haranguing
the crowd: "O people! If you love God, kill the Bá bı́s; if you wish the descent of the blessings
of the Almighty, kill the Bá bı́s, and if you want to protect your hearts and possessions, your
wives and families, kill the Bá bı́s!" So ingrained was the enmity of the Muslims against this
wronged community. … On the other hand, Bahá 'u'llá h compelled the Bá bı́s to non-resistance
and taught them day and night to adorn themselves with the qualities of holiness and sanctity,
and commanded them to be meek and holy. He said: "It is better for you to be killed than to
kill!" He exhorted them to be faithful, to be kind toward all the nations, to deal sincerely with
all the people, to characterize themselves with mercy, benevolence, clemency and charity and
to exert themselves at all times to serve the world of humanity.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, BZ February BXBo.
Exiled in Baghdád
No one can ever imagine even faintly how we were surrounded from all sides by test and
trials in the nascent stage of the Cause. When we were exiled from Persia, outwardly the
means of happiness were completely lacking; we did not have even our daily necessities.
Notwithstanding all this whenever I think of this time my heart is filled with exultation.
For eleven years we lived in Baghdá d. The heat of that place was very intense, yet we were
most happy, because we were assisted in serving at the Holy Threshold. One cannot
experience a greater amount of heat than in Baghdá d; at that time the summers were
unbearable. We were strangers and penniless, yet our joy was supreme. The trip from Ṭ ihrá n
to Baghdá d and the days spent in Baghdá d in the presence of the Blessed Perfection are very
vivid in my memory [VIII:Bp:Blg] and shall never be forgotten. Those days were overflowing
with joy and fragrance.
'Abdu'l-Bahá
__________
Mı́rzá Yaḥ yá or Ṣ ubḥ -i-Azal, the younger half-brother, whom Bahá 'u'llá h in his love had
taught most tenderly, became ambitious for prominence in the wonderful movement the Bá b
had started. He was encouraged by a temporary leadership which the Bá b had entrusted to
him. He lacked courage, however, and when the persecutions broke out fled in disguise to
Baghdá d, where he began to oppose the pure and glorious Bahá 'u'llá h and claimed that he
himself was the great teacher whom the Bá b had foretold, "Him whom God should manifest."
Other followers of the Bá b also made similar claims. With these claims they evidently stirred
up quite a commotion and Bahá 'u'llá h, always a man of peace, withdrew for two years into the
mountains and let them do the teaching. But the words of 'Abdu'l-Bahá , which are quoted a
few paragraphs below, show how powerless these claimants were to quicken the spirits and
purify the lives of those to whom Bahá 'u'llá h had brought the very water of life. When their
failure to produce in their hearers the fruits of righteousness was apparent Bahá 'u'llá h

'+*
returned that through the radiance of his spirit he might bring them back from death into life.
Later when Bahá 'u'llá h felt compelled to proclaim that God had called him to be the teacher
of world-unity whom the Bá b had announced, he enclosed in the envelope with his own
proclamation a letter of Ṣ ubḥ -i-Azal's. These he sent without a word of comment and let the
readers judge from the comparative spiritual power of the two letters which had the sanction
of God's Holy Spirit.
Almost everyone accepted Bahá 'u'llá h. Ṣ ubḥ -i-Azal thus defeated descended to intrigues
and for many years carried on intrigues against his glorious brother. Some writers in the
West failing to probe the disguise of Ṣ ubḥ -i-Azal's pretended goodness have tried to justify
him. But the great higher critic, Prof. T. K. Cheyne, has proved beyond the shadow of a
question the futility and emptiness of all Ṣ ubḥ -i-Azal's claims. A few years ago Ṣ ubḥ -i-Azal's
own son seeing how Bahá 'u'llá h had now proved his greatness and divine power by bringing
multitudes of those divergent races and sects into a new life of brotherhood and love became
a devoted follower of Bahá 'u'llá h.
Note by compiler.
__________
During the first years of our stay in Baghdá d, Bahá 'u'llá h suddenly departed for the
mountains of Sulaymá nı́yyih. At that time we did not know his whereabouts at all and so it
happened that there was no one to teach the Cause or muster the scattered Bahá 'ı́ forces. The
fire of search was almost extinguished and the interest of the public waned. There was no one
to assuage the fear of the few or attract the hearts of the many. The voice of divine authority
was hushed and the thunders and lightnings of spiritual revelations did not roll and flash
across the heavenly track. Mı́rzá Yaḥ yá , who claimed to be the vicegerent of the Bá b, always
fearing his own shadow, was concealing himself in a thousand hiding-places. Completely
disguised and under the assumed name of Ḥá jı́ 'Alı́, he travelled like a dervish between
Baghdá d and Basra. In order to hide his identity from the public he had hung on a string a few
red and yellow Arabian slippers, which he sold to the people while walking through the
streets and bazaars.
At this juncture, two young men from Mı́lá n1 came to Baghdá d. They were enkindled
believers and they brought cheer and happiness to our despondent and sorrowing hearts. It
was then a long time that we had had no news from the Blessed Perfection (Bahá 'u'llá h). The
fire of spirituality and activity was put out of every soul. The hearts were be- [VIII:Bp:Bll]
wildered and the spirits drooped. No amount of exertion whatever could in the least stir to
courage or self-sacrifice the spirits of the few remaining, fearful Bahá 'ı́s. At that time I was
very young.
These two new believers from Mı́lá n came and knocked at the door. I went and opened it. I
observed that they were two young men from Mı́lá n. Their faces were luminous, their eyes
radiant. They were shining like unto two suns. I asked them to come in. … After awhile they
asked about the Cause. I told them that the Cause was extinct, there was no Cause. They
asked about Mı́rzá Yaḥ yá . I told them he was concealed and no one knew his whereabouts.
They asked about Bahá 'u'llá h. I told them I did not know where he was. As soon as they
heard this sad news they looked at each other and began to weep and weep. For nearly one
hour they sat on the floor and wept bitter tears of regret and disappointment. I tried to
console them but I could not succeed: My own heart was sad when I realized the chaotic
condition of the Cause and the absence of any life. Then they arose from their seats; without
any remarks they left the house. They did not leave any address and I never heard from them
afterwards.

A village FI km SW Tabrı́z, in Au dhirbayjá n.

'!+
How different it is now! The banner of the Cause of Bahá 'u'llá h is waving over all the
regions. The power of the Most Great Name is felt by all the nations of the world. The glad
tidings of the Kingdom are proclaimed to all the religions of the world. The potency of the
Holy Spirit is moving the hearts of men, and the fearless teachers of the Cause are spreading
the Gospel of salvation both in the East and in the West.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, p February BXBo.
__________
Bahá 'u'llá h departed to Sar-Galú alone. Nobody knew just where he was, even we were not
informed. Two years he passed at Sar-Galú . Some of the time he passed in the mountains,
some of the time in grottoes, and some of the time in the city of Sar-Galú . Although solitary
and alone, nobody knowing him, yet all through Kurdistá n he became well known. It was said,
"This unknown person is a most remarkable person, is exceedingly learned, is possessed of a
tremendous power, and has a colossal force." All Kurdistá n was magnetized by his love. But
Bahá 'u'llá h was passing his time in poverty and even his robes and clothes were those of the
poor; his food was that of the indigent. The signs of severance were manifest upon him as the
sun at mid-day, and he was absolutely careless regarding his life.
'Abdu'l-Bahá
__________
Once I was in the presence of Bahá 'u'llá h. He was reading some of the writings of the
Master ('Abdu'l-Bahá ). After reading every line he would praise it and express the highest
commendation saying: "We have never taught the Master, yet he writes with such deep
penetration and inspiration; but we are daily teaching his brothers, and they are copying the
holy tablets all the time, but they cannot write correctly one letter."
Words of Ḥá jı́ Muḥ ammad, one of the early Oriental Bahá 'ı́s: Diary of Mirza Ahmad Sohrab,
BZ November BXBp.
__________
Although he ('Abdu'l-Bahá ) had not studied in any school, yet, from his youth, fountains of
knowledge flowed in his fluent explanations. The first trace which emanated from his holy
being in the world of knowledge was the treatise he wrote in his early youth at Baghdá d. This
was a commentary upon the holy tradition: "I was an invisible Treasury; as I loved to be
known therefore I created men to know Me." He wrote this commentary in answer to the
request of one of the Pashas. The author (Abu'l-Faḍ l) was present at a meeting when
someone asked Ḥá jı́ Siyyid Javá d [VIII:Bp:BlZ] -i-Ṭ abá ṭabá 'ı́ of Karbilá concerning the life of
Bahá 'u'llá h. The great Siyyid answered: "That holy being must be a shining light whose great
son hath written such a treatise during his childhood."
Mı́rzá Abu'l-Faḍ l: The Bahá'í Proofs, p. oX–gC.
__________
During these years 'Abbá s Afandı́ was accustomed to frequent the mosques and argue with
the doctors and learned men. They were astonished at his knowledge and acumen and he
came to be known as the youthful sage. They would ask him, "Who is your teacher, where do
you learn the things which you say?" His reply was that his father had taught him. Although
he had never been a day in school, he was as proficient in all that was taught as well-educated
young men, which was the cause of much remark among those who knew.
In appearance my brother was at this time a remarkably fine-looking youth. He was noted
as one of the handsomest young men in Baghdá d.
Sister of 'Abdu'l-Bahá : Quoted from Abbas Effendi by Myron H. Phelps.
__________

'!!
Once when I lived in Baghdá d I was invited to the home of a poor thorn-picker. In Baghdá d
the heat is even more intense than in Syria and it was a very hot day. But I walked twelve
miles to the thorn-picker's hut. Then his wife made a little cake out of some meal for me, and
burnt it in cooking it. Still that was the best reception I ever attended.
'Abdu'l-Bahá : Diary of Miss Juliet Thompson.
__________
When we were living in Baghdá d according to the custom of that country we slept on the
roof during the summer months. I always commenced sleeping on the roof one month earlier
than anyone else and stayed one month and a half longer at the end of the season. The
members of the family always insisted that I should come down because it was getting too
cold; but I did not listen to them. I loved the perfect quietness, the mystic silence, the aweinspiring, heavenly scene! Long after midnight I would get up, commune with God in spirit
and watch the stars circling in their majestic spheres. There was such spirituality in that
Eastern silence that whenever I think of it I feel myself transported to those divine nights of
concentration and contemplation!
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rg March BXBo.
__________
I was asleep upon my couch; the breaths of my Lord, the Merciful, passed over me and
awakened me from my sleep and commanded me to proclaim between earth and heaven.
This was not on my part but on His part, and to this bear witness the denizens of the realms of
His power and His Kingdom and the dwellers of the cities of His glory and Himself the Truth.
The gales of the All-knowing, the All-glorious passed by me and taught me the knowledge
of what hath been. … I have not studied these sciences which men possess nor have I entered
the colleges.
This (Bahá 'u'llá h) is a leaf which the breezes of the will of thy Lord the Mighty, the Extolled
have stirred. Can it be still when the rushing winds blow? … Verily, I was not save as one
dead in the presence of His command, the hand of thy Lord, the Merciful, turning me.
Thou knowest, O God, that in every action, I desire nothing save Thy affairs, and that in
every utterance I seek naught but Thy celebration; neither doth my pen move except I desire
therein Thy good pleasure and the setting forth of what Thou hast enjoined upon me by Thy
authority. [VIII:Bp:Blm]
Thou seest me, O God, confounded in Thine earth. If I tell what Thou hast enjoined on me,
Thy creatures turn against me; if I forsake what Thou hast enjoined on me for Thy part, I
should be far removed from the gardens of nearness to Thee. (Wherefore) I advance toward
Thy good pleasure, turning aside from what the souls of Thy servants desire, accepting what is
with Thee and forsaking what would remove me afar off from the retreats or nearness to Thee
and the heights of Thy glory. For Thy love I flinch not from aught and [VIII:Bp:BlX] for Thy
good pleasure I fear not all the afflictions of the world. This is but through Thy strength and
Thy might, Thy grace and Thy favour, not because I am deserving thereof.
From a letter to the Shá h of Persia. Bahá 'u'llá h's account of God's call ringing in his inmost
consciousness bidding him arise and announce himself the one whom the Bá b had foretold.
__________
During this time (the time of the Bá b's banishment and imprisonment) Bahá 'u'llá h was
constantly engaged in the promulgation of the Cause of God; but without proclaiming himself
or making known his station. Some, but few, among his friends, the early disciples, discovered
that he was the one of whom the Bá b spoke—"He whom God shall manifest." Although
Bahá 'u'llá h was of royal lineage, and not of the scholastic or learned, the people naturally

'!#
looking for this Promised One among the divines, yet his marvellous discourses astonished
the wise and learned and they who were pure in heart saw in him the fulfilment of their
hopes.1
Bahá 'u'llá h well prepared the people for the coming of the great event, namely, his
declaration, which took place in the Garden of the Riḍ vá n,—outside the city of Baghdá d.
During twelve days he made his mission known to his disciples, and inasmuch as this great
event occurred in the Garden of the Riḍ vá n the greatest of Bahá 'ı́ feasts is called after that
garden in commemorating the twelve days.
Flowers from the Rose Garden of Acca, p. Rl.
__________
In Baghdá d I was a child nine years old. There and then he (Bahá 'u'llá h) announced to me
the Word, and I believed him. As soon as he proclaimed to me the Word I threw myself at his
holy feet and implored and supplicated him to accept this one drop of blood as a sacrifice in
his pathway.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bp January BXBo.
__________
This is a blessed day (the ninth day of the Riḍ vá n), a happy and joyous day. The beauty, the
holiness and the significance of these days are not known now. This is the time of gladness,
bliss and ecstasy for the believers of God because we have lived during the days of the Blessed
Perfection and have experienced the great joy of these days. Their celebration by us is always
shaded with a recollection, but for those who have not seen Bahá 'u'llá h with their physical
eyes these days will be celebrated with a genuine rejoicing and a most thorough preparation.
The beauty, the sheer joy, the exhilaration of the golden Riḍ vá n days are now brought back to
my memory and in reviewing them I find each day a perfect gem of spiritual rapture.
During the nights of those days we could not sleep because we fancied in our minds the
unparalleled joy of meeting Bahá 'u'llá h in the morning, standing in his presence, receiving his
graces, and listening to his words. It was on the ninth day that the Blessed Perfection leaving
Baghdá d stayed in the Garden of Najı́b Pá shá 2 before starting for Constantinople. It is
impossible to describe with words the beatific vibrations with which we were surrounded in
those days. Although to all outward appearances the Blessed Perfection was in exile, yet he
moved with such power and manifested such majesty! The list of visitors calling on him
during these ten days looks rather like the roll call of an army. Those who had never seen him
while he lived in Baghdá d called. All the leaders of the [VIII:Bp:BZC] community, the officers of
the army, and of the government paid a visit. Even the Governor, Najı́b Pá shá , called and
Bahá 'u'llá h did not return these rather important calls. Were one to reflect for a moment he
would realize that such great events have never occurred in the history of the past
dispensations!
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, pC April BXBo.
Life in the Most Great Prison
The government of Persia said: "As long as Bahá 'u'llá h is in Persia the country will not be
at peace. When Bahá 'u'llá h is exiled from Persia the country will then find peace. He shall no
longer be connected with this country; all communications with him shall be suspended." So
the Shá h of Persia endeavoured until he succeeded in expelling the Blessed Perfection to

Bahá 'u'llá h announced himself twice in Baghdá d, once to a few in :icI, then to all his friends in :ieI, in the garden of the
Riḍ vá n.
Najı́bı́yyih Garden (Najı́b, not Hajib as in Star of the West).

'!$
Constantinople, and from Constantinople to Roumelia.1 Communication with him had to be in
secret, but still the Cause spread, and they said: "Day by day his lamp becomes brighter, his
potency becomes greater. The cause of this spreading is due to the populous cities to which
he is sent. Therefore it is better to send him to a penal colony where he may be considered as
a suspect, that the people may know he is in the prison of murderers and highway robbers;
and in a bad climate he and his followers may perish." Therefore the King of Persia, Ná ṣ iri'd-
Dı́n, Shá h, endeavoured until he succeeded in having him transported to the prison of 'Akká .
But the banishment of Bahá 'u'llá h, the Blessed Perfection, instead of resulting in the
extermination of the Cause in the country proved just the contrary; the Cause was spread
more rapidly; the fame became more widely circulated; the teachings of the Blessed
Perfection became more widely promulgated in Persia. Through the power of God he was
able to hoist his banner. If at first it was a lamp, it became a flame. If it was a star, it became a
mighty sun. The fame of the Cause of the Blessed Perfection went as far as the East and the
West.
He paid no attention to the ministers and viziers. The Governor-in-Chief of 'Akká craved to
be honoured by admission to the presence of Bahá 'u'llá h. For five years this one man, called
Ḍı́yá ' Pá shá , asked 'Abdu'l-Bahá if he would supplicate the Manifestation to permit him to
make this visit, but the Manifestation never granted it. All the people of 'Akká know this. The
Blessed Perfection was imprisoned, yet he had that power to refuse anything or to do
anything he wished.
'Abdu'l-Bahá
__________
Whosoever reads the Book of Haykal (Súriy-i-Haykal) can observe the tremendous and
colossal power of Bahá 'u'llá h. He addressed the kings from the prison, each individually,
summoning all to the oneness of humanity, and the most great peace, arraigning some, and
predicting what would happen in their kingdoms, and these predictions have come to pass!
Some of the kings exhibited pride, one was the Ottoman king, 'Abdu'l-'Azı́z Khá n. When
Bahá 'u'llá h was a prisoner in his kingdom, he addressed him very critically, and literally did it
come to pass.
Another was the French emperor. The Emperor of France did not send any reply, then a
second epistle was sent to him. It was addressed to Napoleon the Third, saying, "I wrote you
an epistle before, and I summoned you to a cause, but you heeded it not. You proclaimed once
that you were a defender of the oppressed, but it becomes evident that you are not; rather,
you magnify your own selfish desires and passions. [VIII:Bp:BZB] You advocate your own
interests, and this pride of yours is supported by your empire and sovereignty. Because of
your arrogance, God will shortly destroy your sovereignty and a revolution shall be set up in
that kingdom, and the reins of government shall be taken from your hands, and in the utmost
of debasement and degradation will you be cast, and now surely I see you in degradation.
Soon it shall be manifested! The river Rhine will be the place of your humiliation and
mourning, and the women will bemoan the loss of their sons." Such was the arraignment
which was sent. It has been published and sent abroad.
Similar addresses were directed to other kings. And this he accomplished within a prison
which was beyond human endurance, and all that he wrote or declared came to pass. It
became evident and manifest, no one could hinder it. Some have not yet come to pass; they
will occur later.
Words of 'Abdu'l-Bahá : From address given in Washington, D.C., BC May BXBR.

Rú mı́lyá , now the Balkans.

'!%
__________
In spite of all difficulties Bahá 'u'llá h was ever in an exalted state; his face shone continually.
He had the presence of a king. One cannot imagine anyone with more majesty. One would
have said that he was enjoying the greatest comfort. He drew his strength from divine
powers, which always triumph. Minds were exalted on beholding him, and Bahá 'u'llá h never
hid himself. He spoke courageously before all. "He is incomparable," declared the people,
"but he is setting himself against Islá m. Such an one is an honour to humanity," they said, "but
a detriment to our religion; therefore we must declare ourselves against him!"
'Abdu'l-Bahá .
__________
It was in all probability the second month of the summer when one early morning the
steamer anchored off the shore of Haifa. Altogether we were seventy–seven persons. After
sunrise we landed at Haifa, and hardly three or four hours had passed before a large sailing
boat was brought into commission by the authorities, in which they were going to carry us
back to 'Akká . The baggage was taken on board, and immediately afterward all of us were
taken off. It was about o pm when we reached 'Akká .
As we entered the place we found the inhabitants of 'Akká , without exception, sickly
looking people of sallow, yellow complexion, a good many unable to walk and hence strewn
on the narrow streets. Even the soldiers and officers, who possessed privileges, looked ill. In
fact, a number of the soldiers, that is, those who were ordered to guard us, were very sick and
I began treating them at once.
'Abdu'l-Bahá .
__________
That night we were kept by the soldiers who guarded us entirely without food. Two
sentries were placed at the door and we were forbidden to go to the market to buy anything.
The moth- [VIII:Bp:BZR] ers not having eaten, had no milk for their babies; the young children
were famishing and the bodily sufferings of all of us were very great. But we were so happy in
spite of all our miseries, and khá num (the speaker) especially laughed so much that the
Blessed Perfection sent a messenger to us to say, "Do not laugh so much, or the soldiers will
say, 'Listen to those foolish people enjoying themselves and laughing with nothing to eat.'"
The day following the governor sent us some rice, but it was very bad rice, unwashed, and
full of stones. The children were very happy when they saw food, and crowded around the
tables. But when it was cooked, it was so black and dirty it made them sick, and they could
not eat it. Then the Manifestation came to us and said, "Do not cry; I have made some food for
you." He gave each of the children one sugar-plum. When they had eaten these they all went
to sleep, quite peacefully and contentedly.
The weather was extremely hot, the water was bad, the prison ration coarse black bread, so
that in those days many of us felt sick, and it was not long afterward when everyone became
ill, except 'Abdu'l-Bahá and another believer, Au qá Rizá Shı́rá zı́, and these two nursed us
through.
Ḍı́yá 'ı́yyih Khá num, daughter of 'Abdu'l-Bahá .
__________
When we arrived in 'Akká it was found there were not enough rooms in the barracks to
imprison us separately, so they put us all in two rooms with no furniture at all. The court of
the barracks had a most gloomy aspect. There were three or four fig trees on the branches of
which several ominous owls screeched all night. Everyone got sick, and there were neither
provisions nor medicine. At the entrance of the barracks there was a morgue. It was a

'!&
horrible looking room, yet I lived there two years in the utmost happiness. Up to that period I
had not had time to read the Qur'á n from first to last, but then I had ample time and used to
read this Holy Book with fervour and enthusiasm.
Going over the incidents and events of the lives of former Prophets, and finding how
parallel they were with ours, I was consoled and encouraged. I would read for instance, the
following verse:
"How thoughtless are the people! Whenever a Prophet is sent to them, they either ridicule
him or persecute him." And then I would read this verse: "Verily, Our Host is victorious over
them." I was very happy all the time, because I was a free man. Shut off in that room, my
spirit travelled throughout the immensity of space.
The soul of man must be happy no matter where he is. One must attain to that condition of
inward beatitude and peace—then outward circumstances will not alter his spiritual
calmness and joyousness. No one can imagine a worse place than the barracks of 'Akká . The
surroundings were filthy and dirty, the treatment of the officials was unbearable, and we were
looked upon as the enemies of religion and corruptors of morals. The government had given
an order that during our stay in 'Akká , no one must talk with us and we must not talk with
each other.
'Abdu'l-Bahá
__________
When the Purest Branch (Bahá 'u'llá h's youngest son) fell from the roof and was killed, the
believers were not allowed to bury him, but four soldiers came and took away the body, and
the holy family did not know for two years whether it had been thrown into the sea or what
the soldiers had done with it. Naturally his mother was terribly sad and grieved at his death
under such sad circumstances, and this sorrow made her so ill that it caused a disease of the
heart, so that for a long time she was not able to walk about, but was obliged to sit on the bed.
However, when the Blessed Perfection said to her, "For my sake has this come upon him,
and he has borne for me a sorrow and a trouble that was coming to me," from that day no one
ever saw the mother weeping and she was always quite happy and cheerful. This was be
[VIII:Bp:BZp] cause of her faith and the strength of her spirit.
Ḍı́yá 'ı́yyih Khá num, daughter of 'Abdu'l-Bahá .
Notes of Miss E. J. Rosenberg, Haifa, February–March BXCB.
__________
In the first month two of us died, and we had no money to pay for the funeral expenses, so
we sold the one remaining rug. This money was also pocketed by the officials, and the two
bodies thrown together in a hole outside of the town.
In the beginning, no one was allowed to leave the barracks without being accompanied by
two or four guards. But after six months or a year, when they saw that not a soul ever tried to
escape they gave us greater freedom and the friends could go out in the bazaar to buy things,
either followed by one soldier or none.
Sister of 'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, g July BXBo.
__________
Since that date consider how conditions have changed, and how every one of those who
oppressed this party of exiles and endeavoured with might and main to suppress the spread
of this light has become lost in the abyss of despair and oblivion.
They are gone and we are still here, whereas, from the standpoint of the world and human
reason, it should have been reversed. Everybody imagined that under the existing

'!'
circumstances all this would end shortly and naught would be left of the Bahá 'ı́s. Is not this an
evidence of divine protection and providence? We have longed for death in the path of God;
we have been ready to welcome the cup of sacrifice and were thirsty for the chalice of
martyrdom. The Lord willed that we stay and serve Him.
'Abdu'l-Bahá : Bahai Bulletin—an early Bahá 'ı́ publication, p. BC.
__________
When two years had passed a regiment of soldiers was assigned to 'Akká . Of course there
was no other place for them to live except the barracks. Therefore they had no other
alternative but to turn us out. All the time there was an inn in 'Akká which was inhabited by
different people. This inn became the hospice for the pilgrims in after years.
I went to the inn-keeper and said: "As our number is large and there are several families in
our party I desire to rent the inn as a whole, and if possible the present inmates may vacate
and go elsewhere." He gave his consent to my suggestion. When after a few days I came back
to draw up the papers and sign the documents I saw one of the rooms was still inhabited.
"Who is this?" I asked. "He is the German consul," he answered. "He must leave the premises,"
I said, "otherwise I will not rent the place. It is impossible for an outsider to live here." The
inn-keeper looked at me with ridicule and contempt. "Ha! Ha!" he laughed, "and they say you
are a prisoner! Bah! You talk to me as though you were my lord and master. What do you
think, Mr Prisoner—do you expect to get an exclusive palace in this prison town? Not much!
Not much! This man is a German consul; I cannot drive him out."
Finally the German consul left of his own accord and requested to come only two hours a
day to attend to his official duties, to which proposition we assented cheerfully.
Then we began to repair the rooms. One of the rooms was left unrepaired, because our
small fund was exhausted. The rooms then were assigned to various families and friends, and
I chose the last one for myself. This room was so damp that moss had grown on the walls and
ceiling, and when it rained there were several cracks in the ceiling which gave free and
welcome entrance to the rain.
The floor consisted of humid earth, a breeder of fleas. I had a piece of mat and a long
Persian fur coat. It was my seat by day and my coverlet by night. 'When I covered myself with
it an army [VIII:Bp:BZo] of fleas hiding in the ambuscade of the fur attacked me and tried their
best to defeat me, but I defeated them by turning the coat and covering myself with the other
side. For one hour I slept, then the wily, indomitable fleas found their way again to the inner
side. Every night I had recourse to this manoeuvring eight or ten times. Notwithstanding this
I was far happier and more joyful at that time than now, sleeping on this fine bed!
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, BZ July BXBp.
__________
When we were imprisoned in the military barracks of 'Akká there was a small primitive
bath in which the Blessed Perfection took an occasional bath. When the time arrived for our
departure from the barracks we rented a very small house in the town. It was a two-story
house having two rooms on the lower and four rooms on the upper floor, but they were small
indeed.
On the other hand, our party consisted of many people, and we wondered how all these
souls could be accommodated in this small house. Finally thirteen of us agreed to live in one
room. We lived and slept and worked in this one small room. We lived in this house for wellnigh twenty years. It so happened that although the house was small yet it contained some
sort of a bath, and so the Blessed Perfection could use it as often as he wished.
At the end of twenty years we rented a much larger house, but it had no bath. We went to

'!(
Bahá 'u'llá h and asked permission to build one. The more I begged the stronger was his
refusal. I said: "With only fifty pounds a little comfortable bath can be built." But he did not
give his consent. Finally a month passed and I was quite worried. At last I went to an Arab
friend and borrowed from him two-hundred and fifty pounds at two per cent.
This money I took to a merchant who was in former times a grain dealer, but now out of
work. I said to him: "We will enter into a partnership, I to furnish the capital, you the labour.
With this fund you will deal four months in grain. After paying off all the expenses of rent, etc.,
and receiving your monthly salary, we will divide the net profit; one-third for you and twothirds for me." We entered into this agreement and engaged in business. After four months
we cleared our accounts. I paid the debt with its two per cent, the merchant received his onethird of the net profit, all the other expenses were defrayed, and eighty pounds left in the
balance for me. With that sum then, I built a bath in the house which is kept intact to the
present day.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, g August BXBp.
__________
The house of Bahá 'u'llá h (in 'Akká ) was, in the beginning, two houses. At first the Blessed
Perfection lived in one of them; after some years the other, fronting on the sea, was added to
the first; and as they were built side by side, the partition was taken away. Thus from the
older house, Bahá 'u'llá h moved into the newer one, which has a most sublime, uninterrupted
view of the sea, and took the room the veranda of which I see from my window. It is said that
often in the mornings, and almost always in the afternoons, the Blessed Perfection used to
walk on the veranda; the believers and pilgrims, knowing the custom, would come and walk in
the neighbourhood and if he desired to see any of them he would beckon to them with his
blessed hands. It is now the room in the older house that 'Abdu'l-Bahá is living in. Both
houses are large, and although their architecture is not modern yet they are the best houses in
'Akká with regard to position, outward appearance and inside accommodations.
Mirza Sohrab: Diary of Mirza Ahmad Sohrab, X December BXBp. [VIII:Bp:BZg]
__________
For nine consecutive years the Blessed Perfection did not put his feet outside the gate of
'Akká . He was either imprisoned in the barracks or closely watched and guarded in the house.
The day of his departure from the town to the plain of 'Akká was considered the most
important in the Bahá 'ı́ cause. A prisoner he was, and according to the strict, royal farmá n of
'Abdu'l-'Azı́z he was to be jailed in a cell alone, not even one of us was to be allowed to see or
to talk to him, and to leave the town of 'Akká was a matter strictly forbidden. In brief, he was
to be a life prisoner, with these deadly restrictions.
One day, while he was walking in the house, in the course of his conversation he said, "It is
nine years since my eyes have beheld one blade of grass." He loved the green pastures,
verdant plains, blossoming trees and flowering spots; especially the prairie of 'Akká which
was wonderfully green and carpeted with wild flowers during the months of spring. For this
reason he often remarked: "The city is the world of bodies, the country is the world of
spirits!" Hearing these statements from the blessed lips of Bahá 'u'llá h one day I took with me
Nú rı́ Bey, Hakki Bey and Maḥ mú d Afandı́ Tú pchı́—all three political prisoners and walked
straight out of the gate into the plain of 'Akká . The strange part of this strange proceeding
was that while the guards were stationed on both sides of the gate they did not as much as lift
one finger to prevent us from going out, which was of course the most natural thing for them
to do. On and on we walked, revelling in our new-found freedom, till we reached the present
palace of Bahá 'u'llá h (Bahjı́). Here they had just laid out an orchard wherein they had planted
new apricot and peach trees. The wind blowing through the branches stirred our hearts with
a quick and new vibration. It was a most ideal scene. That day we walked and walked around

'!)
the green country and then I returned to town. Several days passed after this event, and then
I gave a feast to the officials of the town under the pines near Bahjı́. This broke the bonds of
incarceration, and from that time I was allowed to go out and walk as my inclination led me.
There lived in 'Akká a man by the name of Muḥ ammad Pá shá Ṣ afwat, who was most
inimical to the Cause. He had built a palace five or six miles outside the town. Many days I
searched for a suitable house to rent for the Blessed Perfection, but I could find nothing else
but the palace of this man. After much delay and postponement, through the confirmation of
God I succeeded in renting this palace from him at •Rg a year provided I might be allowed to
repair the mansion with the rent of the first five years. Having papered and furnished all the
rooms I ordered the carpenters to make for me a carriage with a cover which was done in due
time. Having prepared everything and attended to every detail I went to the Blessed
Perfection and said: "A good mansion is made ready for you outside of 'Akká . It is
wonderfully situated and very charming. From one side the lovely mountains and undulating
valleys are seen; from another side there are large orange and mandarin orchards; the
oranges, like unto red lanterns, shine and glow through the green boughs; from another side,
verdant gardens and prairies full of narcissus and tulips are seen; the Mediterranean glistens
in the distance; a stream of cool water flows in the centre; in brief, it is an ideal place. I
supplicate you to leave the town and live there."
The Blessed Perfection answered: "I am a prisoner. The prisoners are not allowed to go
beyond the town of 'Akká ." I repeated my praises of the place and begged him to come out.
But to no avail. Again he refused my request. I did not want to go on with this insistence so I
chose silence and left the Blessed Perfection's presence. [VIII:Bp:BZl]
I thought a good deal over this matter, trying to find a solution to this problem. Finally I
decided to send for the Muftı́, who loved Bahá 'u'llá h and enjoyed freedom of conversation in
his presence. When he arrived I told him something had come which none of us was able to
cope with save him. He asked me what it was. I said: "We are all anxious that the Blessed
Perfection should go out of town. I have begged him twice, the believers have also entreated,
but all have been refused. This is thy work. After sunset go thou to the house, knock at the
door, and if they ask thee what thou dost want, say, 'I have come to meet Bahá 'u'llá h.' Thou
must not leave his presence without his promise to go out."
As soon as he was given permission to enter the presence he went directly to him and
threw himself at his holy feet, took hold of his blessed hands, and bluntly said: "My Lord, why
dost thou not go out. The country is charming, the weather is delightful, the pastures are
green, the water is cool and the palace is made ready." The Blessed Perfection said to him:
"Mufti! I am a prisoner!" "O," he said, "You are not a prisoner. You are free. Everything
depends upon your own will." Again Bahá 'u'llá h objected, but the Muftı́ did not let his hands
go and insisted and insisted till the much-expected promise was given. Coming out of the
house the Muftı́ came to me and imparted to me the glad news. I was overjoyed, so much so
that I kissed his lips many times. On the next day when I stood in the presence of the Blessed
Perfection he smiled and said: "What a tenacious man you sent to me!" I said: "Now you have
given your promise to the Muftı́ that you will go out, the carriage is ready at the door. …" I
rode with him through the streets of 'Akká and beyond the gate. Then I alighted from the
carriage and walked to the palace of Mazra'ih.1 The Blessed Perfection was most pleased with
the place.
It was about the middle of February, and in that month and in March the whole country
was bedecked with flowers. The plain of 'Akká was dancing with joy and the mountain, the

Mazra'a, Pers. mazra'ih, Ar. pl. mazá ri': field under cultivation; farm; plantation; country estate. A town e km north of
'Akká and about ;.c km from the sea. House (built by Muḥ ammad Pá shá Ṣ afwat) of Bahá 'u'llá h is just north of this village
(IF.jiVFFV, Ic.;jjbFV).

'!*
valleys and gardens were intoxicated with the wine of happiness and were crying out, "O
rapture! O bliss!" Those heavenly months and years were spent in the utmost rejoicing until
it was found that the place was too small to accommodate the growing needs of the holy
family. Then there was another palace belonging to 'Abbú d and his family. This was the
palace of Bahjı́. 'Abbú d and his children were sick and went into town. I wanted to rent this
palace from him; he wished to present it to me and insisted upon it. Finally I rented it from
him at •BgC a year, and Bahá 'u'llá h and the members of the holy family moved into it. From
that time on he lived in Bahjı́ and 'Akká , alternately, till the day of his departure dawned upon
us and threw us into the depths of despair and sorrow.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rp March BXBo.
__________
Prof. Edward G. Browne of Cambridge University, England, whose speciality was Persian
Literature and History, heard of the great spiritual awakening which was sweeping through
Persia among a people that as he said "slumber in a sleep like unto that of death."
At last he was so much interested that he obtained a year's leave of absence and went to
study at first-hand this remarkable spiritual renaissance. He visited "the fountain head" of the
movement in 'Akká . He records his impression of Bahá 'u'llá h as follows:
"Of the culminating event of this my journey some few words at least must be said. During
the morning of the day after my installation at Bahjı́ one of Bahá 'u'llá h's younger sons entered
the room where I was sitting and beckoned to me to follow him. I did so, and was [VIII:Bp:BZZ]
conducted through passages and rooms at which I scarcely had time to glance to a spacious
hall, paved, so far as I remember (for my mind was occupied with other thoughts) with a
mosaic of marble. Before a curtain suspended from the wall of this great antechamber my
conductor paused for a moment while I removed my shoes. Then, with a quick movement of
the hand, he withdrew, and, as I passed, replaced the curtain; and I found myself in a large
apartment along the upper end of which ran a low divan, while on the side opposite to the
door were placed two or three chairs. Though I dimly suspected whither I was going, and
whom I was to behold (for no distinct intimation had been given to me), a second or two
elapsed ere, with a throb of wonder and awe, I became definitely conscious that the room was
not untenanted. In the corner where the divan met the wall sat a wondrous and venerable
figure, crowned with a felt head-dress of the kind called 'tá j' by dervishes (but of unusual
height and make), 'round the base of which was wound a small white turban. The face of him
on whom I gazed I shall never forget, though I cannot describe it. Those piercing eyes seemed
to read one's very soul; power and authority sat on that ample brow; while the deep lines on
the forehead and face implied an age which the jet-black hair and beard flowing down in
indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose
presence I stood, as I bowed myself before one who is the object of a devotion and love which
kings might envy and emperors sigh for in vain!"
Prof. E. G. Browne: Quoted from A Traveller's Narrative.
__________
During the life of Bahá 'u'llá h there lived in 'Akká an honourable gentleman from Europe.
He had heard much about the praise of the Riḍ vá n and expressed the wish to see the place.
Permission being granted, he came there one day with his family. I prepared tea for them and
showed them the utmost hospitality. When they were going to leave in the evening, the
gentleman left on the table a purse containing twelve pounds. Realizing what he had done, I
ran back to him and forced the money into his hands. He urged me to accept it and I persisted
in my refusal. Seeing how useless was his insistence, he took it back, alighted from his
carriage, took off his hat and shook my hands. However, he went straight to the Blessed
Perfection and said: "I wished to give a small present to your gardener, but he would not

'#+
accept it; it seemed it was too little for him." When next I went to see him the Blessed
Perfection addressed me: "'Abdu'l-Ká ẓ im! I have heard that thou didst not accept the present
offered to thee by the European gentleman. Why didst thou not accept it?" "I? Never will I
accept anything from anyone while I am serving the Lord of mankind." "Wilt thou accept
something from me?" "Yes, with the greatest honour!" Then he showed me a small purse of
Cashmere shawl and raising it up, he said: "This contains only one pound, but it is from me.
Thou canst not realize how happy thou hast made me because thou didst manifest the wealth
of the spirit. Those who are in my service must be independent of all else save me."
'Abdu'l-Ká ẓ im, the gardener of the Riḍ vá n: Diary of Mirza Ahmad Sohrab, o January BXBo.
__________
There are many kinds of roses, but this kind is the most fragrant. The extract of rose is
taken from this. The Blessed Perfection always loved this species of roses. Large bowls
containing the same decorated the table of his room all the time. The fragrance of this rose
has a greatly refining effect upon the human constitution. Bahá 'u'llá h liked perfumes very
much, and he always used the attar of roses.
The physical susceptibilities of the Blessed Perfection were very great. His [VIII:Bp:BZm]
sense of smell was very keen indeed, and also his eyesight, and up to the end of his life he read
the finest type without the aid of glasses.
The holy divine Manifestations are even superior and distinguished in their physical
powers from the rest of mankind! For example, even when the Blessed Perfection was not
feeling well, his pulse would beat regularly like the pulse of a young man twenty years old.
For the last three years of his life he hardly ate anything. The servants brought the tray before
him; he would look at the various dishes, eat a few mouthfuls, and then it was immediately
removed; yet the pulse was normal. At that time there was a Greek doctor who regularly
called on the family whenever any of us was not feeling well. One day he was allowed to stand
in the presence of Bahá 'u'llá h. He looked into his face and his eyes, and asked permission to
feel his pulse. After due examination, the doctor expressed his astonishment, and said that he
had never seen a constitution so highly sensitive as that of Bahá 'u'llá h.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, g March BXBo.
__________
The greatest proof of the Blessed Perfection—may my life be a ransom to him!—consists in
the fact that he was always manifest and evident under all conditions and circumstances. He
was never concealed nor was he disguised for one day. In Persia, in Baghdá d, in
Constantinople, in Adrianople, and in the most great prison ('Akká ), Bahá 'u'llá h ever
withstood the persecutions of the enemies and kept his own ground in the face of all the
world. He never attempted to protect or shield himself for one second. Before all nations and
all religions he proclaimed his Cause and declared his teachings. The foes were resisting the
spread of the Cause with the greatest hostility and his blessed breast was the target for an
hundred thousand arrows.
Continually he was threatened with the darts and javelins of the adversaries. He cried out,
"We have burned away the veil and the shroud and are enkindled with the fire of love. Like
unto the candle we are set aglow and like unto the Beloved we are ever present in the
gatherings of the lovers." It is well-nigh beyond belief that notwithstanding all these dangers
the Blessed Perfection was protected. The condition was like that of a deer; although
surrounded by a hundred thousand hounds attacking it from every side yet it is protected by
an invisible power.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Z March BXBo.
__________

'#!
In an Arabic poem, the Blessed Perfection said about the calamities and allegations heaped
upon him: "In every moment they inflict upon me the wound of polytheism and at every
second they aim at me the dart of infidelity. O Thou Divine Spirit! Descend and behold how
my humiliation is greater than Thy glory."
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, RB June BXBo.
__________
All this diffusion of the fragrances of the Cause of God, throughout the Orient and the
Occident, is mainly due to the successive exiles and imprisonments of the Blessed Perfection.
If these events had not transpired the holy Cause would not have left the frontier of Persia, the
prophecies of the prophets concerning the raising of the voice of the Lord of Hosts from the
mountains and hills of the Holy Land would not have been fulfilled and the tent of the Lord of
Lords would not have been pitched on its plains and meadows!
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rg May BXBo.
__________
Indeed God's ways are most mysterious and unsearchable. What outward [VIII:Bp:BZX]
relation exists between Shı́rá z, Ṭ ihrá n, Baghdá d, Constantinople, Adrianople, 'Akká and Haifa?
Yet God worked patiently step by step through these various cities according to his own
definite eternal plan, so that the prophecies and predictions as foretold by the prophets might
be fulfilled. The golden thread of promise runs through the Bible, and it was so destined that
God in his own good time would cause its appearance. Not even a single word will be left
meaningless or unfulfilled.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bo February BXBo.
__________
From the beginning of the Cause or more definitely from the time that the Blessed
Perfection was exiled from Ṭ ihrá n all the events in this movement, although their outward
appearances for the time being were fraught with pain and sorrow, yet they were based upon
the consummate wisdom of God.
On the eve of the departure from Persia the believers were in tears. It is evident that after
those dreadful persecutions, sufferings, trials and martyrdoms it was most difficult for them
to bear this last blow. They thought the voice would be hushed, the truth would die, the light
would become extinct and the truth defeated. However, the spiritual wisdom of such an event
became apparent afterwards. Eleven years' sojourn in Baghdá d widened immensely the circle
of influence of the Cause and carried its fame to the four corners of the earth.
Having received the farmá n of exile from Baghdá d to Constantinople, when the friends
heard this dire news they were deeply grieved. Through the intensity of anguish they were
weeping uncontrollably. The wisdom of this event became likewise manifest later.
When the two despotic governments decided to exile us from Adrianople to 'Akká there
was such a manifestation of sorrow and anxiety that neither word nor pen can describe it
adequately. The floodgate of unutterable grief was set loose. Thus you observe the ship of
this Cause has weathered fearful storms, the like of which it is impossible for you to imagine.
Now it has become apparent how these events constitute the unparalleled victories of the
Cause although at the time of their happening many people thought they were crushing
defeats.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rg May BXBo.
__________
All the time of the sojourn of the Blessed Perfection—may the souls of all existence be a
ransom to his forbearance!—in this mortal world, he was enduring the most painful
'##
afflictions. At last, in this greatest prison, his holy body was extremely weakened from the
intense sufferings and his beautiful person became as weak as a web from these continual
hardships. His main purpose in bearing this heavy burden and all these troubles which gave
forth their waves like an ocean, in accepting chains and fetters and showing forth the greatest
forbearance, was for the sake of harmony, concord and union among all the people of the
world and for the establishment of the signs of the real unity among all nations, until the
essential Unity (of God) might appear in the end in the existing realities, and the light of the
saying: "Thou seest no difference among the creatures of God" might shine forth upon the
whole world.
'Abdu'l-Bahá : Extract from Tablet revealed about BXCo or BXCg for the Persian believers.
__________
Bahá 'u'llá h departed to the everlasting world and ascended to the Supreme Horizon, Rm
May BmXR. On the day of his departure the inhabitants of Haifa, 'Akká and neighbouring places,
assembled in the presence of his eldest son, 'Abdu'l-Bahá , the "Greatest Branch", and interred
his remains, [VIII:Bp:BmC] with extraordinary respect, close to the mansion of Bahjı́, which is
situated a short distance from 'Akká .
Abu'l-Faḍ l: The Bahá'í Proofs, p. lX.)
__________
O ye friends of God and assistants of 'Abdu'l-Bahá :
When the Sun of Truth was concealed behind the cloud of glory, the orb of the universe
disappeared from the dawning-place of the visible and shone forth in the invisible world, and
conferred successive bounties upon the contingent world, then from the unseen realms, the
bats began to move, opened their wings and flew around. They supposed they could interrupt
the glorious bounties of that beautiful face, quench the shining rays of the Sun of Truth;
extinguish the ignited fire and destroy the praiseworthy light; for they imagined that on
account of the departure of His Highness the desired One, the divine foundations would be
demolished and the blessed tree uprooted. Evil was that which they imagined and thou
findest them in this day in manifest loss.
For, according to what was heard, the enemies in some of the lands, upon receiving the
news of the most great disaster, held banquets. They rejoiced and made merry, celebrated
festivals, burned incense, served sweets and flowers, lit many a candle, mixed honey and wine,
played lutes and harps, spent that evening in cheerfulness and gladness until dawn, and
sought delight and pleasure. But (they were) heedless that the bounty of that Sun has no end,
the torrent of that rain is free from interruption, the radiance of that blessed Orb is continual,
and that the dominion of the "Merciful One (who) is established upon the Throne" is
permanent. Nay, rather, the human temple, like unto a cloud, prevents (people) from
beholding the rays of the Sun. Therefore, it is said in the Gospel that when His Highness the
Promised One comes, he shall be mounted on a cloud; but when that noble cloud is concealed,
then shall the disk of the sun become manifest and transmit intense rays throughout all
regions.
Consequently, after the lapse of but a short time arose a tumult throughout the regions and
the pillars of the world trembled. The East became full of cries of joy and the West full of
clamour. The most luminous Sun of the beauty of Truth shone forth with, the utmost ardour
from the invisible zodiac, upon all regions. The veil of covering and concealment was
removed and the fire of the love of God became ablaze within the hearts. The beloved of God
were enkindled as candles and became well known among men like unto enraptured lovers.
From every quarter a song and melody was heard and the call of "O our Lord, we have heard
Thy voice" was raised in all regions. The Word of God was promoted and the fragrances of

'#$
God diffused. The fame of the True One was universally spread. The call of "Am I not (your
Lord)" reached the ears of the far and near. The Cause of the religion of God became loftier.
All the nations became impressed, and the enemies of the Blessed Beauty (Bahá 'u'llá h) were
disappointed and in loss.
When they considered that the departure of His Highness the Desired One—may my life be
a sacrifice to his beloved!—led to the exaltation of his blessed Cause, and the flame of the
ignited fire increased and every assured believer stepped forward, therefore the shining of the
brilliant light proved a manifest loss to the denying people. Moreover, the grace of His
Highness the Almighty adorned the imperial throne of Persia with the accession of an
equitable king and through the power of the Merciful One that perfect sovereign became
compassionate toward this oppressed community. This was also a confirmation from His
Highness the Powerful Lord.
From Tablet by 'Abdu'l-Bahá for Mı́rzá Abu'l-Faḍ l and Ishti'á l ibn-i-Kalá ntar.1 Translated o
June BXCp, Washington, D.C.
VIII:'6, *0 November '.'7 [VIII:Bo:Bmp]
The Centre of the Covenant, the Greatest Branch: 'Abdu'l-Bahá
In order to preserve the unity of the Cause and to spread the religion of God, Bahá 'u'llá h
has established this Covenant and Testament. Were it not for the power of the Covenant you
would have witnessed the dispersion of the believers and the total disappearance of the Cause
of God. When I say the Covenant, I mean the power and authority of Bahá 'u'llá h given to me.
'Abdu'l-Bahá : Extract from Diary of Mirza Ahmad Sohrab, to Miss Magee, Paris, BC May BXBp.
[VIII:Bo:Bmo]
Tablets Revealed by His Holiness Bahá'u'lláh confirming the Centre of His Covenant
In His Name who shines from the horizon of might!
Verily the Tongue of the Ancient gives glad tidings to those who are in the world
concerning the appearance of the Greatest Name, and who takes His Covenant among the
nations. Verily he is myself; the shining-place of my identity; the east of my Cause; the heaven
of my bounty; the sea of my will; the lamp of my guidance; the path of my justice; the standard
of my laws.
The one who has turned to him hath turned to my face and is illumined through the lights
of my Beauty; has acknowledged my oneness and confessed my singleness.
The one who has denied him has been deprived of the salsabı́l of my love, of the kawthar of
my favour, the cup of my mercy, and of the wine through which the sincere ones have been
attracted and the monotheists have taken flight in the air of my kindness, which no one hath
known except the One whom I have taught the thing that has been revealed in my Hidden
Tablet.
Translated by Mı́rzá Valı́'u'llá h Khá n Varqá , Ṭ ihrá n, Persia, BB December BXBm. Photographs
of the original manuscript of this Tablet have been received in America.
__________
He is The Most Great, the Abhá !
This is The Branch that hath extended from the bower of thy oneness and from the tree of
thy unity. Thou beholdest him, O my God, gazing unto thee and holding fast to the rope of thy
providence. Preserve him in the neighbourhood of thy mercy!

nom-de-plume for Dr Ali-Kuli Khan ('Alı́-Qulı́ Khá n)

'#%
Thou knowest, O my God, that verily, I have chosen him only because thou hast chosen him;
I have elected him, only because thou hast elected him. Therefore, assist him by the hosts of
thy heaven and earth. Help thou, O my God, whosoever may help him; choose whosoever may
choose him. Strengthen whosoever may advance toward him; and reject whosoever may
deny him and desire him not!
O my Lord! Thou beholdest my pen moving and my limbs trembling in this moment of
revelation. I beg of thee by my craving in thy love, and my yearning for the declaration of thy
command, to ordain for him and his lovers that which thou hast ordained for thy messengers
and the trusted ones of thy revelation.
Verily, thou art the Powerful, the Mighty!
__________
O thou my Greatest Branch!
Thy letter was surely presented before this oppressed one, and I heard that which thou
hast communed with God, the Lord of the worlds.
Verily, we have ordained thee the guardian of all the creatures, and a protection to all those
in the heavens and earths, and a fortress to those who believe in God, the One, the Omniscient!
I beg of God to protect them by thee, to enrich them by thee; to nourish them by thee; and
to reveal to thee that which is the dawning-point of riches to the people of creation, and the
ocean of generosity to those in the world, and the rising-point of favour to all nations. Verily,
he is the Powerful, the All-knowing and the Wise!
I beg of him to water the earth and all that is in it by thee, that there may spring up from it
the flowers of wisdom and revelation and the hyacinths of science and knowledge. Verily, he
is the friend to those who love him, and an assistant to those who commune with him.
There is no God but Him, the Mighty, and the Magnified!
Tablet sent to 'Abdu'l-Bahá when he was in Beirut, Syria.
__________ [VIII:Bo:Bmg]
O thou my Greatest Branch!
Bahá be upon thee, and upon whomsoever may serve thee; and woe unto those who
contradict thee; blessed are those who love thee; and fire unto those who are thine enemies!
Praise be unto him who honoured the land of Beirut, with the feet of him around whom all
the names revolve. Therefore, all the (created) atoms have announced good tidings unto all
the contingent beings, that the sun of the Beauty of the Greatest and Majestic Branch of God,
the most weighty and well-made Mystery of God, hath arisen, dawned, appeared, gleamed and
shone forth from the door of the prison ('Akká ) and its horizon, and advanced to the former
place (Beirut). Therefore, the prison land is darkened, while the former is rejoiced.
Exalted! Exalted! is our Lord God, the creator of all things and the maker of heaven, by
whose power the gate of the prison is opened, the opening of which fulfilled that which was
formerly revealed in the tablets.
Verily he is the powerful to do that which he pleases; the kingdom of emanation is within
his grasp. He is the Powerful, the Knowing, the Wise!
Blessed is the land which is honoured with his footsteps! Blessed is the eye which is
illuminated by his Beauty; the ear which is favoured with hearing his voice; the heart which
has tasted the sweetness of his love; the breast which is dilated by commemorating him; the
pen which moves in praising him; and the tablet which bears his signs! I beg of God, the
Exalted, the Most High, to cause us to attain his visit ere long.

'#&
Verily, He is the Hearer, the Powerful, the Answerer!
Tablet sent to 'Abdu'l-Bahá when he was in Beirut, Syria.
__________
But the One (from among his sons) who will appear among them with innate knowledge,
God will cause the verses of His power to flow from his tongue, and he is the One to whom God
has assigned His Cause. Verily there is no God but Him, in whom is the creation and the
command, and verily we are all performing His commands.
I beg of God to incline them to his obedience, and to nourish them with that whereby their
mind is satisfied, and the minds of those who are facing the direction of God at every instant,
and to overlook their oppression, and to ordain them of those who will inherit the heaven of
paradise from before God, the Mighty, the Protector, the Self-subsistent!
Bahá 'u'llá h: Extract from Tablet revealed for Ḥá jı́ Khalı́l. Prayers, Tablets, Instructions and
Miscellany gathered by American visitors, during the summer of BXCC. [VIII:Bo:Bml]
Words of 'Abdu'l-Bahá concerning the Covenant and His Station therein
But if any soul asks concerning the station of this servant the answer is—'Abdu'l-Bahá . If
he inquires after the meaning of The Branch, the answer is—'Abdu'l-Bahá . If he desires to
know the significance of the verse regarding The Branch, the answer is—'Abdu'l-Bahá . If he
insists upon the explanation of the meaning of "The Branch extended from the Ancient Root",
the answer is—'Abdu'l-Bahá .
'Abdu'l-Bahá : Extract from Tablet revealed for Persian believers and throughout the world.
__________
I am, however, contented with what is inflicted upon me in thy path. Would that thy
servants could be satisfied therewith, and that it would have sufficed them to do all these
things unto myself. No! by thy Might! this shall never satisfy them. Nay, they will attack the
countenance which thou hast raised (to be) in thy place, and whom thou hast established to
be on the throne of thy sovereignty; whom thou hast concealed under the tents of thy glory,
and under the canopy of thy sublimity, whom thou hast branched from the ocean of thy
singleness and enkindled with the fire of thine eternity, whom thou hast elevated to the
station which is never comprehended by anyone, and is never known by any soul, whom thou
hast appointed a fortress unto thy servants, and a light unto the countries, whom thou hast
ordained the people to have recourse unto as they have recourse unto thee, and to be
submissive under his hands as their submission unto thee. Notwithstanding all this, they
contradicted him.
Bahá 'u'llá h: Extract from Tablet.
__________
Verily, know that the Letter (Tablet) of 'Abdu'l-Bahá and his address is a hidden mystery
and concealed fact; no one is informed of its greatness and importance at these times. But in
course of time and in future centuries it will dawn forth; the fragrances thereof will be
diffused and the greatness, the importance thereof will be known. The truth I say unto thee,
that each leaflet from 'Abdu'l-Bahá will be a wide-spread book, nay, rather a glistening gem on
the glorious crown. Know thou its value and hold great its station!
'Abdu'l-Bahá : Extract from Booklet: 'Abdu'l-Bahá .
__________
The herald who proclaimed the written names is 'Abdu'l-Bahá , who announces the names
of those who deserve salvation and are firm in the Covenant of God.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. III, p. lmB.

'#'
__________
This covenant is the Covenant of His Holiness Bahá 'u'llá h. Now its importance is not
known befittingly; but in the future it shall attain to such a degree of importance that if a king
violates to the extent of one atom he shall be cut off immediately.
'Abdu'l-Bahá : Extract from Tablet to American believer; translated R August BXBp.
[VIII:Bo:Bmm]
__________
Every movement in this world has a centre. For example, the power of gravitation has a
centre; and although there are many luminous centres of lights, yet there is a most great
centre, and that is the sun. Now, that you are independent of all the smaller centres, you must
turn your face toward the Great Orb. For example, this electric bulb is a centre of light, but it
only illumines the room; but the sun shines upon all the created phenomena without any
distinction.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, pC October BXBp. [VIII:Bo:BmX]
__________
If a soul shall utter a word without the sanction of the Covenant, he is not firm. Bahá 'u'llá h
appointed a Covenant to ward off dissensions: so that no one can have his own opinion,—so
that the Centre can be referred to. There were dissensions in the time of Christ because there
was no Centre. This is the reality of the question. Whatever the Centre of the Covenant says is
correct. No one shall speak a word of himself. Bahá 'u'llá h has called down the vengeance of
God upon anyone who violates the Covenant. Beware! Beware! Lest ye be shaken: Remain
firm even if the people of heaven try to shake you. Firmness in the Covenant is not mere
words. The command is explicit.
(Signed) 'Abdu'l-Bahá
The point to which all eyes should turn is One. All eyes must turn their attention to the
Centre of the Covenant while the presence of the Covenant is among us. No other soul should
have any existence. All others save the Centre of the Covenant are equal.
(Signed) 'Abdu'l-Bahá
(Excerpts from some instructions given by 'Abdu'l-Bahá to several friends in America, July
BXBR. These excerpts received his personal signature.)
__________
These great days are swiftly passing and once gone can never be recalled, so while the rays
of the Sun of Truth are still shining and the Centre of the Covenant of God is manifest, let us go
forth to work, for after awhile the night will come and the way to the vineyard will not then be
so easy to find.
'Abdu'l-Bahá : A Heavenly Vista, p. pR.
VIII:'6, *0 November '.'7 [VIII:Bo:BXR]
"Be most careful about matters of politics.
Do not mention it. Our Cause is not political."
…
… it is well for the Bahá 'ı́s to make clear to themselves, the distinctive characteristics of the
teachings of Bahá 'u'llá h—as interpreted by 'Abdu'l-Bahá —and take cognizance of the fact that
although he came to establish a new era in the world, he never interfered in political matters
and was at all times obedient to the government, commanding His followers in every country
to behave toward the government with faithfulness, trustfulness and truthfulness. (refer to

'#(
Star of the West, VIII:X, p. BBp.)
It is also very important that the Bahá 'ı́s give close attention to the most great
characteristic of the Revelation of Bahá 'u'llá h namely, His teaching concerning the Centre of
the Covenant which is a specific teaching not given by any of the prophets of the past. By
giving the teaching concerning the Centre of the Covenant, He made provision against all
kinds of differences, so that no man should be able to create a new sect. To guard against that
state, He entered into a Covenant with all the people of the world, indicating the Person or
Interpreter of His teaching so that no one should be able to say that he explains a certain
teaching in a certain way, and thus create a sect revolving around his individual
understanding of a part of the teachings.
… [VIII:Bo:BXp]
…
That all may clearly understand the purpose or policy of the Star of the West, we give
herewith 'Abdu'l-Bahá 's instructions to the editors1 when he was in this country:
"Very welcome! Most welcome!
"Your services are acceptable. You have laboured much. These labours are productive of
great results. They are the cause of the good pleasure of God and will be the magnet for the
favours or blessings of God. Therefore, be thankful because of your attainment to services.
"Your greatest aim and effort must be directed to the service of the Kingdom of God.
"The greatest service to the Kingdom of God is kindness to the servants of God.
"The greatest kindness to the friends of God, to the servants of God, is guidance or guiding
them.
"Strive in your efforts, in your management, to become orderly, for this newspaper is now a
link between the East and the West.
"Have no word in that publication which can be of displeasure to anyone.
"Attribute nothing to anyone.
"Let there be no displeasing statement; no debasing element regarding or concerning
religions.
"Be most careful about matters of politics. Do not mention it. Our Cause is not political."
We are happy to present herewith two remarkable tablets revealed by 'Abdu'l-Bahá to the
friends of God in Persia, translated by Dr Ḍı́yá ' M. Baghdá dı́, having been received in Chicago a
few days before the Centennial Celebration of the birth of Bahá 'u'llá h and read on that
memorable occasion.
The tablet addressed to Jiná b-i-Amı́n speaks of the good health of 'Abdu'l-Bahá . It also
records the name of the messenger who carried them from Syria to Persia, Ḥá jı́ Ramaḍ á n.
The tablet in the form of a Commune, is 'Abdu'l-Bahá 's view-point regarding the war, and
we respectfully suggest to all that it be read to those who desire to know the Bahá 'ı́ attitude
toward this world conflagration.
Both tablets are the latest word from 'Abdu'l-Bahá :

Words of 'Abdu'l-Bahá spoken to Mirza Ahmad Sohrab, Dr Ḍı́yá ' M. Baghdá dı́, Miss Gertrude Buikema and Mr Albert R.
Windust in his room at the Hotel Plaza, Chicago, : May :j:F.

'#)
Tablet to Jináb-i-Amín
O Jiná b-i-Amı́n!
HE IS GOD!
Although the doors are closed, the ways and the roads are severed and the means of
communication are lost, yet the ideal ties and inner communications still exist. Though the
mirror and the lights are far apart, yet the uniting force of the rays and the outpouring of
reflections are strong and continuous.
The friends of God must move and conduct themselves with the utmost uprightness and
power, so that all that are in the world of existence may become amazed at their firmness and
steadfastness, their dignity and might.
This servant day and night is thinking of the friends in the utmost joy and fragrance,
supplicating to His Holiness, The Merciful, for unlimited confirmations, so that every drop
may become like unto the ocean, full of waves, and every atom expand in the rays of the sun.
This is not much to ask of the favour of God.
Convey the utmost longing to every one of the friends. Praise be to God! [VIII:Bo:BXo]
through the assistance and the bounty of His Holiness, the Single, we are in perfect health on
Mount Carmel, at the home of his honour, Au qá 'Abbá s Qulı́. On account of the severance of
communication, to inquire about the friends and convey news of the safety here, his honour,
Ḥá jı́ Ramaḍ á n is sent, because no one else is able to travel this road in these days.
(Signed) 'Abdu'l-Bahá
Tablet to the Persian Bahá'ís
Commune to be read by the friends of God in Persia.
HE IS GOD!
Thou seest me, O my God, on this lofty mountain; the sublime and supreme threshold; the
shelter of every great one and the refuge of all the glorious and noble.
Verily, the youths whose hearts were burning with the fire of the love of God in the past
ages have taken shelter therein—the meeting place of the prophets, the refuge of his holiness
Elijah, the shelter of Isaiah, The spirit of God, Jesus, the Christ—upon Him be greeting and
praise!—passed over it, and in the Supreme Threshold, pressed by the feet of the Lord of
Hosts.
O Lord, this is a mountain to which Thou hast given the name Carmel in the Torah. And
thou hast attributed it to Thyself in the innermost heart of the tablets and scriptures.
O Lord, verily, I invoke Thee in this Supreme Threshold, under the wing of the gloomy
nights; pray to Thee with throbbing heart and flowing tears, imploring Thee, supplicating
between Thy hands and cry, O my Lord, verily, the fire of battles is raging in the valleys, hills
and streams, and the fire of war is burning even under the seas and high in the air, in
destruction and devastation. The earth is enveloped by its own fires and the seas are
encompassed by its storms, thunderbolts and floods.
O Lord, the souls are stifling, the death rattle is in their throats, the earth quakes and has
become so small that even the birds are frightened in their nests and the animals terrified in
their lairs and caves.
We hear only the sighs of the maidens and the cries of the orphans, the moaning of the
mothers, the tears of the fathers because of false reports. We see only tears flowing from
every bereaved mother and the heart of every father, bereft of sons, burning. Towns are being
devastated, people are perishing, the children are made orphans and the women are
'#*
becoming widows. And this is only because of our heedlessness of Thy commemoration and
our deprivation of Thy love. Verily, we have been occupied with ourselves. The intoxication
of passion seized us; we have taken the road of heedlessness and blindness; have abandoned
the path of guidance and have chosen the path of obstinacy and forgotten the commandments
of the ancient scriptures. We have forsaken the exhortations in the preserved tablets and
parchments—the great verses.
O my Lord! O my Lord! I confess and acknowledge the sins. Verily, every dark calamity
and every hard ordeal has surrounded us by our own hands, in this transient world. O Lord,
verily, the minds are astounded, the souls are repelled. And there remain only darkened
faces, deaf ears, speechless tongues and hearts heedless of thy commemoration, filled with
human passions and desires.
O Lord, Thou hast said in Thy manifest book and in thy great glad tidings, with explicit
statement, "God does not change that which a people have, until [VIII:Bo:BXg] they change what
is within themselves." "And when they forgot God, He made them forget themselves."
O my Lord, verily, the nations have gone too deep into the fields of battle and struggle.
Nothing will check this sweeping torrent and this grinding war but Thy mercy, which has
encompassed that which was and is.
O Lord, do not deal with us according to our offences and forgive our sins and trespasses.
Imperfections are the characteristic of everything possible of creation in the arena of Thy
world. And to Thy forgiveness and pardon Thou hast accustomed every one in existence.
O my Lord, only favour and mercy to every sinner, who has fallen into the pit of
degradation and wretchedness, is befitting to divinity and only by the imperfections of
servitude will the perfections of divinity become manifest. O Lord, verily, the brilliant rays of
the Sun of Reality are the removers of the utter darkness and the pure water cleanses the
foulness and the sorrow of the world.
O my Lord, verily, the sins are bubbling foam and a full ocean is Thy mercy. Trespasses are
bitter trees and Thy pardon is a fire whose flame is intense.
O my Lord, remove the veil, scatter this dense cloud on the horizon, extinguish these fires,
subdue this flood, in order to staunch the bloodshed, as compassion to the widows and mercy
to the orphans, that these hurricanes may cease, the thunderbolts be extinguished, the
torrents quelled, the land become visible, the souls find composure, and the breasts be dilated.
And we will thank Thee for Thy abundant favour, O Thou dear! O Thou forgiver!
O my Lord, verily, thou hast clearly stated in the tablets and scriptures, that, had the
ordinances fallen on solid rock, rivers would have gushed forth and it had crumbled to pieces
from fear of the Dear, the Powerful. But the hearts are harder than the rocks. And the souls
are in heedlessness and pride. The people of heedlessness do not profit by the verses and
exhortations.
O my Lord, verily, Thy exhortations are celebrated and have been spread broadcast, in the
east and the west of the earth. Thou hast called all to love and harmony and to forsake
discord in all regions, so that the east of the earth may embrace the west; the people of the
desert may embrace the people of the city; their scattered members become reunited and the
lost ones be gathered together; that the darkness of the earth may pass away and its lights
shine forth. But the eyes and the inner sight have become blind, the ears deaf, the hearts
hardened and the susceptibilities like rocks and stones. The minds and intellects are being
confused. Souls have forgotten the explicit teachings of the Book, wherein Thou hast warned
them of punishment. Thus they have merited severe punishment and deserved the sentence
of torment.

'$+
O Lord, forgive our sins and stumbling. Make us not an example for the possessors of
insight. Guide us to the straight path, so that we may awake from the slumber of passion and
be saved from heedlessness and blindness. Deliver us, O Lord of Verses, from the abyss of
passions and preserve us from errors.
O my Lord, verily, we have forgotten faithfulness and are revelling in unfaithfulness. With
the people of oppression and vice we are associating. There is no deliverer for us save Thee.
There is no answerer save Thee. There is no refuge save Thee. Verily, we have trusted in
Thee and we lay our affairs in Thy hands. Deal with us according to Thy favour and pardon
and punish us not [VIII:Bo:BXl] according to Thy justice and wrath. Verily, Thou art the
compassionate. Verily, thou are the pardoner and, verily, thou art the forgiver.
O my Lord, verily, the people of righteousness and goodness and the communities of
freedom in every country are turning to thee, at dusk and dawn supplicating between Thy
hands during the wing of the night and in the dew of the morn, lamenting as a bereaved
mother laments during the grievous nights, burning with the fire of sorrow, yearning and
separation. They are longing for Thy meeting even with rending of soul, as they traverse the
dunes and the hills and cross the valleys and the heights. But these wars that demolish
mountains have interfered so that news has ceased and the doors are closed.
O Lord, comfort them in their loneliness; deliver them from their terror, and guide them in
their affairs.
O my Lord, Thou knowest my sighs, my cries and my anguish, the burning pain because of
their separation; my great longing for their meeting, my yearning for their love, my desire for
their remembrance and my anxiety to see them. Day and night their remembrance is my
treasure and my roses. When night comes my heart loves the memory of their illumined
faces. I yearn for them as the nightingale yearns for the beautiful meadows.
O my Lord, O my Lord, open the doors; prepare for us the means; render the path safe and
pave the way so that the sincere ones may be reunited in the lofty meetings; the attracted
ones gathered together in Thy commemoration in the great assemblies, to speak among the
people of Thy bestowals, taste of the honeycomb of Thy meeting. Then the breezes of
acceptance will reach them and they will be swayed thereby as if intoxicated by wine.
Verily, Thou art the Powerful, the Dear, the Giver and, verily, Thou art the Generous, the
Compassionate, the Chosen One.
(Signed) 'Abdu'l-Bahá
VIII:'6, *0 November '.'7 [VIII:Bo:RCo]
The city of God
A compilation of utterances of Bahá 'u'llá h
In this day a great banquet is celebrated in the Supreme Concourse for all that was
promised in the Divine Books has appeared. This is the day of the most great rejoicing. All
must direct themselves to the court of Nearness (to God) with the utmost joy, happiness,
exultation and gladness, and deliver themselves from the fire of remoteness.
The way of freedom is opened; hasten thereto: and the fountain of knowledge is welling
up; drink thereof. … Truly I say that which will diminish ignorance and increase wisdom is
pleasing to the Creator. Say: O people, walk in the shadow of justice and uprightness and
enter the pavilion of unity.
It is hoped that in this morn when the world is illumined by the Sun of Knowledge we may
seek the good pleasure of the Friend (the Heavenly Father) and drink from the sea of
recognition.

'$!
O friends! Sleep with your face turned to the Friend and rest in bed in the thought of the
Beloved One. From flowers inhale the Fragrance of the Loved One, and in every fire see the
light of the face of the Desired One. … Then exert thyself in love with thy soul, and enter the
abode of the Beloved One with thy heart. Abandon grief for the world to its people and give
no heed to the limited days of this worldly life. (Pass over all else save God with the swiftness
of lightning.) Thus mayst thou cast off the old garment of this world, be seated on the
immortal, everlasting throne, be clad in a divine raiment, drink the wine of love from the cup
of the Beloved One, become ablaze with the light of love and sew the robe of love! This is that
matter which shall never change. Know thou, therefore, that in every age and dispensation all
divine ordinances are changed and transformed according to the requirement of the time,
except the law of love which always flows and is never overtaken by change. This is of the
wonderful mysteries which God hath mentioned for His servants! Verily He is the Merciful,
the Compassionate!
In this day the City of God hath appeared and is seen in full adornment. This is the city
wherein the God of all is become manifest. …. Take the rod of resignation in the name of God
and guide the erring people with entire severance to the great city of God, that perchance the
wanderers may attain to the real native land and the blind may receive discerning sight.
Verily, He is powerful to do that which He willeth. All things are in the prayer of His power.
Verily he is the Powerful, the Mighty.
VIII:'6, *0 November '.'7 [VIII:Bo:RCo]
A question answered
From a Tablet by 'Abdu'l-Bahá to Ella G. Cooper, San Francisco. Translated and mailed from
Haifa, Syria, BX March BXBl.
Question: In the copies of the talk given by 'Abdu'l-Bahá to the Society of Friends in
London, there seems to be a discrepancy in the time in the opening line. In some it reads,
"About six thousand years ago", in others "six hundred years", and in others "sixty years". If
the Society referred to signifies the Bahá 'ı́ Movement, would not sixty years be the correct
number?
Answer: This talk opens with the words, "About six hundred years ago." This Society was
founded in the city of Hamadá n six hundred years ago and has nothing to do with this
movement. It is almost disbanded, but under different names and forms one may come across
them in Persia. They were called the Society of Sokoutyyoun,1 that is, the "Silent Ones".
VIII:'=, '* December '.'7 [VIII:Bg:RCg]
"Concerning the station of this servant, the answer is: ''Abdu'l-Bahá'"
The Master
"My Father!" said Valı́'u'llá h Khá n, the son of the glorious Persian martyr, "was much with
Bahá 'u'llá h. One night Bahá 'u'llá h, as he strode back and forth in his room, said to him: 'At
stated periods souls are sent to earth by the Creator with what we call the Power of the Great
Ether (Holy Spirit). And those who possess this power can do anything; they have all power.
…. Jesus Christ had this power. The people thought him a poor young man whom they had
crucified but he possessed the power of the Holy Spirit; therefore he could not remain
underground. This ethereal power arose and quickened the world. And now look to the
Master,' said Bahá 'u'llá h, 'for this power is his.'
"Bahá 'u'llá h," added Valı́'u'llá h Khá n, "taught my father much about the Master. The
Master, you know, is one of the titles of 'Abdu'l-Bahá , and the Greatest Branch is another.

Sukú tiyyú n.

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Bahá 'u'llá h, the Blessed Perfection, revealed the station of 'Abdu'l-Bahá to my father; and my
father wrote many poems to the Master, though the Master would chide him and [VIII:Bg:RCl]
say, 'You must not write such things to me.' But the heart of my father could not keep quiet.
Once he wrote: 'O Dawning-place of the Beauty of God, I know thee. Though thou wrappest
thyself in ten thousand veils I know thee. Though thou shouldst wear the tatters of a beggar
still would I know thee'."
__________
We spoke of having read so many tablets in which we were told that 'Abdu'l-Bahá should
be known only by the name of "'Abdu'l-Bahá ". Munavvar Khá num, the daughter of 'Abdu'l-
Bahá , said that Bahá 'u'llá h called him "Master". And every prophet, after proclaiming his
mission, adopts a name. Moses spoke of himself as the Interlocutor; Christ of himself as the
Son of God; and 'Abdu'l-Bahá calls himself the Servant of God.
Flowers from the Rose Garden of Acca, p. m.
__________
During the lifetime of the Blessed Perfection, the Master, one day, was going to Tyre. He
wanted to take me with him; so he sent me to Bahjı́ [the house of Bahá 'u'llá h] to fulfil some
errand. When I reached there the Blessed Perfection sent for me. "Where are you going?" he
asked.
"The Master is going to take me to Tyre," I answered.
"Very well; always listen to the Master. Whatever the Master speaks, I speak; and whatever
I speak, the Master speaks. …"
Whenever the Master came from 'Akká to Bahjı́, Bahá 'u'llá h would see him from his
window and then call aloud to his sons and secretaries: "The Master is coming! The Master is
coming! Everyone must hurry downstairs and out in the field to welcome him."
Abu'l-Qá sim: Diary of Mirza Ahmad Sohrab, Bg December BXBp. Abu'l-Qá sim is the gardener
of the Riḍ vá n, the wonderful garden just outside of 'Akká .)
__________
At another time the Blessed Perfection instructed the gardener, Abu'l-Qá sim, to attend to
some business for him, he and the Master both being in the Riḍ vá n. The Master, meeting
Abu'l-Qá sim just afterward, instructed him to go to 'Akká and bring them some food for
supper.
The gardener sought Bahá 'u'llá h and asked that he might tell him of the Master's command.
Bahá 'u'llá h said in reply to Abu'l-Qá sim: "That is well. You must go. You must do everything
that the Master says. Everything the Master says is just the same as if I said it. He is me, and I
am he. There is no difference between my commands and the commands of the Master."
Notes of Mrs I. D. Brittingham, September BXCB.
The Greatest Branch
The Kitáb-i-Aqdas was revealed by Bahá 'u'llá h, the Manifestation, soon after his arrival at
'Akká , and is the greatest Book. … The statutes and laws were given in the Kitáb-i-Aqdas. In
this Book is mentioned everything that is necessary for us, and in two places he says: "After
the Sun of Truth sets, we must turn our faces unto 'Him-whom-God-hath-chosen', who is
branched from the Ancient Root"; and in another place: "Anything you do not understand
from the Book, must be submitted to the great chosen One." Nothing whatever is mentioned
in the Book concerning any other one save the Greatest Branch, and if you read from the
beginning to the end, you cannot find anything that refers to any other person save him.
Although it was known to all the believers that the Greatest Branch was 'Abdu'l-Bahá , at the

'$$
time of the Manifestation if any one pronounced the word "Au qá "1 (Lord or Master), and
[VIII:Bg:RCZ] meant by it any one of the branches besides 'Abdu'l-Bahá , Bahá 'u'llá h would say:
"There is only one 'Au qá ' and he is 'Abbá s Afandı́ [given name of 'Abdu'l-Bahá ]" and the
Manifestation would point to him at every important question.
The Manifestation wrote the Kitáb-i-'Ahd two years before his departure, in which he said:
The One-whom-God-hath-chosen is the Greatest Branch, and he commanded the branches, the
twigs and kinsmen to turn their faces unto Him-whom-God-hath-chosen. "Aghṣ án" means the
branches of the Manifestation; "Afná n" means the branches of the Bá b. He said: "We have
chosen Akbar after 'Aẓ ım
́ (Akbar-Muḥ ammad-'Alı́)", but he does not command us to obey him
or to turn our faces unto him and there is nothing in the Kitáb-i-Aqdas which refers to
Muḥ ammad-'Alı́, and this word "We have chosen" does not give Muḥ ammad-'Alı́ any
importance or high station to enable him to be our commander or master.
We must not be astonished that such a choice was given by the Manifestation, because the
same thing took place at the time of Christ, for instead of choosing two branches, he chose
twelve, and it is impossible for us to say that Christ did not know which one of those branches
would betray him. Neither can we say: Why did the Manifestation, knowing all things, choose
Muḥ ammad-'Alı́ after 'Abdu'l-Bahá ? Because Christ also chose his twelve, and commanded
obedience to them, saying: "He who gives them a glass of water, will have a great reward in
the Kingdom." So if the same thing occurred in the past, you must not be astonished at what
takes place in the present, for the two are similar. But the only proof which will make us
understand this question, is this, that God, according to His law, will never pronounce any
judgement or condemn anybody before one shows his disobedience and commits the crime
for which he is to be judged: because, if God would pass judgement upon all, though some are
good and some bad, before the good or bad actions are exercised by us, there would be no
necessity whatever for laws, statutes or ordinances, and because God does not judge anybody
before good or bad actions are produced. He chooses some to be his people, and then he waits
for their actions to prove whether they are good or bad. As Christ chose his disciples and said
to them: "I am the vine, and you are clean through the Word which I have spoken, but every
branch which does not bring forth good fruit, will be cut off"; so also, the Manifestation chose
the branches and declared they would be the best of people if they continued to be under the
shadow of the Tree. In several tablets, he said: "Any one of the branches who departs from
the shadow of the Tree; will be cut off." Besides there is a special tablet which was revealed
by the Manifestation to Muḥ ammad-'Alı́, in which he says: "Shouldst thou deviate from the
right path for an instant, thou shalt be cut off."
Mı́rzá Abu'l-Faḍ l: From notes of Mrs Sara Herron at 'Akká , in BXCC.
__________
If one of my sons should exceed beyond the ordinances of God, by God, my eye shall not
turn to him at all, and to this bear witness all the just and informed. (p. po)
Bahá 'u'llá h: Prayers, Instructions, Tablets and Miscellany gathered by American visitors to
'Akká in BXCC. [VIII:Bg:RCX]
The Servant
Now listen unto what I say for it is the foundation of success and the basis of righteousness
among the people of the world, that you may be obedient unto 'Abdu'l-Bahá in all he wishes
and says, Verily this is possessing strong faith.
Therefore, know that I have sacrificed my soul, spirit, life, mention, honour, at- [VIII:Bg:RBC]

As a common noun, the word 'á qá ' in the Persian language is used as a title before a name. It is similar to 'Mr' in English.
However, if used on its own as a proper name it signifies the exalted position of a person.

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tributes, my comfort and my name in the path of God and I have chosen no dignity or
possession save the obedience of Bahá and no name or title save 'Abdu'l-Bahá (servant of
Bahá ). Therefore be content with this and follow in my words and wishes, because in so doing
the blessed trees of life springing up in the paradise of God will become green and verdant.
If you desire to speak in praise, praise the Beauty of Abhá ; if you desire to commend,
commend the name of your Supreme Lord; for if you exalt the Tree you also exalt the Branch.
If you mention the sea you are also mentioning its gulf and bays. Therefore mention the
"Beauty of Abhá " by this sweet command among the people, for in my command is contained
his command, my attributes are embodied in his attributes. If, therefore, you commend a man
you commend all related to him. This is that upon which all the believers will unite and
harmonize. Therefore let nothing arise to cause separation among the chosen ones.
'Abdu'l-Bahá
__________
I ask one favour of all the friends of God: It is the wish of my soul that they may all praise
me only in my utter servitude to the Holy Threshold, without any interpretation and not to
commend 'Abdu'l-Bahá with any other than the words and explanations which have
proceeded from the very pen of this servant; that they may depart by no means therefrom, but
confine themselves to that same measure.
Verily, my qualification, praise, rank, name, title, being, substance, reality and renown is
"'Abdu'l-Bahá ," and I have no grade except this.
The friends of God shall certainly agree with the request made by this servant with the
utmost lowliness and humility. They shall thus rejoice this afflicted heart and bestow new life
upon this weak body, so that by hearing this mighty glad tidings and obtaining this divine gift
'Abdu'l-Bahá may rejoice and find divine gladness and exultation.
'Abdu'l-Bahá : From Tablet to Mı́rzá 'Alı́ Qulı́ Khá n and Mı́rzá Abu'l-Faḍ l; translated by
Mı́rzá Khá n, o June BXCp.)
__________
I am a servant and this station I have chosen for myself.
'Abdu'l-Bahá
__________
I am serving God. I am the servant of God. I give sight to the blind, hearing to the deaf, the
power of speech to the mute and knowledge to the ignorant. I raise the dead, I deliver those
who are in darkness and guide them into the realm of light. I make the poor rich and the weak
powerful. I satisfy the hungry ones with the bread of life and allay the thirsty ones with the
pure water of immortality. This is my work.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, pC June BXBo.
__________
Servitude to all the human race is my perpetual religion. Through the bounty and favour of
the Blessed Perfection, 'Abdu'l-Bahá is the ensign of the Most Great Peace, which is waving
from the Supreme Apex; and through the gift of the Greatest Name, he is the lamp of universal
salvation, which is shining with the light of the love of God. The herald of the Kingdom is he,
so that he may awaken the people of the East and of the West. The voice of friendship,
uprightness, truth and reconciliation is he, so as to cause acceleration throughout all regions.
… Through the appearance of the Blessed Perfection the theories are abrogated and the facts
established. The time of superficiality is gone by and the cycle of reality has appeared. One
must become the incarnation of servitude, the personification [VIII:Bg:RBB] of love, the
embodiment of spirituality, and the mirror of mercy. … The quintessence of truth is this: We
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must all become united and harmonized in order to illumine this gloomy world; to abolish the
foundations of hostility and animosity from among mankind; to perfume the inhabitants of the
universe with the holy fragrances of the nature and disposition of the Beauty of Abhá ; to
enlighten the people of the East and West with the light of guidance; to hoist the tent of the
love of God and suffer each and all to enter under its protection; to bestow comfort and
tranquillity upon every one under the shade of the Divine Tree; to astonish the enemy by the
manifestation of the utmost love. … to reach the ears of the inhabitants of the Kingdom with
the outcry—"Verily the earth is illumined by the lights of its Lord." This is reality! This is
guidance! This is service! This is the consummation of the perfection of the realm of
humanity.
'Abdu'l-Bahá : Extract from Tablet revealed for New York Board of Council, translated B
January BXCZ.
__________
… I am the servant of Bahá 'u'llá h and nothing more; 'Abdu'l-Bahá is the sum of all
perfections. They must not attempt to surpass that name, "'Abdu'l-Bahá ". All must say to
others that he claims for himself to be 'Abdu'l-Bahá and the believers must call him by his
name as he wishes. This is the only name he has appointed for himself.
'Abdu'l-Bahá : From notes of Mr and Mrs J. H. Hannen, Haifa, BXCX.
__________
Know thou that all the promises of 'Abdu'l-Bahá are true and his instructions are
inspirations of the Holy Spirit and received as suggestions from Bahá 'u'llá h.
'Abdu'l-Bahá : From Tablet to Mrs Lua Getsinger.
__________
Concerning my power: it is one bestowal of the bestowals of His Holiness Bahá 'u'llá h. It is
my confirmer. It is the light of my guidance. It is the fire of my love. Save it I have nothing.
Beside it I know nothing. Except it I wish for nothing.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rl May BXBo.
__________
Although 'Abdu'l-Bahá considers himself as a drop, yet this drop is connected with the Most
Great Sea. Although he looks upon himself as an atom, yet this atom is related to the worldilluminating Sun. As is said: "The originator of all these voices is the King himself" or in other
words: "It is through his assistance."
'Abdu'l-Bahá
__________
The Blessed Perfection has explicitly promised me with his own tongue that he will assist
me. "Rest thou assured," he said, "my confirmations shall reach thee." This has ever been the
cause of my consolation. Whenever these words are remembered my wound is healed and all
the tempests are calmed.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, BC January BXBo.
__________
As to the critical period (BXCB): Know thou, that verily, 'Abdu'l-Bahá dominates every
critical period through the confirmation of Bahá , nor is he dominated by any critical period.
And as a proof of this 'Abdu'l-Bahá has withstood all critical periods and great dangers since
his earliest childhood to the present day through the assistance of the Supreme Lord.
My assistance is the assistance of the Blessed Perfection. If all the world should gather
together against me I would still possess this and all the world could not take it from me. I

'$'
have a weapon to fight with forever and ever. With it I am always victorious. It is a
[VIII:Bg:RBR] sword which can never be dulled, a magazine which will always be full.
'Abdu'l-Bahá : From booklet, Abdul-Baha.
__________
If any soul asks concerning the station of this servant, the answer is 'Abdu'l-Bahá . If he
inquires after the meaning of The Branch, the answer is 'Abdu'l-Bahá . If he desires to know
the significance of the verse regarding The Branch, the answer is 'Abdu'l-Bahá . If he insists
upon the explanation of the meaning of "The Branch extended from the Ancient Root", the
answer is 'Abdu'l-Bahá .
In brief, the friends must be satisfied with the word of 'Abdu'l-Bahá . Outside of this word,
"'Abdu'l-Bahá ", no other word, not even the word, Branch, should they refer to in their
writings and their speeches. By no means whatsoever should they exceed this word, neither
ought they to harbour any discussion and question. However, if any other soul declares
another word than this, he will make this servant a target for the arrows of opposition and
will become the cause of my grief. For the utmost desire and the ultimate hope of 'Abdu'l-
Bahá is to be a sincere servant at the Holy Threshold. This gift is enough for this servant
throughout the worlds.
'Abdu'l-Bahá : Extract from a Tablet revealed for Persian believers, about BXCl.
__________
At the time of the end God shall manifest himself to all mankind with all the attributes of
divinity and majesty, but very few shall advance toward him and the rest shall exclaim in
horror: "We take refuge in God! O what blasphemy!" Then again he will appear a second
time manifesting all the qualities of servitude and the people will flock around him and
believe in him and praise and laud his uncreated virtues.
A tradition of Muḥ ammad, related by Bukhá rı́, who is celebrated for his accuracy, and
wisdom. From Diary of Mirza Ahmad Sohrab, BX January BXBo.
__________
My name should be confined to "'Abdu'l-Bahá " in all writings. This is the collective name
which will gather all the people and it is the strong fortress and protection of the Cause of
God. The beloved ones must limit themselves to this. However you may mention me as the
light of the love of God, the flame of the guidance of God and the banner of peace and
harmony. I trust in God that you may ever be confirmed through the Holy Spirit.
You must know this, that the principle of the divine foundation is love, unison, oneness and
the purity of intention. When love is attained, the mystery of truth will then become manifest.
No one should adhere to different titles; one title (or station) is enough, and it is, "'Abdu'l-
Bahá ". All must agree to this word, until the difference of opinion be removed from their
midst. But that which is essential to the acknowledgement of this word (i.e., 'Abdu'l-Bahá ) is
attraction to the love of God, service to the Cause of God, diffusing the Word of God, severance
from all else save God, affinity, union and oneness, humility, meekness, nothingness and
servitude to the beloved of God. If one does not become characterized with these attributes
he has not acknowledged the title (or station) of 'Abdu'l-Bahá . Because 'Abdu'l-Bahá is the
banner of the love of God, the lamp of the knowledge of God, the herald of the kingdom of God,
the commander of the hosts of peace and reconciliation, and the orb of union and harmony
among all the nations of the world. Consequently, every one in whose heart the love of
'Abdu'l-Bahá has irradiated must act in this manner. And when persons walk and move in this
path all differences shall be removed.
'Abdu'l-Bahá : From booklet, 'Abdu'l-Bahá .

'$(
__________
VIII:'=, '* December '.'7 [VIII:Bg:RCm]
"The people are vociferously discussing this Manifestation and all nations
are investigating"
This Tablet, revealed by 'Abdu'l-Bahá for the Persian Bahá 'ı́s some years ago, was translated
by Dr Ḍı́yá ' M. Baghdá dı́, Chicago, RX November BXBZ.
HE IS GOD!
O ye beloved and ideal friends of God!
The divine voice from the invisible Kingdom of Abhá is reaching those who are asleep in
the valley of unconsciousness with the call:
O ye heedless, awake!
O ye drunken, be sober!
O ye dead, arise!
O ye wilted, be revived and full of vigour!
O ye dumb, speak!
O ye silent, cry out!
The voice is the melody of the Covenant, and the effulgences are from the Light of the
bountiful bestowals of the horizons. It is the breeze of the meadows of singleness that is
blowing and the effusion of the fragrances of the rose gardens that are wafting; it is the candle
of the favour of the Ancient Beauty (Bahá 'u'llá h) that is lighted in every assembly; it is the
outpouring of the clouds of mercy that is bestowing freshness to every garden and lawn; it is
the verse of oneness that is uttered in the glorious Book, and the tablets of the unique Lord of
the Kingdom are unfolding the mysteries of "they are clothed by the new creation"; incline
your ears in order that ye may hear the melody of joy, and open your eyes to see the lights.
The favour of the Truth is abundant and His ancient bestowal is uninterrupted. His cycle is
all light. His century fulfils all the signs. Be not hopeless neither disappointed. It is the day of
hope and the century of the Glorious God. It is the first resurrection and the dispensation of
the Beauty of Abhá ! May my soul be a ransom to His Blessed Threshold.
In every horizon His light is brilliant and in every region His bounty is manifest. His great
fame has filled the east and the west. The song of His divinity has encompassed the south and
the north, and caused a tumult among the pillars of the world, making the hearts of the sons of
Adam to quake. [VIII:Bg:RCX] The people are vociferously discussing this Manifestation and all
nations are investigating. The flame of this burning fire in all regions has reached the zenith
of heaven, and the call of, "Verily, the evident Light is manifest!" has ascended from the earth
to the inhabitants of the Supreme Kingdom. All are exuberant with joy and intoxicated with
the wine of love!
Ye, who are dwelling in the native land of His Holiness (Bahá 'u'llá h) and are in the place
where the Blessed Tree hath grown: Why should ye sit quietly as in a corner? Ye must be so
aflame that the heat of your fire may enkindle the adjacent districts; the fragrances of the
rose-garden of your hearts may perfume the nostrils of the Supreme Concourse; the flood of
bestowal may pour from those hills and mountains to all regions, and the rivers of knowledge
may flow from that city to all the valleys and the desert.
Hasten ye to prosperity!
Hasten ye to success!
Hasten ye to the great favour!
Hasten ye to evident light!

'$)
Hasten ye to the glorious attainment!
Hasten ye to the abundant share!
Bahá be upon ye!
O my Beloved, God! These are thy servants who have heard thy voice, responded to thy
word and accepted thy call. They believed in thee; became assured in thy verses;
acknowledged thy proofs; listened to thy evidences; walked in thy path and followed thy
guidance; became informed of thy mysteries; comprehended the symbols of thy Book, the
signs of thy Scriptures and the glad tidings of thy epistles and tablets; grasped the hem of thy
garment and were held by the radiance of thy grandeur; their feet became firm in thy
Covenant and their hearts strong in thy Testament.
O my Lord! Ignite the fire of attraction in their hearts; let the birds of knowledge soar in
the rose-gardens of their breasts and sing in the meadows of their souls, songs of love with
the most wonderful melodies and harmonies; make them strong verses, unfurled ensigns and
perfect words; elevate thy Cause by them; raise thy banners, spread thy signs, assist thy Word
and support thy friends by them; make them to utter in thy praise and inspire them to arise in
thy good-pleasure; illumine their faces in the Kingdom of thy holiness, and complete their joy
by confirming them in assisting thy Cause!
O my Lord! We are weak, strengthen us in spreading the fragrances of thy sanctity; we are
poor, enrich us from the treasury of thy singleness; we are naked, clothe us from thy generous
bounty; we are sinners, pardon our transgressions by thy favour, generosity and forgiveness.
Verily, thou are the Confirmer, the Helper, the Beloved, the Mighty, the Omnipotent!
Bahá be upon those who are firm and steadfast!
(Signed) 'Abdu'l-Bahá
VIII:'A, 0' December '.'7 [VIII:Bl:RBp]
"If the world should combine to overthrow the Covenant, it could not
succeed"
For years God has been preparing you for this day, in order that you may be illumined like a
candle for the dark night, that you may direct the people and establish them in the divine
Covenant and Testament. And if, like pure gold, you should be melted in the fire of calamity,
you will be purged by that fire of calamity but you will be content.
The time was fully ripe for your coming and for the testing of man, because the great basis
of the divine Cause is firmly fixed upon the pillar of the Covenant and Testament and the skies
of the divine religions are brilliant and illumined by the stars of the Covenant. God be my
refuge! If this pillar is to be opposed by a low fellow (anoud)1 there will remain no supports
for the divine Tabernacle and for the lesser tents, and there will be no candle lighted for the
divine Assembly. The well-built house will be razed to the foundation, it will become like a
useless tomb, the commands will be delayed and the waves of the sea of favour will be
retarded. The sea of assurance will be cut off, the Breath of Life will cease to blow, the sails of
the life-boat will be destroyed, the bright dawn will become dark evening, the dawning-point
of desire will be covered under the clouds of regrets; all these troubles will become useless
and all these sheddings of blood will be fruitless; the pure blood of the martyrs will become
defiled and the remembrance of the blessed Bá b [the Forerunner], whose breast became the
target for a hundred thousand arrows, will disappear from among men, and his influence will
become non-existent. The whole fifty years of the troubles of the Blessed Perfection
(Bahá 'u'llá h), the looting and plundering, the imprisoning and beating; the false accusing and

'Anú d, contumacious (stubbornly or willfully disobedient to authority).

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injuring; the wandering and homelessness; the threatening by dagger and sword; the shackles
and chains will become forgotten and without result. It will become the source of joking and
quarrelling among the enemies, the source of their gaiety and rejoicing.
Then, whatever mountain or plain you traverse, cry aloud: This cycle is the Cycle of Alast!1
And this Covenant is the Ancient Covenant, the Illuminator of the horizons. The armies of the
Kingdom are the protectors of this foundation. The sun of righteousness is radiant stability and
this becomes the shining lamp of the assembly of unity. It is the Strong Rope and the
illumination of the Giver of Light. It is al-'urva (untranslatable)2 and the fruit of the Túbá tree3
is in the concealed tablet and is recorded in the Book and the decreed Leaf. It is the Testament
and the [VIII:Bl:RBo] Covenant and it is mentioned in all the tablets and in all the early Books and
in the later tablets. It is the governor of the era of Shadad4 and the balance of the day of
reckoning. It is the life-boat and the refuge of the future. It is the holy fragrance of His Holiness,
the Creator, and the Breaths of Life of the garden of the Creator. It is the strong fortress;
therefore it is a sure shelter for all created beings, and in brief, it is the sum of all the sacred
writings, ancient and modern!
How happy is the man who lays hold upon God; trusts in him, remains firm and inwardly
becomes confirmed in the love of God and takes refuge under his banner!
'Abdu'l-Bahá : A tablet revealed for a believer in Ṭ ihrá n, sent to America by Dr Moody.
__________
The radiance of servitude shining from the Candle of the Testament has illumined all
horizons in spite of the people of discord, and the renown of the grandeur of the Blessed
Perfection hath caused such an outcry throughout the world that it hath made the limbs of all
nations quiver.
All the religions of the world have the loud cry of "Woe unto us!" on their lips, and the cry of
"Woe to our Faith!" which is raised by the ignorant, is heard in the east and west. The power
of the blessed Cause has such effulgence that it has become apparent to all peoples; and all the
nations and creeds have acknowledged and confessed the greatness of the Cause of God. Had
it not been for the injuries inflicted by the party of conceit (the Ná qidı́n or Covenant
Breakers), the world of existence would have been in this day an exalted garden. But the
people of conceit, being heedless of this cup mixed with kafur5 (a fountain intended to be
drunk by the true and firm believers), have imagined that they can upset the standard of the
Testament, and that they can disappoint the delivered nations. They have poured forth
seditious rumours on the lips and tongues of all people, and they have made calumniating
statements, hoping by this means to mingle the contents of the pre-existent cup of the
Testament with the bitterness of violation. Far, far be it from them to do this!
Jesus Christ—May my soul be a sacrifice to him—had only a few followers in the time of his
departure. Then after his departure all the kings of the world, philosophers of all nations,
learned men of all races, and wise men of all creeds, arose to suppress and degrade his cause;
but finally, all the standards hoisted by those numerous nations were upset, and the banner of
Jesus Christ was fluttering on the loftiest mountain.
Now, praise be unto God, that hundreds of thousands of souls have assembled under the

Alast was used to signify the night that the Qur'á n was revealed to Muḥ ammad and he received the message: "Am I not
thy God?" to which he replied affirmatively.
al-'urva comes from (al-'urwa al-wuthqá ) meaning the Firmest handle or Most Trustworthy Hand hold that never breaks.
In Shı́'ı́ (Shi'ite) Islá m it is a reference to the Imams and in the Bahá 'ı́ Writings it signifies attachment to the Covenant as
the safest way of life, i.e. the Central Figures and now the Bahá 'ı́ Institutions.
Ṭ ú bá (blessedness, beatitude); name of a tree in paradise (Qur'á n :I:Fj).
Shidá d has a numerical value of I;j—described as "year of stress", AH :I;j [CE :ijF], the date of Bahá 'u'llá h's ascension.
Ka'fur, literally camphor. Symbolically it refers to a spring in heaven or an added spiritual flavour, etc.

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standard of the Covenant through the assistance of the Blessed Perfection. I declare by the
Educator of the visible and invisible, it will evidently be witnessed that the descendants of the
violators will think their descent as a disgrace and will disown their fathers and forefathers,
just as Akrama, the son of Abú -Jahl,1 kept clear of his father, and Khá lid, the son of al-Walı́d,
left his father. As these darkened people (ná qidı́n) have imagined that the power of the divine
Testament is but a power of man, and that the edifice of the Covenant is as one of the baseless
foundations of the material world, they are plotting to destroy this divine edifice with all
intrigues and machinations.
Praise be to God, that the power of Nero, the great Roman emperor, proved impotent to
withstand the cause of Christ—while these weak souls are plot- [VIII:Bl:RBg] ting to resist the
power of the Covenant of God! "Wherefore, take example from them, O ye who have eyes!"
'Abdu'l-Bahá : Portion of Tablet revealed for one of the Persian believers. Translated about
BXCp.2
__________
'Abdu'l-Bahá said that he had seen the faces of the American believers and he was very
glad—for their faces were radiant with the light of the Covenant of God, for the faces of those
who violated the Covenant of God would appear veiled in darkness.
The Covenant of God is like the sun—the brilliance and light of the Covenant radiates and
shines forth from the faces of those who are firm in it. He said: "I pray to the Blessed
Perfection that he will so turn their faces to the Covenant, that all America may be enlightened
by the brightness of their light." … The radiance of this Sun (the Covenant) has been felt from
here to America, and notwithstanding all this, the violators desire to quench the light of the
Covenant of God. They wish to extinguish this light, but they do not know that the light of
God's Covenant is kindled and comes from the presence of God, and though it were
surrounded by all the winds of the earth, they could not prevail to blow it out.
The existent contingent world was shaken by the Covenant of God, and yet they wish to
remove it by their most weak power. It is as if a handful of earth should endeavour to stop the
waves of the ocean. It is like a mote trying to stop the rays of the sun from reaching the earth.
'Abdu'l-Bahá : Extract from Prayers, Tablets, Instructions and Miscellany, gathered by some
American visitors to 'Abdu'l-Bahá in BXCC.
__________
From the graces of His Holiness Bahá 'u'llá h I beg for you firmness and steadfastness.
Today whosoever is a herald of the Covenant is confirmed and assisted. In these days a
number of souls, whose deeds are known in America as clear as the sun, have arisen in enmity
against the Centre of the Covenant. Theirs is the vain imagination that they can extinguish the
light of the Candle of the Covenant. Vain indeed is their thought. The Candle of the Covenant
is like unto the Morning Star which never sets.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, BX October BXBo. [VIII:Bl:RBl]
If the world should combine to overthrow the Covenant, it could not suc- [VIII:Bl:RBZ] ceed.
'Abdu'l-Bahá loves all no matter how they turn away from him. Whether they love or hate
him, go or come, he never changes in his love for them. The Blessed Perfection has left
nothing undone. What he ordained can never be set aside.

'Ikrima ibn Abı́ Jahl Amr ibn Hishá m (cji–eIb or eIe) was a leading opponent-turned companion of Muḥ ammad.
'Ikrima's father was Amr ibn Hishá m ibn al-Mughı́ra, a leader of the polytheistic Quraysh tribe's Banú Makhzú m clan, and
was the uncle of Muḥ ammad and his greatest enemy. He was known as Abu'l-Ḥikam (the father of wisdom); but for his
envy and opposition, Muḥ ammad named him Abú -Jahl (the father of ignorance) for his stringent opposition to
Muḥ ammad.
The complete tablet is in Star of the West XII::b, pp. FIc–FIe.

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'Abdu'l-Bahá : Ten Days in the Light of Acca, p. m. [VIII:Bl:RBZ]
__________
O my Lord! O my Lord! Intoxicate them with the wine of knowledge; sweeten their tastes
with the delicacies of prayer in the early morn and eve; gather them together in one
congregation; confer upon them a shelter; protect them in the cave of thy Covenant and thy
Testament; shield them from the doubts of the violators and the evil suggestions of the
waverers; make them mines of knowledge, wisdom and assurance; cause their feet to be firm
and steadfast in the straight pathway and grant unto them prosperity in whatever country
they call the people to thy Name! Verily, thou art the Lord of the Cause, and thou are powerful
to do whatsoever thou desirest!
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bm July BXBp.
__________
Give my salutations and praise to that assembly who are firm in the Covenant of God, and
say:
O ye whom God hath chosen from among those who are called (know ye that many are
called but few chosen); upon whom he caused the evident light to descend; whom he guided
into the right path and to whom he gave the glad tidings of the great success—ye must be
sincere and faithful, ye must follow the ordinances which refer to the Covenant of God, which
is the solid edifice.
O ye beloved of God, know that steadfastness and firmness in this new and wonderful
Covenant is indeed the spirit that quickens the hearts which are over flowing with the love of
the glorious Lord. Verily, it is the power which penetrates into the hearts of the people of the
world! Your Lord has assuredly promised His servants who are firm and steadfast, to render
them victorious at all times, to exalt their word, propagate their power, diffuse their light,
strengthen their hearts, elevate their banners, assist their hosts, brighten their stars, increase
the abundance of the showers of mercy upon them, and enable the brave lions (teachers) to
conquer.
'Abdu'l-Bahá : Extract from Tablet revealed for an American Bahá 'ı́, July BXCC. [VIII:Bl:RBm]
__________
Verily, verily, I say unto thee, the Covenant of God and His Testament is the lamp with
world-illuminating rays, and from the Supreme Concourse it enlightens the horizons of the
earth and heaven. Whoever stations himself in front of this divine Light, his face will become
illumined with the Manifest Glory, his speech will become effective in the hearts and spirits
and God shall reinforce him with power which permeates through the realities of things.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bm July BXBp.
__________
Know thou this of a certainty that today the title of the most great bestowal is firmness and
steadfastness in the Covenant of the Almighty, but the magnet for the attraction of the graces
of His Highness the Merciful is to teach and guide mankind.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, BR October BXBp.
__________
If you could realize what an effect your letter produced, undoubtedly you would feel
assured that the heart of 'Abdu'l-Bahá has the utmost attachment to you, and day and night he
is supplicating toward the Kingdom of Abhá and begs for you confirmation, for you are firm in
the Covenant and are the heralds of the Testament.
Today the greatest of all affairs is firmness in the Covenant. This Covenant is the Covenant

'%#
of God, and this Testament is the Testament of the Lord of Hosts. If you consider that any soul
shows the slightest weakness in the Covenant, undoubtedly counsel him and guide him so that
he may become firm.
Today no soul has any station or enjoys any title except the soul who is firm in the
Covenant and steadfast in the Testament, who entirely forgets himself and is released from
the world.
'Abdu'l-Bahá : Portion of a Tablet revealed by him in response to a letter asking him to visit
the Northwest. It was signed by about ninety Bahá 'ı́s of Spokane, Seattle and Portland.
[VIII:Bl:RBX]
This (Covenant) is the Ark of Noah, its moving power is the fire of the love of God and its
captain is Bahá 'u'llá h.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, l December BXBR.
__________
Thy detailed letter … was duly received. Its contents produced joy and happiness, for it
indicated the manifestation of the power of the Cause of God in that country, and the worthy
services rendered by the firm ones in the Covenant and Testament.
'Abdu'l-Bahá : Extract from Tablet, translated g March BXBo.
__________
Firmness in the Covenant contains an odour like unto the fragrance of the musk which
perfumes the nostrils, while violation of the Covenant has a stench which nauseates the
nostrils. Therefore, when one inhales with a spiritual power unquestionably he will
distinguish between the two smells.
The world of violation is like unto a rootless tree, ere long it will entirely die. The world of
the Covenant is like unto the Blessed Tree which is growing beside the river of the Water of
Life in the utmost delicacy and beauty, and day by day it is developing and adding to its
verdancy. Ere long no trace will be left of the world of violation. No one will ever abandon His
Holiness Bahá 'u'llá h and his incontrovertible texts and no one will ever follow the
superstitions of the ná qidı́n [the violators]. For in his irrefutable utterances and blessed
writing he has most emphatically commanded all the ná qidı́n to obey (the Centre of the
Covenant). All the ná qidı́n whom you observe know this fact but self-interest having crept in
they are following violation.
This century will pass and in the next century there will remain not one ná qidı́n.
'Abdu'l-Bahá : Portion of Tablet, translated pC September BXBp.
__________
Thy letter was received and its contents imparted the utmost of happiness because it was
an indication of thy firmness and steadfastness in the Covenant. Today whoever is firm in the
Covenant shall become ignited like unto a candle in the assemblage of the world and the
confirmations of the Kingdom of Abhá shall encircle him from all directions. Thank thou God
that both thyself and thy revered husband are confirmed in the firmness of the Testament and
from every standpoint thou art serving the Kingdom of God.
'Abdu'l-Bahá : Portion of Tablet revealed for a Los Angeles believer, translated Bl July BXBp.
__________
Today the highest of all the degrees are the degrees of firmness and steadfastness in faith
and certainty. This firmness and steadfastness will be conducive to the descent of divine
assistance and confirmation.

'%$
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Ro July BXBo.
__________
Thy letter was received. Its perusal indicated thy faith and firmness in the Covenant and
Testament. … Therefore, exercise the utmost love and kindness toward each other to the
utmost degree, and love each other heartily and strive in the assistance of each other and take
a firm hold on the divine Testament and the Covenant. Because the spirit of this age is the
Covenant and the Testament of God. It is like the pulsating artery in the body of the world.
Speak in your meetings and assemblages about the Testament and the Covenant, and invite
every one to firmness and steadfastness in the Covenant. Know ye this: that if any person is
the least doubtful about the Covenant, he is immediately cut off—although he may be the
greatest among men. The harmful results of such an event will appear [VIII:Bl:RRC] in the
future; therefore, give your utmost attention to this question. Consider that the words of
Mı́rzá 'Alı́ Akbar [a Bahá 'ı́ teacher] were so effective because he is firm in the Covenant.
'Abdu'l-Bahá : Extract from Tablet, translated o July BXBp.
__________
You have written that "We all pray that we and all the friends everywhere be favoured with
the Will of the Centre of the Covenant, which is by itself, the good of the whole world, the
eternal glory and life (for humanity)." This statement plainly shows that, thank God, you are
firm in the Covenant. Today whosoever is firm in the Covenant is helped by the hosts of
angels, and favoured with the Spirit of God. Wherever he may be, he will shine forth like unto
a bright star. This has been experienced by some. But, if he hesitates, although he may make
great noises, yet he is in evident loss in the end.
'Abdu'l-Bahá : Extract from Tablet, received Z September BXBo, by a London Bahá 'ı́.
__________
As to thee, O thou who art confessing the oneness of God! arise with all thy power to keep
firm in the Testament of God, and firmly believe that, verily, all troops are defeated save those
of the Testament and all banners are reversed, save those of the Covenant of God, which will
wave over all horizons and will overshadow the hosts of spirit, love and peace, while agitated
by the breeze of the favour of God. Be thou of this great host and among the vanguard of this
great and powerful army. (p. BCm.)
"Leave them to amuse themselves with their own vain discourses", and turn thou to the
light of the Testament, and rejoice at the bounty of the effulgence, and seek shelter under the
shadow of the standard of the Covenant. Thou wilt soon find it fluttering on the highest
summits of glory, surrounded by the valiant hosts of the angels of heaven and assisted by
spiritual armies of great number that proceed from the Supreme Concourse. (p. ZR.)
Be ye assured with the greatest assurance that, verily, God will help those who are firm in
His Covenant in every matter, through His confirmation and favour, the lights of which will
shine forth unto the east of the earth, as well as the west thereof. He will make them the signs
of guidance among the creation and as shining and glittering stars from all horizons. (p. mp.)
Soon the lights will glisten and the Sun of Truth will shine with a burning ray in that
country. At that time the maid-servants who are firm and constant will rejoice; while every
doubtful soul who wavers will regret. Woe unto him! woe unto him! in that day wherein the
beloved will attain joy by the surrounding Kingdom of thy Lord, the Precious, the Beneficent.
Verily, the end is for them who are ushered into the tent of the Covenant of thy merciful Lord.
(p. Xl.)
Be well watered with the abundant rain falling from the clouds of the Testament of God. (p.
BpB.)

'%%
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, pages indicated, Vol. I.
__________
Therefore, roll up thy sleeves to serve the Covenant, make the hearts firm in the Covenant
of the beloved Lord, create harmony and agreement among the believers. … Verily, I send
thee good news of the confirmation which thou shalt receive … if thou wilt arise with all thy
power to assist the Testament of God and to serve the Covenant of God.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. BlB.
VIII:'A, 0' December '.'7 [VIII:Bl:RBl]
"This is what we inform ye in the days of tests"
Through his honour, Dr Baghdá dı́, to the friends of God and the maid-servants of the
Merciful, Muskegon, Michigan.—Upon ye be Bahá 'u'l-Abhá !
HE IS GOD!
O ye who are attracted to the Kingdom of Abhá !
Verily, I have read your letter, which indicates illumined consciences and hearts filled with
the love of God. Blessed are ye, for ye have attained to a Bounty which was the desire of the
greatest holy men in past centuries and which is befitting for those who are like unto ye.
Verily, I ask God to make ye the signs of guidance among mankind and to bestow upon ye
stability and uprightness.
Perhaps papers of doubts will come to ye from souls who have emerged from the Kingdom
of God. Care ye not therein. Arise with a firm foot in the Covenant, in order that the people of
hypocrisy becomes hopeless, even if they should come with the greatest intrigues, evil
suggestions and discords.
This is what we inform ye in the days of tests. …
(Signed) 'Abdu'l-Bahá
Translated by Dr Ḍı́yá ' M. Baghdá dı́, Chicago, BX November BXBo.
VIII:'7, '. January '.'1 [VIII:BZ:RRB]
"Today the penetrative power in the heart of the world is the power of the
Covenant"
Jesus Christ said only a few words to Peter, telling him that upon that rock he would build
his church. He left no written instruction or will, and yet because it was the Word of God, it
took root, and millions have obeyed it. And now, when the Covenant has been written and
established, how can any one be foolish enough to imagine that they can resist it? No, the
ensign of the Covenant has reached to the supreme heights, and its authority will be spread
over all the earth.
'Abdu'l-Bahá : Prayers, Instructions, Miscellany gathered by American visitors to 'Akká in
BXCC.
__________
Moses said that after him should come Joshua. The Christ said, addressing Peter "Thou art
the rock and I will build my temple upon this rock." Jesus spoke this to Peter by word of
mouth. The Blessed Perfection1 did not appoint his successor by statement of tongue, but in
the Kitáb-i-'Ahd (Book of the Covenant), he wrote it with his own hand, commanding therein
that all the branches and relations should look toward the Centre of the Covenant. Also in the

Bahá 'u'llá h.

'%&
Kitáb-i-Aqdas revealed thirty years before his ascension, it is mentioned in two places. During
these thirty years these commands of the Blessed Perfection were known and clearly
understood by all. Again in a tablet he refers specifically to this, naming one who would
violate his commands.
'Abdu'l-Bahá : Ten Days in the Light of Acca, p. lR.
__________
Real obedience and real sacrifice are identical—absolute readiness to follow and perform
whatever you are called upon to do in the Cause of God. When you really love God you will be
willing to sacrifice everything and submit yourself entirely to his will. Consecrate yourself
wholly to him. His will is everything, his service paramount. If they were to burn me, kill or
torture me—no matter what affliction might descend upon me, I would welcome it as one
welcomes pleasure. These are precious moments in 'Akká ; so precious we wish that they
might never end. … After your return (to America) the believers will be in a much stronger
and better condition. But this cannot be unless they see and know the will and desire of God.
I have no wish but his will. His will is 'Abdu'l-Bahá . If each human creature had his own will
and way, spiritual development would be impossible. The soldiers in an army are under the
will and control of one commander; therefore they are united and can press on to victory. If
each soldier carried out his own inclination and desire there would be just that many different
intentions and nothing would be accomplished. [VIII:BZ:RRR] One thousand soldiers under the
control of a commander can overthrow and defeat any number of disorganized troops.
Without a directing will all would be conquered and defeated.
Be sure, therefore, that if the believers are not united in the will of God they will not be
assisted. This is especially necessary because all of them are under the tent of the Covenant in
this revelation. There is strength only in unity. Under one tent there is union and harmony.
The Covenant of God in this day of manifestation is a lifeboat and ark of salvation. All true
followers of the Blessed Perfection are sheltered and protected in this ark. Whoever leaves it,
trusting in his own will and strength, will drown and be destroyed. For the Blessed Perfection
left no possibility for discord, disagreement and dissension. The Covenant is like the sea and
the believers as the fishes in the sea. If a fish leaves the water it cannot live. There is nothing
to equal, nothing so effective as the Covenant of God to bring about and continue unity. Christ
said to Peter "Thou art my rock upon which I will build my church." Therefore, all the
disciples followed Peter and there was no dissension among them. The Blessed Perfection
wrote a Testament or Covenant with his own pen so that no one who obeys it will deny or
disobey God. The point is expressed very clearly in the Covenant be revealed. Therefore
there can be no possibility, no position of disobedience. He knew that Muḥ ammad-'Alı́ would
disobey the Covenant. By violating the Covenant he has become a fallen branch. The
Covenant was also written by Muḥ ammad-'Alı́'s own hand from dictation of the Blessed
Perfection who knew he would disobey. What cause of union could be greater than the
Covenant God has revealed through his Manifestation, Bahá 'u'llá h? After the departure of
Bahá 'u'llá h the beautiful blossoms upon the Tree of Life were destroyed by Muḥ ammad-'Alı́
and must now be grown again by the love of 'Abdu'l-Bahá . The work and mission of 'Abdu'l-
Bahá are very great. No one could express the grief which followed the turning away from the
Covenant by Muḥ ammad-'Alı́. We should be thankful that the Blessed Perfection, foreseeing
this action, ordained a Centre of the Covenant through which by allegiance and love we may
protect and preserve the Cause of God.
'Abdu'l-Bahá : Ten Days in the Light of Acca, p. om. [VIII:BZ:RRp]
__________
Praise be to God, that you have a blessed Assembly surnamed by the name of the Centre of
the Covenant! This is an evidence of your utmost firmness and steadfastness and a proof of

'%'
your faith and assurance in the Blessed Perfection.
For this divine Covenant is an institution of the Lord. The Blessed Perfection, in all the
tablets, books, epistles and supplications, has begged confirmation for and praised and
commended those who are firm in this Covenant and Testament, and has asked the wrath of
God and woe and desolation unto the violators.
For firmness in the Covenant will preserve the unity of the religion of God and the
foundation of the religion of God will not be shaken.
According to the clear text of the Kitáb-i-Aqdas and other tablets, the Centre of the
Covenant is the remover of all difficulties, for he is the interpreter of the Book. Not one soul
has the right to say one word of his own account, or to explain anything or to elucidate the
text of the Book, whether in public or private. …
Convey the rare greetings of 'Abdu'l-Bahá to all those who are firm in the Covenant. If all
the believers and maid-servants of the Merciful do proclaim their firmness in the Covenant,
such steadfastness in the Covenant, like unto a magnet, will draw 'Abdu'l-Bahá to those
regions.
'Abdu'l-Bahá : Portion of Tablet revealed for San Francisco Bahá 'ı́ Assembly, during BXBR.
[VIII:BZ:RRZ]
__________
Thou hast written regarding the love and unity of the believers and their firmness in the
Covenant. This is through the confirmation of the Kingdom of Abhá which has attracted those
souls and made them steadfast in the Covenant. Today the penetrative power in the heart of
the world is the power of the Covenant. The more firm the believers are, the more they are
confirmed.
'Abdu'l-Bahá : Extract from Tablet to American believers, translated by Mirza Sohrab, Bl
July BXBp.
__________
Firmness in the Covenant means obedience, so that no one may say this is my opinion. Nay,
rather he must obey that which proceeds from the pen and tongue of the Covenant. I am
'Abdu'l-Bahá . The crown of my head is the servitude of Bahá 'u'llá h and the service of his
believers.
'Abdu'l-Bahá : Extract from a Tablet, translated o March BXBp. [VIII:BZ:RRm]
__________
As thou hast realized thy own shortcomings, rest thou assured that thou art firm in the
Covenant and Testament, and in the love of the True One art steadfast and growing.
'Abdu'l-Bahá : Extract from Tablet revealed for an American believer, translated B
November BXCX.
__________
This is the first step in the path of God, but the distance of the way is great. I hope that thou
mayest traverse that distance and reach the house of the object. That pathway is that of
severance from the world-tie[s], reliance upon God, baptism through spirit and fire; namely,
to attain the spirit of the knowledge of God, and conflagration with the fire of the love of God;
trustworthiness, faithfulness and firmness in the Covenant, steadfastness in the cause of God,
and service to the kingdom of peace which shall soon establish its tent in the centre of the
world.
'Abdu'l-Bahá : Tablet revealed for an American believer, received m October BXCl.
__________

'%(
O thou daughter of the Kingdom! If thou desirest divine confirmation and assistance, so
that the heavenly Cohorts may grant thee victory, remain thou firm and steadfast in the cause
of God and be thou constant in the Covenant and Testament—thus like unto a solid structure
thou mayest become established and unshakeable throughout all eternity. Whenever a great
object adheres to its own centre, great results and signs will become apparent.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bp July BXBo.
__________
But the sincere servant of Bahá 'u'llá h who is firm in the Covenant and steadfast in the
Testament while surrounded by the most great sea of tests, threatened by the surging, rocking
waves of persecutions and encircled by the whirlwinds of calumnies and backbiting, will
blossom like unto a rose and break into joyous song and sweet melodies like unto the
nightingale.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Rm July BXBp.
__________
The words of love and unity have been more dwelt upon in the writings of Bahá 'u'llá h than
by any other prophet. In the Book of the Covenant it is noted most especially. In this tablet he
says: "O people of the world! I hope you will hold to the principles which will uphold your
station." The station of man is great if he be true to himself and live up to it. If the friends live
up to the teachings of the two pages of the Covenant, it will be sufficient.
Wife of 'Abdu'l-Bahá : Flowers from the Rose Garden of Acca, p. pB.
VIII:'7, '. January '.'1 [VIII:BZ:RRo]
Prayer
Translated by Dr Ḍı́yá ' M. Baghdá dı́, Chicago. This supplication was revealed at a time when
in some parts of Persia the believers were awaking to an understanding of the importance of
the Covenant.
Praise be unto thee, O God, and glory be unto thee, O my Lord, for thou hast sent from among
thy servants those whose consciences became clear: whose countenances were beautified; who
flourished outwardly; became inwardly purified; whose faces became illumined; whose stars
shone; whose hearts rejoiced; whose sorrows vanished; whose breasts dilated—when they heard
the call of the Covenant.
They witnessed the signs of harmony; saw the light of dawn and responded to the Orb of the
Horizons. Their faces radiated with the light of bounties and their tongues delighted in the
mention of the Lord of great bestowals. They spoke with praise; were illumined with the light of
guidance and became ignited with the blazing fire of the Tree of Sinai. They became firm in the
Ancient Covenant; walked in the straight path; took hold of the mighty rope; turned to the
manifest horizon and followed in the steps of the greatly refined. They gathered in the assembly
of glory, in thy name, the Merciful, the Compassionate. They consulted concerning the mighty
Testament; agreed upon the right decision and were confirmed with a new spirit. Their breasts
were dilated through the reading of the mighty Covenant. They wrote the evident book which
speaks of firmness and indicates steadfastness. They held fast to the strong and unbreakable
support and grasped the hem of the Garment of Grandeur.
O Lord, illumine their faces in the Kingdom of Abhá; incline their ears to the voice of
commendation from the Supreme Concourse; make them great signs of thee; ordain for them the
best of this world and the world to come; elevate their stations to the sublime canopy. Give them
a truthful tongue among the people of the world and usher them into the paradise of thy meeting
after they ascend to the Supreme Companion.

'%)
Verily, thou art the Omnipotent in whatsoever thou desirest and verily thou art the Pure
Almighty.
'Abdu'l-Bahá
VIII:'7, '. January '.'1 [VIII:BZ:RRg]
"From all parts of the world, tribes of Jews are coming to the Holy Land"
When the Sun of Reality shone forth from the horizon of sanctity it flooded the world with
the rays of the oneness of thoughts, the oneness of opinions, the oneness of ideals and the
oneness of truth so that mankind, in doctrines and articles of belief, might converge toward
one common centre; differences, contention and discord be entirely effaced from the world of
humanity and the unique light which hath branched forth from the Sun of Reality might
illumine all the hearts.
'Abdu'l-Bahá is the Centre of the Covenant of God, the Branch which is subservient to the
Tree. The essential object is the Tree, the foundation is the Tree and the universal reality is
the Tree.
'Abdu'l-Bahá : From Tablet to the American believers, translated by Mirza Sohrab, BX April
BXBo.
__________
Know ye of a certainty that the question of the gathering of the descendants of Abraham in
Jerusalem is an inviolable fact; for that time of the fulfilment of all the promises which the
Lord of Hosts gave them through the prophets of the people in the Taurat (Bible)1 hath
dawned and the divine will is predestined to fulfil all the prophecies. Now day by day the
signs thereof become apparent, its arguments obvious, its proof evident and its path visible.
From all parts and corners of the world the descendants of His Highness, the noble Friend
(Abraham) are arriving in the Holy Land and are engaged in the cultivation and development
of towns and villages. However, the divine standard is the ensign of the Covenant. It is the
manifest assister of the [VIII:BZ:RRl] children of Israel and the cause of their gathering and
unending glory. This promise is already fulfilled in part and ere long will be fulfilled
completely.
'Abdu'l-Bahá : To the sons of Au qá Joseph, the Jew of Ramaḍ á n, translated Rl July BXCZ.
__________
Mr _____ referred to a meeting (in Persia) when a Jew, a Christian, a Zoroastrian and a
Muslim were present and remaining for the night, shared the same bed. 'Abdu'l-Bahá said:
"Consider what the power of the Covenant has done. It was an absolute impossibility for a
Zoroastrian to unite with a Jew, a Siyyid, and a Mullá and for these to unite with a Christian
was an impossibility; but the power of the Covenant has even so gathered them that they are
accounted as one spirit. Although the bodies are numerous, the spirit is one."
From the notes of Kinney-Beede-Thompson visit to 'Akká , BXCX.
__________
Regarding the rainbow, this rainbow is the Covenant of God and the Testament of the
Merciful One. The lights of the Kingdom and the heavenly illumination emanated from this
rainbow. This rainbow is the sign of the removal of the wrath of God from all the people and
the sign of prosperity, tranquillity, universal peace, the oneness of humanity, and the unity of
the world of man.
'Abdu'l-Bahá : From a Tablet translated about BXCZ.

Tawrá h, Jewish Scripture.

'%*
VIII:'1, 7 February '.'1 [VIII:Bm:RRX]
The Divine Art of Living (continued)1
A compilation by Mrs Mary M. Rabb of Portland, Oregon.
Chapter VIII
Spiritual Healing
O maid-servant of God, there are two kinds of disease, spiritual and physical. Physical
diseases are cured by medicine and the essence of shrubs and plants. Diseases which are
caused by the emotions of the mind are cured by the power of the spirit of man. But the
power of the divine spirit dominates all the bodily ailments and those of the mind. When the
spirit of man is confirmed and assisted by the confirmations of the Holy Spirit, then it will
show its effect in every condition in the world of existence.
As to mental healing,—it also has an effect because some reflections are produced between
the hearts by the power of concentration. From this power of concentration impressions are
produced and healing or relief is realized from these impressions.
'Abdu'l-Bahá
__________
Between material things and spiritual things there is a connection. The more healthful his
body the greater will be [VIII:Bm:RpC] the power of the spirit of man; the power of the intellect,
the power of the memory, the power of reflection will then be greater.
'Abdu'l-Bahá : Table Talks at Acca; p. g.
__________
I hope thou wilt become as a rising light and obtain spiritual health; and spiritual health is
conducive to physical health.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. pCg.
__________
O maid-servant of God! The prayers which were written for the purpose of healing are
both for the spiritual and material healing. Therefore chant them for the spiritual and
material healing. If healing is best for the patient surely it will be granted. For some who are
sick, healing for them would only be the cause of other ills. Thus it is that wisdom does not
decree the answer to some prayers.
O maid-servant of God! The power of the Holy Spirit heals both material and spiritual ills.
'Abdu'l-Bahá : Daily Lessons Received at Acca, p. Xg.
__________
It is not the body which feels pain or trouble, but the soul. If we have a pain in our arm the
defect is in the body yet it is the soul which feels the pain and is troubled, not the body, though
the body is the cause of that trouble.
'Abdu'l-Bahá
__________
My spiritual health is always perfect. I enjoy an eternal health of the spirit. I hope all of the
people of the world will win this celestial gift. Pray that the spiritual health of mankind may
This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb. Extracts available elsewhere have been omitted.
Chapter I appeared in issue VII::e; Chapter II appeared in issues VII::i & :j; Chapter III appeared in issue VIII:F; Chapter
IV appeared in issue VIII:b; Chapter V appeared in issue VIII:e; Chapter VI appeared in issue VIII:i; and Chapter VII
appeared in issues VIII::; & ::.

'&+
be improved daily, for there are many doctors who attend to the physical ailments of the
people, but there are very few divine physicians. It is in this connection that Christ said: "Do
not be afraid of those people who have control over your body, but have fear of those who
may control your spirit." Let your spirit be free so that it may soar toward the heights
[VIII:Bm:RpB] of sanctity. Let your spirit unfold the white wings of progress. Often physical
sickness draws man nearer unto his Maker, suffers his heart to be made empty of all worldly
desires until it becomes tender and sympathetic toward all sufferers and compassionate to all
creatures. Although physical diseases cause man to suffer temporarily, yet they do not touch
his spirit. Nay, rather, they contribute toward the divine purpose; that is, spiritual
susceptibilities will be created in his heart.
'Abdu'l-Bahá : From Diary of Mirza Ahmad Sohrab, RZ October BXBp.
__________
O thou who art conscious! At last thou didst learn of salvation and didst find the straight
way. Now remain firm that thou mayest attain confirmation and victory.
The powers of the sympathetic nerve are neither entirely physical nor spiritual, but are
between the two (systems). The nerve is connected with both. Its phenomena will be perfect
when its spiritual and physical relations are normal.
When the material world and the divine world are well co-related, when the hearts become
heavenly and the aspirations grow pure and divine, perfect connection will take place. Then
will its power produce a perfect manifestation. Physical and spiritual diseases will then
receive absolute healing.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. pCX. An answer to the question of a
physician regarding the sympathetic nervous system.
__________
Christ healed by the power of his word, because the word of the Messiah was the Holy
Spirit purified from all else.
The words of many speakers are mixed with the lusts of their souls and their worldly
appetites; therefore they will have neither authority nor success.
Jesus said: "Arise, take up thy bed and walk." He did not use prayers or mental suggestion.
He used spiritual authority in the command which was the power of the Holy Spirit manifest
in him. Therefore his word was obeyed because it was creative.
'Abdu'l-Bahá
__________
As to the fact that man must entirely forget himself, by this is meant that he should arise in
the mystery of sacrifice and that is the disappearance of mortal sentiments and the extinction
of blameable morals which constitute the temporal gloom, and not that the physical health
should be changed into weakness and debility.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. Roo.
__________
Looking after one's health is done with two intentions. Man may take good care of his body
for the purpose of satisfying his personal wishes. Or, he may look after his health with the
good intention of serving humanity and of living long enough to perform his duty toward
mankind. The latter is most commendable.
A teacher should sleep at night with the thought that the next day he may be refreshed in
order to do his duty more fully in relation to teaching his pupils. Therefore, Mrs … must take
good care of her health. Just look at Mr …'s very good health—see how much work he can do,

'&!
how much work he can stand! Whatever work is referred to him, he can discharge it fully.
But remember that the essential health is spiritual health, for by means of spiritual health
eternal life is obtained; whereas, through physical health only temporal results are achieved.
'Abdu'l-Bahá : A Heavenly Feast, p. BB.
__________
If the health and well-being of the body be expended in the path of the Kingdom, this is very
acceptable and praiseworthy; if it is expended for the benefit of the human world in general—
even though it be for their material ben- [VIII:Bm:RpR] efit and be a means of doing good—that
is also acceptable. But if the health and welfare of man be spent in sensual desires, in a life on
the animal plane and in devilish pursuits—then disease is better than such health; nay, death
itself is preferable to such a life. If thou art desirous of health, wish thou health for serving the
Kingdom, I hope that thou mayest attain a perfect insight, an inflexible resolution, complete
health and spiritual and physical strength in order that thou mayest drink from the fountain
of eternal life and be assisted by the spirit of divine confirmation.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. RCZ.
__________
O thou who art supplicating unto God! I read thy precious letter and am informed of its
contents, which show that thou art ill in body and weak, and indicates thine affection toward
thy daughter who is in the age of youth.
I beseech God to ordain prosperity unto thee in this world, to confer favour upon thee in his
supreme Kingdom, and to heal thee from the illness which has befallen thee for some hidden
reason which no one knows save God. Verily, the will of God engages occasionally in some
matter for which mankind is unable to find out the reason. The causes and reasons shall
appear. Trust in God and confide in him, and resign thyself to the will of God. Verily, thy God
is affectionate, compassionate and merciful. He will look at thee with the glances of the eye of
mercifulness, will guard thee with the eye of bounty, and will cause his mercy to descend upon
thee.
'Abdu'l-Bahá
__________
I hope, as you have received physical health, you will receive your spiritual health. As the
body will be cured of physical diseases, in the same way the spirit will be cured of all spiritual
diseases. A cure of physical disease is very easy, but the cure of spiritual disease is very
difficult. If one has fever and you give him medicine, the fever will vanish; but if the spirit is
afflicted with the disease of ignorance, it is difficult to remove that disease. For example, if the
spiritual health is afflicted with the love of the world, spiritual medicine must be given. These
medicines are the advices and commands of God, which will have effect upon it.
'Abdu'l-Bahá : From Tablet to Mme L'Astre, 'Akká , January BXCg.
__________
For these thy prevailing diseases are not on account of sins, but they are to make thee
detest this world and know [VIII:Bm:Rpp] that there is no rest and composure in this temporal
life.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. Bmg.
__________
O thou who art attracted to God! May God uphold thee. …; he who is filled with the love of
Bahá , and forgets all things, the Holy Spirit will be heard from his lips and the spirit of life will
fill his heart, the lights of the sign will shine forth from his face, words will issue from his
mouth in strands of pearls, and all sickness and disease will be healed by the laying on of the
'&#
hands.
'Abdu'l-Bahá
__________
Turning the face toward God brings healing to the body, the mind and the soul. When this
advancement toward God has become complete, one is able to overcome passion and desire,
one becomes protected from sin and transgression and is delivered from heedlessness. This
will bestow eternal life and will grant the imperishable gift.
'Abdu'l-Bahá
Prayers—for spiritual and physical healing
O thou kind God! To me thou art kinder than myself, and thy love is more abundant and
more ancient. Whenever I am reminded of thy bestowals I am made happy and hopeful. If I
have been agitated I obtain ease of heart and soul. If I am sick, I gain eternal health. If I am
disloyal, I become loyal. If I have been hopeless, I become hopeful. O thou Lord of the
Kingdom! Cause thou the rejoicing of my heart; empower my weak spirit and strengthen my
exhausted nerves. Illumine thou my eyes: suffer my ears to become hearing, so that I may
hearken to the music of the Kingdom and attain to the joy and happiness everlasting. Verily,
thou art the Generous, the Giver, and the Kind!
'Abdu'l-Bahá
VIII:'1, 7 February '.'1 [VIII:Bm:RRX]
The Divine Art of Living (continued)1
A compilation by Mrs Mary M. Rabb of Portland, Oregon.
… [VIII:Bm:Rpo]
Chapter IX
Tests
… [VIII:Bm:Rpg]
Thou hast questioned concerning ordeals and difficulties and catastrophes: "Are these
from God or the result of man's (own) evil deeds?"
Know thou that ordeals are of two kinds: One kind is for trial (to test the soul), and the
other is punishment for actions. ("As a man soweth so shall he also reap.") That which is for
testing is educational and developmental and that which is the punishment of deeds is severe
retribution.
The father and the teacher sometimes humour the children and then again discipline them.
This discipline is for educational purposes and is indeed to give them true happiness; it is
absolute kindness and true providence. Although in appearance it is wrath yet in reality it is
kindness. Although outwardly it is an ordeal yet inwardly it is purifying water.
Verily, in both cases we must supplicate and implore and commune to the divine Threshold
in order to be patient in ordeals.
'Abdu'l-Bahá : From Tablet to Portland, Oregon, believer; translated RZ July BXCX.
__________
O ye friends of God! The joy and happiness of the people of faithfulness consist in serving
This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb. Extracts available elsewhere have been omitted.
Chapter I appeared in issue VII::e; Chapter II appeared in issues VII::i & :j; Chapter III appeared in issue VIII:F; Chapter
IV appeared in issue VIII:b; Chapter V appeared in issue VIII:e; Chapter VI appeared in issue VIII:i; Chapter VII appeared
in issues VIII::; & ::; and Chapter IX appeared in issue VIII::i.

'&$
the Threshold of the Most High and turning their faces to the Kingdom of Abhá . The hope of
the lovers is self-sacrificing and the yearning of the longing ones is self-effacement and
evanescence. For love is an irresistible power and an inextinguishable conflagration and the
mirror of the love of God is the great martyrdom. Therefore, the sanctified souls and the
Manifestations of God yearned for self-abnegation and attainment to the city of martyrdom.
They gave up their lives, experienced exile and banishment, endured persecution and dire
calamities, became subject to imprisonment and bondage and the targets of the arrows of
oppression and objects of the sword of malice. They did not complain; neither did they
become disheartened. They drank the cup of martyrdom from the hand of the Cup-bearer of
Providence and tasted with the greatest joy the sweetness of annihilation. They found not a
moment of rest. They sought not an instant of tranquillity. They withstood the persecution of
the enemies and became the Centres of the derision and scoffing of the people of envy. They
sacrificed their homes and property and became homeless and wanderers. They experienced
not one hour of safety nor a day of repose of mind and body. This [VIII:Bm:Rpl] is the proof of
the sincere lover and this is the evidence of the faithful friend. If it were not so every stranger
would become a friend and the deprived one would become the confidant of the mysteries,
the remote one would become the near one and the outcast would become the beloved.
Consequently the most great wisdom has ordained that the fire of tests shall rage and the
rushing torrent of ordeals sweep tumultuously from the mountain of revelation, so that the
untruthful may become distinguished from the truthful, the unrighteous be known from the
righteous, the worshipper of self be separated from the worshipper of God, the good fruit be
set apart from the evil fruit, the signs of light be manifest and the gloom of darkness be
dispelled, the nightingale of trustworthiness sing the melody of love and the raven of
oppression croak the discordant notes of error, the fertile soil become green and verdant and
the barren ground produce its thorns and thistles, the ones attracted to the breath of Abhá
become firm and the followers of passion and desire turn away. This is the wisdom of trials
and this is the cause of ordeals.
'Abdu'l-Bahá : Bahai News, No. p, pp. R–p.
__________
Thy detailed letter was received. Its perusal produced the utmost happiness for it revealed
the fact that thou hast attained to the knowledge of the reality of tests; namely, that tests
endured in the path of God are conducive to confirmation, nay, rather, they are heavenly
powers and the bounties of the realm of Might. But to the weak believers tests are trials and
examination, for, on account of the weakness of their faith and assurance they fall into
difficulties and vicissitudes. However, to those souls who are firm and steadfast, tests are the
greatest favours.
Consider thou that at the time of an examination in sciences and arts, the dull and lazy
pupil finds himself in calamity. But to the intelligent and sagacious student, examination in
learning produces honour and infinite happiness. Alloyed gold subjected to the fire portrays
its baseness. While the intensity of the flame enhances the beauty of the (pure) gold.
Therefore, tests to the weak souls are calamity and to the veiled ones the cause of their
disgrace and humiliation.
The point is this, that in the path of Truth every difficulty is made plain and every trial is a
matchless bounty.
Therefore, the believers of God and the maid-servants of the Merciful must not relax during
trials, and no disaster must deter their service in the Cause of God.
'Abdu'l-Bahá : Daily Lessons Received at Acca, pp. mg–ml.
__________

'&%
That soul is alone who is negligent of God. But if he knows God, although he may live in an
interminable desert without water and vegetation yet he is not alone,—God is with him. The
sky of this terrestrial globe is always obscure and misty and covered with black, inky clouds.
Now the thunder rolls and anon the lightning flashes. Now the hail falls and again the snow
descends. Now there is a wild hurricane and then a tempestuous torrent rushing down from
the mountain side. Therefore, do not think for one moment that these trials and ordeals are
confined to thee. In reality all the people are surrounded with sufferings so that they may not
attach their hearts to the world, but will seek for composure and rest in the divine world and
beg for the bestowal of the Kingdom. Consequently be thou glad from the bottom of thy heart
and be rejoiced through the divine glad tidings.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, RC July BXBo.
VIII:'., * March '.'1 [VIII:BX:Rpm]
The Divine Art of Living (continued)1
Chapter IX (continued)
Tests
As to trials (tests in the path of God), verily, they are necessary. Hast thou not heard and
read how there appeared trials from God in the day of Jesus, and thereafter, and how the
whirlwind of tests became severe? Even the glorious Peter was not rescued from the flame of
trials, and wavered. Then he repented and mourned the mourning of a bereaved one and his
lamentations raised unto the Supreme Concourse. Is it, then, possible to be saved from the
trials of [VIII:BX:RpX] God? No, verily. There is a great wisdom therein of which no one is
aware save the wise and knowing. Were it not for tests, genuine gold could not be
distinguished from the counterfeit. Were it not for tests, the courageous could not be known
from the coward. Were it not for tests, the people of faithfulness could not be known from
those of selfishness. Were it not for tests, the intellects and faculties of the scholars in the
great colleges would not be developed. Were it not for tests, the sparkling gems could not be
known from worthless pebbles. Were it not for tests, the fisherman could not be
distinguished from Annas and Caiaphas who were amid glory (worldly dignity).
Were it not for tests the face of Mary, the Magdalene, would not glisten with the light of
firmness and certainty unto all the horizons. These are some of the mysteries of tests which
we have unfolded unto thee that thou mayest become cognizant of the mysteries of God in
every cycle. Verily, I pray God to illumine the faces as pure gold in the fire of tests.
'Abdu'l-Bahá : From Tablet to an American believer, Rp December BXCR. [Refer to Star of the
West, XIV:BR, p. pgg.]
__________
Verily, I read thy latest letter, and my great love welled forth unto thee on account of its
wonderful contents. Verily, it showed thy firmness in the Cause of God and that thou wilt
resist great tests in the future.
As to thee, make firm the footsteps of the believers of God on this right path, and say, verily,
the test has a great power and when its storms wax fierce they uproot everything, even large
and well-rooted trees and they wreck great ships on the ocean.
But whosoever among the maidservants of God firmly resists a great test, her face shall
gleam and her brow shall glitter in the Supreme Concourse. This is what we inform thee, so
that when the test appears thou mayest be heedful thereof, and mayst remind the maid-

This title was later used by Mabel Hyde Paine for her compilation first published in the World Order magazine between
April :jb; and September :jb:, and as an independent title first in :jbb.

'&&
servants of God that the tests have also occurred in former dispensations, even at the time of
Christ.
Christ said, "Fast, so that you may not fall into temptation." Verily, tests withheld a great
apostle (Judas) from the mercy of God and made him take part in the shedding of the blood of
Jesus. Tests made Peter, the apostle, deny Jesus Christ. Tests made the brothers of Jesus deny
him. Many a just, faithful and assured soul did not endure the power of tests but turned
backward, until they reached the lowest of the low.
'Abdu'l-Bahá : Daily Lessons Received at Acca, pp. XZ–Xm.
__________
[Tablet to Charles F. Haney, May BXBB.]
[Thou art not and shall never be forgotten.] Be thou resolute and steadfast [strong and
firm]. When the tree is firmly rooted, it will bear fruit. Therefore, it is not permitted to be
agitated by any test. Be thou not disheartened! Be thou not discouraged! The trials of God
are many, but if man remains firm and steadfast the test itself is a stepping-stone for the
progress of humanity.
[I hope that thou mayest show such firmness in the Cause of the Kingdom that all may
remain astonished.]
'Abdu'l-Bahá
[Translated by Mirza Ahmad Sohrab. Additions and alternatives are from Star of the West,
X:BX, p. pom.]
__________
The rain does not stop. I have been intending every day to go up the mountain, but I have
been detained on account of the rain. This is the rainy season. If the rain does not pour down,
if the wind does not blow, if the storm and tempest do not rage, the soul-refreshing springtime
will not appear. If the clouds do not weep the meadows will not laugh. The hurricane and
tornado, the cyclone and the blast are the harbingers of the spring.
Likewise, were there no tests and trials, no hardships and afflictions the attraction of the
hearts could not be realized, the spiritual fragrances could not be obtained, nor could merciful
happiness be acquired and the beauties of the celestial springtime would not have been
disclosed.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, BC January BXBo. [VIII:BX:RoC]
__________
Thou hast manifested joy at the freedom of 'Abdu'l-Bahá . This happiness came from thy
great love. There is no doubt that the friends have become joyful on account of the liberation
of 'Abdu'l-Bahá . But I was thankful for this prison in the path of God and the lack of liberty
was very pleasing to me, for those days were passed in the path of the love of God with the
utmost difficulty and trials, bearing fruits and results. Unless one accept suffering, undergo
trials and endure vicissitudes he will reap no reward nor will he attain success and prosperity.
Therefore, thou must likewise endure great tests so that the infinite divine outpourings may
encircle thee and that thou mayest be assisted in spreading the fragrances of God. Behold the
apostles of His Highness, Christ! They accepted all trials and persecutions and received all
kinds of oppression and trouble until they became assisted by great bestowals and confirmed
in the guidance of the people.
'Abdu'l-Bahá : From a Tablet.
__________
My happiness was complete in those dark days of imprisonment and vicissitude. I was

'&'
happier than now, because I had no will of my own. I was perfectly resigned. The life of this
world is only a few days. Whether happy or unhappy, in freedom or in bonds, healthy or ill, in
comfort or in poverty,—they will pass away. The one who is established on the throne and
the one sitting on the mat—both will cease to exist here.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, B April BXBo.
__________
It is difficult for the weak ones to endure the tests but for souls like you, it is very easy. It is
my hope that during the time of tests thou mayest remain in the utmost firmness and
steadfastness, so that like unto a lamp thou mayest be protected within the glass, and be not
extinguished by the blowing of winds.
'Abdu'l-Bahá : From Tablet to an American believer; translated o August BXBB. [VIII:BX:RoB]
__________
The higher our station is, the nearer we are to God and the more severe do our tests
become; when we have received great blessings, we are apt to become self-confident and
think that we are secure from falling, and then is our danger great.
'Abdu'l-Bahá : Notes of Miss E. J. Rosenberg, 'Akká , BXCB.
__________
Rest assured in the protection of God. He will preserve his own children under all
circumstances. Be ye not afraid nor be ye agitated. He holds the sceptre of power in his hand,
and like unto a hen he gathereth his chickens under his wings. "To everything there is a
season, and a time for every purpose under the sun. A time to be born, and a time to die, a
time to weep and a time to laugh; a time to keep silent and a time to speak." Now, friends, this
is the time of assurance and faith and not fear and dread.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, g June BXBo.
__________
These people who called on us today were in a state of fright. They are expecting daily the
bombardment of Haifa by the foreign warships. As soon as they see a little moving speck in
the horizon of the sea, they look through their glasses, anxiously scanning to see whether
these are the expected cruisers. Their hearts are in a state of anxiety. They are terrorstricken. They have no peace of mind. This is one of the signs of absence of faith. It is stated
in the Qur'á n: "They imagine every cry raised is an enemy unto them." For example, when a
thief enters a house, the least noise causes his flight. He trembles and quakes.
But the hearts of the people of faith are assured. If they are surrounded by a thousand
enemies they stand firm on their ground. The greatest divine bounty is a confident heart.
When the heart is confident, all the trials of the world will be as child's play. Should they
throw him into prison, should they cast him into a black well, should they heap upon him all
manner of afflictions, still his heart is content, peaceful and assured.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bm October BXBo.
__________
To enter the Kingdom is easy, but to remain firm and constant is difficult. The planting of
trees is easy but their cultivation and training to strengthen their roots and to make them firm
is difficult. Now, as thou art a firm tree, thou shalt certainly grow and send out branches,
leaves and blossoms and bear fruits. These branches, leaves, blossoms and fruits are the souls
who may be guided, through the providence of God, by thee.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. BCg.
__________

'&(
Man must seek to gain the acceptance of God and not that of the different classes of men. If
one is praised and chosen by God, the accusation of all the creatures will cause no loss to him;
and if a man is not accepted at the Threshold of God the praise and admiration of all men will
be of no use to him.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. Bgm.
__________
Thou hast written concerning the tests that have come upon thee. To the sincere ones,
tests are as a gift from God, the Exalted, for a heroic person hasteneth, with the utmost joy and
gladness, to the tests of a violent battlefield, but the coward is afraid and trembles and utters
moaning and lamentation. Likewise, an expert student prepareth and memorizeth his lessons
and exercises with the utmost effort, and in the day of examination he appeareth with infinite
joy before the master. Likewise the pure gold shineth radiantly in the fire of test. [VIII:BX:RoR]
Consequently, it is made clear that for holy souls, trials are as the gift of God, the Exalted; but
for weak souls they are an unexpected calamity. This test is just as thou hast written: it
removeth the rust of egotism from the mirror of the heart until the Sun of Truth may shine
therein. For, no veil is greater than egotism and no matter how thin that covering may be, yet
it will finally veil man entirely and prevent him from receiving a portion of the eternal bounty.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. III, p. ZRR.
__________
Be not sorrowful on account of the affliction of 'Abdu'l-Bahá , for calamity is a light whereby
his face glistens among the Supreme Concourse; affliction is healing to his breast, joy to his
heart, happiness to his soul; nay, rather, a most honoured garment upon his temple, best gown
upon his body, and dearest crown on his head. This is his utmost desire.
'Abdu'l-Bahá : From a Tablet to Johnstown Bahá 'ı́ Assembly; translated Ro June BXCR.
__________
Ye have expressed words of solicitude and anxiety over the troubles and persecutions
which have fallen upon this imprisoned one. Do not be at all sad, be ye not affected. Do not
worry, for incarceration to this prisoner is a feast of bliss and a perpetual paradise.
Persecutions and adversities are the merciful gifts. If these persecutions and sufferings did
not exist in the path of God, how could 'Abdu'l-Bahá obtain happiness and peace? Through the
appearance of tests, my heart is consoled, and through the experiencing of dire afflictions my
soul is calmed.
'Abdu'l-Bahá : From Tablet to Oakland Assembly; translated BZ July BXCm.
__________
Ḥá jı́ Kamá lu'd-Dı́n was one of God's own servants, severed from aught else save him,
enkindled, trusting in God and free from every tie. Before accepting this Cause, he was much
respected and honoured in Nará q.1 When he embraced this Cause, they pursued him with
such dogged perseverance and enmity that he was finally obliged to leave his native land and
come to Baghdá d. Having arrived, he found himself in most difficult circumstances, and in
great need of his daily bread. Being a man of letters, he had never essayed any work; but
putting aside his pride, he opened—with a small capital given to him—a little grocery shop at
the entrance to the curious boat-shaped bridge of the Euphrates, where multitudes of people
cross and re-cross daily. Not for one moment did he think of his noble connections nor brood
over his former position of leisure, ease and worldly honour. He never bothered his mind
over what his many countrymen might think who passed yearly by his store to visit the Holy
Shrine of the Imams in Najaf and Karbilá ; nay, rather, he sat there serene and with the

Nará q is a town cI km west of Ká shá n.

'&)
happiness of the Kingdom and the joy of heaven in his heart. The spiritual station of that
household will become evident in the future. Whenever he would hear that the Blessed
Perfection had gone to Ká ẓ imayn, although the distance was several miles and the weather
hot, he would immediately shut his store and start for that town afoot. Although at that time
one could hire a donkey for five cents yet he could not very well afford this lavish expenditure.
Nevertheless you never saw him cross or bad-tempered. He was a source of delight and
happiness to all. Such souls are the bright gems in the crown of existence.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, RB June BXBo.
__________
Grieve not at the divine trials. Be not troubled because of hardships and ordeals; turn unto
God, bowing in hum- [VIII:BX:Rop] bleness and praying to him, while bearing every ordeal,
contented under all conditions and thankful in every difficulty. Verily, thy Lord loveth his
maid-servants who are patient, believing and firm. He draws them nigh to him through these
ordeals and trials.
Be not sorrowful on account of the departure of thy good son. He hath indeed departed
from this narrow and gloomy world which is darkened by unlimited sorrow, unto the
Kingdom which is spacious, illumined, joyous and beautiful. God delivered him from this dark
well and promoted him unto the Supreme Height! He gave him wings whereby he soared to
the heaven of happiness. Verily, this is the great mercy from him who is precious and
forgiving.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. gB.
__________
"I have heard thy cries and am conscious of thy tears. Remember at all times and in all
places that God is faithful and do not doubt this. Be patient even though great calamities may
come upon thee. Yet fear not! Be firm in the path of thy Lord; as a mountain unmoved,
unchanging in thy steadfastness."
These words were written by Bahá 'u'llá h to Mı́rzá Ḥaydar 'Alı́ to strengthen him during
great persecutions. In his early days Mı́rzá Ḥaydar 'Alı́ travelled from city to city in Persia
proclaiming with great wisdom and love the glad tidings of the new and divine day which was
dawning upon the earth. But the fanatical religious leaders to whom the vision of universal
brotherhood and peace was too bright to be endured soon persecuted him with terrible
bitterness. At one time he was beaten and driven through the streets of a city by a wild and
howling mob. During this experience he cried out, "This is my triumphal procession." Again
he was transported from one prison to another in a very cruel fashion. His hands and feet
were tied and he was put in a bag, head downward, and flung across the back of a donkey.
Another Bahá 'ı́ was put in a bag on the donkey's other side. The head of each of the prisoners
dragged [VIII:BX:Roo] on the sand as the donkey was driven the long journey over the desert.
Mı́rzá Ḥaydar 'Alı́ sang gaily as they went along. The guard whipped him unmercifully, saying,
"Now, will you sing?" Mı́rzá Ḥaydar 'Alı́ replied, "I will sing more gladly than ever because you
have given me the pleasure of enduring something for the sake of God."
For twelve years Mı́rzá Ḥaydar 'Alı́ was a prisoner in Khartoum, Egypt. The dungeon-room
in which he was confined had a tiny window through which the sun shone but one hour a day.
For one precious hour every day Mı́rzá Ḥaydar 'Alı́ read with glowing heart the Tablets of
Bahá 'u'llá h. The rest of the day he was in the twilight. But he concentrated his spirit upon the
glory of God so perfectly that each day he grew more saintly.
When, in later years, he was asked by Miss Stevens why the Bahá 'ı́s all looked so happy
(she was thinking especially of the radiant joy in his face), he replied, "Sometimes we have
surface troubles, but that cannot touch our happiness. The hearts of those who belong to the

'&*
Kingdom are like the sea. When the wind is rough it troubles the surface of the water; but two
metres down there is perfect calmness."
Fortnightly Review, June BXBB.
__________
Mrs Lua Getsinger was one day in 'Akká . A western woman was there also and she was
telling 'Abdu'l-Bahá all about her troubles. This was a strange thing to do for usually people
when they enter the presence of 'Abdu'l-Bahá are so filled with the contagion of his radiant
love that they think only of their blessings. 'Abdu'l-Bahá with great kindness listened for half
an hour to the western woman's troubles; they were really not very big troubles. At last he
arose, and said he had another engagement and must be going. "But there," he said, pointing
out of the window, "goes a man whom I will bring in to see you. His name is Mı́rzá Ḥaydar 'Alı́.
We call him the 'Angel of Mount Carmel'. He walks on earth but he lives in heaven. He has had
many troubles and he will tell you about them." 'Abdu'l-Bahá went out, but quickly returned
with Mı́rzá Ḥaydar 'Alı́ whom he presented to the woman, and then departed.
The "Angel of Mount Carmel" with great humility and sweetness of manner began to talk
with the woman of the luminous century in which we live and the divine age that is to be. She
listened for a while, impatiently, and at last broke in with, "But 'Abdu'l-Bahá said you would
tell me about your troubles." Mı́rzá Ḥaydar 'Alı́ looked up in amazement.
"Troubles?" he replied, "why madam, I never had any troubles, I don't know what troubles
are."
__________
O ye beloved of God! When the winds blow severely, rains fall fiercely, the lightning
flashes, the thunder roars, the bolts descend and storms of trial become severe, grieve not; for
after this storm, verily, the divine spring will arrive, the hills and fields will become verdant,
the expanses of grain will joyfully wave, the earth will become covered with blossoms, the
trees will be clothed with green garments and adorned with blossoms and fruits. Thus
blessings become manifest in all countries. These favours are results of those storms and
hurricanes.
The discerning man rejoiceth at the day of trials, his breast becometh dilated at the time of
severe storms, his eyes become brightened when seeing the showers of rain and gusts of wind
whereby trees are uprooted; because he foreseeth the result and the end,—the leaves,
blossoms and fruits; while the ignorant person becometh troubled when he seeth a storm, is
saddened when it raineth severely, is terrified by the thunder and trembleth at the surging of
the waves which storm the shore.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. Bp.
VIII:'., * March '.'1 [VIII:BX:RpZ]
"This is the conduct and manners of the people of Bahá"
Words of 'Abdu'l-Bahá : Compiled from the Tablets of Abdul-Baha Abbas, pages indicated.
O ye sanctified souls! It is the time of firmness and steadfastness and the period of arising
in the service of the Word of God, for the Blessed City ('Akká ) is environed from all directions
with the tempestuous waves of tests and trials and the sweeping hurricanes, of persecutions
and hardships are blowing and roaring high. The joy and happiness of the heart of 'Abdu'l-
Bahá depends upon the stability and constancy of the believers. For they must live and act in
accord with the divine advices and exhortations and show forth to each other the power of the
perfection of love with infinite accord and unity, so that they may become the embodiment of
one existence, the waves of one sea, the myrtles of one rose-garden, the rays of one sun, the
stars of one horizon, the fruits of one tree and the birds of one meadow.

''+
Likewise, they must treat with and behave toward all the governments, nations,
communities, kings and subjects with the utmost sincerity, trustworthiness,
straightforwardness, love and kindness. Even they must make hopeful a bloodthirsty enemy,
show sympathy with the utmost faithfulness and honour to the perfidious unjust, know the illwisher as the well-wisher and torment not the sinner with reproaches. Should they become
the targets of a thousand arrows of persecution, they must challenge it with love and
friendship and treat every one with purity of purpose and kindness.
O ye friends of God! Show ye an endeavour that all the nations and communities of the
world, even the enemies, put their trust, assurance and hope in you; that if a person falls into
errors for a hundred-thousand times he may yet turn his face to you, hopeful that you will
forgive his sins; for he must not become hopeless, neither grieved nor despondent. This is the
conduct and the manners of the people of Bahá . This is the foundation of the most high
pathway! Ye should conform your conduct and manners with the advices of 'Abdu'l-Bahá . (pp.
opg–opl.)
If any one of you enters a city he must become the centre of attraction because of the
sincerity, faithfulness, love, honesty, fidelity, truthfulness and loving-kindness of his
disposition and nature toward all the inhabitants of the world, that the people of the city may
all cry out: "This person is unquestionably a Bahá 'ı́; for his manners, his behaviour, his
conduct, his morals, his nature and his disposition are of the attributes of the Bahá 'ı́s." Until
you do attain to this station, you have not fulfilled the Covenant and the Testament of God.
For according to the irrefutable texts, he has taken from us a firm covenant that we may live
and act in accord with [VIII:BX:Rpm] the divine exhortations, commands and lordly teachings.
(p. oR.)
Arise with every power to assist the Covenant of God and serve in his vineyard. Be
confident that a confirmation will be granted unto you and a success on his part is given unto
you. Verily, he shall support you by the angels of his holiness and reinforce you with the
breaths of the spirit that ye may enter the Ark of Safety, set forth the evident signs, impart the
spirit of life, declare the essence of his commands and precepts, guide the sheep who are
straying from the fold in all directions, and give the blessings. Ye have to use every effort in
your power and strive earnestly and wisely in this new century. By God, verily the Lord of
Hosts is your support, the angels of heaven your assistance, the Holy Spirit your companion
and the Centre of the Covenant your helper. Be not idle, but active and fear not. … Ye are now
in a great station and noble rank and ye shall find yourselves in evident success and
prosperity, the like of which the eye of existence never saw in former ages. Bahá and
salutations be upon every one who is firm in the Covenant, free from dissension, sanctified
from deceits and steadfast in the path. (p. BlR.)
VIII:'., * March '.'1 [VIII:BX:Rpm]
Habits of prayer in the Orient
From Diary of Mirza Ahmad Sohrab, p October BXBp.
Here in the East everybody arises very early so that between five and six o'clock we are all
out of our beds with the words, "Allá h-u-Abhá ", on our lips, greeting each other. There are
four customs that have impressed me deeply and are significant signs of the religious nature
of these people.
First: Their uniform early rising. Although in the West it is taught, "Early to bed and early
to rise", it is seldom practised.
Second: No sooner do they open their eyes than the holy name of God is upon their lips,
thanking him for all his past graces and future bestowals.

''!
Third: Their quiet, solitary prayer and concentration lasting from ten to thirty minutes
according to the religious spirit of the individual.
Fourth: As soon as they have finished their individual prayer and before taking their
breakfast they assemble in the reception room and pray to God, read communes or chant
tablets. They will then, refreshed by the spiritual food, gather around the table to partake of
the material breakfast.
IX:', *' March '.'1 [VIII:RB:g]
"Bahá'u'lláh is the Promised One expected by all nations"
A compilation by Mrs Mary M. Rabb1
From the Words of Bahá 'u'llá h and 'Abdu'l-Bahá .
The promised one of all the nations of the world has become apparent and manifest. Each
community and religion expects the coming of their promised one, and his highness,
Bahá 'u'llá h, is the promised one of all. Therefore, the Cause of Bahá 'u'llá h is conducive to
harmony, raises the canopy of the oneness of the kingdom of humanity upon the apex of the
contingent beings, and unfurls the ensign of universal brotherhood and ideal commonwealth
upon the summit of the hills and mountains.
'Abdu'l-Bahá : Extract from a Tablet revealed for an American Bahá 'ı́; translated by Mirza
Sohrab, Bo December BXCm.
__________
Praise be to God, he hath appeared with a luminous countenance. Verily, the promised one
is his highness, Bahá 'u'llá h, who hath dawned from the eastern horizons like unto a glorious
sun and hath diffused the rays of the most great guidance (i.e., the heavenly teachings), in all
the countries of the world.
'Abdu'l-Bahá : Extract from a Tablet to the Los Angeles assembly of Bahá 'ı́s; translated BC
July BXBp.
__________
Regarding the appearance of Christ, there were many prophecies in the Bible which
foretold his coming. … The teachings of Moses were like a seed, but when the seed grew into a
plant and bore blossom, then fruit—the fruit signified Christ, who was the result of all the
teachings of Moses. … As to the Manifestation (Bahá 'u'llá h) all the religious books in the
world bear witness to him. The Magis2 have resisted the Muslims for nearly B,oCC years,
refusing to accept Islá m, and suffered great persecutions. They accept and believe in the
Manifestation (Bahá 'u'llá h), because of the prophecies of their books. The Jews would not
accept Christ, but, because they see their Bible prophecies literally fulfilled, they are becoming
believers in great numbers. All of the Qur'á n bears witness to the coming of God. It is said: "O
people, you will meet God in the flesh; you will visit him."
'Abdu'l-Bahá : From notes of Mrs Sarah Herron, BXCC).
__________
O thou who art looking for the Kingdom of God! Thy letter was considered. Glad tidings be
unto thee for thy supreme wish became manifest in the assemblage of the world. The
spacious Kingdom was newly adorned, and like unto paradise, manifested beautiful scenes.
The King of the Kingdom established his canopy in the centre of the universe. The Sun of
Truth dawned and the light of God appeared. The banner of holiness was lifted up and the

Texts available in earlier volumes and elsewhere are omitted. Some Writings of Bahá 'u'llá h could not be found elsewhere
or only as fragments.
Majú sı́, pl. Majú s.

''#
Holy Spirit began its work of confirming. The fragrance of God emanated and his divine Spirit
conferred life. Turn absolutely to that Kingdom, and thou wilt see, at every moment, new
manifestations.
'Abdu'l-Bahá : Extract from a Tablet to an American believer, dated BR February BXCo.
[VIII:RB:l]
__________
All nations were promised by a sure promise and were awaiting with anxiety and longing
the coming of the promised one.
'Abdu'l-Bahá : From Tablet to an American believer, dated X June BXCp.
__________
The Lord of the day of the Manifestation is his highness, Bahá 'u'llá h.
'Abdu'l-Bahá : From a Tablet, dated RC July BXBB.
__________
What is meant in the prophecies by the Lord of hosts, the promised Christ, is the Blessed
Perfection (Bahá 'u'llá h) and his highness, the Supreme (Bá b).
'Abdu'l-Bahá : From a Tablet revealed for the New York Assembly of Bahá 'ı́s; translated by
Mirza Sohrab, B January BXCZ.
__________
The Cause of Bahá 'u'llá h is in fulfilment of all the prophecies in all the books of the religions
of the world.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bp July BXBo.
__________
"What art thou reading?" "A lecture on the coming world teacher, by Mrs Besant." "The
great world teacher has already come," 'Abdu'l-Bahá said.
From Diary of Mirza Ahmad Sohrab, dated Rl July BXBo.
__________
The "One who is to come" is he who was promised in the books of God and his epistles; that
is, this Manifestation.
'Abdu'l-Bahá : From a Tablet dated Bp March BXCp.
__________
The Manifestation (Bahá 'u'llá h) had all the qualities of the Sun of Truth manifested in him.
All of the learned and wise men confessed that the teachings of the Manifestation were
complete and perfect. The glory of the Manifestation was acknowledged by people of all
nations of the earth, but they did not believe in his divinity. People of all nations composed
poetry in praise of the Manifestation. The explanations of the Manifestation were all
revelations, and there is not a single learned man on the earth who can produce the like of
them. During fifty years the Manifestation withstood all nations of the earth. Though all
nations were against him and contradicted him, they were always submissive and humble
before him. As the miracles and the extraordinary signs of the Manifestation will not be proof
for the centuries to come after this, we have not mentioned them. The miracles are only proof
for those who are present, not for those who are to come, for the idolators have also recorded
miracles, on the part of their gods, in their books.
'Abdu'l-Bahá : From notes of Mrs Herron, BXCC.
__________

''$
The Zoroastrians, who were very numerous throughout Persia, notwithstanding all the
calamities and sufferings inflicted upon them by the Muslims, would not accept the teachings
of Muḥ ammad, but they say that their books plainly indicate the coming of the Manifestation
in this time and many of them have accepted this religion because of this fact. … All the Old
Testament prophecies foretold the coming of Christ. The Gospel of Christ shadowed forth the
coming of the Manifestation (Bahá 'u'llá h). There is a sect in Persia of the Pá rsı́ faith, who
would not read the Qur'á n or the Bible, but who have now organized an assembly under the
laws of the British and Persian governments, and day before yesterday (p December BXCC)
'Abdu'l-Bahá received a letter from the chief acknowledging Bahá 'u'llá h to be the divine
Manifestation of God.
'Abdu'l-Bahá : From notes of Mrs Sarah Herron, BXCC. [VIII:RB:Z]
__________
Let us consider the prophecies announcing the coming of God or the Manifestation: The
coming of the Kingdom of God is foretold in all the holy books, and these sayings are not
confined to a small number, but the books are full of them—especially Daniel and Isaiah. It is
plainly stated in the Bible that, "I have yet many things to say unto you, but ye cannot bear
them now. Howbeit when he, the spirit of truth is come, he will guide you into all truth." This
refers to the Manifestation. Christians have always believed that this refers to the Holy Spirit.
How can this be? The Holy Spirit (Christ) was already in the world. He came in Jesus when he
was born. … The Qur'á n says, "There is a day in which the Lord shall come." and again, "Know
ye that ye shall meet him." … The prophecies in the books of Zoroaster plainly foretold the
coming of the Bá b and the Manifestation.
There are no prophecies to foretell the coming of Moses, but for the coming of Jesus we find
them, and in the Bible the coming of Muḥ ammad was mentioned in the Gospels as the
Advocate; but regarding the coming of the Bá b and the Manifestation, all the religious Books
foretell of them—the Bible, the Gospels, the Qur'á n, the holy traditions of 'Alı́, and the
Zoroastrian writings; all are quite plain on this point. No one can contradict them.
'Abdu'l-Bahá : From notes of Mrs Herron, BXCC.
__________
The world of humanity has ever been in a state of anticipation of the coming of the divine
Manifestations. Each religion expected the coming of a promised one. They longingly prayed
for the dawn of the Sun of Reality. A thousand times alas, when he appeared they remained
heedless and did not turn their faces toward him! Pitiful indeed is this condition. They were
praying for the glorious dawn of the Sun of Reality, but when it appeared from the eastern
horizon they exclaimed: "Where is the sun? We do not see it." For instance, the Jewish nation
expected the coming of a Messiah. … They were hoping for the arrival of their promised one,
but when his holiness, Christ, appeared they turned away from him. …
This century is the century of the Sun of Reality. This century is the century of the
establishment of the Kingdom of God upon the earth.
'Abdu'l-Bahá : Extracts from address to Theosophists, Bp February BXBp.
__________
But now after the lapse of many centuries, his highness, the Almighty, has again looked
upon them with the glance of mercifulness, and the cup-bearer of celestial bestowals became
manifest in the land of Persia. The Sun of Reality shone forth, casting the effulgences of his
graces upon that country. He proclaimed the heavenly teachings and instituted the religion of
the clement Lord. …
But alas, alas! still the majority of the inhabitants of Persia are in sound sleep and have not

''%
heard, neither are they informed of the most eminent bestowal. The owner of the house has
come to the door, but the dwellers in the house have shut the door and do not desire to let him
in. They have treated the friend as though he were the stranger, and the known as though he
were unknown. They seem to say: "We are satisfied with this degradation. We are
comfortable amidst all these distractions, dissipations, grovelling in dirt and uncleanness. We
do not want the owner of the house. We are not seeking his faith. We loathe him and are
holding aloof from his favour and grace. This is not the kind Father but a foreigner. Even
though he may be the beloved one of all the nations of the world, his renown worldconquering, the fame of his grandeur reaching the ears of the rich and poor alike, others from
different [VIII:RB:BC] parts of the world entering under the shade of his sacred tree by cohort
and cohort, accepting his teachings, and receiving a share from the table of his sustenance."
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Bp October BXBo.
__________
Thousands of souls, including the great divines and Pharisees among the Jews, were
awaiting the Manifestation of Christ, lamenting and weeping and supplicating that the
Messiah should soon appear. But when his holiness, Christ, came with a beautiful face and
sweet utterance and dawned from the day-spring of the contingent world like unto the
shining sun, all those souls who awaited him rejected him, became afflicted with the sleep of
heedlessness, did not wake up by the voice of Christ nor did they gain consciousness. Now
again the same is the case in the Manifestation of Bahá 'u'llá h.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. lmm.
__________
The various religious systems are coming closer together. Bahá 'u'llá h stands at the
meeting of their ways to God. In him the Muslims are going forward to meet their promised
Imá m Mihdı́, the Christians to meet Christ, the Jews their Messiah, and so on. When they meet
Bahá 'u'llá h they meet each other as at the top of a mountain. There they find unity because
there they find him. There is the widest view, the heavenly horizon. No one but a
Manifestation of God can unify the religious systems of the world. No law, no war, no power
of kings could do this. The Kingdom is a real visible Kingdom, a real unity. This cannot be
attained from books. It comes from the heart.
Spoken by Mr MacNutt while in the presence of 'Abdu'l-Bahá : Ten Days in the Light of Acca,
pp. Zo–Zg. [VIII:RB:BB]
__________
This is indeed the Father, whereof Isaiah gave you tidings and the Comforter whose
covenant the Spirit (Christ) hath received. … The perfection of the Ancient hath come by his
most mighty name and hath desired to make the people enter into the most holy Kingdom,
and that the sincere may see the Kingdom of God before his face … Blessed is he who fulfileth
the Covenant, and woe unto him who breaketh the promise and denieth God, the knower of
secrets. … Advance thereunto, verily thy glorious Lord hath honoured his country by his
coming, thus we teach you the path whereof the Spirit (Christ) hath declared. Verily, I bear
witness for him as he was indeed a witness for me; verily he said: "Come, that I may make you
fishers of men," and today we say, "Come, that we may make you vivifiers of the world." Thus
was the decree ordained in a Tablet written by the Pen of Command.
Bahá 'u'llá h: Extract from a Tablet revealed for the Pope.
__________
We have commanded you to purify your hearts from the love and detestation of those who
are upon the earth, lest anything will prevent you from one direction and enforce you to
another,—and this is of my greatest advice unto you in a perspicuous Tablet. He who

''&
adhereth to either the one or the other, verily he cannot know the command as it is,—unto
this will bear witness every just and informed one. Ye have forgotten the promise of God, and
violated his Covenant in such a manner that ye turned away from the one by whose
appearance the eyes of the Unitarians were consoled. Purify your sight from the hidden and
the veiled, than look to the evidences of the prophets and messengers, that ye may know the
matter of God in these days wherein the promised one hath come with great sovereignty.
Bahá 'u'llá h: Súriy-i-Hakal, p. gm. [VIII:RB:BR]
__________
O king of the earth, hear the voice of this servant. Verily, I am a man who hath believed in
God and his signs, and I have sacrificed myself in his way; to this do the afflictions wherein I
am—the like of which none among mankind hath borne!—testify, and my Lord the Allknowing is the witness to what I say. I have not summoned men unto aught save unto thy
Lord and the Lord of the worlds. In love for him there hath come upon me that whereof the
eye of creation hath not beheld the like.
Bahá 'u'llá h: Extract from Tablet revealed for Shá h of Persia. [Second paragraph in The
Proclamation of Bahá'u'lláh, p. gZ.]
__________
O thou Temple! We have made thee a mirror for the kingdom of the names to speak of my
dominion among all the creatures and summon all the people to my meeting and beauty and
to be a guide to my obvious and upright path. We have elevated thy name among the servants
as a bounty on our part—verily, I am the Ancient Bounty!—and adorned thee with the
embroidered garment of myself and cast upon thee my Word to use the authority in the
Kingdom as it pleaseth thee and to do what thou willest. We have ordained to thee the good
of the heaven and earth so that no good will be granted to anyone unless he enters thy
shadow, as a command on the part of thy Lord, the learned, the informed. And we have given
the rod of command and the divination of authority to enable thee to distinguish the wisdom
of every question. We have shown forth from thy breast the seas of knowledge and revelation
in the celebration of thy Lord, the Merciful, in order that thou shouldst praise and be of the
thankful. We have chosen thee from among my creatures and made thee the Manifestation of
my soul to whomsoever is in heaven and earth.
Bahá 'u'llá h: Súriy-i-Haykal, p. gB.
__________
O people of the Son (Christians)! We have sent unto you John the Baptist (the Bá b, the
precursor of Bahá 'u'llá h) another time. Verily, he crieth in the wilderness of The Bayán: "O
creation of beings, make clear your eyes, the day of vision and meeting hath come nigh; and O
people of the Gospel, prepare the way, for the day whereon the Lord of Glory shall come, hath
[VIII:RB:Bp] drawn nigh. Prepare yourselves to enter into the Kingdom!" Thus was the matter
decreed on the part of God, the cleaver of the dawn. Hearken unto the strains which the dove
of eternity hath sung upon the branches of the divine Lote-tree and is vocal with the melody
of, "O people of the earth! We have sent unto you him who was named John, to baptize you
with water, that your bodies might be purified for the appearance of Christ, and that he
(Christ) hath purified you with the fire of love and with the water of the Spirit, as preparation
for these days whereon the Merciful hath willed to cleanse your bodies with the Water of Life
by the hands of grace and bounty."
Bahá 'u'llá h: Extract from Tablet revealed for the Pope.
__________
His Holiness the Supreme (Bá b)—May my life be a ransom for him!—is the promised one
of the Qur'á n, or in other words he is the Mihdı́, the Qá 'im, the promised one, who was to

'''
appear after his holiness, Muḥ ammad. The Bá b was the radiant Morn of Guidance, the herald
of the Beauty of Abhá , the Blessed Perfection, the Sun of Reality—may my life be a sacrifice to
him!
Bahá 'u'llá h was his holiness, "Him-whom-God-shall-manifest", the promised one of all the
books and epistles of his holiness, the Bá b.
'Abdu'l-Bahá : Extract from Tablet revealed for American believers; translated BX April BXBo.
__________
Here follow some prophecies of the Bá b:
"Before the twentieth year the creation of The Bayán will be perfected, and then the new
advent shall take place."—(From the Book of Names.)
"In the year nine you shall apprehend all the good."
(This prophecy of the Bá b's in The Bayán was fulfilled by the exile of Bahá 'u'llá h from
Ṭ ihrá n and his arrival in the ninth year of the Bá b's advent.—Note by Mı́rzá 'Alı́ Qulı́ Khá n.)
"I swear by the most holy essence of God—glorious and mighty is he!—that in the day of
the manifestation of 'Him-whom-God-shall-manifest', if one should hear a single verse from
him and recite it, it is better than that he should recite The Bayán a thousand times."
"All the Bahá (glory) of The Bayán is 'He-whom-God-shall-manifest'. All mercy be on him
who believeth, and all chastisement on him who believeth not in him."
"Verily, I am the first one who worshipped him."
"O people of The Bayán! Let neither The Bayán and whatever is therein, nor its letters, veil
you from 'Him-whom-God-shall-manifest'. If he abolishes all The Bayán he is the true one, and
if he appears with one single verse he is the truth."
"All the divine names and attributes revealed in The Bayán in their primary sense revolve
around 'Him-whom-God-shall-manifest'; and in their secondary sense around the 'Branchextended-from the-Ancient-Root ('Abdu'l-Bahá )'."
The Bá b, quoted by Mı́rzá 'Alı́ Qulı́ Khá n from The Bayán, in an address at Washington, D.C.,
June BXCp.
__________
"Today, The Bayán is in the stage of seed, but at the beginning of the manifestation of 'Himwhom-God-shall-manifest', the ultimate perfection of The Bayán will become apparent, when
he shall gather the fruits of the trees which have been planted." (p. RRg.)
"The third chapter of the third Vaḥ ı́d. Concerning this, that The Bayán and whosoever is
therein revolved around the saying of 'Him-whom-God-shall-manifest', even as the Alif (i.e.,
the Gospel) and whosoever was therein revolved around the saying of Muḥ ammad the
Messenger of God, and as that which God revealed unto him at first and whoso- [VIII:RB:Bo]
ever was therein revolved around that which he said at the period of his later Manifestation.
The quintessence of this chapter is this, that the gaze of The Bayán is not extended save
towards 'Him-whom-God-shall-manifest', for none but he that raised or doth raise it up, even
as none but he hath sent or doth send it down. And The Bayán and such as are believers
therein yearn more after him than the yearning of any lover after his beloved." (p. pom.)
"Though the ocean of woe rageth on every side, and the bolts of fate follow in quick
succession, and the darkness of griefs and afflictions invade soul and body, yet is my heart
brightened by the remembrance of thy countenance and my soul is as a rose-garden from the
perfume of thy nature." (p. Bm.)
Bá b: Quoted from Prof. E. G. Browne, A Traveller's Narrative, pages indicated.

''(
IX:', *' March '.'1 [IX:B:m]
The Feast of Naw-Rúz (New Day)
Talk by 'Abdu'l-Bahá on the Feast of Naw-Rú z, RB March, at Victoria Hotel, Alexandria, Egypt.
Eighty–five believers were then eating dinner at His table.1
According to ancient custom, every nation has general holidays when all the people rejoice
and are glad. That is, they choose the day of the year whereon a great or glorious event had
occurred. On that day they manifest great joy and happiness. They visit one another; if they
have any feelings of bitterness towards one another, they become reconciled on that day; hard
feelings pass away and they unite in love for each other. As great events occurred on the day
of Naw-Rú z for the Persians, that nation therefore made it a national feast and considered it a
national holiday.
This is, indeed, a blessed day because it is the beginning of the temperate season and the
commencement of springtime in the northern hemisphere. All earthly things, whether trees,
animals or humans, become refreshed; they receive power from the life-giving breeze and
obtain new life; a resurrection takes place and, because it is the season of springtime, there is
a general marvellous activity in all contingent beings.
There was a time when the Persian dynasty died out and no trace remained thereof. On
such a day [Naw-Rú z] a new one was founded. Jamshı́d2 ascended the throne.3 Persia became
happy and at peace. Its power, which had been dissipated, once more returned. Hearts and
souls became possessed of wonderful susceptibilities, to such a degree that Persia became
more advanced than it had been in former days under the sovereignty of Kayumars and
Hú shang.4 The glory and greatness of the government and the nation of Persia rose higher.
Likewise, a great many events occurred upon the day of Naw-Rú z that brought honour and
glory to Persia and to the Persians. Therefore, the Persian nation, for the last five or six
thousand years, has always considered the Feast of Naw-Rú z as a day of national happiness,
and until now it is sanctified and recognized as a blessed day.
In brief, every nation has a day to mark as a holiday which they celebrate with [IX:B:X] joy.
In the sacred laws of God in every cycle and dispensation, there are blessed feasts, holidays
and workless days. On such days no kind of occupation, commerce, industry, agriculture, or
the like, is allowed. All work is unlawful. All must enjoy themselves, gather together, hold
general meetings, become as one assembly, so that the oneness, unity and harmony of the
people may be demonstrated in the eyes of all. As it is a blessed day it should not be neglected
or left without results by making it a day limited to the fruits of mere pleasure. During such
blessed days institutions should be founded that may be of permanent benefit and value to the
people so that in their conversations and in history it may become widely known that such a
good work was inaugurated on such a feast day. Therefore, the intelligent must look
searchingly into conditions to find out what important affair, what philanthropic institutions
are most needed, and what foundations should be laid for the community on that particular
day, so that they may be established. For example, if they find that the community needs
morality, then they may lay down the foundation of good morals on that day. If the
community be in need of spreading sciences and widening the circle of knowledge, on that day
they should proceed in that direction, that is to say, direct the thoughts of all the people to
that philanthropic cause. If, however, the community is in need of widening the circle of
commerce or industry or agriculture, they should inaugurate the means of attaining the

The following is the new translation from the Fnd edn. (CE F;;;) of Days to Remember, pp. Fc–Fe. The original was
translated by Dr Ḍı́yá ' M. Baghdá dı́, Chicago.
Legendary king of Persia.
About I,;;; BCE.
Legendary kings of Persia.

'')
desired aim. If the community needs protection, proper support and care of orphans, they
should act upon the welfare of the orphans, and so forth. Such undertakings as are beneficial
to the poor, the weak and the helpless should be pursued in order that, on that day, through
the unity of all and through great meetings, results may be obtained, the glory and blessings of
that day may be declared and manifest.
Likewise in this wonderful Dispensation this day [Naw-Rú z] is a blessed day. The friends of
God should be confirmed in service and servitude. With one another they must be in the
utmost harmony, love and oneness, clasping hands, engaged in the commemoration of the
Blessed Beauty and thinking of the great results that may be obtained on such a blessed day.
Today, there is no result or fruit greater than guiding the people, because these helpless
creatures, especially the Persians, have remained without a share in the bestowals of God.
Undoubtedly, the friends of God, upon such a day, must leave tangible, philanthropic or ideal
traces that should reach all mankind and not only pertain to the Bahá 'ı́s.
In all the prophetic Dispensations, philanthropic affairs were confined to their respective
peoples only—with the exception of small matters, such as charity, which it was permissible
to extend to others. But in this wonderful Dispensation, philanthropic undertakings are for all
humanity, without any exception, because this is the manifestation of the mercifulness of God.
Therefore, every universal matter—that is, one that belongs to all the world of humanity—is
divine; and every matter that is sectarian and private is not universal in character—that is, it
is limited. Therefore, my hope is that the friends of God, every one of them, may become as
the mercy of God to all mankind.
IX:*, . April '.'1 [IX:R:BZ]
Talks by 'Abdu'l-Bahá in the Holy Land
Translated by Dr Ḍı́yá ' M. Baghdá dı́.1
The following compilation of some of the blessed utterances of 'Abdu'l-Bahá , after his return
to the Holy Land from America, Europe and Egypt, tells some interesting news of that Holy
Threshold.
It was on g December BXBp, that 'Abdu'l-Bahá arrived at his home in Haifa, Syria. His first
words to the family and to the friends who flocked to see him were: "After the end of three
years, again I return to the Holy Land. Were it not for the assistance and protection of the
Blessed Beauty (Bahá 'u'llá h) I would never have had any hope of returning from such a long
journey. I went as far as Los Angeles, which is situated on the western coast of America and
directly opposite the land of 'Akká . Should a person drill a hole through the earth in that land
he would come out here. Everywhere I went, my thoughts were in 'Akká . I travelled in many
countries. I saw deserts and valleys, but no place could equal this. Indeed, the views here are
indescribable. There are many places in other countries, which are famous for their grandeur;
but here the views are of divine delicacy and of the gentleness of the Creator."
__________
On l December, 'Abdu'l-Bahá , accompanied by a great number of pilgrims, went to the holy
threshold, the tomb of the Bá b, on Mt. Carmel. After praying, he said: "What a beautiful
gathering! In all the places I went I did not see such a beautiful, live meeting. Pray, in my
behalf, at this blessed spot, for all the friends and ask confirmation for them."
When 'Abdu'l-Bahá was leaving, his honour Ibn-Aṣ daq,2 one of the famous teachers in
Persia, fell on his knees at 'Abdu'l-Bahá 's feet. 'Abdu'l-Bahá said: "According to the blessed

Were it not for the assistance of Miss Edna True, the lack of time would have prevented this servant from preparing such
an article. Dr Ḍı́yá ' M. Baghdá dı́.
Hand of the Cause of God.

''*
command, it is not permitted to fall on the knees and bow down except before the blessed
home and the tombs of Bahá 'u'llá h and the Bá b. Beware of deviating from the divine
commands."
In the evening, 'Abdu'l-Bahá spoke in Arabic because of the good gathering of Syrian people
with the Persian friends. First, he spoke of the difference between the God-made beauty of
the Holy Land and the man-made or artificial development in the occident, saying that the
spirituality and beauty of the Holy Land cannot be found in any of the European countries.
Then he illustrated the length of his journey by the following story: "A certain Kurd was
awakened in the morning to say his prayers. He arose and prayed five times successively.
(The Muslim morning prayer consists of facing Mecca, reading a passage from the Qur'á n, and
bowing and kneeling twice in supplication.) The people said to him, 'What art thou doing?
The morning prayer should be uttered only twice and thou art repeating it five times.' He
replied, 'God bless you. I do not say my prayers often. When I do say them, why should I say
them only twice? The more the better!' So it was with us. We had not travelled before,
[IX:R:Bm] so when we started, we went on a long journey. Every day, we were in a town or a
city. Indeed, the American cities are very large. I spoke of the validity of his holiness, Christ,
and of the accepted Messenger (Muḥ ammad) in most of the Christian churches and in the
synagogues of the Jews. When I arrived there, I found that the proofs of the validity of the
divine Manifestations had not been given, nor the spiritual questions explained in those
churches and public gatherings. Therefore, I arose to explain and give proofs. My addresses
comprise more than two volumes."
__________
On X December, 'Abdu'l-Bahá went to 'Akká . The train was filled with the friends, who
were chanting poems with infinite joy, until they arrived in the Holy City. After dinner
'Abdu'l-Bahá went to the holy tomb and prayed for all the believers. The inhabitants of 'Akká ,
who had been bitter enemies for more than two-score years received him with utmost joy,
respect and humbleness. 'Abdu'l-Bahá said: "I did not like to have such a big gathering on my
arrival in 'Akká . I intended to go quietly to visit the tomb of Bahá 'u'llá h and to stay for a few
days. Now I have to return sooner to Haifa." And with the same joy and fragrance, they
returned to Haifa.
As to the health and happiness of 'Abdu'l-Bahá , he said many times: "My health and
happiness are in this, when I see the friends of God engaged in spreading the divine
fragrances, arising to serve the Cause of God, forgetting every thought save that of teaching,
casting into the corner of forgetfulness every matter but that of unity and harmony. Consider
in every age what confirmation and assistance were received by those souls who devoted
their time to serving the Cause and spreading the divine fragrances. On the contrary, those
who were absorbed by personal interests or political affairs degraded not only themselves but
their associates. Thus, in this day, the friends of God should see that all glory lies in teaching
the Cause of God and that every happiness is found in the shadow of the Word of God."
__________
A talk by 'Abdu'l-Bahá , on BZ December, in 'Akká : "How very unjust the people are! From
the day of the appearance of his holiness, Christ, until now he has not been mentioned in the
synagogues of the Jews. Now, the Bahá 'ı́s are proving in the Jewish synagogues that Christ is
the Word of God and that Christ is the Spirit of God. In the Christian churches, the Bahá 'ı́s are
proving that his holiness, Muḥ ammad, the Messenger was a prophet of God. Notwithstanding
this, the people are not pleased with us. Once, when I was on my way to speak in a church in
New York city, a person from India, a man prominent in that city, met us accidentally. He was
surprised and said to himself, 'I will go and see what all this is about.' He came to the church
and saw me standing on the platform, proving the prophethood of his holiness the Messenger
of God. Indeed, he became amazed. When we came out, his face was radiant beyond
'(+
description. He said, 'In the name of God! What does this mean, that a person proves the
prophethood of his holiness, Muḥ ammad, in the presence of the Christian ministers!' He
became much attracted to the Cause. In reality, the church was full of people. Afterwards, the
minister, too, showed his appreciation, thankfulness and joy.
"Although we were in the utmost weakness and feebleness during this journey, yet the
confirmations of the Blessed Beauty were like unto the surging sea. Wherever we went, just
before beginning to speak, I saw the doors opening and the lights of the Sun of Reality
confirming, beyond the power of description. Everywhere we went, in churches, synagogues
and meetings, I turned first to the Kingdom of Abhá , [IX:R:BX] seeking, for a few minutes, the
confirmations. Then, knowing that the confirmations of the Blessed Beauty were hovering
over that assembly, I would begin to speak."
__________
Talk by 'Abdu'l-Bahá in his home, RC December:
"Today I came down here. It was a pleasant walk. Praise be to God, that, through the
favour and bounty of the Blessed Beauty, I reached the holy threshold. I had no other desire
but to reach here. Many nights I thought of this wish. I saw that I did not want any thing but
this and for me there can never be a better climate than we have here. I travelled in many
countries. I went to the world's most famous climates, such as Dublin, New Hampshire, the
summer resort of Washington's government officials and statesmen. It is a place of high
altitude with many forest trees; its climate is of the utmost delicacy. Also, we went to Denver,
Colorado. Its climate is very good; it is a beautiful city. Again, we were in Switzerland, which
is far famed, and in the summer people from all regions go there. Yet there is no climate like
that of Haifa. The climate of 'Akká is better than that of Haifa, but these forts and arsenals are
connected together and are very damp. If these are removed, its climate will become
excellent.
"When we first came here we were put into the barracks. In ten or fifteen days we began to
fall like leaves because of sickness. No one remained upon his feet except myself and the late
Au qá Riḍ á . I used to cook a kettle of soup for them to eat in the daytime and a kettle of rice for
the night. I saw Ḥá jı́ 'Alı́-Aṣ ghar with his eyes closed, crying, 'Nih nih Já n, nih nih Já n'
(Grandma dear, grandma dear). I passed by him; he opened his eyes and became very much
ashamed. His wife, Ḥusayn-Au qá 's mother, had fever and was saying, 'What is the matter with
me?' On the other side, Ḥusayn Au qá (Zı́nat Khá num's father) was crying, 'Oh, my heart is
inflamed.' Briefly, all were ill in bed. There was no one to give them water. This was the
condition of 'Akká 's climate. Our guards were ten in number. I saw nine of them in bed. The
wells of 'Akká were as bitter as poison. Now they are sweet. During the twenty–five years
that the Blessed Beauty lived in 'Akká there was no illness. Four times there were epidemics
of cholera all about 'Akká , even coming very near, but they did not get in. Four persons who
left 'Akká fell victims at its outer gates. When the news came that the plague had reached
Haifa the Christian gentlemen of 'Akká fled away. They went out to the villages. The plague
went there, too, and they returned to 'Akká . The famous Austrian doctor was asked, 'What
happened that the plague did not reach 'Akká ?' At first, he did not reply; afterwards he said,
that the forts and arsenals protected it. Thus no sickness occurred in 'Akká until the
departure of Bahá 'u'llá h. Then all places except 'Akká became free from the plague. All the
Christians in 'Akká said, 'The talisman of 'Akká is shattered.'
"The signs of power and greatness from the appearance of all the holy Manifestations of
God—May my soul be a sacrifice to them!—were evident only to the believers. For example,
in the days of his holiness, Moses, he was praised by those souls who were believers. In the
days of the Spirit (Christ) the cause was evident to eleven persons. Likewise, in the days of his
holiness the Messenger, the greatness of the cause was evident to the believers. But in this

'(!
Blessed Manifestation everybody wrote incomparable poems during the (days after
Bahá 'u'llá h's) departure. A certain Christian said: 'Though I am not a believer in Bahá 'u'llá h,
yet I find his miracles like unto the sun.'
"In Baghdá d, all the learned, sages, great and high personages, among them [IX:R:Rp] Siyyid
Dawú dı́ and 'Abdu'r-Raḥ má n Afandı́ Au lú sı́, were in the utmost humbleness."
__________
On RR December, a great number of pilgrims from all parts of the world gathered in Haifa.
The large home of 'Abdu'l-Bahá was too small for them all, so two meetings were held on the
same night. To the first gathering 'Abdu'l-Bahá spoke as follows: "You are welcome, most
welcome! We have divided the friends into two groups, but the place is still too small—O my
God, increase their number and bless them!
"When I was in Europe and America I saw that some people were saying, 'How can this
Cause grow as these grey bearded Persians imagine it will? The present world has changed
and the time when religion had influence has now passed away.' I knew that they were saying
these things to themselves and so at the end of the conversation I explained that when Christ
was crucified he had twelve disciples. One of them denied him three times and another sold
him for a little money; notwithstanding this, consider now how important was his cause. But
at the time of the departure of the Blessed Beauty there were at least a hundred–thousand
souls who would sacrifice their lives for him. These same thoughts that you have now were
also prevalent in Christ's time and so little did they care for him that it is not even known
where he was buried. And three hundred years later, when St. Helen went to the Holy Land,
some people, thinking of their own personal benefit, went to her and said, 'We dug the ground
here and found the cross on which they crucified his holiness, Christ.' This was the foundation
of the tomb of Christ. It is not even known where the tombs of Mary and the disciples are.
The Catholics say that the tombs of Paul and Peter are in Rome. Others say that they are in
Antioch. They were so unimportant that one of the philosophers of that time who wrote a
book against Christ, said, 'This person Christ, never existed and there never was such a man.
This is what Paul and Peter have made up. A criminal person was crucified in Jerusalem.
These two came and made him the Christ, for their own interests.' Praise be to God! in the
days of the Blessed Beauty, his Cause became famous in all regions and all of his signs and
friends are known and manifest.
"The Persians used to ask, 'What is going to happen to Persia?' I said: 'The conditions
existing now, are the causes of destruction. These dissensions, these parties, one democratic,
another constitutional, are destroying Persia day by day. Compare the present conditions of
Persia with those ten years ago. These dissensions have destroyed Persia and day by day, it is
becoming worse.' They asked, 'What will be the future?' I answered, 'I will give you an
example which illustrates the future of Persia. It is sufficient and complete and you should
take it as a standard: Mecca is a piece of stony land, a non-cultivated valley, where even grass
never grows. It is a dry, intensely hot desert and is not fitted to be inhabited. What would
thrive in a rocky, arid land? But because it was the native land of his holiness the Messenger,
this rocky and stony land became the centre toward which people in all regions turn their
faces and bow in prayer. From this, you should see the future of Persia. This is an illustration.
An arid land, because it was the native land of his holiness, the Messenger, became the centre
of all the horizons. But Persia is green and verdant; it has beautiful roses; its climate is gentle
and its water is sweet. From this you should measure what the [IX:R:Ro] future of Persia will
be. This example is sufficient.'"
__________
"Welcome! How are you! No strength is left in me because I have talked so much, from
morning until now. Sometimes it becomes a matter of duty to speak and if man fails to do so

'(#
he is held responsible by God. This is one of these days. Although I was not feeling well, I
spoke in detail, because it was a matter of duty to speak. Through the spreading and
circulating of falsehoods in these regions the hearts of certain people have harboured them. I
spoke of what I said in Europe and America and of what was spread in the papers. I explained
to them that it was not as they understood it. For instance, they believed that we were the
enemies of his holiness Muḥ ammad, the Messenger, and yet, many addresses had been given
in the Christian churches and in the synagogues of the Jews proving the validity of his holiness
the Messenger. Some of these misunderstandings were removed. Today, the Muftı́ (judicial
lawyer who rules according to the laws in the Muslim religion) said to me, 'These talks which
have appeared in the papers have indeed removed many superstitions.' What an injustice!
"Philosopher Vambery, who was in Budapest, Austria, had never believed in any of the
religions. For years and years he travelled in Constantinople, Afghanistan, Turkistá n and
Persia and learned the languages of these countries very well. He said to me: 'Because of this,
I am amazed and surprised, that I, Vambery have not the courage to and cannot mention the
name of Christ with reverence in the churches of the Jews. But you have proved with such
courage and power, in the synagogues of the Jews, that Jesus Christ was the Word and the
Spirit of God.'
"In America certain people gave warnings that, 'This person is the enemy of Christ', and
upon our arrival there, they printed in the papers that 'The enemy of Christ has arrived'. Even
when I was in Washington a bundle of pamphlets was thrown into my carriage as I was
leaving a church in which I had just spoken to a very large gathering of people. The pamphlet
contained several pages. They wrote that, 'These Bahá 'ı́s are the enemies of Christ and they
are destroying his edifice. Is it permissible that we leave Christ, who has given his life for us
for this person?' But no one listened to them and all showed their joy and appreciation. …
"The Jews in America, did not oppose us. They held very good meetings and invited me. I
went and spoke to them and they became very happy and manifested infinite joy. In San
Francisco, they all expressed their pleasure and happiness. … After these talks the Rabbi said,
'We used to believe that the orient was extinguished, but now it is evident that the East is East.
These talks which we have just heard are like those of the prophets and our glorious
ancestors in the past.' They were so touched and affected by the talks given in the synagogues
that a letter came, saying that the Rabbi went to a minister and said to him, 'Your church is
being remodelled and it will be a long time before you can use it again. Come to our
synagogue and pray and supplicate in the way you desire. Saturday is our special day of
worship and Sunday will be yours'."
IX:0, *1 April '.'1 [IX:p:Rg]
Talks by 'Abdu'l-Bahá in the Holy Land (continued)1
The following compilation of some of the utterances of 'Abdu'l-Bahá after his return to the
Holy Land from America, Europe and Egypt.
Translated by Dr Ḍı́yá ' M. Baghdá dı́.
The death of Mírzá Abu'l-Faḍl
Today very sad news has been received. He was indeed a very glorious personage. In
every way he was unequalled. It is impossible for a person to be perfect in all things. His
honour Au qá Mı́rzá Ḥaydar 'Alı́ must write his life history.
In reality, he was in the utmost severance, in the utmost firmness and steadfastness in the
Cause of God. He was detached from all things. From the day this person became a believer
until this day, he was engaged in service in the Cause of God. He was engaged either in giving

Previous section is in Star of the West, XI:F, pp. :V–:j, FI–Fb.

'($
the Message or in writing. He was never attached to this world.
How learned he was and studious of books! He was familiar with every nation. With the
precepts of all religions he was acquainted. He was my partner and participant in the
servitude of the holy threshold.
During the days of sorrow, he was my consolation. I had perfect confidence in him. Every
written criticism of the Cause I used to refer to him and he wrote the answer.
How humble and meek he was! No matter how much we insisted that this person take a
servant for himself, he refused, that he might serve the friends and give them tea. All friends
and strangers, when they went to his home, he used to serve. Although his body was weak,
sick, feeble and feverish, he used to stand and make tea. All his thoughts were directed to
making his visitors pleased and happy at any rate.
During all this time I did not hear from him the word—"I; I said or I wrote." He used to say,
"I submitted to them; I submitted to the friends." Never a word was uttered by him, saying, "I
have knowledge", or "I have experience". He was indeed effaced and selfless. He was selfsacrificing at the holy threshold. The odour of existence could not be inhaled from him.1
A great wisdom necessitated his passing. There is nothing to do but to exercise patience.
How many a man equals a thousand men!
All the friends of God should gather together and pray at the holy tomb of the Bá b and I will
pray here.
Talk upon Mı́rzá Abu'l-Faḍ l given by 'Abdu'l-Bahá , in his home, at Haifa, RB January BXBo.
[IX:p:Rl]
The calamity of his honour, Mı́rzá Abu'l-Faḍ l is indeed great. No matter how much we want
to console ourselves, we cannot be consoled. How good for man to be like this, so that the
hearts of all the friends are attracted to him in every way. While in Alexandria, every time my
heart was depressed, I used to go and meet him and at once my depression vanished. He was
very truthful. He never harboured deceit and revenge.
He left wonderful writings in proving the blessed Cause. His thought, reference, pen and
tongue all were used in proving the blessed Cause. His custom was to occupy his time from
morning to noon in writing. He did not receive anyone. In the afternoon, he received
everybody who went to him.
He used to have difficulties with the American and European women because of their
numerous questions and persistence. Some of these ladies said, "We went there and knocked
at his door. We heard no answer. We persisted in knocking, knowing that he was in. We
knocked and we knocked. And finally, he said in English, Abu'l-Faḍ l not here.'" The ladies
said, "We were convulsed with laughter. He himself, from the inside, laughed too. And then
we departed."
Light flooded his face. How illumined he was! His heart was shining, radiant. The divine
wisdom is wonderful. Man becomes amazed. Although such souls themselves are like unto a
remedy for others, death is their utmost desire. It is the highest degree of existence and for
him was life supreme. No greater bounty is there for man than to depart from the world of
existence.
Those who associated with him and loved him have become sad. He was a sincere soul.
There was nothing about him but sincerity. Never had he any superfluities about him. He was
all sincerity. For example, if he loved a person, he used to love him more in his heart. If he

Refer to Star of the West, VIII:e, p. eV.

'(%
attributed anything to a man, he used to attribute it more in his heart. And if he was in
harmony with a man, he was more in harmony in his heart. He was sincere, not insincere. If
he was angry at a man, he could not speak to him. He used to tremble at the sight of him.
Astonishing it is that one of the Pá shá s of Egypt longed to meet him, but Abu'l-Faḍ l refused
him. After that, a mediator went to him and asked, "Why don't you meet the Pá shá ?" He
replied, "I don't like him. His desire must be insincere, because if his desires were sincere,
God would have created love in my heart for him. At any rate, I am unable to meet him with
love and truthfulness. It is better that I do not see him."
He was not entangled with this world. He was not entangled with anything. His heart was
not attached to life, nor anything else. He was entirely severed, refined, spiritual and of the
Kingdom.
The Shaykh of Islá m, of Caucasia, wrote against the Cause. Some of the friends answered
him. Shaykh of Islá m wrote a second time a criticism. After that, Au qá Mı́rzá Abu'l-Faḍ l wrote a
full, convincing answer. It surprised the Shaykh.
It was amusing and the joke is here, that the Azalı́s wanted Abu'l-Faḍ l's book very much.
Finally, one of the friends asked, "Well, you are Bá bı́s; what is in this book that you want so
much?" They replied, "For its good arguments in behalf of his highness, the Supreme (the
Bá b). And for these arguments, we want the book."
Talk given by 'Abdu'l-Bahá , in his home, Haifa, RR January BXBo. [IX:p:RZ]
Miscellaneous topics
Meetings are held, in the home of 'Abdu'l-Bahá , twice a week. One evening, 'Abdu'l-Bahá
spoke about the beauty and spirituality of Mt. Carmel. He spoke, also, of Elijah and of his
arising to vivify the religion of Moses. Elijah cast out the statue of Baal (an idol) and reformed
the Jews from harmful customs. When he had lead them to perfect spirituality and might, so
that he had confidence in them he left them, instantly left them; because he saw that his work
was finished. Man must be like this. At the time of difficulties and when his services are
needed, he must answer the call of the hour and then, when his work is accomplished, he must
hold aloof from leadership and power. This is the meaning of "the man of God" or "God's
hero" and "service to God". After reading and chanting communes, the name of a Zoroastrian,
who visited 'Abdu'l-Bahá in London and who became very attracted, was mentioned. 'Abdu'l-
Bahá said, "As long as the love of God exists in a heart, there is progress, day by day, and viceversa."
__________
On X February BXBo, a young English traveller went to see 'Abdu'l-Bahá in Haifa. He was
interested in the economic problem and asked the following question: "When the time comes
for the working people to become the partners of their employers, will they have their own
representatives to consult with the company and will those who invest more capital receive
more shares?" 'Abdu'l-Bahá replied: "Certainly, when the working people become partners
with the company, they will select their own representatives for consultation and those who
have more capital will earn more money."
In the evening, 'Abdu'l-Bahá called one of the pilgrims, known as Mı́rzá Maḥ mú d Furú ghı́,
to him. (The translator knows this man personally. He is indeed one of God's heroes. One of
his great works was this: When the first storm of tests blew in 'Akká and the fire of violation
appeared, the eyes of most of the believers were closed to the truth; but his honour Mı́rzá
Maḥ mú d Furú ghı́ sounded the trumpet of firmness and their eyes became opened.) 'Abdu'l-
Bahá spoke to Mı́rzá Maḥ mú d Furú ghı́ about the victory of the divine sovereignty over the
material, saying that spiritual matters are promulgated by the inward and ideal power and

'(&
not by outward conditions and circumstances.
At that moment, a group of Jewish Bahá 'ı́s, from Hamadá n, Persia, came and 'Abdu'l-Bahá
answered all of their questions. The following is one of the answers: "The utterance of the
Blessed Beauty that the descendants of Israel shall become dear, was made at a time when the
people of Israel were still in the utmost degradation and before they had returned. He uttered
these things in order that the glance of providence would surround them, so that they might
progress, deliver themselves from humiliation and return to this Holy Land. That is why, day
by day, they became dear and returned to the Holy Land. These things are all through the
power of the blessed Word. They had been degraded for B,lCC years, but, after this blessed
word was uttered, they became dear and progressed, although they had no soldiers, army nor
government and although the other governments remained the same as before. But this
blessed utterance is in behalf of the believers among the Jews, that is, those who became
believers. When the believers of the Jews progressed and became dear, the non-believers
progressed with them, like those, who go and eat at a feast, to which they are not invited.
However, this progression is only as long as they are agreeable and friendly.
Should they exercise enmity, they will [IX:p:Rm] not progress. Nay rather, they will destroy
their own homes."
__________
On BB February, Ḥá jı́ Mú sá , a Jewish Bahá 'ı́, arrived from Au dhirbayjá n, Persia. He went with
the pilgrims to visit 'Abdu'l-Bahá , who talked to them as follows: "Readiness is necessary in
order to be a recipient of divine bounty. Souls who are prepared are like candles, coming in
contact with fire. They become illumined. They are swayed by the wafting of a breeze. They
become green and verdant from a drop of the sprinkling of the cloud of favour. They find
merciful susceptibilities by hearing a word. But no fruits nor results can be obtained from the
souls who are not ready. Thus the prepared souls, on hearing the divine call, respond, 'Here
we are!' They turn to the Kingdom of Abhá , investigate the realities of divine questions and
arise to spread the fragrances of God. How many souls in the world have longed all of their
lives to live in the days of one of the near servants of God and to reach the favour of being in
the presence of one of the accepted servants in the threshold of the Truth, and yet it was
impossible for them! Praise be to God, you have responded with 'Aye!' to the call of God, in
the days of the Blessed Beauty. You are in the age of light and in the century of mysteries.
God willing, you may be confirmed in services to the holy threshold and firm in the Covenant
and Testament of God."
__________
On BR February some of the friends went to see 'Abdu'l-Bahá and heard him say the
following: "We must execute the divine ordinances. The Blessed Beauty says, 'If you have a
word or a truth, which others are deprived of, present it with utmost compassion. If it is
accepted, the aim is attained. If otherwise, you should not interfere. Leave him to himself,
while advancing to God, the Mighty, the Self-subsisting.' The duty of the friends, is this: To be
kind to all nationalities and parties; to be all love; to be well-wishers and to associate with
everyone, in the utmost unity. … They must always read the holy books, so that they may be
familiar with their contents. … Do not write anything for the Star of the West that might
become the cause of repelling the souls. Nay, rather, write things that may become the cause
of joy, advancement and hopefulness to the souls."
In the afternoon, some of the German and British leaders went to visit 'Abdu'l-Bahá and he
talked to them about the Holy Land and Mount Carmel. He said "The climate of Mount Carmel
is peerless. Its sun is always shining, its moon, brilliant, its stars are gleaming and its lights
are radiant. This Holy Land is the high land, wherein the prophets of God became manifest.
Abraham, Ishmael, Isaac, Joseph, Moses, Aaron, Isaiah and the rest, were in the Holy Land.

'('
You must know the value of this land and love it. If a person travels in all of this Holy Land he
will find all kinds of trees, those that grow in tropical as well as those of the temperate
climates, such as pomegranate, dates, cypresses, walnut, etc. You must love this Holy Land
very much. The Sun of Reality shone forth upon it and it is the dawning-point of the
Manifestations of the Light of Divinity." Then 'Abdu'l-Bahá praised the climate and the
inhabitants of Stuttgart, Germany, and spoke about the superstitions and imitations of the
leaders of religion. He said: "They are promulgating matters which are not in accord with the
divine books and which are contrary to sound minds. His holiness Christ says, 'Sheath thou
the sword', but they make the Krupp cannons. If you compare the deeds of the present
nations with the behests of the holy books and with the deeds of the divine Manifestations,
you will find that there is no relation whatever between them."
In the evening, the general meeting [IX:p:RX] for the friends and pilgrims was held in the
blessed home. 'Abdu'l-Bahá answered the question of one, who stood at his service, saying:
"This cycle is the cycle of favour and not of justice. Therefore, those whose deeds are clean
and pure, even though they are not believers, will not be deprived of the divine mercy; but
perfection is in faith and deeds. Undoubtedly, a person, who is not a believer, but whose
deeds and morals are good, is far better than one who claims his belief in words but, who, in
actions, is a follower of Satan. The Blessed Beauty says, 'My humiliation is not in my
imprisonment, which, by my life, is an exaltation to me; nay rather, it is in the deeds of my
friends, who attribute themselves to us and commit that which causes my heart and pen to
weep!'"
__________
In the afternoon of Bp February, the American pilgrims held a special memorial meeting, for
the departure of Mı́rzá Abu'l-Faḍ l at the holy threshold of the Bá b, on Mount Carmel. 'Abdu'l-
Bahá attended the meeting and spent that night at the home of 'Abbá s Qulı́, near the blessed
tomb. In the morning of Bo February, 'Abdu'l-Bahá went to the hospice (the home of the
pilgrims) close to the tomb of the Bá b and sat in the parlour, facing the tomb of Bahá 'u'llá h.
He said: "The view from this hospice is very beautiful, especially because it faces the tomb of
the Blessed Beauty and 'Akká . In the future it will all be built up between 'Akká and Haifa.
'Akká and Haifa will be joined together and will take the first place in the world. Now, as I
glance into the future, I see the greatest port in the world here. This semi-circular bay will be
a large harbour for ships, so that the entering boats may be protected from the waves and
winds of the storm. This harbour will be filled with ships of the nations. All of these regions
will be decorated by buildings and lofty palaces. Many gardens and flower beds will be made.
There will be electric lights and from here to 'Akká will be flooded with them. It will be a
wonderful sight, especially at night, for those who come from the sea or who look from the
summit of the mountains. From all of these regions, the cry of 'Yá Bahá 'u'l-Abhá !' (O Thou
Glorious of the Most Glorious!) shall rise. All the souls will come in a state of supplication,
imploring and chanting the communes. In every town, the melodies from the Mashriqu'l-
Adhká r on this Mount Carmel, will be most pleasing to the ears.
"It is wonderful! Consider where this Cause was at first and where it is now! And where is
Shı́rá z, Ṭ ihrá n, Baghdá d, Roumelia,1 Constantinople and 'Akká ! These events took place only
for the fulfilment of the prophecies of the prophets. God's ways are wonderful. For R,CCC
years, he has made the Cause travel here and there, until it reached the spot in which it would
fulfil all the prophecies. God will, unquestionably, declare openly the Prince of Peace, of
whom he spoke, through the prophets, and he will not erase a single letter."
__________

Rú mı́lyá (Turkish (Rumeli) for "Land of the Romans"), was a historical term describing (after :bcI) the area now referred
to as the Balkans (an area primarily populated by Christians) when it was administered by the Ottoman Empire.

'((
In the morning of Bg February, a large number of American ladies, who were going to
Jerusalem, visited 'Abdu'l-Bahá . Afterwards, the Governor of Damascus, the Judge of Haifa and
a number of statesmen went to see him, in his home. He spoke to them in detail about
historical matters, scientific facts, the life histories of some of the doctors and sages of the past
and of the requirements for this great century, the oneness of the world of humanity and
universal peace.
In the afternoon, the president of Beirut College (Syrian Protestant College), the head of the
hospital, and a large number of students, came to see 'Abdu'l-Bahá and he spoke as follows:
"The schools should be free from all religious and racial prejudices, for these often prevent
good results from being [IX:p:pC] obtained. All schools and colleges should have these three
foundations:
First—They should be sincere in the service of training the souls. They should discover the
mysteries of nature and extend the circle of art, commerce, etc., so that ignorance and the
lack of knowledge will pass away and the lights of science and knowledge shine forth
from the horizon of the soul and heart. In all schools and universities, a general rule for
training should be made.
Second—Training in morality is necessary, so that the pupils' good conduct may remain
unchanged and so that they may progress in a most befitting manner, become possessed
of lofty ideas, lovers of the world of humanity and so that they will hold fast to the
spiritual perfections and to that which does not displease God.
Third—Service to the world of humanity should be obligatory. Every student should know,
with perfect certainty, that he is the brother of the people of all religions and nations and
that he should be without religious, racial, national, patriotic or political bias, so that he
may find the thoughts of universal peace and the love of humankind firmly established in
his heart. He should know himself as a servant of human society of all the countries in the
world. He should see God as the heavenly father and all the servants, as his children,
counting all of the nations, parties and sects as one family. The mothers in the homes, the
teachers in the schools, the professors in the universities, and the leaders in the lofty
gatherings, must cause these thoughts to be penetrative and effective, as the spirit,
circulating in the veins and nerves of the children and pupils, so that the world of
humanity may be delivered from the calamities of fanaticism, war, battle, hate and
obstinacy, and so that the nether world may become the paradise of heaven."
In the evening, a group of Persian pilgrims came from Merv,1 Russia, and 'Abdu'l-Bahá gave
the following advices: "Never let the friends be separated from other people and nations.
They must strive for unity and harmony, through good deeds and morals. They must be kind
to all, tolerant with all and good in conduct. Day by day, may they become nearer to the
threshold of the Blessed Beauty. May they engage in elevating the Word of God and arise in
spreading the Cause of God. Day by day, may they become more attracted and more holy.
Night and day, I supplicate and beseech the threshold of the Blessed Beauty, seeking
confirmations and assistance for the friends of God. I have the greatest attachment for the
friends of the Blessed Beauty and I never forget them."
__________
On the morning of Bl February, the friends from Merv, Russia, left for their country and a
party of nine, men and women, from Yazd, Nayrı́z (Persia) and Bombay (India), arrived in the
Holy Land. 'Abdu'l-Bahá was exceedingly glad to see them and showered his blessings upon
them, saying: "In the beginning of the Cause, the friends in Nayrı́z and Serostan2 were surging
Now named Mary. It is about Fj; km south-east of 'Ishqá bá d in Turkmenistan.
Sarvistá n.

'()
in activity. The friends there are either of the old believers or of the children of the martyrs.
They have indeed been of great service in the path of God. They were self-sacrificing and fell
victims to severe tests, but all remained firm and steadfast. Now, also, they are busy, teaching
the Cause of God. Today, confirmation is with those souls who arise to teach. The gardener is
pleased with the flower that is diffusing its fragrance. The nostrils are perfumed by its sweet
smell. The souls, who are engaged in teaching the Cause, resemble the full-blown flowers.
Sweet fragrances are being diffused from the rose gardens of their hearts."
__________
On BZ February, some of the believers, who had arrived the night before, [IX:p:pB] from
Khurá sá n (Persia), came to see 'Abdu'l-Bahá and all bowed and fell at his feet. 'Abdu'l-Bahá
prevented them and said: "No, it is unlawful. It is unlawful, because, according to the blessed
command, kneeling, kissing of the hands and bowing are prohibited. They are not accepted in
the Cause of God. They belong to the holy tombs of Bahá 'u'llá h, and the Bá b and to the house
of God." Ustá d Muḥ ammad Riḍ á of 'Ishqá bá d, asked if any of the great powers would become
believers. 'Abdu'l-Bahá replied: "All the people of the world will become believers. Should
you compare the beginning of the Cause with it today, you would see what a quick influence
the Word of God has and how the Cause of God has encompassed the horizons. At the time we
left Ṭ ihrá n (Persia) for Baghdá d, there was not a single believer in all the way. In all the cities
there were none. In Baghdá d, there were two or three persons, in a very deplorable
condition. All of the people used to say, 'Now that the Blessed Beauty is gone, this Cause will
be erased.' The elevation of the Word of God, which you see at present, is from the potency of
the Cause of God. Is it possible to compare the present condition with that previous one?
How many of the believers did they kill, tie up, and confiscate and rob their homes!
Notwithstanding this, the Cause has reached its present degree because it is confirmed. The
hosts of the Supreme Concourse assist it and the powers of the Kingdom of Abhá confirm it.
Unquestionably, all will come under the shadow of the Cause of God. Right there, in Ishqá bá d,
had they ever before heard the name of the Cause? Now, praise be to God! the banner of the
Cause of God is raised high. All the powers and nations are convinced that the aim of this
community (the Bahá 'ı́s) is the harmony and unity of the world. They never join in
corruption. They want to become the cause of the life of the world and the means of safety;
awakening the souls and the cause of the spirituality of the creatures; life-givers and not lifetakers. In the beginning of the Cause, the Bá bı́s (Azalı́s) brought affairs to such a state that
safety was utterly lost and they put the lives and property of all at stake. What a dilemma it
was! What implications, vice and immorality took place! All of the people became assured
that the Bá bı́s (Azalı́s) were the enemies of the lives, property and the honour of humanity
and that they were blood-thirsty, immoral and evil-doers. In Ṭ ihrá n, during the incident of the
Shá h (Ná ṣ iri'd-Dı́n Shá h was shot by a boy), I remember hearing an á khú nd (Muslim priest)
crying, 'O people! If you want to worship God and the prophet, if you want to protect your
lives, property and honour, kill these Bá bı́s. They are the enemies of your possessions and of
your honour. They are against the laws and religion.' All of these events took place, because
Mı́rzá Yaḥ yá (Azal), Siyyid Muḥ ammad, Mullá Ja'far Nará qı́ and such men, held disreputable
gatherings every night and day. They were engaged in immorality and vice. This is why, in
the history of the people, those calumnies were attributed to the origin of the Cause. They
wrote that the Bá bı́s allowed each woman to have nine husbands. Therefore the Blessed
Beauty arose, with a divine power and might. He removed all of those implications, unfurled
the banner of holiness, pitched the tent of universal peace and called the people to
faithfulness, good morals and peace. He said, 'If you are killed in God's service, it is better than
for you to kill. Should you be in need of the very essentials of life, you must not raise your
hand against anyone, not even a Jew. (In those days, the Jews were under great persecutions.)
Be ye kind to all people, loyal to all the governments and deal fairly with all humanity. Be
faithful, truthful, merci- [IX:p:po] ful, compassionate and serve the world of humanity.

'(*
Consider the oneness of the world of humanity, because ye are all of one tree and the fruits of
one branch.' Then it became evident to the governments and nations of the world that the
Bahá 'ı́s are the essence of sanctity, lovers of peace and of safety, kind to all sects, faithful,
truthful, harmless, patient, loyal and fruitful. Should poison be given to them (the Bahá 'ı́s)
they will return honey. Should they be wounded, they will give in return a healing salve. If
they hear curses and execrations, they send their prayers. In all of their aims, they only
purpose the good of the creatures. They seek only the good pleasure of the Truth. They have
no hope other than service and universal peace. Their happiness is only in the oneness of the
world of humanity."
Afterwards, 'Abdu'l-Bahá inquired about the health of the pilgrims, who came from Yazd,
Persia, and gave the following utterances: "The friends of Yazd suffered great calamities.
They experienced severe tests, the greatest tests possible. Notwithstanding the firmness and
steadfastness of these friends, the people of violation and of instability, thought that they
could promulgate doubt among these upright people. They believed that they could bring
about corruption in the Cause, destroy the oneness and unity of the friends and bring
humiliation to the Covenant of God, claiming, 'That the Blessed Beauty has favoured us also.'
They did not see that those favours were only in the relation of the souls to the Cause of God
and that, when that relationship became severed and when the command was disobeyed,
these favours vanished. Of what value, in itself, is the black stone (in Mecca)? But because it
was given a [IX:p:pg] relation to the Cause of God his holiness Muḥ ammad, himself, bowed
down to it. Why? Because it was related to God. It is likewise with the house of God. But
these relationships are figurative and metaphoric. God is holy above these relationships.
These are all bounties and not from merit. What relationship remains when they have turned
from the good-pleasure of the Blessed Beauty and when they strive to wreck the edifice of
God? Undoubtedly, every relationship becomes severed. However, I consider myself as a
mosquito; nay, even weaker than that; but the confirmations of the Kingdom of Abhá , are
unending. The bounties of the Blessed Beauty encompass us on all sides. What art thou to do?
The Blessed Beauty says, 'We see you from my Abhá (the Most Glorious) horizon. We shall
assist those who arise to support my Cause with a host from the Supreme Concourse and a
contingent from the near angels.' This is the field. Go forth and cry out! Raise the call! No
one has confined nor prevented you. What will spending the nights and days in eating,
sleeping, murmuring and finding fault result in, but loss? I do not prevent anyone from
serving in the Cause of God. Nay rather, I always encourage and urge all to serve. I went
myself and heralded the coming of the Kingdom. You, too, might have gone out, had you
desired."
__________
On Bm February, the pilgrims gathered to see 'Abdu'l-Bahá , at his home in Haifa. In that
meeting, news from Baku, Russia, was read, saying that Au qá Mú sá had held a wonderful
memorial feast in the name of Mı́rzá Abu'l-Faḍ l and that the friends had stopped their work,
for three days and nights, because of their sorrow over his departure. In this meeting, the
Persian consul gave a detailed address, telling of the unity and the harmony of the Bahá 'ı́s and
of how they differ from the rest of the Persian communities, in that they are the cause of
honour to the government and to the nation of Persia. On that day, explicit commands were
revealed to the American and English friends teaching in India, which absolutely forbade them
to interfere in political affairs or to speak a word in politics. They were commanded to occupy
their time in spreading the spiritual fragrances and in elevating the Cause of the affectionate
Lord.
It was mentioned in the presence of 'Abdu'l-Bahá that Mr Andrew Carnegie of America had
given ƒR,CCC,CCC for bringing about unity among the Christian sects. 'Abdu'l-Bahá said: "His
aim is good and a service to the world of humanity. O how I wish that all of the leaders of the

')+
people would spend their energy for unity and peace among all nations and sects!" At that
moment, letters and newspapers arrived from the occident and Persia, bearing the gladtidings of the harmony and purpose of the believers in teaching the Cause. 'Abdu'l-Bahá
became exceedingly happy and prayed for confirmation from the Kingdom of Abhá and for the
protection of the believers. He said: "They must step with steadfast feet into this field and
must think of naught else save the unity of the people and the elevation of the Word of God."
__________
On the next day, BX February, 'Abdu'l-Bahá told the friends of the days of his childhood. He
said: "In Ṭ ihrá n I spoke with a scholarly gentleman and gave him the divine Message. I talked
to him about severance from all else save God, and I told him that the purpose of this life is not
to attain high position, wealth and physical happiness; nor are eating, sleeping and enjoying
the fellowship of the physical body, the only things to be desired. The purpose and end of the
world of creation is spiritual life, knowledge of God, love of God, fear of disobedience to God
and the perfections of the world of humanity. Should man characterize himself with [IX:p:pl]
these lofty qualities and virtues, the physical conditions will, undoubtedly, not seem
interesting to him and he will detach himself from them. His heart will become illumined with
the light of God; he will hear the call of the unseen joy and will become the centre of the names
and attributes of God. I conversed with him a great deal on these subjects and he became a
very good believer.
"On another occasion, in the city of Baghdá d, I talked with a learned man, Mullá Ḥasan,
some of whose relatives were believers. No matter how hard they tried to give him the
Message, he would not accept it. Once, they brought him to my house when I was just getting
up from my sleep and combing my hair. They said, 'We have brought so-and-so here and we
beg you to come and speak with him; perhaps, he will become a believer.' I said, 'Very well,'
and then I turned to the Blessed Beauty and prayed: 'O Blessed Beauty, confirm me!'
Afterwards, I talked to him, and in the same hour he became a believer. He became
exceedingly good and was so enkindled that, although he was of high rank, he used to go into
the kitchen and cook things with his own hand to entertain the friends."
That day news came of the spreading of the Cause and of the entrance into the Kingdom of
some of the ministers in America. It made him very happy and he sent a number of tablets to
America, saying: "My happiness is in these glad-tidings and victories. Praise be to God! the
confirmations of the Kingdom of Abhá are assisting. Although weary, weak and helpless, we
are being assisted and supported by the bounties and confirmations of the Blessed Beauty.
Who and what are we? These are the rays from the Sun of the Beauty of Abhá and the light of
the Supreme Horizon. How beautifully the poet says, 'The mosquito, to which thou givest
power to fly, becomes a falcon.' Under the shadow of the Blessed Beauty, the atom becomes
the sun; the ant becomes a Solomon; the unpopular become popular, and the degraded find
eternal glory."
In the afternoon, 'Abdu'l-Bahá was very tired from speaking and writing, and so he went to
his private place in his garden to rest a little. On the way, he jokingly told a story of a man
whose wife had caused him such trouble and had kept him so busy that, when he was told to
divorce her so as to get relief, he answered, "She does not give me a chance to find time to give
her a divorce."
__________
In the morning of RC February 'Abdu'l-Bahá took a stroll in his garden and remarked on the
beautiful weather, on the site and on the spirituality of Haifa and of Mount Carmel. Then,
looking at the violets, carnations and other flowers, he said: "As long as a thing is rare and
scarce, it seems more attractive and has greater value. In Baghdá d there were few violets in
our home and they were indescribably dear and attractive to our sight. But here none look at

')!
these violets and they are lost among so many flowers. As the quantity of a thing increases, its
value decreases. And so it is in the beginning of the days of the Holy Manifestations; because
the souls are so few, they are counted as the essences of existence in the estimation of God.
They are always mentioned and considered in the holy threshold and the sacred court and
they attain to everlasting life and eternal bounty because they are detached from all
conditions and have lost themselves entirely in the good pleasure of God." After a while,
'Abdu'l-Bahá quoted the following verse: "We are from thee and we wish for naught else save
thee. Give thou the sweets to those who have not tasted the ecstasy of love."
In the afternoon, some of the people took their children to see 'Abdu'l-Bahá . He received
them with utmost kindness and generosity and even took off his own embroidered Persian
shawl and with his blessed hands put it on the head of a little girl. In the evening he talked
[IX:p:pZ] about the education of girls, saying: "In the past, they used to prevent girls from
learning to read and write. In fact, these things were considered so sinful that should a
woman know how to read or write she would not be desirable for marriage. But afterwards,
through the influence of the teachings of the Blessed Beauty, the friends of God devoted most
of their time to training their children. Now, they have established schools in Persia for
teaching girls."
__________
On the morning of RB February, a number of Bahá 'ı́s, from Bushrú yih and Khurá sá n, Persia,
and from Ishqá bá d, Russia, arrived in Haifa. 'Abdu'l-Bahá spoke, in detail, about the
steadfastness, sincerity and love of the believers, in those towns and countries. That
afternoon a meeting and banquet were prepared, for all of the friends, at the tomb of the Bá b.
The men occupied one side of the holy threshold, the women the other. At the close of the
meeting, 'Abdu'l-Bahá told the friends to enter, one by one, inside the holy threshold and, last
of all, he came and chanted with his wonderful, melodious voice, the Tablet of Visitation. He
and the friends supplicated and prayed for all of God's children and besought confirmations
and heavenly bounty for them. When the prayers were over, 'Abdu'l-Bahá gave permission
for a photograph to be taken of himself sitting in front of the friends [See Star of the West, V:B,
p. R.], who were standing in a group. But, after consenting to this, he refused to remain seated,
saying, "I prefer to stand as one of the friends and as one of the beloved of the Blessed
Beauty." After the picture was taken, all were served with tea, fruit and sweetmeats.
__________
On RR February, a group of tourists from England visited 'Abdu'l-Bahá . He spoke to them
about the teachings and of the history of the Cause and they left with their hearts exceedingly
touched and attracted. Afterwards, while he was answering some important letters from the
occident, a professor from Beirut College came to see him. 'Abdu'l-Bahá spoke to him about
the importance of preventing all prejudices and superstitions and of bringing about unity and
harmony among the different religions and sects. He said: "Everyone must do away with false
prejudices and must even go to the other churches and mosques, for, in all of these
worshipping places, the name of God is mentioned. Since all gather to worship God, what
difference does it make? None of these worship Satan. The Muslims must go to the churches
of the Christians and of the Jews and vice-versa, the others must go to the Muslim mosques.
They hold aloof from one another merely because of unfounded prejudices and dogmas. In
America, I went to the Jewish synagogues, which are similar to the Christian churches, and I
saw them worshipping God everywhere. In most of these places I spoke to them about the
original foundations of the divine religions and I explained to them the proofs of the validity of
the divine prophets and of the holy Manifestations. I encouraged them to do away with blind
imitations. All of the leaders must, likewise, go to the churches of one another and speak of
the foundation and of the fundamental principles of the divine religions. In the utmost unity
and harmony, they must worship God, in the worshipping places of one another and they

')#
must abandon these false fanaticisms. Man must be possessed of sincerity and love and must
be in a state of peace and safety. When you mention God to me, I must be pleased with you.
The mention of God is good, no matter by what tongue." 'Abdu'l-Bahá afterwards spoke of the
prejudices and superstitions of the Jewish leaders and remarked in detail about the bitter
persecutions inflicted by another Christian sect upon [IX:p:pm] the Presbyterians in Paris,
simply because of false prejudices.
(It is a fact that, in the oriental Christian Schools, all Muslims and followers of other
religions, are compelled to attend the Christian chapels and churches. But the Christians do
not go to the mosques or synagogues. In BXCm, when the Turkish Empire was freed from the
chains of absolute monarchy and the constitution was established by the Young Turks and the
famous Society of Union and Progress, all of the students, who were not Christians, refused to
attend any church by force. The college faculty, who were American Presbyterian
missionaries, without making any exceptions, gave the students a choice of attending the
church or of being expelled. The translator at that time, was just finishing his medical training
in this university and this controversy was one of the causes for his leaving the orient and
completing his studies in a Chicago university.)
(To be continued.)
IX:*, . April '.'1 [IX:R:RR]
'Abdu'l-Bahá, extract of a tablet
O friends, know that the believers of God must be the cause of union and love among all
mankind, and until they attain to perfect harmony and agreement they will not become the
remedy for the healing of this sick world. From the very beginning of the Mashriqu'l-Adhká r
in Ishqá bá d, Russia, day by day, everything has been in perfect harmony, until the believers
there accomplished their aim, and it was builded easily, for it was builded by love. Now I hope
that in America it will be the same as in Russia, and the Mashriqu'l-Adhká r there be erected by
the power of the union and love existing among the believers.
Extract from message to the American believers, revealed by 'Abdu'l-Bahá , 'Akká , Syria,
January BXCX; translated by his daughter, Munavvar Khá num.
IX:0, *1 April '.'1 [IX:p:pR]
"And some of His signs"
Tablet revealed by 'Abdu'l-Bahá on the "signs" of Bahá 'u'llá h.
HE IS GOD!
Praise be unto the One who created the world and made every existing thing wonderful!
He gave the sincere praise-worthy stations and made the invisible visible, but all others are
groping in their deep sleep.
He laid the foundation in the erection of the lofty palace and the glorious light; created the
new creatures in a manifest resurrection!—and still the people are heedless in their slumber.
He blew the horn; the (first) trumpet sounded; the drum was beaten; those in the world of
existence were stunned!—and still the dead are dormant in the graves of their bodies.
Then the second trumpet sounded; it brought the breath of life to some of the dead; even
the nursing mothers forgot their infants!—and still the people in their unconsciousness do not
comprehend.
The day of judgement has come; the hour has struck; the path is extended; the balance
(scale of justice) is set up; all the contingent beings are gathered (for judgement)!—and still
the people are afflicted with blindness!

')$
The light has shone forth; the Mount of Tur1 became illumined; the soft breeze of the rosegardens of the forgiving Lord blew gently; the fragrances of the Spirit were diffused; the dead
were resurrected from the graves!—and still the heedless are asleep in their tombs.
The fires are blazing; heaven is nigh; the meadows are blooming; paradise [IX:p:pp] has
become a wonder!—and still the ignorant are wading in the stagnant pools of their
imaginations.
The veil is removed; the curtain is lifted; the clouds are torn asunder; the Lord of Lords is
manifest!—and still the criminally negligent are at loss.
He (Bahá 'u'llá h) sounded forth the second trumpet and created for you the great
Resurrection Day and gathered the holy souls in the Supreme Kingdom. Verily, therein are
signs for the possessors of insight.
And some of his signs are the unfoldments of prophecies and glad tidings; the appearance
of proofs and references; the expectations of the pure and devout—and they are of those who
attain.
And some of his signs are his lights that are shining from the horizon of oneness; his rays
that are beaming from the glorious dawning-point, and the declaration of the great glad
tidings by his fore-runner (the Bá b). Verily, therein is a clear evidence for those who reason.
And some of his signs are his manifestations and his appearance; his firmness and
existence among the witnessing people in all the cities and among the tribes who attacked him
from all sides like unto wolves.
And some of his signs are his steadfastness before the great nations and powerful
governments, even before a host of enemies who shed blood and strive to wreck the divine
edifice in every time and place. Verily, therein is a thought for those who reflect upon the
signs of God.
And some of his signs are the wonders of his explanations; the eloquence of his utterances;
the rapidity of revealing his words, verses, addresses, communes, interpretations of the
symbols and illustrations of the parables. By thy life, the Cause is evident and clear to those
who see with the eyes of justice!
And some of his signs are the rising of the sun of his knowledge; the ascending of the moon
of his arts and the firmness of the perfections of his conditions. This is acknowledged by the
well-informed and the learned of the nations.
And some of his signs are the preservation of his beauty, the protection of his human
temple, the shining of his lights despite the attacks of his enemies with lances, swords and
darting arrows from thousands of people. Verily, therein is an admonition to those who are
just.
And some of his signs are his patience, calamities, ordeals, and sufferings under chains and
fetters, while he was calling: "Come unto me, come unto me, O people of piety! Come unto
me, come unto me, O party of goodness! Come unto me, come unto me, O rising points of light!
"Verily, the door of mysteries is open—and still the wicked are wading in their mire.
And some of his signs are the revealing of his Book: his explicit messages as warnings to
the kings; exhortations to the one who encircled the earth with a penetrating power and
dominating force, whose great throne was destroyed [IX:p:po] within a few days (this refers to
Napoleon III). This matter is well-known and obvious to the public.
And some of his signs are the sublimity of his greatness; the supremacy of his station; the

An allusion to Mt. Sinai, meaning the Manifestation of God.

')%
immensity of his glory and the shining of his beauty in the horizon of the prison ('Akká ). Then
the heads bowed, the voices were silenced and the faces were amazed at him. This is a proof
that was not heard of in past centuries.
And some of his signs are the performing of miracles, the appearance of continuous and
uninterrupted supernatural powers, like the bounty of his cloud and the acknowledgement by
the heedless of the penetration of his light. By his life! the Cause is affirmed and clear to all
who have come from all parties to the presence of the Living, the Self-subsisting.
And some of his signs are the shining of the sun of his century, the rising of the moon of his
generation in the heaven of the ages—the supreme summit of the centuries, with exigencies,
knowledge and arts that astonished the horizons, amazed the minds and became known and
famous.
Verily, this is a complete matter!
(Signed) 'Abdu'l-Bahá
Translated by Dr Ḍı́yá ' M. Baghdá dı́, Chicago, Bo February BXBm.
IX:0, *1 April '.'1 [IX:p:pm]
The sterling faithfulness of Isfandíyár
Story told by 'Abdu'l-Bahá : From Diary of Mirza Ahmad Sohrab, Rg October BXBp.
My grandfather had many coloured maids and servants. When the Blessed Perfection
became the head of the family he liberated all of them, and gave them permission to leave or
stay, but if they desired to remain it would, of course, be in a different manner. However, all of
them, revelling in their new-found freedom preferred to leave, except Isfandı́yá r, who
remained in the household and continued to serve us with proverbial faithfulness and
chastity. Then when Bahá 'u'llá h became known as a Bá bı́, and he was teaching many people,
the populace rose against him, and with the tacit consent of the government, our house was
pillaged and ransacked. My father was put into prison and we were persecuted on all sides.
For days the rabble in their fanatical fury and rage threw stones into our house, broke the
windows and damaged everything. At that time I was probably six or seven years old.
Everybody had left us, and our family then consisted of my mother, my sister (the Greatest
Holy Leaf) and Au qá Mú sá . Fearing that the stones thrown into the house might hit one of us,
my mother set out and rented a small house in an entirely different quarter of the city, and for
fear of recognition she carried us safely to our new, humble quarters by night.
On the other hand, the enemies of my father, who had poisoned the mind of the Shá h by
saying that he harboured secret plans against the throne, were convinced that Isfandı́yá r was
the guardian of all the secret plans of Bahá 'u'llá h. Therefore, they imagined that if once they
laid their hands on Isfandı́yá r they would force out of him everything, and then be able to
substantiate their vague accusations with these solid facts. Hence they commissioned one
hundred and fifty policemen to find him and bring him before them. Isfandı́yá r had a chum
with whom he passed most of his time. At first they tried to get hold of his chum, thus he
might divulge the hiding-place of Isfandı́yá r, but they failed in their purpose.
One midnight we were roused out of our sleep by a loud knocking at the door. It was
opened, and lo, and behold, it was Isfandı́yá r. My mother said to him with anxiety: "How is it
that thou art yet in the city? Dost thou not know that there are one hundred and fifty
policemen after thee? Fly as quickly as thou canst. If they get hold of thee, thy life will be in
danger." But he smiled and answered: "No, I will not leave [IX:p:pX] Ṭ ihrá n, even if an
hundred or a thousand policemen are after me. I am not afraid. I have many debts in the
bazaar. I owe money to many shopkeepers, and before I leave this city I must pay off all the
debts. I do not want the people to say afterward that the Negro servant of Bahá 'u'llá h escaped

')&
without paying his debts." Then he left us, and for one month and a half he walked in broad
daylight in the streets and bazaars, and finally succeeded in clearing off all his financial
obligations. All this time the policemen were after him, but could not catch him. Then, one
night he appeared again, and said: "I am now free. I have actually paid all my debts and will
leave the city with a clear conscience." He went to Má zindará n, and the governor; who was
not a Bahá 'ı́, engaged him in his service, made him the chief of his equerry and protected him
from the pursuit of his enemies. Years lapsed, and the governor, being a religious man,
desired to make a pilgrimage to the holy city of Karbilá . Naturally, he took with him
Isfandı́yá r, who by this time had grown so much in his favour that he could not bear to be
separated from him. When they reached the city of Baghdá d, Isfandı́yá r was overjoyed to
stand again in the presence of Bahá 'u'llá h, because he loved him most intensely. He requested
Bahá 'u'llá h to keep him, saying that he would rather leave the governor and serve his old
master. But Bahá 'u'llá h said to him: "You must act in this matter in accord with the wish of
the governor. You owe him a debt of deep gratitude, because at a time when your life was in
danger, he gave you a position and stopped the persecution of your enemies. Now, if he is
willing to have you remain with us, we will accept you; otherwise you must continue to serve
him with the same zeal and sincerity that you have served us in the past."
Isfandı́yá r went to the governor and explained his case. He answered: "It is impossible. I
cannot find in this wide world another man as honest and faithful as thyself. Thou must
continue to stay with me. I have grown to love thee and will do everything to add to thy
comfort and happiness." Of course Isfandı́yá r was heartbroken over this decision, but he had
to abide by the decision of the Blessed Perfection. He in turn consoled him with his blessings
showered upon him. Isfandı́yá r returned to Má zindará n with the governor and stayed with
him until his last day.
Such was the sterling faithfulness of Isfandı́yá r that whenever I think of him, my eyes grow
dim with tears. He was a king among men, a glorious star in the heaven of humanity.
Although his face was black, his heart was white as the snow. He was peerless and had no
equal. I cannot sufficiently praise him. I love him. He was a glory and a jewel on the crown of
the coloured race, for his life was a noble record of proud achievement, and the whole world
may learn a lesson from it.
IX:0, *1 April '.'1 [IX:p:pX]
"My home is the home of laughter and exultation"
From Diary of Mirza Ahmad Sohrab, Rl March BXBo
While 'Abdu'l-Bahá was dictating tablets this morning, an Arab was announced and after a
few minutes another one came in. 'Abdu'l-Bahá instantly saw that these grown-up children of
nature were not friendly with each other and as a subtle master of human nature, he started
immediately to establish conciliation between them. Each of them sat there inwardly
growling at his enemy. At first 'Abdu'l-Bahá spoke to them in such a manner as to make them
laugh. They did not want to laugh, neither did they want to look at each other, but they could
not help doing both. Then with his deep insight into their hearts he said:
"Are not men really children? The [IX:p:oC] life of men is but a few days; then death
overtakes them. Is it not foolish to attach one's heart to the worldly love and hate? Why
should we let envy and hatred separate us? The strange part of it is that they have no
outward existence. Happiness is the king of our hearts. Let us not part from it. If the candle
of happiness is ignited in the chamber of our heart, all the foreboding gloom of evil
suggestions will be dispelled. My home is the home of peace. My home is the home of joy and
delight. My home is the home of laughter and exultation. Whosoever enters through the
portals of this home, must go out with gladsome heart. This is the home of light; whosoever
enters here must become illumined. This is the home of knowledge: the one who enters it
')'
must receive knowledge. This is the home of love: those who come in must learn the lessons
of love; thus may they know how to love each other. Whenever I see people exercise love and
good-fellowship among themselves, my heart is exceedingly rejoiced. … God willing, you will
always love one another. Praise be to God, that you are brothers in faith. You are the citizens
of one country, the inhabitants of one town. The members of your families have known one
another for years. Why then this feud? Why this ill-feeling? Why this mutual hatred?"
Then he related to them story after story, making them now laugh and now become
serious. Finally when he observed the time had come, he got up from his seat and asked them
to kiss one another and be true friends ever afterwards. "Is it not much better to be friends
than enemies?" 'Abdu'l-Bahá asked them. Then he went into another room and brought candy
and two silk handkerchiefs for each one. "By this token you are plighted together forever."
"We are the slaves of 'Abbá s Afandı́. We will do thy holy bidding. It seems God directed our
steps to your home this morning," they said. They left the house laughing and holding one
another's hands.
IX:0, *1 April '.'1 [IX:p:oC]
The power of the Holy Spirit
Words of 'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, June BXBp.
In Tiberias the missionaries have built a modern hospital and pharmacy. The doctor has
been serving there for thirty–two years. At least every year one thousand Jews enter the
hospital and go out healed, but none of them ever becomes a Christian. The doctor used to tell
me: "I am at my wit's end in thinking out the reason of the success of the Bahá 'ı́s in the
propagation of their teaching. Without any means at hand they succeed in making these Jews
Bahá 'ı́s, but with all these hospitals and schools and charities we do not succeed. How is this?"
I replied: "Think for one moment of this singular fact. The Jews who became Christians in
apostolic and post-apostolic times were not attracted to the Christian doctrine by hospitals,
etc. On the contrary they were beaten, persecuted and killed. Notwithstanding these things
they accepted Christianity. Why is this? Those early teachers possessed the heavenly power
and with that power they were able to carry the gospel into distant lands. Now, in this day the
Bahá 'ı́s are teaching people with the same divine power. They are baptized with the power of
the Holy Spirit. They have forgotten the ego and are soaring toward the Kingdom of sanctity.
The most efficient capital of the Bahá 'ı́ teacher is the divine power. With that alone he may
conquer the cities of the hearts."
IX:=, = June '.'1 [IX:g:gZ]
Tablet of 'Abdu'l-Bahá1
To his honour, Mr Albert Windust, Chicago, Illinois.
Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of God!
Thy letter was received. Thou hast written that the publication of the book of Mı́rzá Abu'l-
Faḍ l (The Bahá'í Proofs) is commenced. This is very acceptable, for his books are written with
the utmost sincerity. Likewise, the translation of the Hidden Words that you are just thinking
to print another edition, this is also acceptable.
If Khayru'llá h1 claims that one of the communes is written by him, do not be astonished at

Mentioned and discussed at Tenth Annual Convention of the Bahá 'ı́ Temple Unity, I; April :j:i.

')(
this. For there is an ignorant, uneducated man in the United States, nay in Chicago itself, who
has written a pamphlet, and after printing it, he is circulating it abroad. His aim is no other
than the promotion of the superstitions of Mı́rzá Yaḥ yá (Azal). Amongst other things he
alleges that the Kitáb-i-Íqán, (Tablets of) Tajallíyát and Ishráqát are written by Mı́rzá Yaḥ yá .
Consequently do not be astonished at the claims of others. There are and there may be found
some souls who collect the supplications of the Blessed Perfection and take out of every
supplication a phrase or a sentence and then attribute it to themselves. Such people are like
unto the man who gathers out of the Gospel sundry sayings of Christ—that is, he selects from
every page a few words, and as a result he composes phrases and sentences, and claims to be
the original writer.
Be ye engaged with your own occupations. Do not trouble yourself with these statements.
Such articles are like unto the mirage; they will vanish. That which is real will remain firm
and established in the world of existence.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Bp July BXBo, home of 'Abdu'l-Bahá , Mount Carmel,
Haifa, Syria.
IX:7, *6 June '.'1 [IX:Z:Zm]
In memoriam
Charles Ioas
To the honourable Mr C. Ioas,
O thou who hast advanced toward God!
By God, I rejoiced when reading thy letter which declares thy belief in the unity of God and
thine acknowledgement of the appearance of the Kingdom of God. This is a matter whereby
thy face shall brighten in the Supreme Concourse, and thy forehead shall sparkle among the
people. Then know the worth of this gift, the lights of which shone forth unto all directions
and indicate the attraction of the Concourse of Abhá , the Most Glorious. Then be firm in this
Cause, and thou wilt behold thyself in a lofty station, having all that is in earth under its
shadow, because, [IX:Z:ZX] this is verily that gift which is mentioned in the Gospel. O how
good is this bounty in this day, when the commemoration of the true God is published and
spread in all directions!
Abhá be upon thee!
'Abdu'l-Bahá in BXCC [IX:Z:mC]
Arthur Pillsbury Dodge
Tablet Revealed when learning of his death, at New York City, BR October BXBg.
To Mrs Dodge, and William, Wendell and Paul Dodge—May their lives be happy!
O ye afflicted ones!
A most terrible news reached my ears and that was the death of his honour, Mr Dodge.
Truly, this bereavement is unbearable and the hearts are afflicted with the utmost sorrow and
grief that that divine personage hid his face from the world, hastened to the universe of God
and left the friends in the remorse and regret of separation. In reality that honourable soul
served the Cause of God and endured many hardships and vicissitudes. His services are
registered in the everlasting book in the Kingdom of God and mentioned by the Supreme

Dr Ibrá hı́m George Khayru'llá h.

'))
Concourse. They shall never be forgotten. Ere long they will yield great results and will
become the means of happiness to that household and conducive to the honour of its
members. I will never forget him and supplicate for trim graces and bounties from his
highness the Almighty. Be ye not sorrow-stricken nor do ye lament or bemoan; for that drop
joined the ocean, that ray returned to the sun, that thirsty one reached the fountain of eternal
life and that fish swam in the sea of God's forgiveness. Although his star set in the horizon of
this world yet he dawned with the utmost brilliancy from the horizon of eternity. You will
find him in that divine universe. Consequently he is not counted among the lost ones.
Upon ye be greeting and praise!
(Signed) 'Abdu'l-Bahá
IX:7, '0 July '.'1 [IX:Z:mB]
Bahá'í methods of education
A Compilation of the Words of Bahá 'u'llá h and 'Abdu'l-Bahá to assist parents and teachers in
the education of children.1
Compiled by Pauline A. Hannen. [IX:Z:mR]
Utterances of 'Abdu'l-Bahá [IX:Z:mp]
Concerning education
The prophets also acknowledge this opinion, to wit: That education hath a great effect
upon the human race, but they declare that minds and comprehensions are originally
different. And this matter is self-evident; it cannot be refuted. We see that certain children of
the same age, nativity and race, nay, from the same household, under the tutorship of one
teacher, differ in their minds and comprehensions. One advanceth rapidly, another is slow in
catching the rays of culture, still another remaineth in the lowest degree of stupidity.
No matter how much the shell is educated (or polished), it can never become the radiant
pearl. The black stone will not become the world illumining gem. The colocynth2 and the
thorny cactus can never by training and development become the blessed tree. That is to say,
training doth not change the human gem (i.e., human nature or entity), but it produceth a
marvellous effect. By this effective power all that is registered latent of virtues and capacities
in the human reality will be revealed.
Cultivation by the farmer maketh of the grain the harvest, and the effort of the gardener
maketh of the seed a noble tree. The gentle teacher promoteth the children of the school to
the lofty altitude and the bestowal of the trainer placeth the little child upon the throne of
ether. Therefore, it is demonstrated and proven that minds are different in the original entity
or nature, and that education commandeth a decided and great influence. Were there no
educator, all souls would remain savage, and were it not for the teacher, the children would be
ignorant creatures.
It is for this reason that, in this New Cycle, education and training are recorded in the Book
of God as obligatory and not voluntary. That is, it is enjoined upon the father and mother, as a
duty, to strive with all effort to train the daughter and the son, to nurse them from the breast
of knowledge and to rear them in the bosom of sciences and arts. Should they neglect this
matter, they shall, be held responsible and worthy of reproach in the presence of the stern
Lord.
This is a sin unpardonable, for they [IX:Z:mo] have made that poor babe a wanderer in the

Quotations readily available elsewhere have been omitted.
Citrullus colocynthis, with many common names including colocynth and bitter apple, is a desert viny plant native to the
Mediterranean basin and Asia..

')*
Sahara of ignorance, unfortunate and tormented; to remain during a lifetime a captive of
ignorance and pride, negligent and without discernment. Verily, if that babe depart from this
world at the age of infancy, it is sweeter and better. In this sense, death is better than life;
deprivation than salvation; non-existence lovelier than existence; the grave better than the
spacious, regal home; for in the sight of mankind that child is abased and degraded and in the
sight of God weak and defective, in gatherings it is ashamed and humiliated and in the arena
of examination subdued and defeated by young and old. What a mistake is this! What an
everlasting humiliation!
Therefore, the beloved of God and the maid-servants of the Merciful must train their
children with life and heart and teach them in the school of virtue and perfection. They must
not be lax in the matter; they must not be inefficient. Truly, if a babe did not live at all it were
better than to let it grow ignorant, for that innocent babe, in later life, would become afflicted
with innumerable defects, responsible to and questioned by God, reproached and rejected by
the people. What a sin this would be and what an omission!
The first duty of the beloved of God and the maid-servants of the Merciful is this: They
must strive by all possible means to educate both sexes, male and female; girls like boys; there
is no difference whatsoever between them. The ignorance of both is blameworthy, and
negligence in both cases is reprovable. "Are they who know and they who do not know
equal?" (Qur'á n)
The command is decisive concerning both. If it be considered through the eye of reality,
the training and culture of daughters is more necessary than that of sons, for these girls will
come to the station of motherhood and will mould the lives of the children. The first trainer of
the child is the mother. The babe, like unto a green and tender branch, will grow according to
the way it is trained. If the training be right, it will grow right, and if crooked, the growth
likewise, and unto the end of life it will conduct itself accordingly.
Hence, it is firmly established that an untrained and uneducated daughter, on becoming a
mother, will be the prime factor in the deprivation, ignorance, negligence and the lack of
training of many children. [IX:Z:mg]
O ye beloved of God and the maid-servants of the Merciful! Teaching and learning,
according to the decisive texts of the Blessed Beauty (Bahá 'u'llá h), is a duty. Whosoever is
indifferent therein depriveth himself of the great bounty.
Beware! Beware! that ye fail not in this matter. Endeavour with heart, with life, to train
your children, especially the daughters. No excuse is acceptable in this matter.
Thus may eternal glory and everlasting supremacy, like unto the mid-day sun, shine forth
in the assemblage of the people of Bahá , and the heart of 'Abdu'l-Bahá become happy and
thankful.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. III, pp. gZZ–gmC.
__________
The tie between husband and wife
As to thy question concerning the husband and wife, the tie between them and the children
given to them by God: Know thou, verily, the husband is one who hath sincerely turned unto
God, is awakened by the call of the Beauty of Bahá and chanteth the verses of Oneness in the
great assemblies; the wife is a being who wisheth to be overflowing with and seeketh after the
attributes of God and His names; and the tie between them is none other than the Word of
God. Verily, it [the Word of God] causeth the multitudes to assemble together and the remote
ones to be united. Thus the husband and wife are brought into affinity, are united and
harmonized, even as though they were one person. Through their mutual union,

'*+
companionship and love great results are produced in the world, both material and spiritual.
The spiritual result is the appearance of divine bounties. The material result is the children
who are born in the cradle of the love of God, who are nurtured by the breast of knowledge of
God, who are brought up in the bosom of the gift of God, and who are fostered in the lap of the
training of God. Such children are those of whom it was said by Christ, "Verily, they are the
children of the Kingdom!"
Consequently, O thou maid-servant of God, go unto the maid-servants of the Merciful one
and tell them from the tongue of 'Abdu'l-Bahá : "O maid-servants of the Merciful! It is
incumbent upon you to train the children from their earliest babyhood! It is incumbent upon
you to beautify their morals! It is incumbent upon you to attend to them under all aspects and
circumstances, inas- [IX:Z:ml] much as God—glorified and exalted is He!—hath ordained
mothers to be the primary trainers of children and infants. This is a great and important affair
and a high and exalted position, and it is not allowable to slacken therein at all!
If thou walkest in this right path, thou wouldst become a real mother to the children, both
spiritually and materially.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. III, pp. lCg–lCl.
__________
As to thy question: "If the husband prevents his wife from entering into the Light, or the
wife prevents the husband from entering into the Kingdom of God." In reality neither one of
them prevents the other from entering into the Kingdom of God, unless when the husband has
a great attachment to the wife, or the wife to the husband. When either one of the two adores
the other instead of God, then each will prevent the other from entering into the Kingdom of
God.
Tablet of 'Abdu'l-Bahá
__________
As to thy question concerning training children: It is incumbent upon thee to nurture them
from the breast of the love of God, to urge them towards spiritual matters, to turn unto God
and to acquire good manners, best characteristics and praiseworthy virtues and qualities in
the world of humanity, and to study sciences with the utmost diligence; so that they may
become spiritual, heavenly and attracted to the fragrances of sanctity from their childhood
and be reared in a religious, spiritual and heavenly training. Verily, I beg of God to confirm
them therein.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. mZ.
__________
I ask God to help thy children to gain knowledge, to attain virtues and morals which are the
refinements of the reality of man, and to strengthen thee to remain firm.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. lZ. [IX:Z:mm]
__________
Regarding the education of those two daughters D_____ and M_____. If thou givest true Bahá 'ı́
education to those two young trees in the garden of Abhá know thou of a certainty that the
highest glory, prosperity and success will become ready and prepared for them. This is the
cause of everlasting honour.
Excerpt from a Tablet to Miss J. M., Bp September BXBp.

'*!
IX:1, ' August '.'1 [IX:m:mX]
Bahá'í methods of education (continued)
Utterances of 'Abdu'l-Bahá (continued)
Station of those who serve and teach the children
A woman who is a good Bahá 'ı́, working for the children in the school, came. She showed
her hands to 'Abdu'l-Bahá that he might see how she had scrubbed the floor. He kept her
hands in his and said: "Hands which have laboured in the cause of education are ever blessed.
I am pleased with your hands. I love such hands very much because they have worked for the
children. May you become a great educator and guide to humanity.
Diary of Mirza Ahmad Sohrab, London, December BXBR.
__________ [IX:m:XC]
Praise be to God, that with your soul and with your heart you are striving to guide the
children. Appreciate the importance of this favour, that you have been assisted to do such a
work, for the result of the spreading of the Cause of God is eternal exaltation. It is as when a
man sows a pure seed in pure soil and it grows through the showers from the clouds of mercy
of the Educator. Consider what a blessing will be brought forth.
Tablet to Mrs. F. G., BXBo.
__________ [IX:m:XB]
Protection of children
Take away thy dear child from among the heedless ones, for they are fast after him in order
that they may lead him astray from the right path. Keep him some time with thyself and train
him as he ought and should be. Then send him to another school or another place.
Tablet to P. A. H., RZ March BXCl.
__________
Be thou kind to the "bantam chickens and their babies" and take good care of them; so that
thou mayest learn how to train the living creatures. Teach and educate the "parrot" in order
that she may be instructed with the heavenly words. Although the parrot may be unconscious
of the meaning of the phrases, yet, God willing, thy heart will be inspired with such utterances,
(the significance of which will be revealed to thee first and then the words will flow from thy
tongue). Perfect thyself in the art of music so that thou mayest be able to play on the harp
most divinely.
Tablet from the Diary of Mirza Ahmad Sohrab, pB July BXBo.
__________
Duties of children toward parents
There are also certain sacred duties on children toward parents, which duties are written
in the Book of God, as belonging to God. The (children's) prosperity in this world and the
Kingdom depends upon the good pleasure of parents, and without this they will be in manifest
loss.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, pp. RlR–Rlp.
__________
Father and mother are worthy of esteem and it is necessary (to secure their good
pleasure); but this on condition that they may not prevent one from nearness to the
Threshold of the Almighty and may not withhold one from walking in the path of the
Kingdom. Nay, rather they (parents) should encourage and inspire one (to walk in God's
path).

'*#
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. olp.
__________
O thou my dear son! Thy letter sweetened the heart and the spirit. Thy lovely B face is
engraved forever on the tablet of my heart. I am also longing to look into thy countenance.
Say always the Greatest Name before beginning thy lessons. The confirmation and assistance
of God shall encircle thee.
Tablet from the Diary of Mirza Ahmad Sohrab, Rl May BXBo.
__________
Although thou art small, yet I hope thou wilt become great in the Kingdom. His Highness
Christ, sayeth: "Happy is the condition of the children!" God willing, thou art one of those
children. [IX:m:XR]
Be obedient and kind to thy father and mother, caressing brother and sister, and day by day
adding to thy faith and assurance.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. III, p. ggB.
__________
O dear one of 'Abdu'l-Bahá ! Be the son of thy father and be the fruit of that tree. Be a son
that hath been born of his soul and heart and not only of the water and clay. A real son is such
an one as hath branches from the spiritual part of a man. I ask God that thou mayest be at all
times confirmed and strengthened.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. poR.
__________
Duties of children towards God
O ye dear children!
Your father is compassionate, clement and merciful unto you and desireth for you success,
prosperity and eternal life in the Kingdom of God. Therefore, it is incumbent upon you, dear
children, to seek his good pleasure, to be guided by his guidance, to be drawn by the magnet of
the love of God and be brought up in the lap of the love of God; that ye may become beautiful
branches in the Garden of Abhá , verdant and watered by the abundance of the gift of God.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. III, p. lRR.
__________ [IX:m:Xp]
Educating children
In that hour you should make the children familiar with the prophecies in the Gospels and
with the Name of God, and with this Revelation: that is to say, instruct them how to become
teachers, so that the love of God may be established in their hearts while they are young
children. They should develop spiritual feelings. You should explain to them or read to them
the Ishráqát, Ṭarázát, Tajallíyát, the Words of Paradise, and the Tablet of the World. You
should make them memorize some of these verses. By these means they will become
enlightened and well educated, for they are like unto a young tree: you can train them in
whatever manner you like.
Spoken in February BXCX, to P. A. H. and J. H. H.
__________
Praise be to God! Thou art engaged in teaching and educating the children, for they have
wonderfully memorized and read the manifest verses, the Glad-Tidings, the Communes, the
Ishráqát and the Word. I hope that each one of them (those children) will become a peerless
teacher and the cause of the guidance of the people. Praise be to God! All the members are

'*$
illumined with the light of the Beauty of Abhá !
Tablet to P. A. H.
__________
Thou hast written regarding the spiritual education of the children. It is very acceptable
and beloved. Undoubtedly these children will make ideal and physical advancement.
Tablet to P. A. H., RB November BXBp.
__________
Indeed the sweet melody of the pupils of Mrs H. _____ gladdened the hearts of the people of
the Supreme Concourse.
To Mr. R., May BXCX.
__________ [IX:m:Xo]
Sunday class is important
Question: "Is it right that Mrs H. ____ has given up the Sunday School work?"
He looked very much surprised and grieved and said: "Why? No! She must keep it up by
all means. Why does she want to give it up?"
I answered that it was too far for most of the children and some were too delicate to walk.
He said: "If they cannot arrange to go every Sunday, they must go every other Sunday, if
not every other Sunday then once a month. But they must come together and must keep up
the Sunday School."
Words of 'Abdu'l-Bahá to Miss A. S. K. spoken in Stuttgart, Germany, April BXBp.
__________
'Abdu'l-Bahá listened very attentively to all that was said pertaining to the Sunday School,
saying: "Khaylı́ khú b! Khaylı́ khú b!1 It is very necessary that the Sunday School be renewed
again and be made active." Then 'Abdu'l-Bahá asked: "The Sunday School is very important;
then why did the parents become indifferent? It is very essential that the Sunday School be
upheld, first, [IX:m:Xg] because the children are there taught the Words of Bahá 'u'llá h. Second,
because the morality taught there is the true Bahá 'ı́ morality. Third, because the children will
there become firmly established in the precepts and truths of the Bahá 'ı́ Cause. Fourth,
because the Sunday School is of great value: It is very good and they must attend it with joy
and fragrance and with enthusiasm."
To Miss F. A. K., Paris, RC May BXBp.
IX:1, ' August '.'1 [IX:m:Xg]
Talks by 'Abdu'l-Bahá to other Bahá'í children
A talk to the pupils of the Bahá 'ı́ School in 'Akká
A lesson in English by a Persian boy.
How lucky I was and what good fortune I had yesterday in the morning. While all the
scholars and I were assembled together in the school and reading our lessons suddenly our
hearts were filled with joy by hearing our Master's voice blessing the believers; then he
entered the school with shining face and smiling lips and began to walk very calmly through
the room, addressing us and saying: "Endeavour and strive eagerly that you may progress
and advance rapidly. You are born in this holy day, attaining this great privilege by the favour
of God, therefore you must not waste or throw away this bounty and mercy. Try always to get

"Very good!"

'*%
more manliness and humbleness and to love one another. You are like a small plant newly
sown. If the rays of the sun reflect on it and it is watered by showers of rain there is no doubt
that it will by and by grow and become a very fruitful tree; [IX:m:Xl] but if cold winds blow
and the plant be deprived of the shining of the sun and the rain it will certainly be withered
and become a useless thing.
"Now, if you occupy yourselves, for instance, in affirming some reasons for the truth of this
holy Cause and how to deliver the Word of God to everyone, these things will support and
strengthen you and will prepare you for the good of this world and that which is to come; but
if, God forbid, you lose your time in vain chattering and useless talk and running hither and
thither, these things, be sure, will never lead you to the way of salvation.
"Never think whether you will have more or less wealth, for riches will never guide any
man in the right way.
"O children," continued our Master, "there is a matter which is very important and that is
this, let none of you at any time be puffed up with pride or despise any other being. Never,
never do this, this is worse than all things. Man is a sinful blunderer, therefore he must
acknowledge his faults.
"His Holiness, the blessed Bá b, mentions in his book that every one must consider at the
end of each day what have been his actions. If he finds something which would please God, he
must thank Him and pray to be strengthened to do this good act throughout his life; but if his
actions have not been approvable or honest, he must earnestly ask God for strength to do
better.
"And now," said the Master, "the report of your weekly work is good and free from blunder
and fault, therefore I am greatly pleased and very happy. I want you to work for the sake of
God, and not for your own interest. Therefore I am advising you with the greatest love and
kindness for your own benefit and comfort."
These were our beloved Master's utterances yesterday in the morning.
('Abdu'l-Bahá takes a great interest in the progress of these boys, and often gives them
helpful little talks; this one I have reproduced here in the words of one of the pupils, which he
wrote out in English for me and which I have but slightly altered.—The Teacher.)
__________
"You must give your daughter a Bahá 'ı́ education so that she may become an excellent
teacher of the Cause. She must receive a spiritual education. Then she will make
extraordinary progress. Religious teachings are essential for the proper development of the
mind and the spirit. If religious instruction is not given to the children they will grow
heedless and lose their moral susceptibilities. They will laugh at all moral obligations. The
children are like unto green branches. As long as the branch is green, you can train it in
whatever way you think best; but once the branch is dried up you cannot do anything with it.
If you want to straighten it, it will break."
Again he spoke with little Mona. "Do you love your parents?
"Yes!"
"Which one do you love best? Your mother or father?"
"I love both equally."
"Bravo! Well said! Now tell me, do you love Bahá 'u'llá h or your mother best?"
This was a difficult question. She hesitated a moment, and then replied with much
emphasis: "Bahá 'u'llá h".

'*&
Diary of Mirza Ahmad Sohrab, Bl October BXBo.
IX:., */ August '.'1 [IX:X:XZ]
Bahá'í methods of education (continued)
Camp school in mountains approved
"When I was in Dublin," 'Abdu'l-Bahá said, "the professor of the out-door school invited me
to visit the pupils. The school is in the mountains of New Hampshire, built among the woods.
All around there are green valleys, verdant balms and blue lakes. They have a large cabin and
have pitched several tents. Their supreme object is to promote the art of beauty and
gracefulness and the science of strength. For this reason they practise callisthenics and
athletics and exercise bodily training. They are thinly clad and often sleep in the open air.
They go bathing and during certain hours they study. Fresh air, outdoor exercise, wholesome
food, clean sports, uplifting ideals and regular training of body, mind and spirit build up their
constitutions and give them strong muscles, sterling characters and robust manhood. They
have a school room and dining-room and except the hours of study and meals they spend
their time entirely out in the open air, learning many excellent lessons from the book of
nature. I saw there a very young lad who, I was told by the teacher, was very thin and
emaciated when he was brought to the camp, but during his four weeks' stay he was
completely changed, having gained flesh, health and colour, so that he could take part in the
vigorous exercises. The professor of this twentieth century school was one of the most
refined and cultured men that it was my pleasure to meet in America, and he showed me
much love, hospitality and affection. The boys were most polite and decorous and although
some of them were very young yet they stayed through the talk and listened most attentively.
I was very pleased with all of them. Resourcefulness and self-control are the two lessons
taught to these boys through words and deeds—so that if in the course of their lives through
an accident of chequered fortune they should be thrown on an uninhabited island in the midst
of the sea, they would master the situation calmly, control themselves and provide through
their own ingenuity and in- [IX:X:Xm] ventiveness the essential means of livelihood. After all,
this is the greatest lesson that any highly-evolved civilization can teach us. They are so taught
that when the proper time arrives, they will not shun the dangers and risks of life; that like
unto the birds of the fields and the animals of the woods they may be able to procure their
sustenance and protect themselves from the encroachments of the enemy."
Diary of Mirza Ahmad Sohrab, BR July BXBo.
__________
Cardinal Bahá 'ı́ principles of colleges and universities
In this age the college which is dominated by a denominational spirit is an anomaly, and is
engaged in a losing fight. It cannot long withstand the victorious forces of liberalism in
education. The universities and colleges of the world must hold fast to three cardinal
principles.
First: Whole-hearted service to the cause of education, the unfolding of the mysteries of
nature, the extension of the boundaries of pure science, the elimination of the causes of
ignorance and social evils, a standard universal system of instruction, and the diffusion of the
lights of knowledge and reality.
Second: Service to the cause of morality, raising the moral tone of the students, inspiring
them with the sublimest ideals of ethical refinement, teaching them altruism, inculcating in
their lives the beauty of holiness and the excellency of virtue and animating them with the
excellences and perfections of the religion of God.
Third: Service to the oneness of the world of humanity; so that each student may
consciously realize that he is a brother to all mankind, irrespective of religion or race. The
'*'
thoughts of universal peace must be instilled into the minds of all the scholars, in order that
they may become the armies of peace, the real servants of the body politic—the world. God is
the Father of all. Mankind are His children. This globe is one home. Nations are the members
of one family. The mothers in their homes, the teachers in the schools, the professors in the
college, the presidents in the universities, must teach these ideals to the young from the cradle
up to the age of manhood.
Diary of Mirza Ahmad Sohrab, Bg February BXBo.
__________
Characteristics of Bahá 'ı́ college students
You must become the shining candles of moral precepts and spiritual ideals and be the
means of the illumination of others. Clothe your bodies with the robes of virtues.
Characterize yourselves with the characteristics of the people of divine morality. Shun all
manner of vices as you shun a poisonous snake or a leper. Let the corps of professors and the
students be impressed with the purity and holiness of your lives so that they may take you as
paragons of worthiness, examples of nobility of nature, observers of the moral laws, holding in
subordination the lower element by the higher spirit, the conquerors of self and the masters
of wholesome, vital forces in all the avenues of life. Strive always to be at the head of your
classes through hard study and true merit. Be always in a prayerful state and appreciate the
value of everything. Entertain high ideals and stimulate your intellectual and constructive
forces.
Diary of Mirza Ahmad Sohrab, BZ April BXBo.
__________
I hope that while you are studying in this college you may so excel all other students in the
various branches of knowledge taught therein that all of them may testify that the Bahá 'ı́
students have another power, are inspired with another [IX:X:XX] effort, are imbued with a
nobler ambition, are stimulated by higher motives and make wider and deeper exertions than
others. If you do not surpass the others, then what distinction will there remain for you?
Therefore, you must strive to be superior to them, so that everyone may bear testimony to
this fact. You are now like the tender plants that are trained according to the knowledge and
wisdom of the gardener. From now on, you must strive to beautify the moral aspect of your
lives. Advise one another with utmost consideration, watch daily your words and deeds; thus
from the very beginning you may characterize yourselves with divine ideals.
The divine ideals are humility, submissiveness, annihilation of self, perfect evanescence,
charity and loving-kindness. You must die to self and live in God. You must be exceedingly
compassionate to one another and to all the people of the world. Love and serve mankind just
for the sake of God and not for anything else. The foundation of your love toward humanity
must be spiritual faith and divine assurance.
Again: be ye most careful that, God forbid, not one single word contrary to truth issue from
your mouths. One falsehood throws man from the highest station of honour to the lowest
abyss of disgrace. Always guard yourselves against this enemy so that all you state may
correspond with reality. Forever supplicate and entreat at the Court of Majesty and beg
confirmation and assistance. Make ye an effort that ye may win the good pleasure of the
Blessed Perfection. All the natural and supernatural advancements in the human world
revolve around this one problem. If you attain to this supreme goal all the elements of the
world of creation will be ready to serve you at your bidding, (i.e., they will find their highest
attainment in you and through you), or in other words you will become the fruits of the world
of existence. The evolution of the trunk, branches, leaves and blossoms of the tree is the fruit
thereof. Exalt your thought. Reflect over all your affairs. Magnify your endeavours. Enlarge
the circle of your ideals. Open the wings of spiritual wisdom. Let your hope be the

'*(
accomplishment of most great deeds, the results of which may immortalize your names. All
that the people are holding fast to is as the mirage and will not last. Praise be to God, that you
are under the protection of Bahá 'u'llá h and His bounties have encircled you. I will always
pray for you, and with the utmost humility beg extraordinary progress for you.
Diary of Mirza Ahmad Sohrab, Bg April BXBo.
__________
To the Bahá 'ı́ students of Beirut College (Syria)
Praise be to God, that the Bahá 'ı́ students in Beirut are well known for the beauty of their
character, the purity of their deeds, and the loftiness of their morality. From whomsoever one
enquires about the Bahá 'ı́ students, one will hear unstinted praise. This is through the favours
and bounties of the Blessed Beauty, who has assisted you to attain such a high station. For
you have lived in a manner conducive to the glorification of the Cause of God. Bahá 'u'llá h is
pleased with you; all the people are pleased with you; I am pleased with you, and the friends
of God are pleased with you. This is the special divine bounty, which is being realized at rare
intervals. If one asks any person concerning the Bahá 'ı́ students, he will answer: "In reality
they are intelligent, sober, industrious, diligent, displaying good manners and behaviour and
concentrating all their attention on their acquirement of knowledge. They do not spend their
time in frivolous amusements and distracting recreations." Even the enemies testify to your
spotless character. I hope that through the favour and bounty of the Blessed Beauty, his
holiness the Bá b, and the ineffable bless- [IX:X:BCC] ings which hallow this holy shrine,1 the
confirmations of the Kingdom of Abhá may encircle you, and that you may be characterized
with the shining qualities and brilliant attributes of the Bahá 'ı́ life. May your morality become
more defined day by day! May your faith and assurance be increased day by day! May your
attraction to the kingdom of Abhá be intensified day by day! May your attainment in sciences
and arts become more universal day by day! Perchance, God willing, you may become perfect
and accomplished from every standpoint and he the means of the enlightenment of Persia.
Diary of Mirza Ahmad Sohrab, BR October BXBo.
__________
God be praised! How wonderful are these students!2 I am looking forward with great hope
to their future! In reality they are beneath the shade of the Blessed Perfection, they are being
animated with the spirit of the Holy Land. For this reason, they are superior to many
students. Their mettle will become known in the future. They are now under the process of
refining. When they come out of the crucible their brightness will become manifest. The
Word of God is the refining which will polish them, suffering them to become pure as tested
gold. Every single assured and firm believer will consider himself the servant of all the friends
of God, nay rather the servant of the world of humanity. The honour of man depends upon
this. The everlasting glory of mankind lies in this! For this reason His Holiness Christ says:
"The last shall be first, the least among you in the Kingdom is the greatest." Whosoever
desires to walk in the path of the Kingdom—so that he may reach the court of the Almighty—
must be a true servant. The path of God cannot be compared with the paths of men. The
humbler the man is in the path of God, the more exalted is he; the greater his meekness and
submissiveness, the more beloved is he; the more he is surrounded with tests and trials, the
vaster the tranquillity and composure of his spirit.
Diary of Mirza Ahmad Sohrab, Bg July BXBo. [IX:X:BCB]

The Students were visiting the Shrine of the Bá b.
This is a talk to the believers visiting 'Abdu'l-Bahá . The students were also present. These students visit the Holy Land
during their vacations and most of them are permitted to live the whole summer near the tomb of the Bá b on Mt.
Carmel.—Dr Ḍı́yá ' M. Baghdá dı́.

'*)
Words of 'Abdu'l-Bahá regarding infants before and after birth
To an expectant mother
Your child will have extraordinary capacities. It will be a Bahá 'ı́. Rear it in the teachings of
Bahá 'u'llá h. Rest assured your child will be assisted by the Divine Concourse, and through this
assistance it will exhibit a universal consciousness. For this Cause encompasses the West and
the East, and children born under these conditions in this day will have the advantages of the
universal illumination. Today some children are called prodigies, but the inheritors of this
Cause will attain to a degree that the others, even though educated in the best schools and
with every advantage, know nothing of.
Children blessed in this way before they are born are of the new race. I was born in Persia,
and while I nursed with my mother's milk I received truth. When a little child my first words
were "Yá Bahá 'u'l-Abhá !"
Divine Philosophy, p. gX.
__________
Supplication for an expectant mother
My Lord! My Lord! I praise Thee and I thank Thee for that whereby Thou hast favoured
Thine humble maid-servant, Thy slave, beseeching and supplicating Thee—because Thou hast
verily guided her to thine obvious Kingdom and caused her to hear Thine exalted call in the
contingent world and to behold Thy signs, which prove Thy victorious reign over all things.
O my Lord! I dedicate that which is in my womb to Thee. Then cause it to be a
praiseworthy child in Thy Kingdom and a fortunate one by Thy favour and generosity; to
develop and grow up under the charge of Thine education.
Verily, Thou are the Generous! Verily, Thou art the Lord of Great Favour!
__________
Immortality of undeveloped infant souls
Question: "What becomes of an undeveloped infant's soul?"
Answer by 'Abdu'l-Bahá : "It rests with the mercy of God and through the eternal bounty it
will not be deprived of that mercy."
Ten Days in the Light of Acca, page o.
__________
Station of oppressed infants and weak ones
As to the subject of babes and infants and weak ones who are afflicted by the hands of
oppressors: This contains great wisdom and this a subject of paramount importance. In brief,
for those souls there is a recompense in another world and many details are connected with
this matter. For those souls that suffering is the greatest mercy of God. Verily, that mercy of
the Lord is far preferable to all the comfort of this world and the growth and development of
this place of mortality.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. II, p. ppZ.
__________
Children of unbelievers and infidels who die before the age of responsibility are not
punished, because they are under the favour of God.
Mrs L. M. G. Notes
__________ [IX:X:BCR]
'Abdu'l-Bahá 's interpretation of a dream
"A young girl became evident to me as belonging with the family, but I could not make out

'**
who she was. She spoke of a horse that my son had had long ago, but I did not understand
what she meant. After a time it became known that she was my daughter, and I felt grieved to
think that I had not been conscious of her presence in all the past years. She seemed not hurt,
but surprised that we did not understand her. Just as I was waking, I realized that she was our
little baby who had passed away over twenty–one years ago, when nine months old." (End of
dream.)
Mrs _____ added: "She was my idol, and because I loved her so much, I tried hard to put her
out of my thought, and the dream made me feel that we should not do this."
'Abdu'l-Bahá interpreted it thus:
"That child is your trust within the charge of God. She was a child when she went, but you
shall find her full grown in the Kingdom of God. You shall find her mature. You shall not find
her there as a child. You shall find her perfect and mature.
"As to the horse once belonging to your son, of which she spoke: Horse in the dream means
a wish. It shows that your daughter has fulfilled her wish and her desire, and that shows the
loftiness of her station. The wish is one in which your son shared, but she attained to it. It is
my hope, God willing, that, he, too, will attain to it."
Surprise was expressed that a child of only nine months could have a wish, and 'Abdu'l-
Bahá said: "The child was born with a wish."
Mrs _____ was crying, and 'Abdu'l-Bahá continued: "Do not cry. Be happy because you saw
her, and you saw her perfected. You must be happy. She is your trust with God. You have not
lost her out of your hands. The only difference is this; that you gave her as a trust to God as a
child, but you will take her back as a full grown person. I had a son who was four years old,
and when he died I did not at all change my attitude. I gave my son to God as a trust, and so at
his death I did not grieve."
Mrs _____ said: "But there is a difference, you gave your son to God, but God takes ours."
'Abdu'l-Bahá replied: "It is the same thing. In both cases it is a trust of God."
'Abdu'l-Bahá said: "The cause of her surprise, is this—that you are crying; your daughter
would say: 'I have a good mother. She must be happy. Why does she cry? I am surprised.'
The cause of her surprise is the thought that you do not recognize her. She belongs to a realm
in which everything becomes mature, and she expected you to see her in the state of
perfection in which she manifested herself to you; but the fact that you looked at her in this
way, and that now you are crying—is a proof of your not having recognized her. For had you
recognized her in the dream, you would not be crying now."
Relative to the comment of Mrs _____ that she tried to put the child out of her thoughts,
'Abdu'l-Bahá said: "It is not in man's control when to forget one. It is not good for one to try
to forget them. One must always remember them."
Notes by M. H. sent to 'Akká for approval and returned with the signature of 'Abdu'l-Bahá
as correct.
__________ [IX:X:BCp]
Christening or naming a babe
When thou wishest to name a babe, prepare a meeting therefor; chant the verses and
communes, and supplicate and implore the Threshold of Oneness and beg the attainment of
guidance for the babe and wish confirmed firmness and constancy; then give the name and
enjoy beverage and sweetmeats. This is spiritual baptism.
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. oX.
__________

(++
Question: "Should we baptize infants?"
'Abdu'l-Bahá answered: "The people have not understood the meaning of baptism. In one
place in the Gospels it is commanded that one must be baptized by water and spirit, and also
by fire, and from these commands we can understand that the meaning is spiritual and not
material. The baptism of Christians as practised today is not the teachings of Christ! The
Christians in the beginning used to baptize as a symbol of the purification of the spirit.
"When the time drew near for the Manifestation of Christ, John the Baptist appeared and
called the people to repentance, and when they repented they were baptized as a symbol that
their hearts were purified and ready to accept the truth and teachings which would soon
appear, for John was declaring the coming of Jesus. But these people were not children; they
were men and women. And Jesus himself was baptized by John, but he was thirty years old
when he was baptized. After he was baptized he said: 'John has baptized you with water, but
I shall baptize you with the Spirit!' Water symbolizes the knowledge of God which gives
eternal life, because all forms of life had their beginning in the water. Fire is the symbol of
love, and the baptism by fire means the love of God which descends in the hearts that are
turned unto him! Now as fire is used to symbolize love, be sure that water is used also as a,
symbol, for would it be possible for one to be put into the fire as one is put into the water for
baptism? Many who have not understood what Christ meant by baptism think if a child dies
without passing through this ceremony its soul is lost! But this is not true, for the child has
not sinned and goes from this world quite free from faults and defects! And oftimes baptism
of infants is attended by great danger to the child.
"One time I was invited in this very house to witness the baptism of a baby who was very
young. They had put olive oil in the water and when they put the child into it, it shrieked and
struggled, swallowing some of the oil and water, after which it, together with the shock to the
nervous system, caused the child to be very ill, and it died. These are ceremonies which have
a spiritual meaning but no spiritual effect upon the soul!"
To Mrs L. M. G., Bm April BXCo.
__________
Words of 'Abdu'l-Bahá regarding the importance of prayer
The sweetest thing in this world is to obey strictly the commands of God and shun His
prohibitions. Through this the attractions of the love of God will be created in human
consciousness.
For example, there is nothing sweeter in the world of existence than prayer. Man must live
in a state of prayerfulness. The most blessed condition is the condition of prayer and
supplication. Prayer is "conversation with God". The greatest attainment or the sweetest
state is no other than "conversation with God". It creates spirituality, generates mindfulness
and celestial feelings, begets the attraction of [IX:X:BCo] the Kingdom and engenders the
susceptibilities of the higher intelligence. The highest attribute given to His Holiness Moses is
the following verse: "God carried on a conversation with Moses."
What is prayer? It is "conversation with God". While man prays he sees himself in the
presence of God. If he concentrates his attention he will surely at the time of prayer realize
that he is "conversing with God". Often at night I do not sleep, and the thoughts of this world
weigh heavily on my mind. I toss uneasily in my bed. Then in the darkness of the night I get
up and pray—"converse with God". It is most sweet and uplifting. Prayer and supplication
are so effective as to inspire one's heart for the whole day with high ideals and supreme
serenity and calmness. One's heart must be sensitive to the music of prayer. He must feel the
effect of prayer. He must not be like an organ from which softest notes stream forth without
having consciousness of sensation in itself.

(+!
Diary of Mirza Ahmad Sohrab, Bg March BXBo.
__________
Mount Carmel is enveloped with the white mantle of spirituality. Its atmosphere is
permeated with an indescribable peace and tranquillity. During these matchless moonlight
nights, one's heart becomes tender and the mind wistful and meditative, pensive and musing.
It is as though the trees, the brooks, the rocks, the sea, the grass, the stars hold communion
with man and whisper into his ears the secrets of nature. It was mainly owing to this reason
that the ancient prophets of God lived in the grottoes and caves of this mountain so that they
might spend their time in quiet meditation. The divine, holy prophets have two stations. The
first is the station of "abstraction". This is the station wherein they communicate with God,
receive the graces of the Holy Spirit and become intimate with the fragrances of holiness. The
second station is the station of "plurality". In this station they occupy themselves with the
education of mankind. They have, as a result, to bear the enmity, persecution and calumny of
the people. On account of their pride, haughtiness and conceit the people assail these divine
temples of Truth; notwithstanding this they bring forward proofs and arguments, instruct
them through the heavenly advices and exhortations and little by little cause them to ascend
to the lofty height of beatific purity. This work is most exacting and difficult, yet they do not
murmur. But the world of "abstraction" in which they quaff the chalice of immortality, is very
pleasant and spiritual. It is a super-individual experience, commonly shared by all the elect of
God. It is the light of the spirit and the spirit of the world. Its sweet delicacy is enjoyed by
every class. For this reason, whenever the prophets of old desired to commune with God and
enter the realm of "abstraction", they came to this holy mountain and prayed during the day
and the night, thus strengthening in this manner the basis of their inspiration.
Diary of Mirza Ahmad Sohrab, l September BXBo.
__________
Beg everything thou desirest from Bahá 'u'llá h. If thou art asking faith, ask of Him. If thou
art yearning after knowledge, He will grant it unto thee. If thou art longing for the love of God.
He will bestow it upon thee. He will descend upon thee all His Blessings.
Diary of Mirza Ahmad Sohrab, X May BXBo.
IX:'/, 1 September '.'1 [IX:BC:BBp]
Bahá'í methods of education (continued)
In prayer
Prayer and supplication are two wings whereby man soars toward the heavenly mansion of
the True One. However, verbal repetition of prayer does not suffice. One must live in a
perennial attitude of prayer. When man is spiritually free, his mind becomes the altar and his
heart the sanctuary of prayer. Then the meaning of the verse "We will lift up from before his
eyes the veil" will become fulfilled in him. Whenever I wanted to go to the Palace of Bahjı́ to
meet the Blessed Perfection, I walked alone and on foot, in order to be in an attitude of prayer.
In the Mosque of 'Akká for many years I had a simple room all to myself to which no one had
any access. Now and then I would go there and stay one whole day, passing the time in quiet
contemplation and prayer. But later on the affairs of the Cause became manifold, and I had to
give practically all my time to their dispatch and management. Thus I could no longer enjoy
those peaceful hours of spiritual reflection. How I would love to be able to arrange now so
that I might go away alone and live in entire seclusion! For this reason I went to Tiberias, but
it was not much of a seclusion.
Diary of Mirza Ahmad Sohrab, Bm June BXBo.
__________

(+#
In prayer one must turn his face towards the sanctified Reality of His Holiness
Bahá 'u'llá h—that Reality which surrounds all the phenomena. During the time of prayer His
Holiness Bahá 'u'llá h must be singly and alone the centre towards whom all the faces are
turned.
Excerpt from Tablet. Diary of Mirza Ahmad Sohrab, pC July BXBo.
__________
Prayers for children
Make thou this little maid-servant a brilliant-starred daughter of the King- [IX:BC:BBo] dom;
endear her in the Threshold of Oneness and overflow her with the cup of Thy love, in order
that she may raise the cries of joy and ecstasy and mix ambergris1 with musk.
Verily, Thou art the Powerful and the Mighty, and Thou art the Wise, the Seer!
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. III, p. ggB.
__________
Prayers to memorize and use
O Thou pure God! I am a little child; make Thou the bosom of Thy gift a dear resting place
of comfort; suffer me to grow and be nurtured with the honey and milk of Thy love and train
me under the breast of Thy knowledge. Bestow Thou freedom while in a state of childhood
and grant Thou excellence.
O Thou Incomparable One! Make me the confidant of the Kingdom of the unseen! Verily,
Thou art the Mighty and the Powerful!
Little book of prayers.
__________
O unequalled Lord! For this helpless child be a protector! For this weak and sinful one be
kind and forgiving.
O Creator! Although we are but useless grass, yet we are of Thy garden. Though we are but
young trees, bare of leaves and blossoms, yet we are of Thy orchard.
Therefore nourish this grass with the rain of Thy bounty, refresh and vivify these young,
languishing trees with the eternal springtime.
Awaken us, enlighten us, give us eternal life and accept us in Thy kingdom.
Little book of prayers.
__________
O loving God! I am a young child, a suppliant, a captive. Be Thou my refuge, my support,
my protector. I am in distress: give me the means of tranquillity. I am needy: bestow upon
me the treasure of the Kingdom. I am dead: give me the spirit of life. I am weak: favour
[IX:BC:BBg] me with power and strength, so that I may be a maid-servant in Thy threshold, with
perfect purity and sanctity; sacrifice myself unto Thee, be quit of myself and seek Thee, walk
in the path of Thy good pleasure, speak Thy secret and witness the signs of Thy oneness
wherever I look. O God! Make me ablaze, like unto the fire of Thy love, and make me free
from attachment to this mortal world, until I find the peace of soul and the rest of conscience.
Thou art the Powerful, the Mighty! Thou art the Hearer, the Seer!
'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p. BXl.
__________
O Thou kind God! I am a little babe; exalt me at the threshold of Thy Kingdom. I live on this

Ambergris—This metaphor means the state of spontaneous prayer and communion with God.

(+$
earth; make me heavenly. I am of this world; make me of the world of the realm of might. I
exist in this world of darkness; make me illumined. I am material; make me spiritual and
suffer me to become the manifestor of infinite bounties. Thou art the Powerful, the
Compassionate!
Tablet.
__________
O God! Educate Thou this little child in the arm of Thy knowledge and nurse her at the
breast of Thy providence. Plant Thou this fresh flower in the rose-garden of Thy love and
refresh it by the showers from the clouds of Thy gifts. Make her one of the children of the
Kingdom and guide her toward the realm of the Most High. Verily, Thou art the Powerful, the
Kind; Thou art the Giver, the Generous, the Bounteous.
Another translation of a Commune in 'Abdu'l-Bahá : Tablets of Abdul-Baha Abbas, Vol. I, p.
gC.)
IX:'/, 1 September '.'1 [IX:BC:BCg]
Talks by 'Abdu'l-Bahá in the Holy Land (continued)1
The following compilation of some of the utterances of 'Abdu'l-Bahá after his return to the
Holy Land from America, Europe and Egypt.
Translated by Dr Ḍı́yá ' M. Baghdá dı́
Ḥá jı́ 'Abbá s is the name of an old Bahá 'ı́ who lived in 'Akká and for more than thirty years
was chosen by 'Abdu'l-Bahá to be the lantern carrier. Almost every night, whether walking in
the dark narrow streets of the prison city 'Akká or in the fields outside, he was the only one
who accompanied 'Abdu'l-Bahá . (The translator, and perhaps others, entertained the thought
that this man, on account of his bravery, strength and courage, was chosen to be as a guard to
'Abdu'l-Bahá . But in recent years, it became evident that Ḥá jı́ 'Abbá s, during all those years of
apparently faithful service was concealing a deadly weapon for the purpose of betraying and
murdering 'Abdu'l-Bahá , whenever he could find an opportunity. This was because his mind
was poisoned and his heart changed by the deceitful ná qidı́n and the bitter enemies with
whom he had joined.) 'Abdu'l-Bahá said regarding this person: "He was so sick and
exhausted in 'Akká when he came to me for help and assistance, that I placed him in a hospital
in Haifa and I loved him very much." Then 'Abdu'l-Bahá turned to Au qá Muḥ ammad Kirmá nı́
who was present and said to him:
"Tell me what is the voice that is calling loud in Kirmá n (Persia)? Is it the voice of the
darvı́shes2 (tramps) or the moaning of shaykhı́s3 (a Muslim cult)? For the sake of the
elevation of the call of God all these voices shall be silenced. When the call of God rises, all
other calls become erased and forgotten. When the movement of the Supreme Pen
(Bahá 'u'llá h) becomes audible, undoubtedly the buzzing of flies ceases. This is evident. May
God give assistance and confirmation to the souls who serve the supreme word and elevate
this call. The powers of the Kingdom of Abhá and the divine confirmations will assist and
reinforce every one who becomes engaged in teaching the Cause of God. There is no doubt
about this."
__________
Rp February BXBo.
'Abdu'l-Bahá and a number or the friends took a walk outside the city of Haifa. He told
them of the lofty degrees of severance and attraction of the old friends in the Cause, and when

Previous sections are in XI:F, pp. :V–:j, FI–Fb; and XI:I, pp. Fc–I:, Ib–Ii.
Darwı́sh, pl. dará wı́sh.
Shaykh, pl. shuyú kh, ashyá kh.

(+%
they passed by a cave he showed it to Mirza Sohrab and said: "We had a person by the name
of Ustá d Ismá 'ı́l. Indeed, he was peerless. He suffered great calamities and ordeals in Ṭ ihrá n
(Persia) and in Baghdá d—they confiscated all his belongings and they took his wife, yet he
was in the utmost joy and he used to say, 'Praise be to God! They have taken [IX:BC:BCl] my
wife and my belongings. God willing, a day cometh when I may sacrifice my life in the path of
God!' When he reached 'Akká it was at a time when no one was allowed to enter the forts.
When I heard this I managed to get him into the barracks. After one month I sent him to Haifa.
He dwelt in this cave. He became a peddler in the daytime and in the nights he used to chant
with attractive and indescribable sincerity the verses which the Blessed Beauty (Bahá 'u'llá h)
had sent to him."
In the afternoon of the same day 'Abdu'l-Bahá gave the following utterances to the friends
who gathered in his home:
"It is the duty of all the friends to help the families of the martyrs. They have become flesh
of my flesh because the martyrs have sacrificed their lives for me. Whosoever renders a
service to the families of the martyrs is serving the Blessed Beauty. Whosoever supports
them is supporting the Blessed Beauty. Whosoever becomes a self-sacrifice in their behalf is a
self-sacrifice in the path of the Beauty of Abhá . The great martyrdom or the sacrifice of life is
like unto a mirror and when turned toward the sun, the temple and the body of the mirror
become utterly effaced; that is, the martyrs efface themselves in the love of God to such an
extent that the bodies and mirrors no longer exist. They become the rays of the sun.
Therefore, everything that is related or belongs to them belongs to God. Whosoever serves
them serves God. Whosoever loves them, verily, he loves God. It is not a joke—when the time
of test comes, for then the truth becomes known. Justice must be given. If a thorn enters our
hand, we cry and become restless. If our head aches we become restless. But the sharp sword
takes away one's life. The martyrs have tasted the sweetness of that cup. That is why His
Holiness, the Messenger (Muḥ ammad) said, 'The martyrs have stations that prophets are
envious of.' Thus His Holiness the Supreme (the Bá b)—May my soul be a ransom to him!—
when addressing the Blessed Beauty, in his book titled Aḥsanu'l-Qiṣaṣ (The Best of Stories),
said, 'O our great Lord! verily, everything in me I sacrifice to Thee and I desire only to be killed
in Thy path.' To whom do these addresses in the Aḥsanu'l-Qiṣaṣ refer? Undoubtedly to the
One-Whom-God-Shall-Manifest, that is His Holiness Bahá 'u'llá h, and not to Mı́rzá Yaḥ yá (Azal).
They used to attribute these references, before the declaration of the Manifestation to an
imaginary person. Afterwards it became evident that the person was existing. But before
investigation they believed that those references meant the Qá 'im himself, yet the Bá b was the
Qá 'im (Forerunner). Therefore, from these references, it becomes evident that the One-
Whom-God-Shall-Manifest was existing. He (the Bá b) says, moreover, 'By God, the Truth! I
am an hú rı́ (girl of paradise) born from Bahá , in a place of the red ruby, and by all those who
are in heaven, I yearn for the soul that is killed in the path of God.'"
Afterwards, 'Abdu'l-Bahá showed infinite kindness to Mı́rzá 'Iná yatu'llá h Khá n, the son of
Mullá Ismá 'ı́l, the martyr. Then he ordered the friends to be served with fruits and preserves.
One of the Zoroastrian Bahá 'ı́s was present at that time and 'Abdu'l-Bahá said the following to
him about another believer: "Indeed, Mullá Bahrá m (a Zoroastrian Bahá 'ı́) is a blessed being.
He is active in the Cause of God and is never still. The station of such souls is not known now,
but it will become evident in the future. During the first century of the holy Manifestations the
beginning of the revelation is like the day, because the Sun of Reality is shining upon all the
horizons, the stars are invisible. But in the second century, the station and the degree of the
sincere ones will become evident. Their lights will become manifest and bright like unto the
shining stars. The stations of the apostles of His Holi- [IX:BC:BCZ] ness Christ became known
after three hundred years."
In the evening there was a general meeting in the home of 'Abdu'l-Bahá . Mr Rothchild, a
(+&
great financier, visited Haifa and 'Abdu'l-Bahá talked about wealth. He said in part: "Unless
the souls are believers in God and assured in the verses of God, wealth causes the hearts to be
hardened and without light." At the close of the meeting a supplication of repentance,
confession and pleading written by Ḥá jı́ 'Alı́y-i-Yazdı́, was read in the presence of 'Abdu'l-Bahá
and the hearts of those who were present became touched. They turned their faces to the
Horizon of the Cause, and implored the Kingdom of the Covenant and of the Beauty of Abhá
for a new confirmation. (Ḥá jı́ 'Alı́y-i-Yazdı́ was at one time one of the ná qidı́n or violators of
the Covenant and he lives in 'Akká .)
__________
Ro February BXBm.
Today, 'Abdu'l-Bahá revealed tablets, concerning deeds. In one of them he says, "The deeds
of man must be the cause of glory. Everything that is conducive to the honour of the religion
of God is good. Every action that becomes the means of the elevation of the Word of God is
accepted. This is the standard."
Afterwards, a group of Arabs and a Durzı́ Shaykh1 (a priest or chief of a sect originally
Muslim), went to see 'Abdu'l-Bahá and he talked to them about the sublime qualities of the
world of humanity. He said: "Generosity, courage, faithfulness, truthfulness, etc., are all
shining stars and brilliant planets. They are the cause of the illumination of hearts, of the
assurance of souls, of the honour and dignity of man in this world and in the Kingdom."
Then 'Abdu'l-Bahá spoke to the believers about the station of sanctity and severance. He
said, "In this station, the souls are tested. This is what Bahá 'u'llá h said: 'By the life of God! all
shall be sifted just as the wheat is separated from the tares. In a sieve they shall be cleaned
and purified from dust and chaff'. Likewise, those whose actions are good, will be
distinguished from the others. Therefore, in every cycle when a sifting and a great testing
occur, all (the violators) will fall away except the sincere souls, who come under the shadow
of the Word of God. The sea does not accept the dead. The souls who come under the shadow
of the Cause of God are holy and purified from all superstitions. Consider the blessed souls
who were sent forth into Persia during the beginning of the Revelation. All have sacrificed
their lives, given up their possessions and homes, in the path of God. But on the other hand,
the deniers, who arose in opposition, became occupied in vain pursuits and, night and day,
thought only of fame and easy life. Their hearts were not pure and their souls were waning in
hopes and desires. This happens in every cycle. 'Can light and darkness exist at the same
time'?"
'Abdu'l-Bahá at the Sea of Galilee
l June BXBo.
'Abdu'l-Bahá uttered the following words to a Persian family known as Fallá ḥ ,2 who went
to visit him at Tiberias on the Sea of Galilee:
"In all the cities, the friends who are firm and steadfast, become the cause of guidance and
illumination of the people. They endeavour to elevate the hearts and to enlighten the minds.
For example, an arid valley, deserts of sand and waterless mountains which were near the
equator and subject to intense heat, became the light of all the horizons and the pilgrimage of
the people of the [IX:BC:BCm] world, when it was illumined by the coming of His Highness the
Messenger—May my soul be a ransom to him and his friends! How much it is advanced! In
the beginning it was an insignificant village and now it is the mother of the cities (Mecca)."
__________

Durzı́ (Druze), pl. Durú z.
Tiller of the soil, husbandman; peasant, farmer, fellah.

(+'
m June BXBo.
Mirza Ahmad Sohrab read to 'Abdu'l-Bahá an article from the Christian Commonwealth, in
which there was an appeal to Christianity to cease its useless ceremonies and to return to its
original simplicity and spirituality. The article spoke also of a minister who courageously said
to an assembly of ministers that "the time had now come for us to be ashamed of receiving
high salaries and to be living in such comfort and luxury while the poor are left in such misery.
We must leave the thoughts of our desires and become self-sacrificing." 'Abdu'l-Bahá then
said:
"They talk of doing, but they do not act. They think it would be easy to do this. They do not
understand the meaning of martyrdom or self-sacrifice. As soon as a needle pricks the hand,
their cries reach the heavens. There is no comparison between these souls and the sanctity
and the self-sacrifice of the disciples of His Holiness Christ. They do not even breathe alike. It
is the Bahá 'ı́s who walk in the footsteps of Christ and his disciples. They endure such
calamities, hardships of hunger and thirst, prison, murder, persecution and malice. They have
endured all sufferings. These men of passion and desire—how can they do such things?
There was an á khú nd (Muslim priest) who thought that one of his fingers had become unclean
and could not be purified. He went to a butcher and said, 'Come thou and cut off my finger. I
do not want it.' The butcher replied, 'This is impossible. It is not easy to cut off a finger. The
blood will flow like a fountain and there will be severe pain.' The akhú nd1 replied, 'No! there
is only one way and that is that thou shouldst cut.' When the butcher considered the akhú nd's
great persistence he replied, 'Very well. Put thou thy hand on this block.' Then with the back
of his knife, he pressed upon the finger. Suddenly the akhú nd pulled away his hand and began
to scream, 'Ouch! thou hast cut my hand! What an oppressor and unjust man! How cruel and
unmerciful thou art!' Briefly, it is very easy to write and to speak upon these matters,
[IX:BC:BCX] but it is hard to put them into action. Twenty years ago, this thought, that they
must go out to teach as the disciples of Christ had done, was widespread among the
Christians. Three or four persons went forth, but they could not endure it for more than two
or three months."
One of the believers asked 'Abdu'l-Bahá to explain what is meant by the special indulgence
(in the Kitáb-i-Aqdas) during the holidays. To this he replied: "Bad conduct or deeds are not
allowed at any time and especially during the Feast. But those are the days of happiness, days
of joy and gladness. This is from the verses that shall be known afterwards. For example, it is
bad not to work on other days, but in these days of feasts, work must be abandoned. But it
does not mean that it is permissible to drink liquor or commit immoral deeds. Those days are
the days of forgiveness and pardon, days of cheer and enjoyment, days of affection and
attraction, days of blessings. Such deeds as may become the cause of the illumination of the
world of humanity must be manifested by man."
To some of the visitors who were leaving for Haifa, 'Abdu'l-Bahá said: "God willing, ye shall
be always under the protection of the Truth. In your behalf, I seek favour and bounty from the
Blessed Beauty. Rest ye assured. I am happy that ye shall be confirmed in everything. I am
pleased with ye and shall never forget ye. Convey the wonderful Abhá greetings to every one
of the friends of God. Call them to steadfastness and firmness in the Cause of God so that the
calamities and hardships may not become the cause of their relaxation. Should the sea of tests
become almost overwhelming, it must not have any effect upon them. Consider ye that after
His Holiness the Spirit (Christ), the disciples did not stop for a moment nor did they choose
rest for themselves. They strove night and day. Then it is evident how much we must show
self-sacrifice, service and steadfastness to the Most Holy Threshold! If the disciples had not
been firm, after the departure of His Holiness the Christ, his Cause would have been utterly

Akhwá nd, akhú nd (also á khú nd), tutor, master, preacher.

(+(
effaced and made non-existent. Now, the friends of God must be likewise firm and exercise
effort and zeal in teaching the Cause of God. They may rest assured that the safety, protection,
confirmation and assistance of the Blessed Beauty shall reach them. They must not be shaken
by anything. Night and day, I pray in their behalf."
Mr E. M. Newman, one of the best known and most eloquent American lecturers, who
spends five months of the year travelling in different countries, collecting the moving picture
photographs of famous people and places to accompany his talks, came to the Holy Land in
BXBo. He went to 'Akká to visit 'Abdu'l-Bahá . Not finding him there, he proceeded to Tiberias,
where he and his party of two men and one lady, met and talked with 'Abdu'l-Bahá . They
asked questions about the purpose of the Bahá 'ı́ Religion, to which 'Abdu'l-Bahá replied: "The
purpose of this Cause is the investigation of Reality and the oneness of all religions.
Bahá 'u'llá h accepted fifty years of banishment, persecution and imprisonment for these divine
principles. Now, praise be to God, His teachings have illumined the horizons of the East,
delivered the souls and minds from worthless limitations, elevated the signs of guidance and
united the East and the West with a spiritual power."
Among a number of Persian believers who came to see 'Abdu'l-Bahá , was one from the city
of Yazd, where (some years ago) a great number of Bahá 'ı́s had been martyred. 'Abdu'l-Bahá
inquired about the friends in Yazd and Ṭ ihrá n saying: "How are the friends of God? Are they
enkindled and attracted? Those souls who arose against the Cause and brought about
dissensions [IX:BC:BBC] and corruptions, who brought hardships and afflictions upon the
friends, think that they shall attain the greatest ease and happiness. But they have failed and
lost all and their own households have been scattered to the winds. What have the people of
Persia to say? All of this they have seen with their own eyes. With their ears, they have heard
that no trace is left of a soul, who had enmity towards the friends of God. Are they not yet
awakened? Have they not yet arisen from the sleep of heedlessness?"
After having talked on the subject of Socialism from a Bahá 'ı́ standpoint to a minister who
had come to see him, 'Abdu'l-Bahá said: "His Holiness the Christ came to spread the law of
love. The appearance of the Messengers and the revelation of the Books were for the
promulgation of the law of love. But the souls with self-interest have made religion the cause
of hate and animosity. They have stirred up among mankind quarrels and strife. Why should
we oppress or be unjust to other religions? Why should we not love one another? Why
should we curse and execrate? Every one of us must be the centre of love, the sun of love, the
sea of love, the star of love, the light of love and the heaven of love. We must be kind to all,
wish no evil to anyone and know that all humanity is from one progeny."
__________
X June BXBo.
The following tablet was revealed today for the friends in the Orient, at Tiberias, the Sea of
Galilee:
HE IS GOD!
"With regard to the assembly, there must be spiritual consultation therein; discourses
about the manifestation of the Greatest Orb, the effulgence of the Sun of Reality, the greatness
of the blessed Cause, the power and penetration of the Word of God, the might of the divine
Covenant and Testament must be mentioned. This will be conducive to the spirituality and
illumination of the hearts. Every discussion besides this, will not give complete results.
Therefore, you must have no secrets in your assembly and no word should be spoken that,
were it made public, might be the cause of depression or sorrow to any soul.
"The utterances of all must be concentrated in consultations concerning teaching and the
promulgation of the Cause of God. In this way, there will be no secrets that might be spread.

(+)
We have nothing to conceal, thanks be to God. We are famous for our devotion and all of the
creatures jeer at us for our love in the path of God. Besides this we have no aim. It is
impossible to have a secret that will not spread. It has been tried many times, especially when
among a number of souls. It is said that every secret going beyond two people will go farther,
because every member of the assembly must have a confidant in whom he has perfect trust,
and oneness of condition. That person also has a confidant and, unquestionably, will not keep
it from him. Therefore, it is much better not to have among you privacy and secrecy. May all
of our secrets be a sacrifice to the secret of Bahá , and all of our confidentials be a ransom to
Him. The secrets of Bahá are: The oneness of the world of humanity, universal love, mercy
and compassion to the broken-hearted, sympathy to the suffering, peace and happiness to the
world of humanity, merciful breath, attraction to the fragrance of God, severance of the heart
from attachment to the transitory world, liberty, purity, relief from worries and anxieties of
the earth, etc. Should such secrets spread they would become the cause of the life of the
world."
(Signed) 'Abdu'l-Bahá
__________
BB June BXBo.
'Abdu'l-Bahá went to bid farewell to Mr Newman and his companions. He said: "I pray that
God may aid your [IX:BC:BBB] journeys and that you may return to America with the utmost
happiness and safety. May you be confirmed in a great service to the world of humanity. I
shall think of you continually and I shall never forget this meeting at Tiberias."
In the afternoon, 'Abdu'l-Bahá sat near the window at the hotel and revealed tablets for two
of the friends who had departed from this mortal world. The following is for the family of an
old believer known as 'Abdu'-r-Razzá q:
"O my Lord, confirm these Thy servants and maid-servants with Thy ever increasing mercy
and complete bounty, ordain for all of them immersion in the seas of Thy mercy, attainment to
Thy generosity and bestowal, fulfilment of Thy greatest hopes, possession of Thy grandest
gifts and bounty in the beginning and in the end, so that the angels of Thy mercy may
commune with them in the mornings and in the evenings. Verily, Thou art the Beloved, the
Generous!"
The following is for Yú suf (Joseph), the father of a believer known as 'Abdu'l-Ghanı́:
"O my God! O my God! Verily, Thy slave, Joseph, the faithful, ascended to Thy supreme
heaven hoping for Thy innumerable favours. O Lord! reach him with Thy forgiveness and
pardon, O my Lord, the Merciful! Usher him to the summit of paradise. Verily, Thou art the
Kind, the Bestower, and verily, Thou art the Generous, the Forgiver."
Then 'Abdu'l-Bahá spoke to the pilgrims about the days of Christ and how he walked alone
near the animals on the shore of Lake Tiberias (Sea of Galilee); and concerning the people,
how they were prevented from seeing and knowing the Manifestation of God through their
blindness, in these days. 'Abdu'l-Bahá said: "The Supreme Bá b was the promised one of the
Qur'á n, with regard to the question of the Seal of the Prophets. Muḥ ammad was known as the
Seal of the Prophets. (The Muslims think this title means that no prophet will appear after
Muḥ ammad.) This belief is not only limited to the Muslims. The Jews believed that Moses was
the Seal of the Prophets, that he sealed the prophethood of Laws. The Christians believe that
after Christ, no prophet with Laws will come, but that Christ himself will descend from
heaven. Yes, these creatures are not waiting for the manifestation of the Truth, they are
waiting for the manifestation of their own superstitions. Fox example, the Muslims are
waiting for the Dajjá l (false Christ or anti-Christ) more than for the Qá 'im (the Forerunner or
Precursor of the Manifestation). They do not associate the appearance of the anti-Christ with

(+*
the Forerunner. Nay, rather they associate the appearance of the Forerunner with the
appearance of the anti-Christ. This (the anti-Christ) is known to them as unlimited or
independent, the Forerunner as limited and dependent."
__________
BR June BXBo.
When speaking of readiness, capacity and purity of hearts, 'Abdu'l-Bahá said: "Should a
black stone be placed facing the light of the sun, the signs of brilliancy would not appear, but,
in the pure mirror, the sun, with all of its attributes and perfections, becomes reflected
instantly."
Some Zoroastrian friend brought fruits and vegetables for 'Abdu'l-Bahá , but he ate only
bread and hot milk. Then he sat on the balcony facing the Sea of Galilee. A long letter was
read from Mrs Lua M. Getsinger, saying that she was confirmed in giving the message to more
than one thousand people at a meeting in India, that she answered all of the questions asked
by Muslim and Zoroastrian nobles; also good news about the spreading of the Cause was
received from Chicago, Washington, New York, London and Stuttgart, all [IX:BC:BBR] of which
became the cause of joy to his blessed heart.
__________
Bp June BXBo.
'Abdu'l-Bahá made the following statements concerning man's duty: "Man must be
qualified with the attributes of the Kingdom. Man must characterize himself with the
characteristics of the Merciful. Man must be the source of the perfections of God. Man must
be good personified. Man must be the cause of comfort and ease to human society. Man must
be the fountain of the signs (or verses) of guidance. Man must endeavour and strive for the
progress and advancement of all of the people. Man must be self-sacrificing in serving the
Cause of God and spreading the fragrances of God. Man must not think of himself, he must
think of others."
Again 'Abdu'l-Bahá sat, for about two hours, on the balcony of the hotel, speaking to the
visitors on various subjects. The mayor, the judge and other eminent officials of Tiberias were
present, and all were exhilarated by his utterances. Then, as the lake reflected the wonder of
the rising moon and the stars—the beauty of the creator—'Abdu'l-Bahá spoke to the friends:
"His Holiness Christ, used to walk most of the nights when in the region of this lake. He was
all alone, thinking of the illumination of the world of humanity. He did not rest for one
moment. He was not at liberty for even one day. He spent his days as a wanderer, and was
shelterless in these deserts and mountains. The place where he called the disciples to enter
the Kingdom of God is in this region. They were engaged in fishing. His Holiness Christ, used
to walk alone on the shore. When he saw the signs of acceptance in their faces, he said, 'Come,
so that I may make you the fishers of men', and they at once left everything and followed that
Light personified!
"God be exalted! Always, in the beginning of the Cause, common souls, who in the
estimation of the people, were of no importance whatever, have advanced to the divine
Manifestation. For example, these fishermen believed in His Holiness Christ. In the Qur'á n it
is revealed that the ignorant of the people would say to His Holiness the Messenger
(Muḥ ammad), 'None have followed thee except the most degraded of the people; the learned
sages, the nobles and the high class count thee as a fool.' However, it cannot be said of this
Cause, for everyone testifies that all of the learned philosophers and nobles of every nation
were humble in the presence of the Blessed Beauty, and great numbers of these became
believers."
__________

(!+
Bo June BXBo.
The following tablet was revealed by 'Abdu'l-Bahá for one of the friends who had lost his
daughter: "Beloved, the horrible and awful news of the departure of the daughter of that
beloved became the cause of intense grief, because, undoubtedly, separation has a bitter taste;
yet the people of the effulgences are happy by the favours of the Beloved of the Horizons,
because the Lord of the Covenant has ordained eternal union, and everlasting unity for His
friends. Therefore, this temporary separation, although it causes sorrow, yet, the infinite
nearness and the heavenly union is the comfort for the hearts of the afflicted; although at
present we are separated, confused, in anguish and helpless, yet, in the end, we will be His
companions, His associates, joining in His melodious song and under His kind shelter.
Therefore, thou shouldst not be grieved and saddened; comfort thyself with the infinite favour
and the glad tidings of the heavenly life."
'Abdu'l-Bahá listened, for about two hours, to the reading of letters received [IX:BC:BBg] from
America, and other parts of the world. It was mentioned that three ministers happily invited
the Bahá 'ı́s to speak and teach in their churches, concerning which 'Abdu'l-Bahá said:
"Such incidents are so frequent now that they have lost their significance. There was a time
when, if one heard a word of commendation from a minister, he was astonished. But now
they come and invite the friends (Bahá 'ı́s). This is only through the confirmation of the
Kingdom of Abhá ."
__________
Bg June BXBo.
News of the marriage of Nú rı́, son of Akkash Effendi,1 who lives in Aintab,2 Asia Minor, was
received, and the following tablet was revealed by 'Abdu'l-Bahá : "My illumined Nú rı́!
According to what is mentioned, with abundant joy through the bounty of the One whose
favours are concealed, a wedding was celebrated in the utmost splendour; happiness and
rejoicing were obtained. Although, outwardly, I was not present at that reception, yet with
heart and soul I was in the companionship of that assembly, with equal pleasure and
cheerfulness I was with the zealous friends. Therefore, I present congratulations and
felicitations on the occurrence of such a blessed marriage. From the Ancient, the Living, my
hope is that a happy family may be established, so that through ages and centuries it may
become the cause of spreading the Light."
'Abdu'l-Bahá then revealed the following tablet to an American believer regarding the care
of the orphans: "In this blessed Cause, the matter of the orphans has a great importance. The
orphans must be greatly cherished, trained, taught and educated, especially in the teachings of
His Holiness Bahá 'u'llá h. As much as possible, every orphan must be taught. I ask God that
thou mayst become a kind father and mother to the orphan children. With the fragrances of
[IX:BC:BBl] the Holy Spirit thou mayest revive them so that they may reach maturity and that
every one may become the real servant of the world of humanity, nay, rather, an illumined
candle."
In the evening, 'Abdu'l-Bahá spoke to the believers regarding Persia, as follows: "The Cause
appeared in Persia. The blood of so many martyrs was shed in Persia that, unquestionably,
signs will appear. The Persians, for the safety and progress of the nation, have experimented
during late years in several forms of government. First, independence and despotism, which
resulted in destruction and oppression; then the constitution was established, the only effect
of which was devastation and helplessness. The next step was to organize parties such as

'Aká sha (or 'Akash)? Afandı́.
Gaziantep, city (IV.;eiIIj, IV.Iieeci) previously and still informally called 'Ayntá b (Aintab) or Antep, located in the
westernmost part of Turkey's South-eastern Anatolia Region.

(!!
democrat, union and others; from these, too, there were no results. The constitution is very
good, but the Persians did not realize any fruit thereof. Now, there is no way left to save
Persia except through this Revelation. This is a Cause that has set all of the horizons in
motion, and has made all humble. This Cause will be the means of progress, elevation and
education of Persia. If from the beginning when His Holiness the Supreme (the Bá b)
appeared, Ḥá jı́ Mı́rzá Au qá sı́ (the prime minister of Persia, who caused the martyrdom of the
Bá b, and in the Orient is known as Dajjá l, meaning anti-Christ or false Christ) and others, had
not resisted this Cause, Persia would now have been the first country in the world and
distinguished in every way."
'Abdu'l-Bahá at Haifa
Bl June BXBo.
After staying a period of six weeks in Tiberias and other towns, 'Abdu'l-Bahá decided to
return to Haifa. For a few moments he spoke to the friends about the Persian government:
"In the laws of God the constitutional government is the law, but the electors of the people
must abide by the conditions of the constitution; if they do not, destruction and misery will be
more prevalent than before. We advised them according to our knowledge, but they did not
listen or accept. In Europe I have met many chiefs, princes and ministers, advised them
extensively and have said to them all that should be said."
'Abdu'l-Bahá then boarded the train for Haifa. There were some military officers in his
stateroom. When they learned who he was, they showed him the greatest consideration all
the way through. As the train reached Haifa, all of the believers were waiting in the station
with longing and yearning, and 'Abdu'l-Bahá 's arrival was like unto the return of the soul to
the body!
In the evening the friends gathered in the blessed home and 'Abdu'l-Bahá gave them the
following talk: "I went to Tiberias; this time my going was very long. Tiberias is an isolated
spot. It is a quiet place; there is not a noise or voice; it is as though man finds a dwelling in the
desert. It is situated in a byway, the place where His Holiness Christ—May my soul be a
sacrifice to him!—was constantly travelling and moving. When man walks there, he thinks of
those days when His Holiness Christ, was wont to walk there and teach the disciples. The
place where he first proclaimed his Cause is near Tiberias, and is known as "the hill of home'.
There was a temple built where His Holiness Christ, entered and spoke. It is greatly esteemed
by the Christians. During the days of the Crusaders it was destroyed, but its foundation
remains, and it is a holy place. The effect of the word of Truth is so wonderful, but the Jews
there are fanatical, selfish and filled with self-pride. The American Jews are very intelligent
people. They listened to what- [IX:BC:BBZ] ever was said to them, but these Jews never listened.
One day I related the talk that I delivered in the synagogue of the Jews in America to a Rabbi in
Tiberias. When I looked into his face, I saw no sign of intelligence. What a difference among
the souls who comprehend and those who are utterly deprived of the bestowals of God!"
His honour Dr Ardashı́r, one of the Zoroastrian Bahá 'ı́s of India, went to visit 'Abdu'l-Bahá
before leaving the Orient for America. 'Abdu'l-Bahá said, "Perchance, God willing, a new
spirituality, a beautiful fragrance, zeal and stirring enthusiasm may become manifest in India.
India is exceedingly ready, but the appearance of these is dependent upon the attraction and
the enkindlement of the friends. In this day, the confirmation of God will reach everyone who
arises to teach. Many instances of this are happening continuously. Indeed, the confirmation
surrounding him will amaze man himself.
"The light of the love of God must be ignited in the hearts of the children, during their
childhood. When a child is reared in the shadow of divine education, truth is mentioned to
him day by day. The Blessed Beauty, the teachings, the history of this Cause and of the divine

(!#
prophets are taught him and then faith finds its place in his heart. Therefore, from this
moment you must bring your brother under the system of the divine education. Speak to him
of the love and the knowledge of God. Should a child be left without training and remain in his
original state, he becomes like unto an animal and is a slave of nature."
'Abdu'l-Bahá , welcoming Shá hu'llá h Khá n, who came from Afghanistan, said, "In ancient
history, they have praised and lauded the city of Samarqand. It is the city of Prince Tı́mú r.
But at present, it is entirely changed and transformed. … This blessed Cause has such power
and penetration that it will spread into all parts of the world. I am hopeful that in Afghanistan
it will be of great effect. The gentlemen of Afghanistan are active. They are warm blooded. In
their blood, there is power and heat. Therefore, you see that although the Muslim
governments are in a state of chaos, Afghanistan is protecting itself as much as possible."
When someone mentioned the name of the late Ḥá jı́ Mı́rzá Ḥasan Khurá sá nı́ of Cairo, Egypt,
'Abdu'l-Bahá said, "In justice to him, he served the Cause very much. He helped the friends
everywhere. He had zeal and enthusiasm. He assisted everybody."
On the subject of consultation, 'Abdu'l-Bahá said, "Man must consult with a trustworthy
and wise person. His Holiness the Messenger (Muḥ ammad) says, 'The consulted is trusted'.
Therefore, if man does not consult with a trustworthy, wise person, his own mind becomes
confused. When man's thoughts are scattered, he falls into many troubles. But if he
concentrates on one point, then he is relieved on all sides."
__________
BZ June BXBo.
A group of believers were strolling in the blessed garden. 'Abdu'l-Bahá sent for them and
when they came, he seated Mullá Abú Ṭ á lib, who was very advanced in years, in a chair close
to him and said: "Father, how good it is for a man to be bent, to have bedimmed eyes and
decrepit bones in the divine Cause." Then 'Abdu'l-Bahá turned his face toward Agha
Gholam'o'llah Ahmadoff,1 formerly from the city of Meelan, Russia, and said, "The friends in
Meelan were self-sacrificing from the beginning of the Cause. They have always endured
calamities and hardships in the divine path. They were always firm and steadfast. They were
always the cause of the glory of the Cause of God. Never has anything that might cause harm
in the Cause, appeared from them." After [IX:BC:BBm] a while, 'Abdu'l-Bahá said: "We are
continually working hard, writing and writing, encouraging and urging so that the fire of the
love of God may be ignited in the hearts. Then suddenly you see one come and put it out."
On the subject of the Covenant, 'Abdu'l-Bahá said: "Endeavour ye night and day that the
banner of the Covenant may wave as it should, in those regions. For in this day, the souls
reverberate by the power of the Covenant. They become enlivened by the spirit of the
Covenant. They move by the call of the Covenant, otherwise they become depressed and
inactive as a body without a soul, a lamp without a light."
__________
Bm June BXBo.
The following is a tablet revealed by 'Abdu'l-Bahá today, to the friends in Boston:
"If the tablets of the Blessed Beauty (Bahá 'u'llá h) such as the Hidden Words, Ishráqát,
Tajallíyát, Glad Tidings, Ṭarázát and the Words are read and one of the divine exhortations
lived up to[,] man attains to the degree of perfection. He becomes the centre of merciful
susceptibilities, the source of human perfection and the lights of the Kingdom will shine from
his face and character."

Au qá Ghulá mu'llá h Aḥ madu'aff (Aḥ mad 'Aff).

(!$
Then 'Abdu'l-Bahá walked in his room and looking from the window, said, "During the days
of youth, man sees the pictures of life in all things wherever he looks, but, as his age advances,
he sees the picture of death in everything and that all things have an end. When he looks at
the trees he sees that in the end they will dry up. When he looks at the buildings, he sees that
finally they too, will be destroyed. If he sees a thickly populated place, he remembers that a
time will come when it will be devastated. Briefly, all things inform man of an end."
Afterwards, 'Abdu'l-Bahá spoke of the king-of-the-martyrs. He praised him very much and
said, "During the life-time of the king-of-the-martyrs, the heart of the Blessed Beauty was in
tranquillity for Iṣ fahá n (a city in Persia)." Then he related a story, which briefly was this, "One
day, one of the opposers hit a dog with a stone, cursed him and called him names, hoping that
by so doing, he might bring sorrow to the heart of the king-of-the-martyrs. 'Write down in thy
memorandum that half a mann (mann, a Persian weight, is seven and one-quarter pounds)
must be sent daily to this dog, because he was hit by a stone and cursed for our sake,'
commanded the king-of-the-martyrs to his servant. These are the souls who 'do not speak
before He speaks and who do according to His commands.'"
Then 'Abdu'l-Bahá summoned the pilgrims and spoke in detail about assemblies and
gatherings in London and Paris. He said: "There was a great commotion in the souls upon
hearing my addresses. A seed was sown. God shall make it grow. Undoubtedly, He will make
it grow. After pCC years, the seed that was sown by the disciples (of Christ) brought forth its
fruit. But, in this day the seeds that the friends of God plant, grow in a short time. This is
because of the power of the Cause."
That afternoon, a feast was held at the home of 'Abdu'l-Bahá for the marriage of Mı́rzá
Munı́r Zayn with 'Iṣ mat, daughter of Ibrá hı́m Mashhadı́ Fattá ḥ . These were all of the old
believers in 'Akká . 'Abdu'l-Bahá came in and after sitting in silence for a few minutes, he said:
"It is one month and a half since I was in the assembly of the friends. Now, things are so
arranged that I find myself again in the gathering of the friends. Praise be to God! In this day
a double happiness is obtained for the friends of God. The first is that this meeting is held
near the Supreme Threshold (at the tomb of the Bá b) at the foot of Mt. Carmel, in the utmost
joy and fragrance. Such a gathering, at such a place, in the neighbourhood of the Supreme
[IX:BC:BBX] Threshold is a great bounty and the cause of great joy. Our hope is this, that from
the favours of the Blessed Beauty, we may walk in His path and become confirmed in
whatever the duty of servitude in the Holy Threshold might be. Although it is impossible for
us to arise in servitude as we should—as the poet says, 'How can I raise my head for shame
that I cannot serve the Beloved in a fitting manner?'—and although we cannot attain it in full
degree, yet we should strive. Our hope is this, that although the whole ocean fail to confirm
us, we may, through His confirmation, assistance, favour and bounty, be confirmed with one
drop. The second joy is this, that this is the wedding of Mı́rzá Munı́r. Praise be to God, this
feast was prepared in the utmost joy, under the shadow of the bounties of the Blessed One. I
beg of God that a blessed family may be established which will become hospitable and famous
throughout centuries and ages, in servitude to the Holy Threshold. This is the fruit of
existence. If the fruit of the existence of man is not the servitude of the Divine Threshold, by
God—save whom there is no God!—life is death, existence is non-existence, happiness is
ennui, joy is sorrow and regret is the end. If man will only lay his time at His Threshold, then
whatsoever is befitting and worthy of this Threshold, will become evident and manifest. This
is the fruit of life. This is the result of existence. This is the illumination of the human world.
This is the eternal life. This is the everlasting exaltation. This is the heavenly glory."
__________
RC June BXBo.
Whenever news of teaching and spreading the Cause comes from various regions to

(!%
'Abdu'l-Bahá , he becomes exceedingly happy. Today, after receiving good news from America,
he revealed and sent the following tablet: "Thy letter was received. From its contents, it
became evident that, Praise be to God! the lights of the Kingdom are spreading and the souls
are listening to the Word. The heedless are being awakened and the blind are seeing. This
news became the cause of happiness. In this day, the power of the Kingdom is assisting those
who are standing forth in service and who are the cause of guiding the people. A person who
is a herald of the Kingdom of Abhá is like unto a lamp and the souls who possess high or lofty
ideals are like unto butterflies. When the light is shining, undoubtedly the butterflies gather
around it. Therefore, as many of ye as can, call ye to the Kingdom of Abhá so that ye may
become near to the Threshold of His Holiness Bahá 'u'llá h and so that the heavenly hosts may
assist ye. In this day, the power of the Covenant is the magnetic power in the apex of the
horizon. This is the power that moves the world of humanity. This is the power that causes
the penetration of the words in the hearts. This is the power that ignites the fire of the love of
God. This is the power that brings joy and cheer to the souls."
When Dr Ardashı́r was in the holy presence, 'Abdu'l-Bahá said jokingly to Mı́rzá Ḥaydar
'Alı́: "Dr Ardashı́r has learned osteopathy very well. He desires to give you a massage. Are
you willing to have him give you a treatment? He claims that if a person is feeling ill, he will
make him well; the powerless become powerful and the old will become young!"
'Abdu'l-Bahá praised the people of America because they are worshippers of reality. He
said, "They investigate every question. They do not quarrel and dispute. They think mostly of
the investigation of truth or reality. America needs teachers who know languages. If there
were severed and attracted souls who know the English language and who were skilled in
ethics, great results would have been brought about. Like- [IX:BC:BRC] wise, the teacher should
know how to adjust his speech according to the exigency of the time and place. Now, if a
person goes to Europe and someone asks him, 'What proofs have you concerning the
prophethood of His Holiness the Messenger (Muḥ ammad)?' and he replies, 'The Qur'á n', none
would accept it. All the regions in the East and in the West are ready, but extraordinary souls
who are highly developed in spirituality and refinement, are needed. If my health were good
at present, I would not wait one day longer. I would go not only to America but to all parts of
the world to cry and call out. Had I been free during the forty years of my imprisonment in
'Akká , I would have travelled to the East, West, North and South of the world. I would not
have kept still for one minute and I would have illumined the horizons with the light of the
Sun of Reality. And then you would have seen what great results had been obtained.
"There were three islands near the equator in the Indian (Pacific) Ocean. The weather
there is very hot. The number of inhabitants was o,CCC,CCC, all of whom were idolators,
worshipping the sun and stars. In the ninth century of Islá m, one blessed soul went there to
serve God and God alone. He was alone and lonely. They inflicted upon him severe injuries,
calamities and persecution, but he never ceased in his efforts until he had converted all the
inhabitants of those three islands to Islá m. Now if such souls could be found, in a short time
all those regions (America) would become illumined."
The North Shore Review, dated R May BXBo, reached Haifa and the friends rejoiced in reading
the eloquent article on the Mashriqu'l-Adhká r written by the sincere maid-servant of God, Mrs
Isabel Fraser. In the morning 'Abdu'l-Bahá spoke about the wicked ná qidı́n (violators of the
Covenant). He said: "They go to self-interested strangers. They show unto them love and
friendship; but they do not understand that these souls are the enemies of the Blessed Beauty.
They go and show their love to the one who is an enemy to the Blessed Beauty. What
ignorance! The Blessed Beauty said the following about such people, 'In every minute the
wound of atheism and the arrows of infidelity come to me from them.' Also, He said, 'O Thou
spirit of God, descend and see that my humiliation is more than Thy grandeur.'"

(!&
Then 'Abdu'l-Bahá wrote the following tablet for a martyr from Ardiká n, Persia:
HE IS GOD!
"Verily, those who quaffed the cup of the great martyrdom in the path of God, are favoured
from the bounty of Thy Lord, the Merciful, the Compassionate. They are the ones whose
hearts God has chosen for His love. Their faces are shining with the light of God in the
paradise of the rose-garden. The angels of mercy receive them and announce to them the glad
tidings of holy resting places and of the canopy of sincerity in the Kingdom of their generous
Lord. Their enemies will be repulsed and degraded to the lowest of the lowest as thou hast
seen others in manifest loss. Verily, there is in this an example for those who are mindful.
God shall do away with the helpers of the unjust.
"O my Lord, confirm the relatives of these martyrs in serving Thy Cause, elevating Thy
Word, spreading Thy Religion, igniting Thy Love in the hearts of Thy servants and guide those
who are lost in the wilderness of error. Verily, Thou art the Generous, the Dear, the Exalted!"
(Signed) 'Abdu'l-Bahá
IX:'', *7 September '.'1 [IX:BB:BRB]
Talks by 'Abdu'l-Bahá in the Holy Land (continued)1
The following compilation of some of the utterances of 'Abdu'l-Bahá after his return to the
Holy Land from America, Europe and Egypt.
Translated by Dr Ḍı́yá ' M. Baghdá dı́
In the evening 'Abdu'l-Bahá spoke the following to the friends: "There were blessed souls
during the early days of the Cause in the city of Nará q, Persia, such as Ḥá jı́ Kamá lu'd-Dı́n and
his brother Mı́rzá Maḥ mú d. They were the nephews of Ḥá jı́ Mullá Muḥ ammad Mujtahid (a
Muslim high priest). Although their uncle was very influential and the Mujtahid of Ká shá n and
although he was very bitter in his enmity and hatred, all of his efforts to drive them away from
the Cause only increased their faith.
"Ḥá jı́ Kamá lu'd-Dı́n, a great personage, was severed, trusting and free from all imitations.
He was the nephew of Mullá Ahmad Nará qı́ and he was respected and esteemed in the city of
Nará q. Immediately after he became a believer, the enemies arose against him until he was
compelled to leave Nará q and go to Baghdá d. Here at the edge of the bridge, where pilgrims
pass, he opened a grocery store. He was so severed that he did not even give attention to the
pilgrims who were going or coming from Ká shá n. He never gave thought to this idea, 'I am the
nephew of Mullá Ahmad Nará qı́. I was honoured, respected and dignified. It is not becoming
that these people should see me now in the grocery business.' Nay, rather he was in the
utmost joy. Later on the members of his household became very successful.
"When he heard that the Blessed Beauty (Bahá 'u'llá h) had gone from Baghdá d to Ká ẓ imayn,
although the distance was great, he travelled it on foot because he could not afford to pay the
route-fare of a half 'Abbá sı́ (about half a cent). But his face was aglow with joy and happiness.
He was indeed of the essence of existence. Such souls possess freedom and live in another
world and condition. Their lives were not even for a moment in safety. Yet they lived in
loving assurance. That is, although they expected any minute to be killed, they never thought
of any fear. The majority of the friends in those days were waiting for martyrdom. They
never thought of rest. They waited anxiously for the day when they could clasp the
intoxicating cup of the wine of great martyrdom and for the hour when they would step forth
into the arena of sacrifice, to lay their lives on the altar of love."
__________

Previous sections are in XI:F, pp. :V–:j, FI–Fb; XI:I, pp. Fc–I:, Ib–Ii; and XI::;, pp. :;c–::F.

(!'
RB June BXBo.
The students of Beirut College, some of whom were graduates of the medical college and
some from the high school, arrived in Haifa to spend their [IX:BB:BRR] vacation. The next
morning they went to the garden and met 'Abdu'l-Bahá . With joy and praise he said to them:
"The Bahá 'ı́ students in Beirut have so conducted themselves, both within and without the
college, that even the Protestants and members of the faculty have testified to their
superiority. He who is possessed of good behaviour is always happy, always at ease and every
soul becomes attracted to him. There is nothing better than good conduct. A few years ago
some young men from 'Akká entered Beirut College and so conducted themselves that
everyone complained of them. They accomplished nothing and were finally expelled."
This same afternoon there was a wedding feast for Isfandı́yá r, a Zoroastrian believer from
Bombay, India, and the daughter of Jamshı́d, the gardener of Firdaws (the Garden of Paradise
in 'Akká ). In the afternoon there was a big meeting at which two American ladies were
present. 'Abdu'l-Bahá told of some of the difficulties encountered in the early days, speaking
thus: "I remember when I was a child in Ṭ ihrá n, that if two of the friends desired to meet they
had to do so at midnight. It was impossible to see one another in daylight. Even if they
accidentally met on the street, they dared show no sign of recognition. They saw each other
only under the cover of night, and then always with the greatest precaution in going to one
another's house. They guarded very carefully against being observed by anyone. In those
days, the people of Persia considered the Cause of God entirely wiped out, and that all of the
Bahá 'ı́s had been killed and their homes destroyed. But, today, in spite of the deniers, and the
opposers, under the shadow of the favours and bounties of the Blessed Beauty (Bahá 'u'llá h) in
the neighbourhood of the Supreme Threshold, at the foot of Mt. Carmel, such gatherings and
meetings are being held, blessed verses are being chanted, engagements and weddings are
being celebrated, and happiness and pleasure is abounding among the believers. Praise be to
God, this is a gathering of utmost spirituality, the hearts are turning to the Blessed Beauty; the
souls are rejoicing in the glad tidings of God. His mention is their only thought. He their only
sign. All of the friends are His servants. What a great bounty! Such a gathering, such a place
at such a time was inconceivable to any of those in the early days."
In describing the imprisonment of the Blessed Beauty (Bahá 'u'llá h), 'Abdu'l-Bahá added:
"What days were those! They were days of great tests, self-sacrifice, absolute spirituality,
severance, attraction and enkindlement. The physical conditions were insignificant. The
friends were filled with the Spirit. They did not seem to be of this world, although they
walked upon the earth, they were in the Supreme Concourse. They possessed another world.
They were submerged in the ocean of severance. Souls could not be more attracted or
enkindled than these. I hope that, God willing, this wedding will be happy and blessed
through the infinite blessings of the Kingdom of Abhá . May they be under the protection of
the Blessed Beauty. May the heavenly blessing descend upon them, the light of the Kingdom
shine upon them and may they establish a new spiritual home. This is my hope."
__________
Rp June BXBo.
'Abdu'l-Bahá spent the entire day in writing about fifteen tablets to Persia and America,
receiving great numbers of friends and visitors. The military commanders of Damascus and
Jerusalem came, too, and invited him to the old Holy City, Jerusalem. His answer to them was,
"Inshá 'allá h" ("If God is willing").
__________
Ro June BXBo.
After the departure of the Blessed Beauty (Bahá 'u'llá h), 'Abdu'l-Bahá showed and proved to

(!(
the Bahá 'ı́s throughout the world that teaching the [IX:BB:BRp] Cause of God is the greatest of all
services. Therefore, whenever he hears of the splendid work achieved by the active teachers
his face radiates with eternal happiness, and the signs of perfect joy become manifest in his
bearing. The following tablet revealed by him that day illustrates this fact:
"Thy letter was received. Praise be to God, it contained the glad tidings of the firmness and
uprightness of the friends of God. Because all are self-sacrificing in the field of teaching, have
unloosened their tongues in the glorification of the Beloved of the horizons, have become the
cause of leading the misguided people, they have throbbing hearts and singing souls. Spiritual
happiness was obtained by such joyful news. Thanks be to God, the friends in _____ have
become free from separation, all have become harmoniously united, and are sacrificing their
souls in the path of the Blessed Beauty. This is the greatest attribute of the human world; this
is the ultimate bestowal of the Merciful One; this is the magnet of assistance and protection of
His Holiness, The Single; this is the attracting force of the reinforcement from the Kingdom of
Majesty. Therefore, my hope is that, day by day, the light of guidance may flood the world, and
the east and the west of Persia may become illumined and enlightened."
__________
Rg June BXBo.
'Abdu'l-Bahá gave the following advice to the friends who visited him in the morning: "If
the friends of God listen to my first word, they will find the success of this and of the next
world therein. But there are some who prefer their own thoughts above mine, and when they
fall they beg me to save them. Progress and prosperity are in the first word. For example,
should I say to so and so, 'Go thou to America', and should he reply, 'I beg to remain a few days
more', I give him permission to do as he wishes. But this is not my thought; it is his thought.
All of the opinions in the world are useless for the believers. I am the one whose heart burns
for them and who sympathizes with them. I wish for them absolute good. I desire for them
ideal advancement."
Then he turned to a young Bahá 'ı́ student who recently arrived from Egypt, where he had
been studying, and said, "Thou shouldst strive day and night, so that the fire of the love of God
may become more enkindled in thy heart, day by day thy servitude to the Holy Threshold
become more increased, day by day thy attachment to the Kingdom of God become stronger.
If thou dost this thou shalt obtain great results from all of the studies; otherwise thou shalt not
see any benefit."
__________
Rl June BXBo.
'Abdu'l-Bahá gave the following talk to the Persian believers: "Most of the Persian 'ulamá
(clergymen) became the cause of destruction and the casting of Persia to the winds. The
'ulamá of every sect must act in accordance with the requirements of religion, the first of
which is that they must believe in God, turn to God and be severed from all else save God.
Such 'ulamá are the illumined lamps of guidance and the stars of the heaven of mercy. But
when some 'ulamá enter a school their aim is leadership, to obtain fame, to gather luxuries
and worldly possessions. They are like the disease, caboose (influenza),1 that attacks man
with helplessness and heaviness, during sleep, as though a mountain had fallen upon him and
he was unable to move. Now, these learned men are similar to the disease that is attacking
the body of the people. The requirements for the 'ulamá are mentioned in the traditions. It is
said by the prophet Muḥ ammad, 'Let the public follow whomsoever of the learned controls
himself, protects his religion, opposes his desire and obeys the command of his Lord'; that
means the [IX:BB:BRo] learned who controls himself from corruption and negligence, opposes

Original used the word caboose (ká bú s) which means nightmare rather than influenza. See note in vol. IX::j, p. FI;.

(!)
his own desire and passion, protects religion and the divine commands, fulfils the
requirements.' The souls must follow the judgement of such an one regarding laws and bylaws. Shaykh Murtiḍ á , indeed, was strictly religious. Once at noontime prayer, a group of
people were praying in the mosque at Ká ẓ imayn, under the leadership of á khú nds1 (Muslim
priests). At such a time Shaykh Murtiḍ á arrived. He spread his cloak in the front hall and
began to pray. Suddenly, thousands of the people left the á khú nds and swept from all
directions, standing in rows to pray under the leadership of Shaykh Murtiḍ á . He had to
employ seven muezzins (men who call the people to prayer from the tower of the mosque).
He was trusted and strongly religious. Indeed, he used to work with honesty. No matter how
much the people questioned about this Revelation, he answered according to his belief, 'I have
not yet investigated this Cause. Go and investigate for yourselves.' The Shaykh never said any
unsuitable word. On one occasion the 'ulamá united with the Persian consul in Baghdá d and
planned sedition. They sent for all of the 'ulamá of Karbilá and Najaf, also Shaykh Murtiḍ á ,
perhaps he, too, would come to Baghdá d. It happened that while on the road he fell and
dislocated his shoulder. Although the leaders persisted in asking his opinion about the Cause,
his only reply was, 'I do not think that it is my duty to interfere in this matter.'
"During those thrilling times, the Blessed Beauty, Bahá 'u'llá h, never changed his attitude.
Every day, as usual, he went to the bank of the Tigris river, accompanied only by Au qá Mı́rzá
Muḥ ammad Qulı́. No matter how much the friends tried to interfere, telling him that the
multitudes were rising against him, he paid no attention. One day when Bahá 'u'llá h was
walking in the reception room, two of the hypocrites who, at heart, were with the 'ulamá , but
who claimed to be sincere, went into the blessed presence. A number of the friends were
there to whom Bahá 'u'llá h said: 'All of the 'ulamá are urging others from Najaf and Karbilá to
wage a holy war upon us.' Then, facing the two hypocrites, he said, 'By God! There is no God
but Him, I do not need to send more than two persons to chase them to Ká ẓ imayn!' Shaykh
Murtiḍ á sent the following statement: 'I did not know anything about the aims of these
people; I pray in your behalf.' He was such a religious man, he never gathered luxuries,
enormous funds were sent him from India, [IX:BB:BRg] but it was all spent on the poor; nothing
was left after his death. How wonderful, indeed, were those days in Baghdá d! Every one of
the friends, through the favour and bounty of the Blessed Beauty, was in the utmost firmness
and uprightness. How radiant were their faces! How merciful were their hearts! How
severed and attracted they were!"
__________
RZ June BXBo.
'Abdu'l-Bahá sent for an illumined young man, named Mı́rzá Ḥabı́bu'llá h who was one of
the visitors from Turkistá n, Russia, serving for about nine months in the house of the pilgrims.
Upon his appearance, 'Abdu'l-Bahá gave the young man permission to return to Merv2 and
'Ishqá bá d, with the following words of farewell: "Indeed, thou hast served all this time with
thy heart and soul. Now, too, wherever thou mayest be thou shalt serve the Cause. The aim is
to serve and to obtain the divine good pleasure, not a place or station. Praise be to God! Thou
are confirmed and I am also pleased with thee."
In the afternoon, 'Abdu'l-Bahá sent for the pilgrims. He talked to them concerning the spies
of Sulṭán 'Abdu'l-Ḥamı́d, as follows: "The Sulṭán sent his spies in different guise in order that
they might investigate. It was very strange. Although we were in prison, yet he was still
troubled. Each time he placed a different guard and spy. … In past cycles the argument was
complete, but in this Cause it is perfect. In the cycle of the Blessed Beauty, the events
themselves are irrefutable proofs and complete arguments. For example, notwithstanding the

Plural form: Akhwá ndahá or Akhú ndahá ?
Marw or Marv.

(!*
hate and enmity of the Shá h of Persia and the Sulṭán of Turkey, Ná ṣ iri'd-Dı́n and 'Abdu'l-
Ḥamı́d, exile and severe imprisonment, yet the Blessed Beauty elevated his Cause. This may
be likened to a blessed bird that remains protected even under the claws of a thousand birds
of prey, or the safety of a lamb among a hundred-thousand wolves. Although Bahá 'u'llá h was
physically a prisoner, yet all were humble and meek at the Most Holy Threshold, with a
reverence indescribable."
The following is a tablet revealed by 'Abdu'l-Bahá to friends in Paris, France:
"O ye friends of God and maid-servants of the Merciful! The congratulations for the
anniversary of the declaration of His Holiness, the beauty of the First Point, the Bá b, was
received. I became exceedingly happy that such a great celebration occurred in Paris. All of
the souls are either occupied in pleasure, play, or united in gathering worldly luxuries, and
intoxicated with the melody of the world of nature. But the friends of God have held a
heavenly feast and celebrated the anniversary of the appearance of the Dawn of Guidance, the
Bá b. How much this is the cause of happiness! You became engaged in the commemoration of
God, sang the verses of singleness and praised the Sun of Reality with the anthem of the
merciful Kingdom. Unquestionably, in the future, feasts will be held uninterruptedly and such
a wonderful melody shall arise from Paris as to astonish other countries."
In these days, Mr C. Mason Remey and Mr George Latimer visited Paris, Germany and
Holland. They attracted many people in Europe and strengthened the souls in the great
Covenant.
After revealing over twenty–five tablets, 'Abdu'l-Bahá gave the following talk on teaching:
"In his days, the Blessed Beauty encouraged everyone whom he favoured to teach. These
were indications of his blessed bestowals. It was irrefutable evidence that whomsoever he
encouraged to teach, either verbally or by writing, was surrounded by the glances of his
bounty. The blessed tablets always were revealed in the names of the teachers. The mention
of those who arose to teach with all their power, caused his blessed face to gleam with smiles.
The appearance of the signs of happiness at the mention of a name was [IX:BB:BRl] the greatest
proof of his favour. He used to say, 'Teachers are the Israfils (Angels of Life) of God, they
breathe the Spirit of Life to the people. One day, Bahá 'u'llá h showed such extreme kindness to
the teachers that, although I was in the prison, I decided that I, too, might, perhaps, become
confirmed in teaching. Thus I entertained the thought of going to Ká shghar,1 because, until
then, no teacher had been sent there. I wanted to go singly and alone, without any burden.
The only thing that I prepared was a small grip containing some of the blessed tablets, papers
and pen. When I took my passport, the late muftı́ (lawyer who has religious jurisdiction)
became my guarantor. I was about to begin my journey when the Mutaṣ arrif (mayor) Ibrá hı́m
Pá shá announced that he would not be impolite or prevent my departure, but according to his
responsibility and the discharging of his duty, he would be obliged to send a telegram to
Constantinople as soon as I was aboard the boat. The meaning was, that we shall prevent you,
but the message was nicely phrased. Therefore, I did not go.
"The purpose is this, that when I permit the pilgrims to return, they may go and teach. It is
evident that to remain here one minute is equal to a thousand years elsewhere, but teaching is
greater. Whosoever is confirmed in teaching the Cause of God is the servant of the Holy
Threshold and he is here also. There is no importance attached to the duration of time here.
How many souls had the privilege of paying only three visits during the blessed days of
Bahá 'u'llá h, yet it seems that they are always present at the Most Holy Threshold. They
received infinite bounty with the honour of one or two visits, and how many souls came and
remained for a long time, yet returned as they came, the signs of their honour of visit to the

Ká shghar is in Khurá sá n Province.

(#+
Most Holy Threshold could not, in any way, be found in their faces. Some visit but once and
become new souls.
"During the last days in Adrianople, Au qá Djamal1 and Au qá Mı́rzá 'Abdu'r-Raḥ ı́m-i-Burú jirdı́,
twice came to the Most Holy Threshold. After their first visit Bahá 'u'llá h said: 'When Au qá
Mı́rzá 'Abdu'r-Raḥ ı́m entered he was a person, when he left he was transformed.'
"To visit the blessed tomb of Bahá 'u'llá h, which is the sacred place of the Supreme
Concourse, and the Sublime Threshold, the tomb of the Bá b, is the greatest hope of the near
ones, but in this day teaching and service in the Cause of God are greater and more important
than all. Otherwise, it is my wish to have the friends always with me.
"Let all of your thoughts be thus: To render a service to the Glorious Abhá Threshold, and be
utterly selfless. This is the great bestowal! By God!—There is no God but Him!—should men
rule the earth for a thousand years, with utmost power, it would not be equal to one moment
of servitude at the Holy Threshold, because that sovereignty of a thousand years will perish
and be effaced, while servitude in this Cause, though of only one moment's duration, is
eternal!"
__________
Rm June BXBo.
Mı́rzá 'Alı́ Akbar Nakhjavá nı́ gave a banquet feast for all of the believers in the blessed
home of 'Abdu'l-Bahá . To the western friends he is known as Mı́rzá 'Alı́ Akbar. After having
the honour of [IX:BB:BRZ] being in the service of 'Abdu'l-Bahá in America, Europe and the Holy
Land, he was permitted to return to his home in Russia, accompanied by his bride, Fá ṭimah
Khá num, sister of Zı́nat Khá num.2 On the occasion of the above mentioned feast, 'Abdu'l-Bahá
gave the following talk:
"During all the blessed days of Bahá 'u'llá h, my hope always was that a day would come,
perhaps, God willing, when I might travel in a certain direction and, in proportion to my
ability, make my utmost effort, as one in the last great struggle of death. But on account of our
incarceration, as prisoners, all of that time passed with anguish—because the fruit of
existence is, that spiritual motion or activity be obtained from man; that is, he should be
moving and not still, flying and not resting. In all of the contingent beings, lack of motion is
the cause of death, and motion is the cause of life. At that time I was very disheartened and
depressed because I found myself unconfirmed and unassisted in service to the Holy
Threshold—that is, hindered by the prison; but because I considered that hindrance was in
the blessed path, therefore comfort could be obtained.
"When the ascension of Bahá 'u'llá h occurred, the severity of its effect and anguish was to
such a degree that it cannot be described. That effect and anguish overcame all other feelings.
It left in me no life, will or thought. For a long time I was in such a state of sorrow. Afterward,
the fire of dissension became ablaze. (This refers to the ná qidı́n or violators of the Covenant.)
All of you know that this, too, hindered me. Later, it was considered that the Cause of God had
fallen into great danger. Notwithstanding this I intended to travel, but the government
interfered. All of the enemies of the Blessed Beauty attacked from all regions. They believed
that the ascension of Bahá 'u'llá h was an opportunity for them, and in the utmost power they
attacked. In every corner there was an armed enemy. Hatred and fighting were in evidence,

The translator personally knows Au qá Djamal [Jamá l]. He was one of the famous teachers in Persia, but later he followed
the ná qidı́n [Covenant Breakers]. In a short time, his only son was accidentally killed by a horse. He lost all of his
possessions. Although the believers left him to himself, yet he could not remain in any of the towns. Finally he became a
wanderer and died of shame, regret, remorse and fear. Such is the end of those who violate the Covenant of God!—Dr
Ḍı́yá ' M. Baghdá dı́.
The wife of the translator, Dr Ḍı́yá ' M. Baghdá dı́.—Editors.

(#!
especially among the Yaḥ yá yı́s (Azalis),1 who had been always hiding in the holes, without a
name, a sign, a voice or calling, and who now became hopeful because of the ascension of the
Blessed Beauty, that perhaps they might corrupt the Blessed Cause. They arose with utmost
power, especially when the news of dissension (violation) was received. Also, the 'ulamá and
mujtahids (Muslim priests) believed that it was their opportunity and they began to attack.
Beside these, the government gave us trouble. Other very hard problems came in the midst,
such as the tragedy of Yazd (this refers to the martyrdom of more than BgC of the Bahá 'ı́s in
the city of Yazd in Persia). Indeed, on account of that incident my bones collapsed. Although I
did not speak a word, yet night and day I did not have rest.
"It is quite evident what we suffered in those days. All of these hindrances became the
cause of my disinclination to travel. When freedom was proclaimed (this refers to the
freedom of the Turkish Empire from the obsolete monarchy of Sulṭán 'Abdu'l-Ḥamı́d to the
present constitutional government) and exile and prison were over, I thought the time had
come to travel, no matter what might happen. Immediately, though I was ill, without the
knowledge of any soul, I took the boat and went away, saying, 'In the Name of God, who moves
and stops the ship!'
"The known people of discord (ná qidı́n and enemies) in 'Akká circulated the report that I
had run away, that I feared the Society of Union and Progress, that I was a traitor—I take
refuge in God!—and fearfully, chose to escape. God be exalted! In the time of 'Abdu'l-Ḥamı́d
the enemies of 'Abdu'l-Bahá constantly wrote reports that I was [IX:BB:BRm] in perfect accord
with the lovers of liberty, that I had communicated with them and was working against the
despotic government. But when liberty was proclaimed they changed the issue and arose
with a different calumny: Thus in their report they have written that 'Abdu'l-Bahá writes in
his letters that 'Abdu'l-Ḥamı́d was oppressed, and says the same thing of the Sulṭán of Persia;
that he encourages and urges the friends to take refuge among the Russians and the British.
God be exalted! 'Abdu'l-Ḥamı́d imprisoned the Blessed Beauty for twenty–five years. He
imprisoned me during all of his reign ('Abdu'l-Ḥamı́d succeeded to the throne of the Turkish
Empire in BmZl and was deposed in BXCm). The Blessed Beauty in the Book of Aqdas, clearly
stated concerning him that he was an oppressor king, in these words, 'O thou point
(Constantinople) situated between the two seas (the Black and Marmara seas), verily, the
throne of oppression is set on thee.'
"The Society of Union and Progress became the cause of my liberation. With all of this, how
could I say that 'Abdu'l-Ḥamı́d was oppressed? The truth is that the lovers of liberty became
the cause of safety to thousands of souls. Problems of this kind arose because my intention
was that, perhaps, God willing, I might become confirmed in service to the Holy Threshold. I
did not pay any attention to those reports. I went to Europe and America, and travelled in all
of the cities. Through the assistance and bounty of the Blessed Beauty, the call to the Kingdom
of Abhá was heralded, and the teachings publicly given. The blessed Cause was proclaimed in
temples, churches, meetings and gatherings. No place was omitted. Although I was in the
utmost weakness, yet the confirmations of the Blessed Beauty were continuous when I
addressed the people and turned to the Kingdom of Abhá . I often spoke for one or two hours
without ceasing. Although all of us are like particles, the light of the Blessed Beauty is like
unto the rays of the sun. Every particle that falls in sunshine, becomes radiant and grows.
Our growth is like the growth of the particles in sunshine. The purpose is that the bounty of
the Blessed Beauty is so extensive as to be indescribable."
Then, after reciting a beautiful poem of love for Bahá 'u'llá h, 'Abdu'l-Bahá continued:
"The breaths of the blessed confirmations were so effective that they melted the hearts and

Yaḥ yá 'ı́, pl. yaḥ yá 'iyú n.

(##
caused the souls to rejoice in the divine glad tidings. On our own part, it was only an activity
similar to a death struggle. Thanks be to God! A seed was planted in the gardens of the hearts
that is growing throughout eternity. Blessed souls became enkindled, attracted and arose to
serve until we returned to the Holy Threshold in the utmost joy and happiness. Thanks be to
God! The friends of God from all regions came to the Holy Threshold and we met and
associated with them. From the light in their faces their hearts are reflected. Assurance is
obtained that these souls are self-sacrificing in the path of the Blessed Beauty. They have no
aim save His good pleasure; they have no thought save spreading His fragrances; in the
utmost enkindlement they gathered around the circulating place of the Supreme Concourse;
they touched the Thresholds of the Holy Spot (tomb of Bahá 'u'llá h) and the Supreme
Threshold (the tomb of the Bá b) with their heads, and journeyed to their countries. I am
hopeful that from their return, great results and glorious signs may be manifest. Now that you
are going away (referring to Mı́rzá 'Alı́ Akbar and others) you must go likewise with divine
power, spiritual glad tidings and attractions.
IX:'*, 'A October '.'1 [IX:BR:BRX]
Talks by 'Abdu'l-Bahá in the Holy Land (concluded)1
The following compilation of some of the utterances of 'Abdu'l-Bahá after his return to the
Holy Land from America, Europe and Egypt.
Translated by Dr Ḍı́yá ' M. Baghdá dı́
"While I was away, the people of discord (enemies and ná qidı́n) endeavoured constantly to
unite themselves with a group of people here, working secretly with some and openly with
others. After my return they gathered again, and, as in the time of 'Abdu'l-Ḥamı́d, wrote
reports and made calumnies and sent them to the Turkish government in Constantinople with
the hope that they might cause me to go to prison, to be killed or to be exiled. This was their
aim.
"The purpose is that the friends of God must not regard me. This Cause is a great Cause; it
is the Cause of the Blessed Beauty. A thousand souls like me come and go; it is the same
whether they exist or not. The importance is in the Blessed Cause. The friends of God must be
firm, growing and steadfast. It is evident that I was and am constantly in danger, and,
moreover, I am not always going to be in this world. The day is coming when I shall long to be
in the neighbourhood of the Great Mercy!
"The friends of God must be in the utmost uprightness; in their sight there must not be any
differences, no wavering should occur. Nay, rather, day by day, their firmness and
steadfastness must be increased. Consider the servants of His Holiness Jesus Christ, when all
of them departed from this world after his martyrdom, others greater than they arose in
service. They showed greater power until the light of guidance illumined the horizons. You,
too, must be likewise, and know this as a certainty that the confirmations of the Blessed
Beauty will come. By God!—There is no God but Him!—if today one of the weakest creatures
begins to serve the Truth, divine confirmations and assistance will surround him. …
"May you be under the protection of the Blessed Beauty, confirmed and assisted, living in
His holy fragrances, and may every one of you become a holy banner in His path. The purpose
is that you should not look at me, whether I am present or absent, existing or lost. Be engaged
in serving the Cause. Turn to the Blessed Beauty. He will make you independent of any soul.
From Him ask reinforcement; be the servants at His door; be supplied from His bestowals; be
illumined with His light. May you be protected, guarded and preserved, and rest assured
under His shelter. Bahá 'u'llá h says, 'We shall help whosoever arises to assist My Cause, with a
host from the Supreme Concourse and a contingent from the near angels.' This is the real

Previous sections are in XI:F, pp. :V–:j, FI–Fb; XI:I, pp. Fc–I:, Ib–Ii; XI::;, pp. :;c–::F; and XI:::, pp. :F:–:Fi.

(#$
foundation. Consider Au qá Mı́rzá Abu'l-Faḍ l, how much he as- [IX:BR:BpC] sisted the Cause. In
every time and place he was confirmed. By God!—There is no God but Him!—should man
become the king of the East and the West, it would not be a particle of benefit to him. The
result is nothing but loss. Where is Ná ṣ iri'd-Dı́n Shá h? Where is Muḥ ammad Shá h? Where is
'Abdu'l-Ḥamı́d? Where is Bonaparte? Where is Wilhelm? No trace, no fruit! Although these
were kings and in the utmost power, their end was manifest loss. This is what we see clearly,
therefore strive that we may be upright in the servitude of the Holy Threshold. This is eternal
glory, this is everlasting bounty. This is the cause of the illumination of existence of the
Kingdom of Abhá ! This is the cause of progress to infinite sublimity! Upon you be Bahá 'u'l-
Abhá ! (the Glory of God)"
In the morning 'Abdu'l-Bahá gave the following advice and encouragement to those in his
presence: "Today, the friends of God are the illumined candles of the world of humanity;
unless the candle burns it will not bestow light. Man must endure if he would obtain treasure.
Unless the friends are self-sacrificing, wonderful signs will not become manifest; unless the
seed is planted it will not become a fruitful tree; unless the water flows gardens will not
become verdant. These are the days of service and not the days of self-concealment. This day
is for calling to the Kingdom of God and not for silence. This is the day of firmness and
steadfastness, the day of loyalty, not disloyalty. The Blessed Beauty, Bahá 'u'llá h, was fifty
years in hardships and afflictions. He quaffed from every cup of calamity and suffered every
pain. Then it is evident what the friends should endure and in what manner they should raise
the victorious banner of the Cause of God. Easy living is conducive to coldness, and
tranquillity and comfort causes the light to be extinguished. Every one of the Bahá 'ı́s must be
like unto a globe of fire, and as a blaze of light—dispel the darkness of ignorance with the
lights of service, adorn the horizon of the world with brilliant stars, become the sweet-voiced
nightingales of the Paradise of Abhá and the holy doves of the Supreme Heaven. Today, the
confirmations of the Blessed Beauty are with the soul who utterly forgets himself, constantly
investigates his own faults and defects, loosens his tongue in mentioning the good qualities
and sublime susceptibilities of others, does not see or hear or speak evil. Goodness
personified shines as a sun and wafts as the morning breeze upon the earth. …
"We are fond of the light of justice from any horizon, and lovers of the beauty of the rose
from any garden. His Holiness, Bahá 'u'llá h, has admonished the Bahá 'ı́s, in many tablets, that
they should not have religious differences and racial or patriotic prejudices, that they must
gather under the banner of the world of humanity. Addressing the world of humanity,
Bahá 'u'llá h said, 'O, people of the world! Ye are the fruits of one tree and the leaves of one
branch. Glory is not for the one who loves his country, but for the one who loves the world.' If
thou desirest the gloom of the world of nature to pass away, thou shouldst illumine the candle
of guidance, and if thou seekest a ripe harvest then plant thou a pure seed. If thou wouldst
have delicious fruits, plant thou a blessed slip; that is, illumine the heart with the light of the
love of God and act according to the exhortations of the Blessed Beauty."
__________
Tablet revealed by 'Abdu'l-Bahá to the friends in Khurá sá n, Persia.1
HE IS GOD!
"O fragrances of God, waft with perfume! O breezes of God, pass with aroma and seek the
valley of the Merciful, the assembly of knowledge, the Sa- [IX:BR:BpB] hara of Khurá sá n!
Become diffused before the friends of God and His faithful ones. Perfume the nostrils of His
chosen ones—those whose faces shone forth, whose stars became brilliant, whose feet stood
firm, whose banners unfurled, whose hearts grew strong, whose roots and branches
flourished, whose breasts dilated in the day of meeting, and who became loyal to the Covenant
Translated by Dr Baghdá dı́, j July :j:i at Chicago, Illinois.

(#%
of God in the world of eternity. Then convey thou to the dwellers of those regions and hills,
the greetings of thy Lord, the Supreme, and announce to them the glad tidings of the days of
God.
"By my Lord! This is a bounty that was desired in the past centuries by the dawning points
of lights and stars, and the recipients of the inspiration of thy Lord, the Dear, the Selfsubsisting. Their eyes were flooded, their tears flowed, their lamentations arose in yearning
and longing for it. May you enjoy this table that has descended from the heaven of the favour
of your Lord, the Merciful, the Compassionate!
"O breezes of longing and fragrances from the flowers of faithfulness! Stand in the
courtyard of the friends, the rose-garden of whose hearts thrived by the flooding clouds of the
love of God, and their faces shone with the light of the knowledge of God. Convey to them my
longing, yearning and attachment; declare and announce to them my devotion, affection and
fondness in their mention. Say to them:
"Upon ye be Bahá 'u'llá h (The Glory of God) and His peace, His greeting and His praise! In
your faces are His light and His effulgence. In your hearts are His Spirit and His faithfulness.
In your bosoms are His love and His cure. O ye friends of the Merciful! Loosen your tongues
in His thanks and praise, for He has confirmed you by the Cause, in the mention of which the
Supreme Concourse warbled and the herald of glad tidings proclaimed in the books and
tablets.
"Blessed are ye for this great bounty. Glad tidings be unto ye for this wondrous gift which
is the full bestowal of God and the manifest light of God. May God make ye torches of His
mention, centres of His secrets, dawning-points of His lights and rising points of His signs.
Blind are the eyes that do not see the lights or His Bahá (splendour) and are not consoled by
witnessing His marvellous signs, in the day of His Manifestation and His brilliant light. Deaf
are the ears that do not hear His call and are not cheered by His wondrous utterances. Dumb
are the tongues that are not loosened in His mention and His praise. Lost are the hearts that
are portionless of His love and devotion. Cast away are the souls that do not walk in His good
pleasure and quench their thirst at the fountain of His knowledge.
"O thou dove of faithfulness! Speak to the weak if thou findest that difficulties are
intensifying, hardships extending, the earth quaking, the mountains shaking, the hurricanes of
afflictions encircling, the sea of calamities surging, the winds of suffering blowing and the
flood of tests surrounding the contingent beings. Have beautiful patience in the path of thy
Glorious Lord. Beware! O servants of the Merciful, lest ye arouse the tumult when the blaze
of the fire of trials become intense, and its crackling arises. Beware of crying and wailing in
the path of your Glorious Lord. When the ocean of ordeals becomes stormy and its affairs
become serious by the oppression of the rebellious people (this refers to the enemies, the
ná qidı́n), do not consider them in a place free from torment, and do not fear their strength and
their numbers. Verily, their likes passed before them. Read to them from the book (Qur'á n),
'A Certain Army of the People is Fleeing.' Verily, those in past centuries were much stronger
than these, their possessions were greater and their armies mightier.
"Even though, O lambs of God, ye [IX:BR:Bpp] are between the claws of ferocious beasts and
the nails of the carnivorous of the earth, do not be discouraged of the Spirit of God. The veil
will be removed from the cause of the command of God. This ray will radiate in the horizons
of the cities, the signals of oneness will be elevated, the banners of the signs (verses) of your
Glorious Lord will wave upon the firm edifice, the structure of doubts will be shaken, the
curtain of darkness will be torn asunder; the morn of proofs will dawn and the kingdoms of
earth and heaven will shine with the lights of signs.
"You will see the banners of the sects lowered, and their flags reversed, their faces erased

(#&
and transfixed, their eyes staring and sunken, their hearts palpitating and failing, their homes
empty and vacant, their bodies weak and decayed, and the souls falling into hell!
"By the Life of God! Verily, in the people of Noah, Lot, Thamú d (one of the first Arabian
tribes) the Jews, the Tobbaas of Seba,1 (ancient kings of Yemen in Ḥijá z, Arabia), the heroes of
Baṭḥá (Mecca), the kaisers of Fayḥ á ' (Basra), the Cyruses of Zora (Baghdá d),2 and in the fables
of the ancient centuries, there is an exhortation to the mindful, and persons of innersight who
unfold the end of affairs by the beginning of signs. Verily, their planets were scattered, their
processions have perished, their faces became dusty, their stars darkened, their roots torn up,
their seed crushed, their thrones wrecked, their armies routed, their pillars quivered, their
edifices in ruins, their palaces forsaken, their backs broken, their tombs collapsed, their faces
ugly, their skin chilled, their shelter swept away and their traces effaced. Look thou at their
towns and villages in the desert. When the might of thy Lord came it made them extinguished,
arid and devastated. No voice or whisper could be heard. But those who took the
neighbourhood of the mercy of thy Lord Abhá (the Most Glorious) as shelter, refuge, asylum
and protection, are like the birds who take the twigs of the Sadratu'l-Muntahá (the most
distant tree in Paradise, according to the Muslim traditions, no angel or prophet can go
beyond the limits of this Tree) as a nest and haunt. God established them in the earth. He
made them good leaders, caused their signs to be famous and brought them from the horizon
of singleness with lights radiating from their faces."
'Abdu'l-Bahá dismisses all pilgrims
The RX June BXBo, was a day of great sorrow in Haifa because 'Abdu'l-Bahá dismissed all of
the pilgrims and bade them return to their countries.3 In the morning he spoke to the visitors
from 'Ishqá bá d, Turkistá n, Russia: "Ishqá - [IX:BR:Bpo] bá d is now a good centre. In the past,
Merv was the centre of Khurá sá n, which is such a vast country including the provinces of
Afghanistan, Sı́stá n and Balkh. 'Ishqá bá d also is near Merv. The Blessed Beauty often spoke of
Khurá sá n in the tablets, saying that from this country would arise the first mention of God,
which amazed the people. When 'Ishqá bá d came into existence and the Mashriqu'l-Adhká r
was built, the hope of the Blessed Beauty became manifest, and this, the first temple of the
Bahá 'ı́ world, has become a shelter and refuge to the friends of God. They are drawn hither
from all directions and when in difficulty they go to 'Ishqá bá d. The friends made a
tremendous effort to build this great edifice, they strove with heart and soul. At first it
seemed impossible of accomplishment, but, thanks be to God, they were confirmed and
assisted. Now, through this inspiration, the friends in all places are planning to build likewise,
when it is possible. By founding the Mashriqu'l-Adhká r in the world the wonderful signs of
God become manifest and evident. One must be built in every place, even though it be only a
house or one rented room, if necessary, under the earth.
"It is very important to establish the Mashriqu'l-Adhká r of God, so that the friends may
gather and become engaged in the commemoration of God. This has great importance. The
confirmations of God will arrive, as to the friends in 'Ishqá bá d. It has dear young men, also old
important souls. His honour Afná n (cousin of the Bá b) and Au qá Mı́rzá Maḥ mú d (son of Afná n)
are there. My heart is exceedingly attached to them. I love Au qá Mı́rzá 'Abdu'l-Karı́m very
much. He served constantly. His illness has a wisdom, later it will be manifest. I am hopeful
that the districts of Turkistá n, Russia, will become illumined, the cry of 'Yá Bahá 'u'l-Abhá ! (O
thou Glorious of the Most Glorious!) will reach the Supreme Zone, and the melody of 'Yá -
Rabbu'l-Au lá !' (O thou the Most Exalted Lord!)4 will be carried to all horizons. The school of

Tubbá ' (pl. of tá bi') is the title or family name of the Ḥimyar kings in Yemen of the Hamadá n tribe. Seba or Saba'.
ad-Dawrah is a neighbourhood of southern Baghdá d.
It is worthy of note that one month later the great pandemic war began, "the war unparalleled in history".—The Editors.
A reference to the Bá b.

(#'
'Ishqá bá d has great importance. You who are going there, strive that it may become orderly,
so that the children may progress. May they reach such a degree in knowledge and sciences
that the fame of this school may reach to the horizons. Great effort is necessary to accomplish
this. Convey my greeting to every friend of God and become an evident book to everyone."
In the afternoon 'Abdu'l-Bahá gave the following talk:
"This is the day of farewell and the time of leave-taking is very hard. The Arabian poet
says, 'The days of my union with the beloved were so few that the greeting was the farewell.'
Indeed, I am deeply grieved, but I do not say good-bye to you because there is a complete
connection among the hearts, and among the souls there is unity and agreement. We never
have a separation from one another. This nearness and remoteness concerns the world of
bodies. In the world of spirits and souls there is union, never separation. The heart feels the
union. The eye sees and carries the sight to the heart which becomes affected. When the
heart is engaged with the friends there is no separation, especially if you go in service to the
Cause of God. When a soldier leaves headquarters to battle and to conquer, though far away
in person, his remoteness is conducive to the protection of the country. He cannot receive the
glances of favour of the king, yet he is nearer and dearer than the soldier who dwells at
headquarters.
"Just so the friends of God who go to far regions to serve the Cause are always holy friends
and receive the manifestations of the favours of God. There is a special bounty from the
Blessed Beauty surrounding them. Convey my greetings and longings to all of the friends. I
am in the utmost longing and have the desire of meeting every one of them. I am engaged in
thinking of ev- [IX:BR:Bpg] ery one. From the Blessed Beauty, I seek confirmation and
assistance that all may be protected in His Kingdom, and under the shadow of His bounty.
May He gather them and shelter them in His shelter, and in the assembly of splendour
submerge them in the sea of light."
Thus all of the visitors returned to their own countries. From this it is evident that 'Abdu'l-
Bahá knows that which no one knows. Undoubtedly, he knew that the world war was nearing,
therefore he dismissed the people.
__________
pC June BXBo.
In the morning a young German from Stuttgart arrived (see Star of the West, VII:p, p. RC),
and in the evening 'Abdu'l-Bahá made the following statement: "When I leave the world I
want my heart to be assured that the Blessed Beauty has self-sacrificing servants who, in the
utmost reverence, arose to serve the Cause of God. This is the cause of quieting my agitated
heart."
__________
B July BXBo, 'Abdu'l-Bahá went from Haifa to 'Akká .
__________
R July BXBo.
Today, 'Abdu'l-Bahá revealed the following tablet to a philosopher in India:
HE IS GOD!
"O thou lover of reality! His Highness, the Merciful, has manifested love and harmony to
the world of humanity, so that all of the individuals may find a complete connection with each
other and the lights of the Oneness of God may appear in the human world. For this He sent
the Holy Manifestations; revealed the heavenly books; established the divine religions, so that
these holy souls, these revealed books, and these divine religions may become the cause of
unity, agreement, harmony and love in the world of humanity. When we consider the reality
(#(
of divine religions, we see that reality is one because all of the divine religions are reality, and
reality does not accept multiplicity or division. Alas, that the foundation of reality has
disappeared and imitations, customs and ceremonies that are the foundation of dissension,
the cause of obstinacy, the means of war and struggle have appeared. The original purpose of
the appearance of the Holy Manifestations and the establishment of the divine teachings have
passed away. When this black darkness, that is, the imitations of fathers and forefathers,
surrounded the world and the original illumination of divine religions became obliterated, the
Morn of Truth dawned and the Sun of Reality (Bahá 'u'llá h) shone forth from the horizon of
Persia and cast the rays of heavenly oneness upon the world of humanity. He brought down
the edifice of the imitations of the ignorant, the human conduct and customs that emanate
from the prejudices of the ancient. These divine teachings are established in the heart of the
horizons like unto the penetration of the spirit in the bodies. Thus, at present in Persia,
through the breathing of the Spirit of God, different people have torn asunder the curtain of
superstitions, become free from the imitations of the ignorant, reached reality, and in the
utmost harmony and love are associating with people of different religions. Great assemblies
are being organized consisting of Muslims, Jews, Zoroastrians and sometimes Buddhists,
including many races. Turks, Arabs, Persians, Kurds, English, French and Americans mingle
together as kind and happy brothers. Like the lambs of God, they graze in the meadow of
reality, under the shadow of the training of the heavenly Shepherd. When thou considerest
truth or reality thou wilt see that these old and decayed limitations in religion become the
cause of bloodshed among the people and the nations.
"As this age is a luminous age and this century the century of knowledge, new teachings are
necessary, a new effulgence [IX:BR:Bpl] is essential and a new life is needed. The souls cannot
accept the ancient ideas, a new thought and new teachings are necessary that shall be the
spirit of this age and the light of this century. Investigate, make a great effort so that the
Centre of the Light of Reality may be seen in the assembly of the world as a witness of love,
and arise with such a power and confirmation that thou mayest shake that country. Upon
thee be greetings and praise!"
(Signed) 'Abdu'l-Bahá 'Abbá s.
__________
p July BXBo.
The German battleship Gaeben1 arrived at Haifa. Its admiral and officers were invited by
the Persian consul to land and have dinner in the village Nahr ("river"),2 which is about two
hours distance from 'Akká ; also to visit the holy tomb of Bahá 'u'llá h. It is said that they
accepted the invitation chiefly to visit the holy tomb. They were accompanied by the Persian
consul, the Mayor of 'Akká and Turkish officers and statesmen. They entered the Holy
Threshold and prayed with the utmost respect. The admiral remarked that he had been in
many sacred places, but had never encountered one so filled with spirituality, or that had such
a wonderfully beautiful site. As they went out they were served with tea, cakes, etc. While the
military band played some of them also visited the Garden of Riḍ vá n at 'Akká . They boarded
the ship at 'Akká and sailed the same night.
__________
o July BXBo.
The following tablet was revealed by 'Abdu'l-Bahá at 'Akká for a believer in America:
"According to the text of the Kitáb-i-Aqdas (the most Holy Book—Bahá 'u'llá h's Book of

SMS Goeben, transferred on :e August :j:b to the Ottoman Empire and renamed Yavuz Sultan Selim.
an-Nahr (II.;;ejb:, Ic.:b:I;b) on SE part of Tel Kabri, :.V km SW of Kabrı́) is a former Arab village that Bahá 'u'llá h visited
in :ii;.

(#)
Laws) and the explicit Kitáb-i-'Ahd (the Book of the Covenant), 'Abdu'l-Bahá is the interpreter
of all the words and books of the Blessed Beauty. This matter is evident and clear to those
who are familiar with the epistle and the tablets. If it were not so each one would interpret
according to his desire, prefer his interpretation to any other, and become the cause of
dissension. However, if a soul explains one of the divine verses, and the sanction of 'Abdu'l-
Bahá is not upon it, it is discarded. This is not the time of interpretation, it is the time of
teaching. All of the friends must employ their tongues in teaching, because teaching is the
cause of guiding the ones of earth, of illumination of the world, of leading the world of
humanity, of the confirmations of the breath of the Holy Spirit. This is the great Cause.
However, if a soul attempts to give his own explanation of the blessed verses and it is not
detrimental to the Cause, do not object to him if it is only verbal."
The following tablet was revealed for one of the Americans, an illumined minister who
became a believer when 'Abdu'l-Bahá visited America:
"O my revered! Thy letter that thou hast written in the utmost sincerity and love was the
cause of perfect joy. Indeed, with soul and heart thou art striving in order that thou mayest be
confirmed by the good pleasure of God. Undoubtedly, this blessed intention has a great effect.
A good intention is like unto a brilliant candle, its light shines in all directions. Now, thanks be
to God, thou hast risen with utmost effort to light a candle of guidance in that country, and to
plant in the garden of the world of humanity a tree of love and gentleness, to herald to the
Kingdom of God, to become the cause of awakening of the heedless, to give healing to the
spiritually sick, to become the cause of broadening the thought, to train characters, to impart
progress to the minds and souls, to bring the lost sheep to the shadow of the real Shepherd,
and to guide the migrant birds of the rose-garden of reality. Rest thou assured that the
confirmations of His Holiness Bahá 'u'llá h will come."
IX:'0, 6 November '.'1 [IX:Bp:BoC]
Doors of the Holy Land open
Recent letters from Mirza Ahmad Sohrab [IX:Bp:BoB]
Extract from letter to Mr Alfred E. Lunt
The enclosed words are from a letter just received by me from Mirza Ahmad Sohrab. These
are the words of 'Abdu'l-Bahá expressed, as Mirza Ahmad says, many times during the last
months. Certainly they are full of significance. … Faithfully yours, Alfred E. Lunt.
Recent words of 'Abdu'l-Bahá
The darkness of this gloomy night shall pass away. Again the Sun of Reality will dawn from
the horizon of the hearts. Have patience—wait, but do not sit idle; work while you are
waiting; smile while you are wearied with monotony; be firm while everything around you is
being shaken; be joyous while the ugly face of despair grins at you; speak aloud while the
malevolent forces of the nether world try to crush your mind; be valiant and courageous while
men all around you are cringing with fear and cowardice. Do not yield to the overwhelming
power of tyranny and despotism. Serve the cause of democracy and freedom. Continue your
journey to the end. The bright day is coming. The nucleus of the new race is forming. The
harbinger of the new ideals of international justice is appearing. The trees of hope will
become verdant; the copper of scorn and derision will be transmuted into the gold of honour
and praise; the arid desert of ignorance will be transformed into the luxuriant garden of
knowledge, the threatening clouds shall be dispelled and the stars of faith and charity will
again twinkle in the clear heaven of human consciousness.
Letter to Mr Joseph H. Hannen
Haifa, Palestine, Rl September BXBm.

(#*
To Mr Joseph H. Hannen,
Washington, D.C.
… [IX:Bp:BoR]
… The last four years, the best of my life, were spent under the worst conditions
imaginable, the Turkish rule, which was more venomous than a serpent and more deadly than
a scorpion; but, praise be to God, a hundred-thousand times praise be to God, that we are at
last free; all Palestine is free; the people are free to think as they like, to write as they like and
to speak as they like. Palestine from now on is on the road to national life, virtuous
achievements and unlimited progress.
The victorious British army came down from Nazareth like unto a mighty irresistible
whirlwind on Rp September, and at p pm took possession of our town, after a battle of twenty–
four hours, the picture of which shall never be effaced from the page of my memory. The
army that captured Haifa were all English and Indian cavalrymen, and they showed courage,
invincibility and heroism in the very jaws of death.
… Personally, I had become like a man deaf, blind, and speechless. All the fair realities of
my past happy life in America, England, and France had become like faint dreams, and these
dreams also had begun to fade away from the page of my memory, when all of a sudden, as
though out of the clear, blue sky, the booming of the cannons was heard across the mountains,
heralding the glad news of the approach of our liberators and presaging the coming days of
reunion, happiness and mutual association of the friends. Now again the world is mine. My
happiness is boundless. I can breathe the fresh air of friendship. I am planning to leave for
the United States as soon as possible. What joy, what real intoxication to see again the friends
face to face!
…
Your sincere brother,
Ahmad Sohrab.
Letter and Tablet to Mrs Georgie Ralston
Haifa, Palestine, m October BXBm.
[Original covering letter dated BC January BXBZ] … was written nearly two years ago, but
returned to me from Constantinople because war was declared between the United States and
Germany. …
Ahmad Sohrab
BC January BXBZ
… [IX:Bp:Bop]
… The news about the progress of the Cause and the awakening of hearts in the United
States has imparted to us life and happiness. Referring to this question, 'Abdu'l-Bahá said
today:
Words of 'Abdu'l-Bahá
"I am like a man who has lost the most priceless jewel. He is seeking here and searching
there, perchance he might find it and regain his old happiness and assurance in its possession.
The Blessed Perfection knows that, day and night—nay rather, every hour—I am looking
toward the East and toward the West, toward the North and toward the South, to see whether
severed and attracted souls have arisen to teach the Cause of God, to behold whether divine
beings; who are the jewels of the treasury of the Spirit, are living in accordance with the
principles of this Revelation, to discern whether enkindled hearts are raising their clarion

($+
voices in the assemblages of mankind, calling them to the Dawning-place of Truth and the
Fountain of Reality. These souls are my lost jewels. Whenever I find a trace of them or
someone gives me a clue about them, I become infinitely happy and, adding to my zeal, I
continue my indefatigable search. I pray to God that He may give me many such jewels in
America. My hope is that every one of the believers may become a brilliant jewel of the mine
of guidance and a shining star of the heaven of virtue. Whenever I hear that such a soul is
found, I praise the Blessed Beauty for His favour and bounty and beg Him to encircle him with
the angels of protection and the seraphs of preservation."
Your kind and welcome letter of Rg June BXBl, enclosing a petition for 'Abdu'l-Bahá reached
me, and I read to him the contents of both. He was most glad to receive the good news of your
health and spirituality and that you have been in California, associating with dear Mrs Goodall
and her daughter. No doubt you are now back again in New York, co-operating with the
friends in that city in the service of the Kingdom. The following is the translation of a Tablet
dictated in your name:
Tablet from 'Abdu'l-Bahá to Mrs Ralston
O thou my daughter of the Kingdom! Thy letter full of significances imparted spiritual joy
and stirred the hearts into cheerfulness. It was an indication of thy inward illumination and a
brilliant proof of the fact that thou art drawing the rays of Truth from the fount of Mercy.
From the time of our separation up to this hour thou wert and art ever in my mind. I have not
forgotten thee even for one day, similarly Mr Ralston; for both of you are most dear to me.
Praise be to God, that your eyes are seeing and your ears hearing and your hearts illumined
with the Light of the Most Great Guidance. Your trip to New York was most seasonable and
the means of the tranquillity of heart and soul. I hope that during this winter you may spend
your time with the utmost rejoicing, but you must be present in the meetings of the believers
and become the means of love and affinity of one toward another. Soul-cheering news
reaches us from New York, that good-fellowship is realized amongst the friends and union and
accord is perfect. I hope that Mr Ralston and thyself may become the means of holding such
meetings, the harvests of which may be abundant, day by day the believers may be- [IX:Bp:Boo]
come more loving and kind toward each other and always good news may arrive from New
York, granting joy and happiness to the hearts of the yearning ones. Convey on my behalf
kindness and greeting to each and all the friends and the maid-servants of the Merciful.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
IX:'6, *0 November '.'1 [IX:Bo:Bgp]
"Now is the time that the teachings of His
Highness Bahá'u'lláh be promulgated in that continent"
First Tablet revealed for American Bahá 'ı́s since the opening of the doors of the Holy Land.
To the maid-servants of the Merciful, Mrs Helen S. Goodall and Mrs Ella G. Cooper, San
Francisco, California—Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye two blessed, believing souls!
It is now some years that correspondence was interrupted and communication
discontinued. Outwardly there has been no news, no letter and no greeting, but the ideal
relations have been strong and unshakeable.
From the rose-garden of the hearts of the friends we inhaled sweet and perfuming
fragrances. This was indeed conducive to the consolation of the souls.

($!
Now, praise be to God, the road of correspondence is already wide open and ere long the
means of meeting will become available. Therefore, I engage myself in writing this epistle,
addressing all the friends and the maid-servants of the Merciful who are absent, though
present spiritually.
All that has been explicitly recorded and embodied in the tablets of His Highness
Bahá 'u'llá h more than fifty years ago, are in these days revealed and unfolded. Read those
tablets, especially the Epistle of the Temple (Súriy-i-Haykal) and the tablets to the kings and
rulers of the earth!
Consider ye! What greater miracle is there than this! [IX:Bo:Bgo]
Not a single individual could conceive that Bahá 'u'llá h addressed on that day, kings and
emperors whose fame had filled all the regions and who had raised themselves to the utmost
height of autocracy, predicting in an unmistakable and clear tone the events and happenings
of these days. Notwithstanding this the people are not awakened!
In brief, now is the time that the teachings of His Highness Bahá 'u'llá h be promulgated in
that continent, so that all the inhabitants may become ready for the establishment of universal
peace, the flag of the oneness of the world of humanity be unfurled and all the nations and
tribes may obtain tranquillity and composure under the shade of the tabernacle of unity.
Upon ye be greeting and Bahá !
(Signed) 'Abdu'l-Bahá
IX:'6, *0 November '.'1 [IX:Bo:Bgg]
Tablets revealed by 'Abdu'l-Bahá in the winter of dndq–do, but just received
in America
Tablet to Mr Vail
(Dated Haifa, Syria, RZ December BXBl. Mailed on that date but returned to Haifa from
Constantinople, and remailed X October BXBm.)
To Mr Albert Vail.
O thou heavenly youth! O thou herald of the Kingdom of God!
Thy letter was received. Thou hast written that the light of the Islamic world and the Holy
Land is being spread in the West. This news imparts happiness to the hearts of the Unitarians
that, praise be to God, the reality of the Holy Manifestations is becoming manifest and evident.
The divine outpourings are like unto the sun. The sun has many houses, different dawningplaces. Whosoever loves the vision of the sun, his eyes will become illumined through its rays,
no matter from what dawning-place it may arise.
Thou hast written regarding the programme of the Green Acre Conferences in the past
summer, that the believers were in the utmost attraction and from all parts the guests
hastened to that spot saying that such radiant meetings had not been brought about in any of
the former ages, the members of which associated with each other with perfect love and
affinity. This was a most auspicious glad tidings to the Unitarians. Wherever the blessed
souls gather together the Beloved of that meeting is the love of God and the utmost joy and
happiness is obtained. Should Green Acre follow firmly in this path and continue the annual
holding of its impartial, universal Conferences, there is no doubt that that region will become
illumined with the light of unity.
Praise be to God, that Dr _____ rent asunder the veil of imagination and became enlightened
with the effulgence of Unity. Mr Urban Ledoux became lordly, heavenly and became
instrumental in releasing Miss Farmer from that prison. Convey to him on my behalf the
($#
utmost kindness. Gladden thou the hearts of Mrs _____ and Miss _____ with the divine favours
and promise them the gain of a new confirmation. Say to Mr _____, the Indian: "Render thou
thanks unto the Lord, for the heart and the soul became luminous with the light of Guidance
and in that gathering thou didst become enkindled like unto a candle and thou art realizing
the value of the spiritual fraternity." Announce my greeting to Mr Randall and say: "The love
of the Word of God is the magnet of heavenly glory and beauty. I hope that thou mayst
become a centre for the emanation of the lights of love and a dawning-place of the sign of
unity." Say to Miss Juliet Thompson: "Praise be to God, that in the midst of the whirling
tempest of test thou didst remain firm and steadfast and like unto the pure gold in the fire of
ordeal thou didst unveil thy happy and confident face." Give thou the glad tidings of the
spiritual confirmation to Miss Martha Root and say: "During thy travel around the world the
assistance of the Holy Spirit followed thee at all times; for this reason thou didst become able
to fulfil its duties." Mr Wilhelm, my son, of the Kingdom, verily, verily, I say unto you, on his
head he has a crown of everlasting glory and dignity with the utmost beauty and perfection.
Convey on my behalf longing greetings to M. Ishti'á l ibn-i-Kalá ntar.1 I am pleased with his
lectures delivered with eloquence and fluency. Day and, night I remember Mr Hall and do not
forget the days that I [IX:Bo:Blo] spent with him. This personage has rendered many services
to this Cause. The value of his services must be appreciated. Mrs True is one of the first maidservants of the Kingdom of God. She is well known to and praised by the believers and the
maid-servants of the Merciful both in the East and in the West. She has displayed and is
displaying the utmost effort in the construction of the Mashriqu'l-Adhká r. I am most pleased
with her. And I beg of God that she may become assisted to bring this service to an end.
Likewise convey on my behalf to each and all the believers who have gathered together in
Green Acre my love, kindness and spiritual greeting.
As to thee, O thou herald of the Kingdom! Rest thou assured. The favours and bounties of
the Merciful One are all-encircling and likewise my love for thee is perfect. Every night from
the divine Threshold I beg for thee confirmation and assistance, so that on the continent of
America thou mayst become a brilliant proof, a shining light and a beaming star. Praise be to
God, that in the publication and circulation of the Star of the West thou art displaying the
utmost effort.
Upon thee be greeting and praise!
'Abdu'l-Bahá
(Signed, on the English translation, in Persian and English.)
Tablet to Mr Wilhelm
Haifa, Syria, RZ December BXBl.
Mr Roy C. Wilhelm.
O thou my heavenly son!
Several letters and cards have been received from thee, and each one indicated thy
firmness and steadfastness in the love of God. Praise be to God, that that illumined youth is
like unto an enkindled candle and hast dedicated thy life in the service of the Kingdom of God,
and day by day thou art adding to thy illumination and spirituality.
Thou hast written about the conferences of Green Acre. I became very happy that a
number of sweet-singing birds were engaged by day and by night in the praise of His Highness
the Almighty. Should, in the coming year also, a great conference be held in that meadow, a
heavenly festival be organized with the utmost love and affinity and the jubilee of the oneness
of the world of humanity be arranged, there is no doubt that each soul will become like a
Nom-de-plume of 'Alı́-Qulı́ Khá n.

($$
candle in that gathering and such joy and happiness will be unveiled that the continent of
America will be moved and stirred. Day and night, with the utmost supplication and entreaty,
I beseech and implore at the Threshold of divine servitude, and beg for those friends
confirmation and assistance and read in your behalf this blessed verse of the Qur'á n. He says:
"The believing souls who are in the utmost sincerity and steadfastness will undoubtedly
become confirmed and assisted." Now, praise be to God, that you are the manifestors of
divine aid and are being helped to render services to the Kingdom of the Merciful.
You have given the glad news that the foundation of the Mashriqu'l-Adhká r will be laid next
year. This is also my hope that this Temple may become fully constructed and the holy verse
of the Qur'á n, "We have given thee a great victory", become realized. For the building of this
Temple is a most great triumph.
Convey to all the friends longing greetings. Praise be to God, we are all safe and guarded
under the protection and preservation of God.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá [IX:Bo:Blg]
Tablet to Mrs True
(Tablet revealed by 'Abdu'l-Bahá , and signed by him, for Mrs Corinne True. Sent from
Haifa, Syria, through Mirza Ahmad Sohrab, X January BXBZ, but returned to him owing to
suspension of mail service in Syria during the war, and, with the opening of the mail service,
was received in Chicago RR November BXBm.)
O thou beloved spiritual daughter!
Thy postal card of Rl August BXBl, was received and its contents indicated that the believers
of Detroit, Grand Rapids, Muskegon, Chicago and Fruitport have gathered together and have
spent their time with perfect love, unity and joy.
In whatever place the believers of God hold a meeting, peruse the heavenly teachings and
associate with each other with the utmost amity, affection and harmony, there is no doubt
whatsoever that the Holy Spirit will become the Candle of that gathering; and the blessed
souls participating in that meeting will feel spontaneously the confirmations of the Holy Spirit.
Therefore, I became most happy over this news contained in thy card. With infinite kindness
convey my longing and greeting to the believers of all these cities. I desire for all of them life
eternal; beg for them heavenly outpourings, and seek for each the effulgences of the Sun of
Reality.
I hope that in this year [BXBZ] the solid and firm foundation of [the] Mashriqu'l-Adhká r be
laid. In reality, thou art displaying great effort. Praise be to God, that through thy endeavour
and magnanimity useful results were produced. I hope the believers of God will become able
to pay the ƒRCC,CCC which they have pledged themselves to contribute. God says in the
Qur'á n: "Those who believe in God and in the Day of Judgement will become able to build the
mosques of God." In other words: Divine Temples are built by holy souls who believe in God
and in the Kingdom of God. I hope that the American believers may soon become able to
accomplish this work.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translation of Mirza Ahmad Sohrab.
Tablet to Mr Hannen
(Translated by Mirza Ahmad Sohrab, Haifa, Syria, Rl December BXBl. Received at

($%
Washington, D.C., RC November BXBm.)
To Joseph H. Hannen, Washington, D.C.
O thou who art firm in the Covenant!
Truly I say, thou art the servant of the Kingdom of God! And thou hast no other intention
and aim save the promotion of the Word of God and the diffusion of the fragrances of God.
The call of approbation and "Well done" descends from the Unknown World and the voice of
"Happy is thy condition! Happy is thy condition!" reaches the ears of the spiritual ones
without cessation. From the time that I have hastened from America to the East thou hast
spent thy time in the service of the Cause. I bear testimony to this. Up to this time the divine
confirmations and spiritual aids have descended upon thee uninterruptedly, and in the future
you will be encircled with the same, more than before. Rest thou assured. Although we are as
the weak ants, yet praise be to God, the "Great Power" is our helper; therefore with perfect
strength arise thou in the service of the Cause and convey on my behalf respectful greeting to
all the believers of God and the maid-servants of the Merciful.
I hope that in the next year the foundations of the Mashriqu'l-Adhká r be laid and in the
United States the dome of this heavenly building will be so raised that [IX:Bo:Bll] it may be
viewed from long distances and the melody of thanksgiving and glorification ascend to the
Kingdom of Glory. In the past the Eastern believers have sent a contribution, and at the
present time international communication is at a standstill and Persia is ruined; otherwise
they would have made still another effort and collected another contribution. I hope that the
Mashriqu'l-Adhká r in Chicago may become the second Temple of God in the world of
humanity, and, like the Mashriqu'l-Adhká r of Ishqá bá d, it may become the means of the
promotion of the Cause.
Convey on my behalf infinite kindness to thy respected wife; likewise the friends and the
maid-servants of the Merciful.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
IX:'=, '* December '.'1 [IX:Bg:BZB]
Tablets revealed by 'Abdu'l-Bahá in the winter of dndq–do,
but just received in America (continued)
Tablet to Juanita Storch
Revealed at Haifa, Syria, Rg December BXBl, mailed but sent back from Constantinople.
Remailed when doors of Holy Land were opened recently and received in California, Rg
November BXBm.
To Juanita Storch.
O thou light of the love of God!
Thy detailed letter and also the second one received. Both of them reflected the luminous
susceptibilities of a universal consciousness, indicating that (Praise be to God!) that beloved
daughter has become like unto a clear mirror, upon the translucent surface of which is
focussed the beaming rays of the shining Orb of this century and her heart and spirit is so set
aglow with the fire of the love of God, that involuntarily and passionately she is raising the call
of the Kingdom of God.
The darkness of the world of nature has encompassed the kingdom of creation. In these

($&
tenebrous1 darknesses tremendous calamities are hidden for mankind, except those souls
who have drawn light from the Sun of Reality. These sanctified souls like unto the birds are
always soaring, and in the rose-garden of Truth, ever singing songs and melodies. Praise be to
God, thou hast a listening ear and didst hear the spiritual lay2 of the Covenant from a
hundred–thousand miles! What a stirring anthem is raised from the Supreme Concourse!—
for it imparts joy and exhilaration to the hearts. The attracted hearts are like unto harps and
lyres from which continually issues forth a rich stream of harmonious colours, charming notes
and divine airs!
O thou beloved daughter! Praise be to God, that thou hast capacity and worthiness, in order
to become the maid-servant of the Kingdom of God and in the heavenly festival and spiritual
society thou mayst decorate the meeting with the beauties of song and melody. In the world
of humanity the "Commonwealth of the Kingdom" is being organized and from this "collective
Centre", merciful emotions and light-beaming rays are being diffused to all directions. The
love of God is the attractive force of this "Ultra-Cosmic-Centre."
O thou beloved daughter! At the time when the Light of Reality shone forth from the
Mosaic dawning-place, the Mount of Sinai became luminous; but the hearts of the heedless
ones remained in intense darkness and they reproached the blessed believing souls.
Afterwards they perceived that it was themselves that merited contempt and censure.
Likewise, when the Word of God, His Holiness Christ and His apostles upraised the flag of
guidance and the Light of Reality dawned, all the people abused and scorned them, as the
texts of the Gospel bear testimony to this fact; nay rather, they spat on the holy countenance
of Jesus Christ and ridiculed, insulted and vilified Him. Later on, it became manifest that He
was the Light of Truth and was bestowing the spirit of eternal life. When in the Arabian
peninsula the light of prophethood shone forth and His Holiness Mohammed (Upon Him be
peace) engaged His time in the guidance of those barbarous people, everyone reviled and
calumniated Him. Their answer was given by divine revelation in the following Qur'anic
verse:
"Woe unto the servants! No prophet cometh unto them, but they laugh him to scorn!"
Afterwards it became evi- [IX:Bg:BZp] dent that that blessed Personage was conducive to the
illumination of the peninsula of Arabia, and the cause of the guidance and progress of those
tribes who ascended to the supreme apex of eternal felicity. Consequently, do thou not
wonder at the ridicule of the ignorant ones and the blame of the witless. Those who are
ignorant have always cast reproach upon those who are wise.
Convey longing greeting to all the believers of God.
Upon thee be greeting and praise!
'Abdu'l-Bahá
(Signed in Persian and in English)
Tablet to Mrs Page
A letter dated Haifa, Syria, Rl January BXBZ, enclosing the following Tablet, was received
recently from Mirza Ahmad Sohrab, through Joseph H. Hannen.
Mrs Arthur Page.
O thou respected maid-servant of God!
Thou hast written that since two years the fragrance of the rose-garden of Bahá 'u'llá h is
being diffused in Detroit, Michigan, and two ministers have invited Bahá 'ı́ speakers to their

Gloomy.
i.e. song.

($'
churches, so that they may speak about divine principles and cause the irradiation of the light
of guidance. Praise be to God, the Bahá 'ı́s are characterized with such qualities and attributes
that they are the object of the praise and commendation of all nations; they are the means of
the proclamation of the oneness of the world of humanity and the promotion of the ideals of
universal peace.
Today, the most great foundation of real civilization is this, and this is conducive to the
tranquillity of the world of creation.
In this glorious century, this basis is most firm and strong. But there must needs be the
power of the Kingdom in order to establish these principles. Because the believers of God are
confirmed with the heavenly power, I hope they may enkindle the candles of the oneness of
the world of humanity in all the societies of mankind, the anthem of universal peace may
reach the East and the West, religion may become the means of good-fellowship amongst the
people, justice and equity may unfurl their flags on the apex of the world, religion and science
may correspond with each other and be conducive to the promotion of peace and salvation,
ignorant prejudices may be dispelled and the lights of Reality be diffused.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Tablet to Alberta Hall
Translated by Mirza Ahmad Sohrab, BX December BXBl, and mailed, but returned from
Constantinople. Remailed upon the opening of the doors of the Holy Land and received
recently in America.
To Miss Alberta Hall.
O thou maid-servant of God!
Although in body thou art weak and ill and, like unto Job, the object of many trials, yet
(Praise be to God!) thou art strong in spirit and in the utmost health and joyousness. The
peculiarities of this physical world are illness and diseases, and the essences of the universe of
God are health and vigour. The body is like unto the lamp and the spirit like unto the light.
Praise be to God, that the light is in the utmost brilliancy no matter if the lamp is somewhat
affected. May the illumination of the light remain eternal and undying. Thank thou God that
the light of thy spirit is burning with the oil of the love of God and its flame is becoming
brighter day by day.
Upon thee be greeting and praise!
'Abdu'l-Bahá
IX:'7, '. January '.'. [IX:BZ:BXo]
News of 'Abdu'l-Bahá—letters received by Luṭfu'lláh Ḥakím,
from Shoghi Effendi and Major W. Tudor-Pole
Letter from Shoghi Effendi
Acca, Palestine,
BX November
BXBm.
Dr Lotfullah Hakim,
London, England.
My dear spiritual brother:

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Captain* Tudor-Pole surprised and gladdened us with his unexpected arrival from Egypt.
My grandfather, 'Abdu'l-Bahá , was so glad to look at his radiant face and feel, from shaking his
hands, the fresh fragrances of the ablazed Bahá 'ı́s of England. He inquired for you and was
gratified to know you were all under God's protection throughout this great world war. The
Beloved has been sojourning for a month and a half at Acca, visiting almost daily the Tomb of
his father and offering his thanksgivings for the bounty, care and protection of the Blessed
Perfection. Today Captain Tudor-Pole accompanied him to the Holy Shrine, and tomorrow the
Beloved will drive with him to the Riḍ vá n, the garden in which His Holiness Bahá 'u'llá h spent
many days and nights.
The Master is expecting, now that the communications are restored, to hear from you
frequently and directly of the progress of the Cause and the spiritual gatherings and of the
concord and harmony of the souls.
I am so glad and privileged to be able [IX:BZ:BXg] to attend to my Beloved's services after
having completed my course of Arts and Sciences in the American University at Beirut. I am
so anxious and expectant to hear from you and of your services to the Cause for by
transmitting them to the Beloved I shall make him happy, glad and strong.
The past four years have been years of untold calamity, of unprecedented oppression, of
indescribable misery, of severe famine and distress, of unparalleled bloodshed and strife, but
now that the dove of peace has returned to its nest and abode a golden opportunity has arisen
for the promulgation of the Word of God. This will be now promoted and the Message
delivered in this liberated region without the least amount of restriction. This is indeed the
Era of Service.
You have undoubtedly done a large amount of work in this respect and the Beloved is
eagerly awaiting its fascinating and pleasing account.
Hoping I shall hear from you and from the dear friends,
I remain, your brother in the Cause,
Shoghi.
Letter from Shoghi Effendi forwarded by W. Tudor-Pole
(Letter addressed to Major W. Tudor-Pole, at Cairo, Egypt, by Shoghi Effendi, the grandson
of 'Abdu'l-Bahá .)
Haifa, Palestine,
BZ December
BXBm.
My dear spiritual brother:
Your long-expected letter was heartily welcomed, so glad was the Beloved 'Abdu'l-Bahá to
hear from you and through you to know that the friends were all well. In fact, a few days ago,
when the Beloved was paying a visit to Colonel Staunton, the Military Governor, Captain Kerr,
being in his presence, was asked whether he had any news from you, to which he replied
affirmatively. I conveyed your message of love and gratitude to the Master, and we all look
forward to the time of meeting you in Haifa, this time we hope more fully. The Beloved's
health is excellent, and he reveals these days different Tablets to Persia, Europe and America.
Two Tablets have been revealed for England, the latter for Dr Esslemont, whose suppli-
[IX:BZ:BXl] cation I translated yesterday for the Master. I quote fully this Tablet:
Tablet
To his honour Dr Esslemont Upon him be greeting and praise!

*
Now Major.

($)
O thou lover of all mankind!
Verily, have I chanted thy verses of praise to God, inasmuch as He hath illumined thine eyes
with the light of guidance, the light of the oneness of the world of humanity; so much so that
thy heart overflowed with the love of God and thy spirit was attracted by the fragrance of God,
and I supplicate divine Providence that thou mayest become a torch to that gathering, so that
the light of knowledge might shine out from thee, that thou mayest be confirmed to act in
accordance with the significances of the Hidden Words and strengthened by God under all
circumstances.
Concerning the book you are editing, send me a copy thereof. * * * Convey my greetings to
the respected maid-servant of God, M______
I pray the Lord to support thee in the service of all humankind, irrespective of race or
religion. Nay rather, thou shouldst deal with all according to the teachings of Bahá 'u'llá h,
which are like unto life to this Glorious Age.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá 'Abbá s.
The Beloved was very glad to hear from Miss Rosenberg, whose letter you had sent but
without any supplication of yours enclosed. I wonder whether you enclosed any supplication
or not.
The Master a few days ago was invited by Colonel Staunton to assist at a meeting of the
different religious heads of Haifa, to institute a relief work for the poor of Haifa. The Beloved
responded and then after many discussions, when the time of donation came, the Governor
announced that although a poor man, yet he would give five English pounds for each of the
three religious denominations. Major Nott followed with nine, then publicly and directly the
Governor declared that he had the honour of announcing that His Excellency Abbas Effendi
('Abdu'l-Bahá ) had kindly given the noble sum of fifty Egyptian pounds for the poor, at which
all present clapped. Quite a high standard for the Mufti and the Archbishop of Haifa to follow.
The Master uttered the final word of prayer at a public and immense gathering just given to
celebrate the end of the war. This is the text of the prayer:
Prayer
O Omnipotent God! Verily, the pavilion of Justice has been raised in the Holy Land,
extending from East to West. We thank Thee and we praise Thee for the establishment of this
just and equitable Sovereignty, and this mighty Government which strives for the comfort of
its people and the safety of its subjects. O Almighty God! Confirm the Greatest Emperor
George V, through Thy divine confirmations, and strengthen him by Thy merciful power, and
perpetuate his protecting shadow upon this noble land. This we ask through Thy help,
assistance and protection. Verily, Thou art the Omnipotent, the Exalted, the Omniscient and
the Generous!
Space forces me to stop, awaiting your news.

Yours very faithfully,
Shoghi Rabbani.

($*
IX:'7, '. January '.'. [IX:BZ:BXZ]
Tablets revealed by 'Abdu'l-Bahá in the winter of dndq–do, but just received
in America (continued from IX:#6:#78)
Tablet to Mrs Addison
Translated by Mirza Ahmad Sohrab, Bm December BXBl. Mailed at that time but returned.
Remailed BB November BXBm.
To the maid-servant of God, Mrs Juliet P. Addison—Upon her be greeting and praise!
O thou who art enkindled with the fire of the love of God!
Thy letter was received on Ro November BXBl. Thou hast written concerning the trip of the
daughter of the Kingdom, Mrs Ford. That heavenly speaker delivered the divine glad tidings
through whichever city she passed and occupied herself in the promotion of spiritual
teachings. She suffered the ears to hearken to this heavenly melody. Infinite results and
heavenly illumination will appear out of this endeavour and service. It is hoped that other
souls will walk in her footsteps, so that they [IX:BZ:BXm] may become the cause of the
illumination of the world of humanity. Consider, when the confirmations of God have
encircled a soul, how it is assisted to render great services! I hope that this unlimited bounty
may encompass one and all.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Tablet to Mrs Waite
Translated by Mirza Ahmad Sohrab, RX January BXBZ. Mailed at that time but returned on
account of the war conditions. Remailed m October BXBm.
O thou sweet singing bird!
Thy letter was received. From its contents it became evident that thou hast moved from
Chicago to Los Angeles. Praise be to God, that thou art engaged and confirmed in the services
of the Kingdom of God. With a sweet melody thou art imparting joy and exhilaration to the
souls; in the meetings stir and move the audiences through the heavenly call. Arise thou in
offering due thanks for this bounty, because thou art assisted in such a Great Cause. The
results of thy services thou shalt find in the divine world—the limitless universe of the True
One. Their fruits will likewise become apparent ere long in this world.
I perused the article thou hast written concerning the Mashriqu'l-Adhká r. Thou hast taken
much trouble in the correspondence of Numbers. The digit X is the perfect number, and other
high numbers are the mere repetition of number B to X. For example: Number BC is the
repetition of number B; RC is the repetition of number R; BCC is the repetition of number BC;
BCCC is the repetition of BCC, ad infinitum. Consequently the most perfect and greatest number
is X. Extract as far as thou canst the hidden significances from number g and X. Thy reasoning
and the power of thy thought are very penetrating. The poem, "Sons of God", that thou hast
forwarded was in reality wonderful, sweet, eloquent, and fluent, and its meanings most
thrilling. Strive thou in the composition of such pieces, so that at all times the river of pure
poesy1 may flow from thy tongue. The maid-servant of God, who ascended to the divine
Kingdom, Ṭ á hirih, made matchless translations of thy poems; she always translated them into
Persian poetry, which made them very attractive. Keep the letters which thou hast with
thyself; for many letters now mailed from America do not reach us. Praise be to God, that the
meetings in Los Angeles are in the utmost state of unity and concord—this news brought to us
Archaic form of the word poetry.

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great happiness. Convey on my behalf to each and all of the believers my loving greetings and
kindness. Thou hast written about Mrs Ella Wheeler Wilcox. This respected lady has infinite
capabilities. She is like a lamp filled with oil which no sooner comes in contact with fire than
it is set aglow. Now it is thus hoped that she may become enkindled with the fire of the love of
God, and her torch become so illumined, so luminous, as to illumine all directions. A letter is
written in her name; deliver it to her.
Upon thee be greetings and praise!
(Signed) 'Abdu'l-Bahá
Tablet to Miss Annie Boylan
Translated about two years ago by Mirza Ahmad Sohrab, but owing to the war was held in
Palestine. Mailed BR October BXBm.
O thou daughter of the Kingdom!
Thy postal card received. It indicated thy firmness and steadfastness in the Covenant and
Testament. Thank thou God that thou art holding fast and art a promulgator of the Covenant
of God, art suffering the thirsty ones to drink from the spring of guidance and inviting the
hungry ones to the heavenly [IX:BZ:BXX] table. This is one of the greatest bestowals of the
Almighty. Thank thou God for it, because thou art confirmed therein. Convey my utmost
kindness to the attracted maid-servant of God, Mrs Krug. It is a long time that we have heard
no news from her. Of late, we received the news that her daughter has the intention of
marriage. We hope that this marriage will be a blessed one!
In brief, that dear daughter is always remembered. I pray in thy behalf, that day by day
thou mayest become more illumined and draw more nigh unto the Kingdom of God.
Convey longing greeting to all the believers and the maid-servants of the Merciful.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
IX:'6, *0 November '.'1 [IX:Bo:BlB]
Teach the Cause of God—the most important work
A compilation of the words of 'Abdu'l-Bahá from talks and tablets—By Albert Vail.
The world illuminating sun—The promotion of the Cause of God
To a Persian believer in Ṭ ihrá n he ('Abdu'l-Bahá ) says: "Thou has longed for the power of
teaching the Religion of God. This desire is the ultimate hope of the sincere ones.
Unquestionably, a wise man strives to attain to the highest and greatest object in the world of
creation. Today the world-illuminating Sun is the matter of the promotion of the Cause of
God. Whosoever is assisted in this, he is favoured at the Threshold of the Almighty.
Therefore, do thou not behold thine own capacity and ability; nay, rather, during the hour that
thou art teaching the Cause of God, turn thy face toward the [IX:Bo:BlR] Kingdom of Abhá , beg
for Divine Confirmations and with the utmost confidence and power open thy tongue and
speak out boldly all that with which thy heart is inspired. …"
From Diary of Mirza Ahmad Sohrab, Bl August BXBo.
Cry out the message of the Kingdom
Today we are standing before the illimitable sea; let us not deprive ourselves. Let us
heroically dive into the depths of the great ocean and gather the scintillating pearls of
wisdom. Thou must teach the Cause and spread the Message. When thou art asked to talk at a
meeting, turn thy heart to Bahá 'u'llá h, begging confirmation from Him, and then speak; He will

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inspire you. Cry out the message of the Kingdom; do not be silent; be not quiet; teach the
Cause.
From Diary of Mirza Ahmad Sohrab, BX January BXBp. Words of 'Abdu'l-Bahá to a man who
had become a Bahá 'ı́ since meeting him the previous year.
Become lamps of the true one
As to human souls, unless they acquire the lights they are unable to shine upon other
individuals. But when a man arises to expound the argument of God and invite people to
enter into the Religion of God, and when he utters those arguments and advances
consummate proofs concerning the appearance of the Great Kingdom—then intense love shall
become manifest in his heart. This love causes the development of his spirit by the Grace of
the Beneficent Lord. Consider the bearer who brought the garment of Joseph to Jacob; that
messenger was the bearer of the garment, but he could not inhale the fragrance of Joseph. But
Jacob, whose nostrils were pure, inhaled the fragrances of Joseph from a long distance.
It may be that a man can guide a blessed soul unto the Kingdom of God while he himself is
deprived thereof. Consider Judas Iscariot; he invited others while he himself was deprived of
the Kingdom of God. But in spiritual training it is impossible for an imperfect one to perfect
another, or train another, unless he first conquer his own self and desire, and become purified
from selfish iniquities in order to become capable of Merciful Splendours. When he acquires
divine Bounties, then he is able to train another. An ignorant man has no power to teach a
seeker, and a poor man has no power to succour a needy one. Consequently be thou assured
that verily man needs to wish for Eternal Life and then confer the same upon another. The
human perfections and Merciful Bounties are that Peace which was promised and spoken of
by Christ.
Then know thou verily that the people [IX:Bo:Blp] of Bahá must needs be distinguished from
others in all respects, until they become the lamps of the True One among the creatures, and
the stars of Guidance shining from the Supreme Concourse.
(Signed) 'Abdu'l-Bahá
Tablet to Mrs Kate Ives, translated by M. Ishti'á l ibn-i-Kalá ntar,1 October BXCo, Eliot, Maine.)
The greatest of the gifts of God
Through Mr Thornton Chase, Thá bit—Upon him be Bahá 'u'llá h!—to the maid-servant of
God, Mrs Cecilia Harrison.
O thou maid-servant of the Kingdom!
Thy service in the Kingdom of God is known and thy troubles in serving the Cause of God
are evident and apparent.
This is the greatest of the gifts of God, that in such a blessed age and holy century thou
shouldst raise thy voice in the Kingdom of God and invite people to the holy mountain of the
Lord of Hosts.
Soon thou shalt see that on account of the bounties of the Kingdom thou didst become the
cause of guidance to others, and by the grace of the Lord Almighty thou hast surpassed the
queens of the world. Thou shalt see eternal honour; thou shalt find everlasting life; thou shalt
see the world illumined with the light of great guidance.
O dear maid-servant of God!
All the people, day and night, are working and striving and have no leisure at all; but in the
end they will be disappointed and deprived; the effect of their efforts will be obliterated, and
Nom-de-plume of 'Alı́-Qulı́ Khá n.

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with the utmost loss and chagrin they depart from this world and do not receive any value for
this life. But, on the other hand, the sons and daughters of the Kingdom will ultimately
become burning lights and will be as shining stars in the horizon of eternal honour.
Therefore, thank thou God that thou didst arrive at this station.
'Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mı́rzá S. M. Raffle, Chicago, l February BXCX.
IX:'=, '* December '.'1 [IX:Bg:BlX]
First Tablet revealed for the Bahá'ís of Persia since opening of doors of
Holy Land
To his honour Au qá Siyyid Naṣ ru'llá h Bá girú f.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
It was a long time since the thread of correspondence had been entirely broken, and the
hearts were affected with sorrow and agitation. Now, praise be to God, that in these days,
through divine favour, the black clouds are dispersed and the light of composure and
tranquillity has enlightened this region; the tyrannous government is done away with and
followed by a just administration. All the people are delivered from the most great hardship
and the most difficult affliction. In this huge tempest and violent revolution, in which all
nations of the world were caught and were involved in dire calamity, cities were destroyed,
people were slaughtered, properties were pillaged and taken as booty, the cries and
lamentations of the helpless ones were raised from every prominent spot and the tears falling
from the eyes of the orphans like a flowing torrent in all the low countries—under all these
conditions, praise be to God, that through the favour and bounty of the Blessed Perfection and
because the believers of God have lived in accord with the lordly teachings, they have been
protected and guarded. Not even a single particle of dust settled on the face of a believer.
Verily, this is a most great miracle which cannot be denied except by every stiff-necked
transgressor! It has meanwhile become evident and manifest that the holy teachings of His
High- [IX:Bg:BZC] ness Bahá 'u'llá h are the cause of the comfort and illumination of the world of
humanity. In the blessed Tablets (of Bahá 'u'llá h)1 the justice and the administrative sagacity
of the Imperial government of England have been repeatedly dwelt upon, and now it has
become clear that, in reality, the inhabitants of this country, after untold sufferings, have
attained to composure and security.
This is the first letter that I write to Persia. God willing, I shall write others afterwards.
Convey with the utmost longing to each and all the believers of God the wonderful Abhá
greeting, and give us the glad-tidings of the health and safety of all the believers. Although the
tempest and the hurricane were intense and violent, yet, praise be to God, the Ark of Salvation
reached the heaven of security, while protected and guarded. Announce greeting and
salutation on behalf of 'Abdu'l-Bahá with the utmost joy and fragrance "to the hands of the
Cause of God", his honour Amı́n and likewise the rulers of firmness and steadfastness in the
Covenant and Testament.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá

Refer to the Lawḥ-i-Dunyá (Tablet of the World), Tablets of Bahá'u'lláh, p. jI.

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IX:'=, '* December '.'1 [IX:Bg:BZR]
"Fourteen peace points" for Bahá'ís to discuss in public meetings
Alláh-u-Abhá!
Some years ago, 'Abdu'l-Bahá gave the following principles or "points" in a Tablet to Mr C.
Mason Remey, dated g March BXBo. They speak for themselves:
"In those public meetings, universal and not particular principles must be discussed; those
principles which I have expounded in the public meetings. Only that identical programme
must be followed:
B. The oneness of the world of humanity.
R. The investigation of Reality.
p. The essential unity of the Religions of God.
o. The abandonment of religious, denominational, racial and patriotic prejudices.
g. The conformity of divine Religion with reason and science.
l. The Religion of God must become the cause of amity and love amongst mankind,
otherwise it is better to forswear it.
Z. Equality between man and woman.
m. The essential necessity of the confirmation of the Holy Spirit.
X. The demonstration of divinity and inspiration.
BC. The power of the (spiritual) influence of Bahá 'u'llá h.
BB. The underlying unity of all existing faiths.
BR. The dawn of the Sun of Reality from the horizon of Persia.
Bp. Universal peace.
Bo. Universal language: The education of the children of all the Religions, under a universal
standard of instruction and a common curriculum.
"Questions of this nature must be propounded in the public meetings."
The Editors
IX:'A, 0' December '.'1 [IX:Bl:BZZ]
Stories children should know
Compiled from the words of Bahá 'u'llá h and 'Abdu'l-Bahá to assist parents and teachers in the
education of children—a sequel to "Bahá 'ı́ methods of education"
Pauline A. Hannen
Stories about Bahá'u'lláh [IX:Bl:BmR]
Vision of Bahá 'u'llá h at the age of six years
He saw himself fall into the sea. In the water his long hair became shining [IX:Bl:Bmp] like
the sun, and spread out around him like a golden net. All the fishes, large and small, came
swimming towards him, holding to the strands of his hair. The fishes came closer and closer,
following him as he swam through the waters which were shining like the sun. The fishes
were countless in number. 'Abdu'l-Karı́m, a wise man who interpreted visions for the kings,
was told of this vision by the father of Bahá 'u'llá h. 'Abdu'l-Karı́m answered: "Your son will be
a great man. The water is knowledge, the fishes swimming about him are the people of all
nations who will come to be taught by his wisdom. He will be forced away and separated
from earthly things, and will reflect the light of the Word of God."
Words of Munı́rih Khá num, wife of 'Abdu'l-Bahá . From Ten Days in the Light of Acca, p. mm.
__________
Bahá 'u'llá h as a dervish in the mountains

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A boy, attending a village school, had been flogged and sent out for failure in his writing.
While he was weeping outside the school room, this holy man came by and asked the cause of
his grief. When the lad had explained his trouble the dervish said: "Do not grieve, I will set
you another copy, and teach you to write well." He then took the boy's slate and wrote some
words in very beautiful characters. The boy was delighted, and showing his slate in pride at
now having a better master than he had had in the school, the people were astonished,
dervishes being commonly illiterate. They then began to follow the dervish who wishing to
meditate and pray in solitude, left that place for another.
Words of Bahá 'ı́yyih Khá num, sister of 'Abdu'l-Bahá . From Abbas Effendi, His Life and
Teachings, by Myron H. Phelps, p. RR. [IX:Bl:Bmo]
__________
Description of a beautiful garden
As told by 'Abdu'l-Bahá .
Outside of Ṭ ihrá n we had a great park planted by the father of the Blessed Perfection,
Bahá 'u'llá h. This was a wonderful garden. It contained four gates, eastern, western, northern
and southern. As you entered the eastern gate, the western gate was visible, and similarly
from the northern gate you could see the southern gate. In the centre of the garden a great
throne was built, and four straight avenues branched off toward the gates, so that you could
see all four gates as you sat on the throne. On both sides of these avenues poplar trees were
planted, to the number of ten thousand. These trees arose erect and majestic toward the sky.
Under the trees thousands of rose bushes were planted, the fragrance of which filled the air.
Often we used to sleep at night on this throne. The moon, clear, full, silvery, shone upon us,
the galaxies of stars shedding their rays, now faintly and again with a lustrous twinkle over
the calm and mystic scene of the garden. Long before sunrise I would open my eyes, admiring
with wonder this infinite universe of God. Then all at once the nightingales in sweet melodies
would break into a concert of divine music, the gentle murmur of the rills flowing in from all
sides reaching to the ears and the zephyrs would pass through the leaves making the noise of
a soft sweeping hand-clap and applause. In the early mornings the Blessed Perfection would
arise and prepare tea for all of us, and while the sun was dawning from the eastern horizon
we would gather around Him, drinking tea and enjoying the heavenly scene all around us.
(Then 'Abdu'l-Bahá started to walk through the rose-garden, now and then standing before
a rosebush and deeply contemplating its construction and petals. Looking at a rose which was
very like an American Beauty, he said:)
"When we arrived in Constantinople it was just at this season [September]. The garden of
the house wherein we lived contained one rosebush, on every branch of which one rose
blossomed forth after sunset. The believers not having seen roses at this season were
overjoyed, and until late at night were gathered around it."
(Then he passed by, himself a unique rose in the garden of the world of humanity, the
fragrance of which has filled all creation!)
From the Diary of Mirza Ahmad Sohrab, BX September BXBp.
IX:'1, 7 February '.'. [IX:Bm:RCB]
Stories children should know (continued)
Incidents in the childhood of 'Abdu'l-Bahá
It is good to be a spreader of the Teachings of God in childhood. I was a teacher in this
Cause at the age of this child (eight or nine years). This reminds me of a story. There was a
man, highly educated, but not a Bahá 'ı́. I, but a child, was to make of him a believer. The

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brother of this man brought him to me. I stayed with him, to teach him. He said, "I am not
convinced, I am not satisfied." I answered, "If water were offered to a thirsty one, he would
drink and be satisfied. He would take the glass. But you are not thirsty. Were you thirsty,
then you too would be satisfied. A man with seeing eyes sees. I can speak of the sun to every
seeing one, and say it is a sign of the day; but a blind person would not be convinced because
he cannot see the sun. If I say to a man with good hearing, listen to the beautiful music, he
would then listen and be made happy thereby. But if you play the most beautiful music in the
presence of a deaf man, he would hear nothing. Now go and receive seeing eyes and hearing
ears, then I will speak further with you on this subject." He went; but later he returned. Then
he understood and became a good Bahá 'ı́. This happened when I was very young.
Told in Stuttgart, Germany, o April BXBp.
__________
When I was a little boy in Ṭ ihrá n I was followed and beaten by the boys and the people
because I was a Bá bı́, but my own people were very glad of this, for they knew that the power
of God is manifested in persecution. If the tree is watered by the rain and the sun shines upon
it, is it any worse for it if a little dust falls upon its leaves? If the father is pleased with his child
what does it care about the neighbour's opinion?
From Book of Miscellany, etc., p. go.
__________
I cared more for hearing the Tablets of the Bá b recited than anything else. I used to commit
them to memory and repeat them. This was the greatest pleasure I knew in my childhood—
my play and amusement. I was not fond of study, nor did I care for books.
At Baghdá d I rode on horse back; at one time I had an idea that I would [IX:Bm:RCR] like to
hunt. So on a certain occasion I joined a party of hunters and went with them to the chase.
But when I saw them killing birds and animals, I thought this could not be right. Then it
occurred to me that better than hunting for animals, to kill them, was hunting for souls of men
to bring them to God. I then resolved that I would be a hunter of this sort. This was my first
and last experience in the chase.
Footnotes from Abbas Effendi, His Life and Teachings, p. RC. [IX:Bm:RCp]
Stories told by 'Abdu'l-Bahá
The box of jewels
Once upon a time, there was a king who went out to hunt with all the members of his
cabinet, the diplomats, the officials of the court and a large number of important personages,
especially invited for this occasion. As the king intended to stay in the country all summer he
ordered the master of ceremonies to take the imperial tent which was a wonderful work of
art, for the king on important occasions had ordered the inside walls and the ceiling of this
royal tent to be decorated with hundreds of precious jewels, the price of which could not be
measured by dollars and cents. This year also he asked the minister of finance to take with
him the large box of jewels. Finally after many days of preparation the imperial caravan,
which was more than a mile long, started out. The king headed the procession. After him
came the cabinet ministers, the diplomatic corps, the courtiers and the guests. They had to
travel six days before they could reach the hunting ground. On the fourth day of travelling it
so happened that the horse carrying the box of jewels was toward the end of the caravan.
After three hours march the king looked around and to his apparent surprise, found no one
with him but Ayas1 and he observed the caravan more than half a mile away from him
surrounded with dust and in great confusion. "What is this?" asked the king. "Half an hour

Ayá s?

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ago," Ayas humbly answered, "the box with the jewels fell from the back of the horse and all of
the precious stones were scattered on the ground. Then I saw that a wild scramble followed,
everyone forgot his duty and each one tried to collect those jewels." The king did not move
nor show that an extraordinary event had happened. "Ayas!" the king said after a few
moments of reflection, "Why did you not join them and get a portion of the spoil? Are they not
precious jewels?" "Yes, my lord! Those jewels are good for them, I preferred to be with thee.
Thou art the greatest jewel of my life."
From the Diary of Mirza Ahmad Sohrab, m July BXBp.
__________
The shepherd of Bahá 'u'llá h
'Abdu'l-Bahá took little Mona in his arms and kissed her on both cheeks, and started to talk
with her. "Are you [IX:Bm:RCo] French or English?" he asked. Being shy, she did not answer. "If
the people ask you whether you are English or French, tell them you are a Bahá 'ı́. Once upon a
time there was a shepherd who tended the sheep of Ḥusayn 'Alı́ (Bahá 'u'llá h). He was a very
simple man. He could neither read nor write. His neighbours would come and ask him: 'Art
thou a Muslim, a Jew or a Christian?' He did not know how to answer them, but after a
moment of reflection he would say, 'I don't really understand your question, but all that I
know is that I am the shepherd of Ḥusayn 'Alı́.' … Thou art my daughter, my dear little
daughter. I want to slap you!" and with great gentleness he patted her cheeks and back.
From the Diary of Mirza Ahmad Sohrab, Bl October BXBp.
__________
The worldly king's lament
It is related that Saboktakeen,1 one of the renowned ancient kings of Persia, lived in the
utmost grandeur and splendour. His palace was like unto the delectable paradise, and his
table was provided with royal bounty and his life was like unto a stream of milk and honey.
His treasuries were full and his riches unlimited. He was in the utmost joy and happiness.
Suddenly he was attacked with a malady and was burning away like unto a candle, and with
jeremiads of disappointments2 he was singing the most mournful tunes. When he became
hopeless of this life, three days before his death, he commanded all his chamberlains, wearing
golden girdles, to form a long line, and ordered all the ladies-in-waiting to present themselves
before him. His treasures and all his precious jewels were on display before his eyes, and his
accumulated wealth was arrayed in dazzling fashion. Then he invited his ministers, courtiers
and statesmen to be present in the throne room on a certain hour, and asked his immense
army to be engaged in the manoeuvres of victory and triumph in the military square in front
of the palace. While sitting on his throne, he looked regretfully, now on this scene, now on
another, and again on all this matchless array of grandeur and magnificence and wept most
bitterly, crying aloud: "O! Why must I be deprived of this imperial sovereignty and these
royal prerogatives? Why should I not enjoy this life? Why bid farewell to all these things?
How can I leave them behind and hasten empty-handed from this [IX:Bm:RCg] world to another
world?" He wept and wept till he drew his last breath.
From the Diary of Mirza Ahmad Sohrab, Rg July BXBo.
__________
Kindness to birds and animals
Did you hear the cooing of the doves? Just now some one fired a gun and they all became
silent. How sweetly they coo. How lovely it is to see them enjoying their unrestricted
freedom! Is it not cruel to kill these sweet little birds? How much better to see them tamed

Sabuktigı́n.
Jeremiad: a long lamentation or complaint—in allusion to the Lamentations of Jeremiah.

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through the gentleness of man! In many countries of the West, laws are enacted to restrict the
cruelty of man toward animals, and in some states they can be hunted only at certain seasons.
When I was in America, I went through several large Zoological Gardens, some of which
covered many acres. In these gardens hunting is strictly prohibited. There are other large
National Parks in Western America which I have not seen, where I have been told, gazelle and
deer roam at will and man is not allowed to interfere with their freedom. In these places the
animals become so tame that they associate with men. How ideal this is; how perfect, how
good!
One day when we were in Baghdá d, a company of small birds took refuge in a tree, because
they were chased by a hawk. Someone took a gun and fired at the hawk. It fell to the ground
dead. The birds became very happy and flew away, circling in the air and singing songs of joy.
Another day we went from Baghdá d to Salmá nı́ Park, a village several miles from Baghdá d.
On the way I saw a large bush of thistle, under which numerous sparrows had gathered and
over which perched a hawk. The poor sparrows, having seen the hawk, had sought shelter
under the clump of thistle and the hawk had followed them. However, fate was against it, for
one of the thorns had pierced its breast, causing its death. The sparrows, unaware of this fact,
continued to remain there until they died of starvation.
Another day the Blessed Beauty, Bahá 'u'llá h, desired to go to Salmá nı́ Park. This village
was a country place and its climate being fine, Bahá 'u'llá h liked to go there. A fine white
donkey was brought, upon which he rode while several of us followed on foot. When we
reached the place, we asked the keeper of the Muslim shrine, whether he had anything for us
to eat. He had nothing, but told us there was a little hamlet six miles away, where one could
buy eggs. At this moment the Blessed Beauty heard our voices and came out of the room. He
said: "Tonight, I will cook for you a nice dish." When the time arrived, he said to us: "Bring
some dates and butter and I will cook for you a Kurdish dish. Put the butter in the pan, let it
be boiled, then pit the dates and put them in. Then stir all with a spoon until they are well
mixed." We followed his advice, and the dish turned out to be very delicious. Up to the
present time the taste of that dish is in my mouth.
From the Diary of Mirza Ahmad Sohrab, Bl October BXBo.
__________
The innocent birds
There was a man by the name of Ḥá jı́ Muḥ ammad Taqı́ Shı́rá zı́, who had joined our
company. He was a great hunter. He was such a fine marksman that while his horse was
galloping he could shoot birds on the wing. Riding on his horse, with his gun, he followed us.
"Don't kill these innocent birds!" Bahá 'u'llá h said. But the man paid no attention. Without
exaggeration, he fired on that day five or six hundred shots but without killing one bird. On
our return trip we saw a crane. It was very large. This bird rises very slowly from the ground,
but once in the air it flies very rapidly. [IX:Bm:RCl] When Ḥá jı́ Muḥ ammad Taqı́ saw this crane,
he became elated, because he thought he could show his skill here. The bird had just risen
from the ground, when he fired the first shot and missed. He fired four more times without
success. By this time the bird was high in the air, and he thought now he would surely bring it
to the ground and again fired two shots and missed. Because he disobeyed Bahá 'u'llá h, he did
not succeed and not a single bullet found its mark.
From the Diary of Mirza Ahmad Sohrab, Bl October BXBo.
__________
Obedience
During the war against a foreign nation one of the soldiers was stricken with a severe
sickness. The military doctor, observing his case, recommended him to the sentry. "Do as I

(%)
tell you," he said. "This man will not sleep tonight. It is the crucial night of his sickness, but
tomorrow morning he will feel much better. Nurse him very carefully and watch over him all
night. "The doctor went and after sunset the sentry came around to take his position. After an
hour or two, he saw the sick man was getting worse, bemoaning and lamenting loudly. In
order to alleviate his pain, he gave him an opium pill. As a result of this, he slept soundly all
night. In the morning, the doctor came and saw that the condition of the patient was worse
than the day before. Not being able to explain this relapse, he sent for the sentry. "What did
you give him last night?" "Oh! he was so frantic with pain that I gave him only a pill of opium,
after which he slept quietly, all night." "Did you think, that I, a doctor, didn't know this remedy
just as well, but I did not give it to him because it would have made him worse?" "What could
I do? On my watch-night I wanted to sleep, and this patient disturbed my sleep. I gave him an
opium pill and it served its purpose. Tonight there will be another watchman. If the patient is
getting worse, it does not trouble me in the least."
From the Diary of Mirza Ahmad Sohrab, Rg August BXBp.
__________
Real contentment
Once upon a time, Salmá n called on Abú Dharr. When the lunch time came around, the host
brought two loaves of bread and some salt. There was noth- [IX:Bm:RCZ] ing else in the house.
Salmá n, as though talking to himself, said: "I wish there were a little cheese!" Abú Dharr,
feeling ashamed, went out, sold his only goat, bought the cheese and brought it to the table.
The guest helped himself generously, and when he was quite satisfied, he raised his hands
towards heaven and prayed: "Blessed are those who are satisfied with very little, and are
contented." Abú Dharr, feeling the superfluity of such a prayer, said to his friend: "If thou
wert really satisfied, and contented I would now have my goat in the house!"
From the Diary of Mirza Ahmad Sohrab, o May BXBo.
__________
Insincerity1
Once a Muslim Mullá thought that one of his fingers had become impure, because he had
touched an unclean article, and consequently he thought that it must be cut off. Passing by the
butcher's shop, he stopped and asked the butcher to cut off his finger. The butcher was
astonished, and refused. The Mullá explained his reason, and persisted in his extraordinary
demand. "All right," said the butcher at last, "put thy hand on this block of wood and I will cut
off thy finger." Then taking his large cutting knife, he brought down, with apparent force, its
blunt side on the hand of the Mullá . No sooner had the Mullá felt the harmless pain, than he
pulled away his hand, while crying out and cursing the butcher for his merciless, cruel heart:
"O thou tyrant! What have I done to thee that thou wilt thus cut my hand?" he bemoaned. The
butcher, realizing the utter weakness of the Mullá , laughingly said: "Go to; I did not harm thy
hand. Thou coward, I just tested thee to see whether thou art made of heroic stuff." Many
people think it is easy to walk in the footsteps of the Apostles, but it is most difficult, it is the
task of the superman. Only those are able to do this who are awakened with the outpourings
of the new spiritual consciousness in this age.
From the Diary of Mirza Ahmad Sohrab, l June BXBo.
__________
A thankful subject and his king
A great king walking in his garden one day noticed a man, about ninety years old, planting
some trees. The king asked what he was doing and the old man answered that he was
planting date seeds. "How long before they will bear fruit?" asked the king. "Twenty years,"

See also Star of the West, IX::;, p. :;i.

(%*
the old man answered. "But you will not live to enjoy the fruit, why then should you plant
these trees?" said the king. The man answered: "The last generation planted trees that bore
fruit for my benefit, so it is now my duty to plant for the benefit of the next generation."
The king was pleased at this answer so gave the man a piece of money. The gardener fell
on his knees and thanked him. The king asked, "Why do you kneel before me?" "Because,
your majesty, not only have I had the pleasure or gift of planting these seeds but they have
already borne fruit, since you gave me this money." This so pleased the king he gave the man
another piece of money.
Again the old gardener knelt, saying, "Again I kneel to thank your majesty. Most trees will
bear fruit only once, while these trees of mine have already borne two crops—since you give
me two pieces of money."
The king smiled and asked, "How old are you?" The man answered, "I am twelve years old."
"How can that be, you are surely a very old man?" The gardener answered, "In the days of the
king your predecessor, the people were in a most unhappy state of constant warfare and
trouble, so I cannot include that as a part of my life. But since your majesty came to rule, the
people [IX:Bm:RCm] are happy, contented and at peace. Therefore, as it is but twelve years since
your gracious reign began, I am only twelve years old." This pleased the king so very much
that, perforce, he gave the old man another piece of money, saying, "I shall have to leave you
now, for your words please me so greatly that if I listen to you longer I shall become a
pauper!"
From Daily Lessons Received at Acca, p. oo.
__________
A thief
There is a Persian story of a thief who, in order to rob a certain house, went to work to
undermine the foundation. The owner of the house happened to be on the roof and looking
down discovered the thief and asked what he was doing. The man replied, "I am trumpeting."
"Trumpeting!" exclaimed the owner, "Why you are not making any noise." "Oh no," answered
the thief, "you will hear the noise tomorrow!"
Lesson: You are shouting although you are silent; but your words will be heard in the
future. The Words of Christ were not heard until three hundred years after his death.
From Daily Lessons Received at Acca, p. oC.
__________
The bitter melon
A master had a slave who was completely devoted to him. One day he gave the slave a
melon which when cut open looked most ripe and delicious. The slave ate one piece, then
another and another with great relish (the day being warm) until nearly the whole melon had
disappeared. The master, picking up the last slice, tasted it and found it exceedingly bitter and
unpalatable. "Why, it is bitter! Did you not find it so?" he asked the servant. "Yes, my Master,"
the slave replied, "it was bitter and unpleasant, but I have tasted so much sweetness from thy
hand that one bitter melon was not worth mentioning."
From Ten Days in the Light of Akka, p. BCX.
__________
Lest we forget
A certain king had a subject who having by a heroic action rescued the king from a great
peril, was raised to a position of honour in the royal court. Here he continued to please the
king and finally came to occupy an apartment in the palace close to the imperial chambers.
The other courtiers of the king naturally became very jealous and lost no opportunity of

(&+
carrying tales to the king, seeking to lower his opinion of the fortunate subject. One day they
reported to the king that this man was unfaithful and dishonourable; that each night after
everything was quiet in the palace, it was his custom to go stealthily to a room in a remote
corner of the palace carrying a bundle of stolen valuables which he hid there. The curiosity of
the king was aroused. He watched and found the report true. Thereupon, he summoned his
retinue and next evening when the subject had gone to the room as usual, the king quickly
followed, knocked upon the door and demanded entrance. When the door opened, nothing
was seen in the room but a dilapidated bed, some old clothes and the suspected servant.
"What does this mean?" demanded the king, "Why do you come here like a thief every night
and what do you bring in the bundle you carry?" "O King!" replied the subject, "Thou hast
blessed me with every gift and kindness, far more indeed than I can ever deserve. By thee I
have been raised from poverty and lowliness to greatness and honour. Knowing this and
fearing I may grow negligent and fail to appreciate thy bounty and love, I come here each
night to pray God that I shall ever remain grateful to thee for thy goodness; bringing with me
my old peasant clothes, [IX:Bm:RCX] which I put on and then sleep in the humble bed in which I
slept when thy love and mercy first lifted me up from my lowly state. Thus am I taught
gratitude and appreciation of thy loving kindness."
From Ten Days in the Light of Acca, p. BCX.
__________
A miracle of Bahá 'u'llá h in Baghdá d
There was a man in Baghdá d who was the chief of a thousand warriors. These men were
not in the regular army, but the Government gave the chief ƒR,CCC a month to divide amongst
them with the stipulation that whenever war broke out, this chief with his one thousand
strong warriors would join the army. But instead of paying two dollars to his men monthly,
he would give them each one dollar and pocket the balance. He abused his soldiers
continually. He had also ten coloured men in his personal service, but treated them
shamefully. He would say: "As the coloured people are more faithful, therefore I employ
them." One day this man with his evil reputation came to see Bahá 'u'llá h and afterward came
frequently. He gave ear to all his advices and exhortations. Little by little the magical change
was wrought; and one day he called together his thousand men and told them that for several
years past he had been depriving them every month of half their pay, but that now he had
realized his mistake and sought their pardon. From now on they were to receive their full pay
of two dollars a month. His men were wild with joy and from that moment they nicknamed
him, "The-darling-of-our-heart." Then he went to his home and called together his ten Negro
servants and told them he was extremely sorry for his treatment of them, that he now knew
better; that he would try to amend the past by being kind to them and would treat them as if
they were his real sons. Often I called upon him and enjoyed the intimate relation which
existed between this man and his "Negro sons". They adored him. Then, before his death, he
incorporated a clause in his will that his "Negro sons" should be free, and bequeathed to them
a quarter of all his possessions.
By relating to you this story I want to impress upon your minds what miracles the love of
Bahá 'u'llá h can accomplish. This man was not a Bahá 'ı́—he did not believe in Bahá 'u'llá h—he
simply loved him. We who believe in him must most naturally do a hundred times more than
this simple man. We must be ever ready to sacrifice our lives through the power of faith.
From the Diary of Mirza Ahmad Sohrab, to H. M., June BXBp.
__________
Useless meditation
Once there was a man who had a Negro servant. His name was Ká fú r. Having decided to
make a journey, he bought a horse, and took Ká fú r with him. After travelling all day, they

(&!
reached a small ruined caravanserai, and realizing how tired they were they resolved to pass
the night here, and refresh with sleep their weary bodies and continue their journey the next
morning. As that locality was lately infested with robbers, they decided that the master
should sleep until midnight, while Ká fú r kept guard over the horse. Then he (Ká fú r) would
sleep in turn and the master would sit awake. After their supper the master slept, but after an
hour he awoke and asked: "Ká fú r, what are you doing?" He (Ká fú r) answered: "I am
meditating!" "On what are you meditating?" "I am meditating on the subject of—Why God
has fashioned the edges of these thistles so sharp and cutting." "Very good!" the master
chuckled to himself as he drew his head under the blanket, "continue to meditate. That is a
good subject." [IX:Bm:RBC] Again he awoke half an hour before midnight and asked Ká fú r
pleasantly: "On what are you meditating now?" "O Master! I am meditating as to who is going
to carry on his back tomorrow morning the saddle and the bridle."
From the Diary of Mirza Ahmad Sohrab, Rp October BXBp.
__________
Selfish prayer
It is said that once a Muslim, a Christian and a Jew were rowing in a boat. Suddenly a
tempest arose and the boat was tossed on the crest of the waves and their lives were in
danger. The Muslim began to pray: "O God! Drown this infidel of a Christian!" The Christian
supplicated the Almighty: "O Father! Send to the bottom of the deep this Muslim!" They
observed the Jew was not offering any prayer, and therefore asked him: "Why do you not
pray for relief?" He answered, "I am praying. I am asking the Lord to answer the prayers of
both of you!"
Told by 'Abdu'l-Bahá . From the Diary of Mirza Ahmad Sohrab, RC October BXBo.
__________
The theologian at sea
Once there was a theologian who took a sea trip. While he was walking on the deck and
watching the calm sea, the captain passed by and inquired about his health. Our friend was so
full of his theology that he asked the captain: "Do you know theology?" He answered: "No."
"Then," our student declared with much pompous dignity, "half of your life is lost." The
captain did not answer him, but continued his walk. Another day the sea became very stormy
and the ship was in danger of being wrecked. The captain called on the theologian and found
him prostrated with sickness. "Do you know how to swim?" he asked. "No." "Then, all your
life is lost!" the captain roared at him.
Told by 'Abdu'l-Bahá . From the Diary of Mirza Ahmad Sohrab, R September BXBp.
__________
The camel and the cannon
Muḥ ammad 'Alı́ Pá shá had a big, fat camel. When the Ḥá jı́s1 started on their long
pilgrimage to Mecca through the desert, he ordered a rapid-fire gun to be mounted on the
back of the camel and fired each time that they halted. The ear of the camel was so
accustomed to the thundering noise of the cannon that although it was fired on its back, it
never [IX:Bm:RBB] moved. Because this camel performed such an important service and carried
such a heavy load, the Pá shá had ordered that it could graze through anybody's farm without
any hindrance. Having reached a station, the camel entered the farm of a poor farmer. In his
absence he had left a young boy to drive away the animals. On seeing the camel the boy
started to scare it away by firing in the air with a small revolver. "What are you doing, my
boy!" a Ḥá jı́ asked. I want to scare away this camel. "O, don't trouble yourself. On the back of
this camel a cannon is fired twice daily, and it does not move. Do not expect to scare him

Ḥá jj (Pers. ḥ á jı́), pl. ḥ ujjá j, ḥ ajı́j.

(&#
away with the sound of a small revolver."
Lesson: Refutations written by the missionaries are exactly the same.
'Abdu'l-Bahá . From the Diary of Mirza Ahmad Sohrab, BC August BXBo.
__________
The dead dog
The disciples of Jesus passing along the road and seeing a dead dog, remarked how
offensive and disgusting a spectacle it was. The Christ turning to them said, "Yes, but see how
white and beautiful are its teeth!" Thus teaching that there is some good in everything.
From Ten Days in the Light of Acca, p. BCX.
__________
The clay bird
In the Qur'á n are many things referring to Christ not mentioned in the Gospel. For
instance: It is said that Christ took a bit of clay and shaped it into the form of a bird. Then he
blew upon it, and it flew away.
The interpretation of this is that the bird symbolizes an earthly man, who received spiritual
education through the Christ. The story says: "He blew upon it, and it flew away." This means
that the man received the breath of Life Eternal, and through this enlightenment, soared into
the Heaven of Knowledge.
From My visit to Acca. M.A.L.
__________
The need of one language
At the city gate four travellers sat, a Persian, a Turk, an Arab and a Greek. They were
hungry and wanted their evening meal. So one was selected to buy for them all. But among
them they could not agree as to what should be bought. The Persian said á ngú r, the Turk
'uzú m, the Arab wanted á nib and the Greek clamoured for staphylion green and black. They
quarrelled and wrangled and almost came to blows in trying to prove that the particular
desire of each was the right food. When all of a sudden there passed a donkey ladened with
grapes. Each man sprang to his feet and with eager hands pointed out: "See 'uzú m!" said the
Turk. "See á nib!" said the Arab. "See á ngú r!" said the Persian. And the Greek said, "See
staphylion!" Then they bought their grapes and were at peace.
From Ten Days in the Light of Acca.
__________
The Arab and the king
It is said that at one time a king went out travelling incognito. He put on an humble suit of
clothes and started on his way in a scorching desert and finally reached the door of an Arab
tent. The Arab finding the man exhausted from heat and hunger dragged him under the
shade. When the king was revived he asked the Arab what he had to eat and drink. "I have a
goat skin of wine and a little goat," the Arab answered. "Very well, bring the wine and kill the
goat to be cooked," he said. The wine was brought. When the king drank one cup of wine he
looked at the Arab and said: "Do you know who I am?" "No." "Then you must know that I am
a sol- [IX:Bm:RBR] dier in the king's army. "The Arab was glad to entertain a brave man. The
king drank another cup of wine. "Do you know who I am?" "Who are you?" "I am a minister
in the king's council chamber." "I am delighted to receive such a distinguished statesman." A
third cup was taken. "Do you know who I am?" "Well!" "I am the king himself." The Arab
could not stand it any longer. He arose and took the goat-skin of wine from him. "Why do you
do this?" the guest asked astonished. "Because I believe if you drank another cup you would
be the Prophet of God, and a fifth cup would raise you to the station of God, so it is better for

(&$
you to stop."
'Abdu'l-Bahá . Diary of Mirza Ahmad Sohrab, g August BXBp.
__________
Story of Jesus and the poor man who wanted to marry a princess
It is said that Jesus entered a village. In those days many houses were broken into and
everything carried away by the robbers; hence the authorities had issued an order that none
of the inhabitants should entertain strangers in their homes, fearing that they might be in
alliance with the robbers outside. Jesus stopped before the house of a very poor old woman,
and knocked at the door. The old woman opened the door, and saw that Jesus was seeking a
shelter. Looking into the face of Jesus, and beholding his gentleness, humility and spirituality,
she did not have the heart to refuse him and send him away. Therefore with the utmost
respect she invited him to enter the house. From his speech and conduct, the old woman
intuitively felt that she was entertaining more than an ordinary mortal. She came forward
and kissing his hand said: "Save my son, I have no one else in this world. Up to a short time
ago he has been sober, intelligent and industrious, and his income is our sole support. But
now he has become moody, morose and irritable. Whereas formerly ours was a home of joy
and happiness, now it is changed into a home of mourning and sadness. He works all day, but
when he comes home he does not speak, and moves restlessly all night in his bed. To all my
pleading questions, he turns away his face and does not answer."
Jesus said: "Send him to me. I will speak with him!" After sunset, the son returned to the
house. His mother went to him and said, "We have a guest tonight who is noble and spiritual.
If you have any trouble go and tell it to him. I feel sure he can help you." At first he did not
want to go, but the solicitous mother persuaded him to do so. At last he consented. Entering
the room, he found Jesus sitting on the floor. Immediately Jesus was on his feet, welcoming
the wayward son. After a few moments of intimate talk, Jesus asked the boy: "Well, my son,
tell me, what troubles you? What is the cause of your worry?" He replied: "Nothing." "You
are not telling the truth. I know you are labouring under the weight of a great pain, my son.
Tell me the cause of your trouble. I am interested in your welfare and my heart is full of
sympathy for you. Rest assured that I will not divulge your secret to any human being. I will
keep it to myself and will do my utmost to lighter the burden. Am I not your kind father and
you my beloved son?" "My pain is irremediable!" the boy said, softening the tone of his
answer somewhat under the loving gaze of Jesus. "I will find a remedy for it," Jesus answered.
"Oh! I know so well that no one is able to take away this load from my heart." "I am able!"
"But you are powerless. You are a poor man like us. You have no remedy for my malady." "I
am powerful, and I am a physician for all manner of diseases!" "This is impossible. There is
no man living who can claim so much," he said, yet impressed [IX:Bm:RBp] by the gentle
authoritative tone of Jesus. "Come! Come! Tell me the secret of your heart!" "But I feel
ashamed to confess it to you." "Did I not tell you that you are my son? And why should there
be anything but perfect trust between the son and the father?" "But I feel it is not proper to
speak about these things. Besides, I cannot find words to adequately express my inmost
feelings and then I am afraid I shall be misunderstood." "No! No! You are my real son! I will
surely understand you. Be not afraid. Be frank!" After a moment of silence he said: "In the
neighbourhood of this village there is the summer palace of the king. Once I saw his daughter
walking in the meadows. I loved her at first sight. She is the daughter of a mighty king, and I
am a poor, miserable thorn picker. I cannot say more!" And he began to weep. His Holiness
consoled him and said: "Rest assured, God willing, your hope will be realized."
In brief, after awhile Jesus so arranged everything that the king consented to give his
daughter to the poor thorn-picker. For days the royal preparations went on, and the date for
the marriage was fixed. All the time the boy was very happy: he thought he was in a fairy
dreamland; he could not believe that this was all real. When he entered the marriage room,
(&%
and saw all around the exquisite decorations and furnishings, and then looked into the face of
the beautiful bride—suddenly a thought sprang up in his mind: "This man (Jesus) has been
the instrument of giving to me this undreamed of felicity, this wonderful bride for whom I was
pining in my solitude in the wilderness; he has made it possible for me to enjoy all this luxury
and comfort. If he were so powerful to prepare all these things for me, a poor peasant boy,
why should he not have done the same for himself? If he could spread such a banquet of
rejoicing for me, he could do it for himself a hundred times better. Notwithstanding this ideal
power, he is still walking in the wilderness, eating the grass, sleeping on the ground, sitting in
the darkness and living altogether a life of poverty. "No sooner had this thought come to his
mind than he turned his face to his bride, and said: "Stay where you are; I have important
business to attend to. I shall return as soon as I have finished my work." This said, he ran out
of the room and hastened toward the wilderness.
After much search, he found Jesus sitting on a rock. Impetuously he prostrated on the
ground, and kissed his feet and hands. "O my Lord! Thou wert not just towards me. Thou
hast not treated me fairly." "How is that? Why so? Have I not realized for thee the highest
desire of your heart?" "Yes, yes! But you have desired for me that which you would not desire
for yourself. Surely, surely, you must possess something by far greater and more important
than that which you bestowed upon me. If these things were acceptable and worthy of
possession, you would have chosen them for yourself. Therefore, it is self-evident that you
have something more valuable and precious than all these things. Oh! I feel so sad and
ashamed, because you have granted me those things which are not worthy of your own
consideration!"
His Holiness smiled and said: "Verily, verily, I say unto thee, thou art telling the truth. But
hast thou the capability and worthiness to possess that pearl of Great Price?" "O my Lord and
my hope! I will strive and pray to become worthy!" "Art thou able to leave all these things
behind?" "Yes." "Then verily I declare unto thee, I possess the mysteries of the Kingdom,
which are the Knowledge of God, the Love of God and the Guidance of God. These are greater
than all worldly possessions. Now if thou art willing to possess the [IX:Bm:RBo] jewels of the
Kingdom, follow me. "He followed Christ till they joined the apostles. Then addressing his
disciples, he introduced to them his new follower: "I have had a treasure which was hidden in
this village. I have just now unearthed it. Here is my treasure."
Told by 'Abdu'l-Bahá . From the Diary of Mirza Ahmad Sohrab, p July BXBo.
__________
Justice
A certain ruler wished to appoint one of his subjects to a high office, so in order to train
him, the ruler cast him into prison and caused him to suffer much. The man was surprised at
this for he expected great favours. The ruler had him taken from prison and beaten with
sticks. This greatly astonished the man for he thought the ruler loved him. After this he was
hanged on the gallows until he was nearly dead. After he recovered he asked the ruler: "If
you love me, why did you do all this?" The ruler replied: "I wish to make you Prime Minister.
By having gone through these ordeals you are better fitted for that office. I wish you to know
how it is yourself. When you are obliged to punish, you will know how it feels to endure these
things. I love you so that I wish you to become perfect."
God sometimes causes us to suffer much and to have many misfortunes that we may
become strong in His Cause.
'Abdu'l-Bahá , BC October BXBR.

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IX:'1, 7 February '.'. [IX:Bm:RBo]
Story told by Mírzá Abu'l-Faḍl—an incident in his prison life
Longing for martyrdom
When he was imprisoned in Ṭ ihrá n with eleven others, there was an old man among them
by the name of Mı́rzá Muḥ ammad Riḍ á . He was well known for three rare qualities, firmness,
fearlessness and truthfulness. He defied all the prison authorities by his courage; awed all the
enemies by his firmness and set at naught the intrigues of all the foes through his truthfulness.
'Whenever," Mı́rzá Abu'l-Faḍ l said, "one of the ministers of the court, Ḥá jibu'd-Dawlih, came to
the prison to investigate the conditions of some one, Mı́rzá Muḥ ammad Riḍ á would run to him
and keep on talking into his ears for a few minutes with great earnestness. Finally Ḥá jibu'd-
Dawlih would turn to him and with a despairing look say: "Sir, this is impossible. I cannot do
it. Why did you not ask the Prince Ná yibu's-Salṭánih about it? He can do it. He is the one in
authority." At last one day we asked him, "What is this you are constantly asking the Ḥá jibu'd-
Dawlih whenever he comes to the prison, and which he so emphatically refuses you?" He
said: "I ask and plead with him to sentence me to death. I tell him I am an old man; I am of no
good to the world. I want to bathe my body in blood for the sake of Bahá 'u'llá h. Please!
Please! I beg of you to do something for me. Is this too much of a favour that I ask of you? Are
you not kind enough to fulfil this last wish of an old man? Praise be to God, that you are an
influential man—but he does not listen to me, and answers me loudly the way you have all
heard. "At another time the chief of the jailers passed by him and scornfully pointed out his
long hair. "Why do you keep your hair so long? What for?" he asked, and laughed. Mı́rzá
Muḥ ammad Riḍ á asked him: "What is that insignia on thy breast?" "It is the sign of my office,"
he answered, with great flourish. "So is this"—and he pointed to his hair—"the sign of a
Bahá 'ı́!"
From the Diary of Mirza Ahmad Sohrab, o August BXBp.
IX:'A, 0' December '.'1 [IX:Bl:BZX]
"The war was not an act of God"
I hope that the war may soon come to an end, so that I may again look in the faces of the
believers. It will be a great joy to me. This war lasted very long, but it had to come. The
corrupt world needed such a purification. The war was not an act of God, but rather the
results of the accumulation of our own evil deeds. Because peoples and nations did not act in
accordance with justice, and tyrannized innocent men, this war had to sweep away all
remnants of autocracy, absolutism and militarism, and usher in an era of democracy, equality
before the law, and international peace."
'Abdu'l-Bahá
Words of 'Abdu'l-Bahá spoken BX October BXBm to Mirza Ahmad Sohrab and recorded in a
letter to Miss Juliet Thompson just received in America.
IX:'7, '. January '.'. [IX:BZ:Bmg]
Extracts from the Diary of Major Wellesly Tudor-Pole, Holy Land, dndt
Edited by Claudia Stuart Coles, Washington, D.C.
Mount of Olives, Jerusalem,
Bl November BXBm
From my room in the great German Hospice on this Holy Hill, I have the most wonderful
view that it has ever been my lot to gaze upon. There is a pillared arched balcony outside my
windows which makes a superb frame for the picture.

(&'
In the foreground olive trees clothe the hill which slopes down toward a most fascinating
middle distance, made up of rocky undulating desert plateaux. These lend themselves in some
unexplained fashion to curiously beautiful sun and shadow effects, so that the view changes
almost from minute to minute.
Beyond again lie the volcanic mountainous erections amongst which lie the (supposed)
ruins of Sodom, while Gomorrah lies away to the west down the plain.
It is as if these hills had been "dancing together with joy" and in the midst of all the gayety
and motion, they had become petrified suddenly without warning. They are fantastic yet
beautiful, weird yet ever changing, although one never loses the feeling of eternal petrifaction,
which is not only apparent, for it is a geological fact.
Beyond these crater-like erections, and far, far below them, lies the Dead Sea, green-blue,
clear as crystal, reflecting the mountains of Moab which rise steeply from the water high up,
until they form a skyline background for the whole picture.
Away to the left lies the Jordan valley, and one can trace the river wending its way
northward like a blue ribbon among the foothills. But it is not the physical scenery that holds
one spell bound, it is the atmosphere. It comes resistlessly up towards one until one is bathing
in its strange magnetism.
Ancient majesty and strength flow out from the mountains of Moab, mystery rises from the
waters of the Dead Sea, beauty flows forth and upwards from the Jordan river, tragedy and joy
rise up together from the lonely solitudes of the desert, and the craters in the middle distance.
All these seem to blend into one resistless wave of colour and significance which sweeps up
towards one through the olive groves to the Mount of Olives itself.
No photograph or picture or description can possibly convey one-thousandth part of the
strange charm of that which lies before me as I write.
The past week has seemed like a dream. On the BB November BXBm, at o pm, the news of the
Armistice reached me as I was sitting in my office [IX:BZ:Bml] at the Savoy. … I gave a small
dinner to my staff … and having toasted those present, I spoke for awhile. The following is a
partial summary:
"Many of you do not at present realize that we stand at perhaps the most remarkable point
in the history of the world. One era has closed before our eyes; it is closed in the midst of
carnage and tumult. We are now actually witnessing the birth of a New Day, a Day during
which the human race will be enlightened, transformed, regenerated. Do not let this hour
pass lightly; enjoy the outward triumph of the Armistice, but let your thoughts run deep as
well. Reaction from this moment of exultation is inevitable. We have all lived the past few
years under conditions of an ever growing strain. The strain has lifted. If an elastic band is
held taut for some time, when released it will be found that its elasticity has vanished, it will
hang limp and almost lifeless.
"Many years will pass before the racial mind will regain its inherent elasticity; meanwhile,
many tests will come to you and me. The war is over, but we must look forward to many
months filled with revolutions—volcanic eruptions both within the racial mind and in the
earth's crust.
"Those of us who have looked death in the face during the past few years, and who realize
something of the tragedy that war brings in its wake, have determined to carry out two
resolutions: We will bring home to our children and to those around us some idea of what
war really means. … We will create in the minds of the next generation such a detestation of
human warfare, its horror, its uselessness, that the tradition of peace universal shall grow up
firmly implanted in the human consciousness of the future, and war will become

(&(
inconceivable. Secondly, we have determined that the world of our generation shall be lifted
out of gloom and sorrow towards peace and steadfast happiness.
"Each one of us can do more than he realizes to bring joy into the lives of those around him,
and joy spreads. This means that we must go deep down into our beings to find that joy which
is the spiritual heritage of the whole race, which only waits to be tapped in order to release
the waters of true happiness. Vast problems await solution, the world is upside down;
revolutions, bloody and bloodless, lie immediately ahead. It is only for a time that this
revolution is taking the place of evolution, for nothing can now stem the great wages of
spiritual energy waiting to flood through the world of men. … After destruction,
reconstruction! We can each in our humble sphere help forward the building of a new and
better world upon the basis of sure foundations. Let us be very sure of our own foundations
before we begin to build, either within or without, and all will be well."
I came up to Jerusalem on Bp November BXBm.
The drive from Ludd (Lydda, birthplace of St. George) to Jerusalem is so splendid that I
never grow tired of it, although I now know every inch of the road. …
__________
Sunday, BZ November BXBm.
Today I attended the Peace Celebration Service at St. George's Cathedral, Jerusalem.
The church was packed—half the congregation were officers and men. Col. Storrs read the
lessons.
All the Religions whose headquarters are in Jerusalem were represented, and a Scotch
army chaplain preached in English and Arabic. The Grand Rabbi arrived in rich furs and chain
of office. The Grand Muftı́ (Muslim), with flowing beard and snow white head dress (a broad
minded, fine old fellow); the Greek Patriarch in black vestments and jewelled cross upon his
breast; the Armenian Patriarch, also in black with a [IX:BZ:BmZ] mosaic in jewels hanging
around his neck; the Russian Orthodox Arch Priest sat near the altar; the Coptic Bishop sat
under the organ; the Roman Church was not represented, but Abyssinian priests put in an
appearance and were evidently greatly puzzled by the organ strains. … To have been present
at such a service on Peace Sunday, here, in the religious centre of the world, was a never-tobe-forgotten privilege.
…
__________
Mount Carmel Hospice, Haifa.
Bm November BXBm
This morning I left Jerusalem travelling by car and train, arriving here at m pm, having
started at Z am
I have just sent word to 'Abdu'l-Bahá , asking to be allowed to present myself tomorrow,
and await his answer. …
__________
Prison House of Bahá 'u'llá h, 'Akká ,
RC November BXBm
How often have I pictured myself in these surroundings. I have longed to be here ever
since those distant days in BXCm when I first heard of the Bahá 'ı́s and their Masters (the Bá b,
Bahá 'u'llá h, and 'Abdu'l-Bahá ) … when I was in Constantinople. …

(&)
I arrived at Haifa at m pm … Immediately on arrival I sent a messenger to 'Abdu'l-Bahá 's
house further up the mountain, asking to be allowed to present myself.
Two of the younger Persian believers came down at once to see me, one was Mirza Ahmad
Sohrab, one of the editors of the Star of the West. They told me the Master was at 'Akká and
was not expected back for several days. Next morning I hired a two-horse carriage and
leaving my servant and the luggage at the hotel, set off for 'Akká . The journey has been
described too often to bear repetition. It is perfectly fascinating. There is no road between
Haifa and 'Akká , and the light railway has been torn up, so one drives for two and one-half
hours around the bay on the hard sand close to the blue, blue sea. Half the time the carriage is
in the sea, because the sand is harder where the waves lap over it.
From a distance the ancient walled city of the Crusades looks most picturesque, standing
right up out of the water, and reminds one a little of a miniature Istanbul. But 'Akká from the
inside is an awful place, full of smells and slums and dirt.
Its one feature of beauty is the sweet and abundant water supply, brought into the city
from the distant hills along a Roman aqueduct. At last we reach the Master's house, close to
the sea wall, but shut in on all sides by slums and courts. A long stone stairway leads up to the
living-room in this prison house where Bahá 'u'llá h spent the last years of his life and where
his son has lived on and off for forty years.
The Master was standing at the top waiting to greet me with that sweet smile and cheery
welcome for which he is famous. For seventy–four long years 'Abdu'l-Bahá has lived in the
midst of tragedy and hardship, yet nothing has robbed nor can rob him of his cheery
optimism, spiritual insight and keen sense of humour.
He was looking little older than when I saw him seven years ago, and certainly more
vigorous than when in England after the exhausting American trip. His voice is as strong as
ever, his step virile, his hair and beard are (if possible) more silver-white than before.
He is delighted to welcome the change of regime, but I could detect the tragic note, for if the
British occupation had taken place ten years ago, he would have been able to travel
throughout the Near and Middle Vast spreading the glad tidings of his father's mission.
[IX:BZ:BXR]
Teaching the Bahá 'ı́ Cause has never been allowed by 'Abdu'l-Bahá in the Turkish Empire
until now. …
… He still, however, spends a few weeks now and again in the 'Akká prison house, that has
now become his property. …
After lunch 'Abdu'l-Bahá drove me out to the Garden Tomb of Bahá 'u'llá h about two miles
from the city. … He approached the Tomb in complete silence, praying with bent head—a
wonderfully venerable figure in his white turban and flowing grey robe.
On reaching the portal to the Tomb itself, the Master prostrated himself at length, and
kissed the steps leading to the inner chamber. There was a majestic humility about the action
that baffles description. …
Then we took tea in the garden, and 'Abdu'l-Bahá told many stories about Bahá 'u'llá h, his
superhuman endurance and his wonderful teaching.
When we returned to 'Akká , the Persian Colony, consisting of perhaps thirty–five persons
had assembled, and we sat around the room drinking tea whilst 'Abdu'l-Bahá described his
visit to Clifton [England—home of the writer] and the people he had met there.
… Then I went to pay my respects to the Military Governor, curious to discover what he
knew of, and felt about the greatest religious personage in Asia today. The Governor was full

(&*
of a demonstration he was arranging for the morrow in celebration of World Peace. A band
was coming, the notables of 'Akká were to parade around the town, the Governor would
answer cheers and make a little speech from the balcony of the Town Hall. [IX:BZ:BXp]
A notable occasion for 'Akká , freed after all these hundreds of years from the cruel Turkish
yoke.
I enquired whether 'Abdu'l-Bahá had been invited to the function. "Do you mean 'Abbá s
Afandı́? Well, no, I don't think we've asked him. Perhaps he should have an invitation."
(He who has worked night and day for over fifty years to propagate the ideals of World
Peace and Brotherhood, whose devoted followers number millions, whose Cause is doing so
much to lessen religious discord in the East—he had not even received an invitation to take
part in the Peace celebrations of his native town, because, as it turned out, his name did not
appear on the list of the local notables prepared by the municipal authorities for the guidance
of the Governor. "A prophet in his own country" with a vengeance!)
I expressed surprise—shock had driven indignation from me—and an invitation was duly
dispatched. Then I returned to the Prison house and spent the evening with the Master,
supping with him and answering his questions about the new administration.
Then I slept, in the room next 'Abdu'l-Bahá 's (which was Bahá 'u'llá h's before him)—simple
attics with stone floors and practically no furniture. 'Abdu'l-Bahá still gives away all money,
and lives the life of poverty himself.
Before breakfast the house was filled with believers who had come to receive the morning
blessing.
I had brought 'Abdu'l-Bahá letters from all parts of the world, and he spent the morning
dictating replies for me to take away. I gave him the Persian camel-hair cloak, and it greatly
pleased him, for the winter is here, and he had given away the only cloak he possessed. I
made him promise to keep this one [IX:BZ:BXo] through the winter anyway, and I trust he does.
At lunch we had another long talk; then came the leave-taking and the Master's blessing.
He sent greetings by me to all his friends in Egypt, Europe, England and America!
As I, drove off on my return to Haifa, I caught a glimpse of the Master, staff in hand,
wending his way through the awful 'Akká slums, on his way to attend the local Peace
celebrations. … He stands out a majestic figure. …
And here I am again on Mount Carmel, writing this letter with the moonlit sea before me. I
have paid my visit to the Governor of Haifa, and tomorrow am free to climb Mount Carmel, to
visit the Tomb of the Bá b, and to spend one night in the house of the Master among his
devoted friends. He himself will not return here for another week.
He is helping to solve religious problems that have arisen in the 'Akká area as the result of
the British occupation. 'Abdu'l-Bahá is quite satisfied that an era of peace is immediately
ahead, and that the vast outstanding problems left to us as an aftermath of war, will gradually
be solved, so that the prophetic utterances of his father will become clearly manifest during the
present generation. …
'Abdu'l-Bahá looks to America as the nation which, being more disinterested than any
European Power, will be able to help forward the realization of the world-wide unity and
peace.
He anticipates a spiritual revival, not merely one of religion, but possibly one outside
organized religion altogether. …
It is hoped that we may shortly look for the publication of the complete works of

('+
Bahá 'u'llá h, and America will probably take the lead in this work. Meanwhile, it would seem
absolutely essential that those interested in the matter should collect the authorized writings
and should make every effort to see that a really accurate history of the Movement from the
beginning of the last century to the present time should be published.
IX:'7, '. January '.'. [IX:BZ:Bmm]
Letter from Mirza Ahmad Sohrab to the editor of the Christian
Commonwealth, London
(Also sent for publication to the Star of the West)
Haifa, Palestine, R December BXBm
Dear Sir,
Probably it is impossible to express in so many words the feeling of a man who has been
compelled to live for years in a dark, wet and narrow cell, with no companion except the four
walls and the occasional visits of the rude and cruel [IX:BZ:BmX] gaoler,—and then this man
suddenly taken out to the top of a mountain, the sun shining in all its glory, the birds singing
hymns of praise in the swaying branches, the green and luxuriant forest girdling the
surrounding hills, all nature aglow with the first flush of spring and friends on every side
pushing forward to shake his hands and inquire about his health. The man is astonished, is
confused, he cannot believe himself, he rubs his eyes, looks around with wonder, tries to
realize the change and thinks this is in all probability a trick, a deception of legerdemain1
which will soon vanish and then he has to go back to his cold, rayless, damp jail.
Such were our emotions when on the memorable day of Rp September, at p pm the British
and Indian Cavalry forces captured Haifa and 'Akká and freed us from the decadent and
ignorant rule of Turkey. For years we had not seen an Englishman and we were forbidden to
speak the language even in our homes. We had almost forgotten that there were countries
like England, France and America, as no news reached us from those regions. Daily we were
fed on so many falsehoods and lies that we could digest it no longer. …
…
But the sudden and unexpected attack and capture of Haifa by the victorious British Army
under the matchless leadership of General Allenby, threw an electric wave of joy through all
parts of Syria, set at liberty hundreds of thousands of men and opened the doors of
correspondence and communication with our friends abroad.
'Abdu'l-Bahá , after four years of silence and isolation, was again pleased to meet and speak
with men who understand his ideas and respect his convictions. English officers of all ranks,
Major General, Brigadier General, Colonels, Majors, Lieutenants, Captains and noncommissioned men and privates have called on him and drank tea with him and listened
reverently to his words of wisdom. The military Governors of 'Akká and Haifa have often met
him; the former being his guest at dinner. Once about eight members of the Australian Flying
Corps, who have their aerodrome at the foot of Mount Carmel, were his guests all day in Bahjı́,
near 'Akká . They visited the tomb of Bahá 'u'llá h, listened to the lecture of 'Abdu'l-Bahá on the
history of this Cause and its principles, and left in the evening in their large auto with glad
hearts and beaming faces. Never were they so royally received in Palestine! They were
overwhelmed with the extreme kindness and attention of the Master. Surely they will never
forget what they heard and saw, and they will write home about their unique experiences and
relate the same to their friends. …
Since the beginning of the war, 'Abdu'l-Bahá has been subjected to manifest [IX:BZ:BXC]

Trickery, sophistry.

('!
trials and difficulties, but through them his invincible spirit shone forth with greater
brilliancy, his complete trust in God was a source of comfort to others, and his good-humour
saved all of us from a bitter pessimism which was too prevalent at the time.
It has been my good luck not only to be with him during these dreadful years of the world
war, but was constituted a member of his party when he was travelling through Europe and
America, and thus I can say from my own experience that the Master teaches us to look on the
bright side of life with intelligence and understanding, not to moan and grumble but bear our
burden with a serene nature, to be firm and resolute, far-seeing and resourceful. His talks and
advice imparted happiness to those who were laden with the burden of sorrow. He was ever
ready to help the distressed and the needy; more than often he would deprive the members of
his own family of the bare necessities of life that the hungry man be fed and the naked be
clothed.
With unconquerable determination and wonderful resourcefulness, he was divinely
assisted to protect and keep alive the almost pCC members of the Persian Bahá 'ı́ Colony in
Haifa and 'Akká . For three years, he spent months in Tiberias and Adası́yyih, supervising
extensive works of agriculture and raising wheat, corn and other foodstuffs for the
maintenance of all of us, and more to distribute among the many starving Muslim and
Christian families, many of whom gave eloquent testimony to his all-inclusive charity and
philanthropy. I assure you that were it not for his provision and ceaseless attention to the
works of agriculture, none of us would have survived the war, for with an awful famine raging
in all cities and towns, one could not find bread and even in case a loaf of black, coarse barley
was found, such a high price was asked for it that one could not find enough money to buy it.
Aside from the scarcity of food and famine, for two years all the harvests were eaten by the
innumerable armies of locusts, the like of which were never witnessed by the old men of the
community. At times like unto the dark clouds they covered the face of the sky for hours.
This condition, coupled with the unprecedented extortions and looting by the Turkish
officers and the extensive buying of foodstuffs by the Germans to be shipped to the
"Fatherland" brought about an awful famine. In Lebanon alone more than BCC,CCC people died
from starvation. In the cities men, women and children became like mere skeletons and with
gaunt faces, sunken eyes, yellowed skin and bent backs walked rather like ghosts through the
half-deserted streets of Beirut and Damascus, while crying pitifully for a bit of bread.
Thousands upon thousands lived for a few days on the peelings of oranges and bananas, the
skin of watermelons and the grass of the country, and then died away with no one to mourn
over them or bury their corpses, while other thousands who were a few steps higher were
dragged down by the pitiless force of circumstances and followed the same course of
inanition,1 starvation and death. Ah, my friends! My head burns and my eyes are wet with
tears when I now think of those harrowing events. Can I ever forget them? It had become a
usual sight to find every morning dead bodies of young girls and children along the public
thoroughfare. People looked at them and passed by. Oh my God! Are all feelings of pity,
sympathy and love dead in us, that at the sight of suffering children and dying old men and
women we stand unmoved?
This unprecedented famine lowered the standard of life, killed the finer emotions and
deadened the softer sentiments. Men become like wild beasts, [IX:BZ:BXB] fighting without kith
and kin with cruel ferocity and elemental passions. Each, impelled by the instinct of selfpreservation fought the fight to the finish, trampled on the strewn bodies of others, but none
or only very few survived the beastly struggle to relate the gruesome tale. Hunger and need
forced thousands of chaste, lovely, pure girls—girls who were destined to be the future

Emptiness, especially exhaustion from lack of nourishment.

('#
mothers of the nation—into the degrading walks of prostitution, selling their honour for a few
pence—thus for a time keeping the wolf away from the door. The awful increase in the
number of prostitutes, brought down the edifice of morality, shame was banished, vice and
corruption were enthroned and God totally forgotten.
Thousands of boys and girls who were as pure and beautiful as the young dawn a year ago,
were now afflicted with horrible diseases, while the lack of proper nourishment, ignorance
and inattention, undermined their power of resistance and carried hosts of them to an early
grave. These contagious and communicable diseases became so prevalent that the intelligent
members of the various communities took alarm and notwithstanding the severe censorship
of the press, the editors wrote long articles, plainly stating that the future life of the nation
was in jeopardy and the spring of the vitality of the race was being rapidly poisoned. These
amazing revelations goaded the sluggish Government to open a few clinics and treat these
unfortunate creatures free of charge.
With the transfer of the scene of war from the Dardanelles to Syria, the Turkish
government subjected the already impoverished and depleted inhabitants to unbearable
sufferings, exacting from them fines, requisitions and exorbitant taxes. Everything was taken
away from them, horses, cows, camels, donkeys, sheep, even their household furniture, such
as copper and brass vases and caldrons, iron railings, mattresses, clothing, wood and fencing
wires. In fact, the majority of the shops and houses were swept clean of everything.
In brief, the past four years were unparalleled years of sufferings and hardships for the
people of Syria and Palestine, and it will take a long time to remove the harsh traces of
Turkish oppression, nevertheless all the people are nearly unanimous in their opinion that the
chapter of lawlessness and retrogression in the Holy Land is forever closed and with the
coming of the English the reign of law and the era of education and progress is inaugurated.
The flag of England is hailed as the symbol of justice and equal opportunity for all. The Jews,
the Christians and the Muslims wish England to remain here as their teacher and educator; so
that they may be led by a process of evolution to the higher altitude of modern civilization,
introducing new and practical methods of intensive farming and agriculture, establishing
industrial plants, building railroads, founding public schools and technical institutions,
developing the rich and hidden natural resources of the country and paving the way for the
ultimate liberation of the soul from the narrow bounds of racial, religious and national
prejudices.
For ages this sacred land of Palestine has been a battleground for the nations of the East
and West. Here they fought their battles which decided the fate of the nations lying far to the
North and to the South. The last government that controlled the political life of this country
for over gCC years contributed not a blessed thing toward its internal improvements. Now
there is a general feeling amongst all the classes of Palestine that all these destructive wars
and deteriorating influences must be given up for good; so that under the equitable and just
administration of Great Britain the people may advance [IX:BZ:BXR] along the line of general
progress and contribute their share towards the up-building of a strong, noble and stable
State.
I may be permitted to close this paper with the characteristic remark of a Muslim Shaykh,
just a day after the British occupation of Haifa: "With the coming of the English we were led
from darkness into light!" And in this short statement the feeling of the whole population was
summed up.
Praying that the Christian Commonwealth may ever remain a torchbearer of truth, justice
and righteousness and a harbinger of peace and conciliation amongst all nations and religions,
I remain,

('$
Your sincere servant,
Ahmad Sohrab
IX:'7, '. January '.'. [IX:BZ:BXo]
News of 'Abdu'l-Bahá—letters received from Shoghi Effendi
'Akká , Palestine, BX November BXBm.
Dr Luṭfu'llá h Ḥakı́m, London, England.
My dear spiritual brother,
Captain1 Tudor-Pole surprised and gladdened us with his unexpected arrival from Egypt.
My grandfather, 'Abdu'l-Bahá , was so glad to look at his radiant face and feel, from shaking his
hands, the fresh fragrances of the ablazed Bahá 'ı́s of England. He inquired for you and was
gratified to know you were all under God's protection throughout this great world war. The
Beloved has been sojourning for a month and a half at 'Akká , visiting almost daily the Tomb of
his father and offering his thanksgivings for the bounty, care and protection of the Blessed
Perfection. Today Captain Tudor-Pole accompanied him to the Holy Shrine, and tomorrow the
Beloved will drive with him to the Riḍ vá n, the garden in which His Holiness Bahá 'u'llá h spent
many days and nights.
The Master is expecting, now that the communications are restored, to hear from you
frequently and directly of the progress of the Cause and the spiritual gatherings and of the
concord and harmony of the souls.
I am so glad and privileged to be able [IX:BZ:BXg] to attend to my Beloved's services after
having completed my course of Arts and Sciences in the American University at Beirut. I am
so anxious and expectant to hear from you and of your services to the Cause for by
transmitting them to the Beloved I shall make him happy, glad and strong.
The past four years have been years of untold calamity, of unprecedented oppression, of
indescribable misery, of severe famine and distress, of unparalleled bloodshed and strife, but
now that the dove of peace has returned to its nest and abode a golden opportunity has arisen
for the promulgation of the Word of God. This will be now promoted and the Message
delivered in this liberated region without the least amount of restriction. This is indeed the
Era of Service.
You have undoubtedly done a large amount of work in this respect and the Beloved is
eagerly awaiting its fascinating and pleasing account.
Hoping I shall hear from you and from the dear friends,
I remain, your brother in the Cause,
Shoghi.
__________
Letter addressed to Major W. Tudor-Pole, at Cairo, Egypt, by Shoghi Effendi, the grandson
of 'Abdu'l-Bahá .
Haifa, Palestine, BZ December BXBm.
My dear spiritual brother,
Your long-expected letter was heartily welcomed, so glad was the Beloved 'Abdu'l-Bahá to
hear from you and through you to know that the friends were all well. In fact, a few days ago,
when the Beloved was paying a visit to Colonel Staunton, the Military Governor, Captain Kerr,
He is now a Major—Editors.

('%
being in his presence, was asked whether he had any news from you, to which he replied
affirmatively. I conveyed your message of love and gratitude to the Master, and we all look
forward to the time of meeting you in Haifa, this time we hope more fully. The Beloved's
health is excellent, and he reveals these days different Tablets to Persia, Europe and America.
Two Tablets have been revealed for England, the latter for Dr Esslemont, whose suppli-
[IX:BZ:BXl] cation I translated yesterday for the Master. I quote fully this Tablet:
Tablet
To his honour Dr Esslemont—Upon him be greeting and praise!
O thou lover of all mankind!
Verily, have I chanted thy verses of praise to God, inasmuch as He hath illumined thine eyes
with the light of guidance, the light of the oneness of the world of humanity; so much so that
thy heart overflowed with the love of God and thy spirit was attracted by the fragrance of God,
and I supplicate divine Providence that thou mayest become a torch to that gathering, so that
the light of knowledge might shine out from thee, that thou mayest be confirmed to act in
accordance with the significances of the Hidden Words and strengthened by God under all
circumstances.
Concerning the book you are editing, send me a copy thereof. … Convey my greetings to the
respected maidservant of God, M_____.
I pray the Lord to support thee in the service of all humankind, irrespective of race or
religion. Nay rather, thou shouldst deal with all according to the teachings of Bahá 'u'llá h,
which are like unto life to this Glorious Age.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
__________
The Beloved was very glad to hear from Miss Rosenberg, whose letter you had sent but
without any supplication of yours enclosed. I wonder whether you enclosed any supplication
or not.
The Master a few days ago was invited by Colonel Staunton to assist at a meeting of the
different religious heads of Haifa, to institute a relief work for the poor of Haifa. The Beloved
responded and then after many discussions, when the time of donation came, the Governor
announced that although a poor man, yet he would give five English pounds for each of the
three religious denominations. Major Nott followed with nine, then publicly and directly the
Governor declared that he had the honour of announcing that His Excellency 'Abbá s Afandı́
('Abdu'l-Bahá ) had kindly given the noble sum of fifty Egyptian pounds for the poor, at which
all present clapped. Quite a high standard for the Muftı́ and the Archbishop of Haifa to follow.
The Master uttered the final word of prayer at a public and immense gathering just given to
celebrate the end of the war. This is the text of the prayer:
Prayer
O Omnipotent God! Verily, the pavilion of Justice has been raised in the Holy Land,
extending from East to West. We thank Thee and we praise Thee for the establishment of this
just and equitable Sovereignty, and this mighty Government which strives for the comfort of
its people and the safety of its subjects. O Almighty God! Confirm the Greatest Emperor
George V, through Thy divine confirmations, and strengthen him by Thy merciful power, and
perpetuate his protecting shadow upon this noble land. This we ask through Thy help,
assistance and protection. Verily, Thou art the Omnipotent, the Exalted, the Omniscient and
the Generous!

('&
Space forces me to stop, awaiting your news.
Yours very faithfully,
Shoghi Rabbani
IX:'7, '. January '.'. [IX:BZ:BXX]
Recent tablets revealed for Bahá'ís of Egypt and Persia
Tablet to Egypt
O ye who are enkindled with the fire of the love of God!
Ever do I inhale the fragrance of faithfulness from the rose-garden of the hearts of the
believers and I was filled with joy at the receipt of the good news of the prosperity and
success of that merciful community and their humility and submission towards the Cause of
God.
Verily, I received a letter from his honour Au qá Muḥ ammad Taqı́, giving the glad-tidings that
the friends are in the utmost of joy and fragrance. Spiritual emotions are ever stirred in my
heart and the rays of their remembrance and the heat of their love are continually reflected in
my soul. I supplicate at the threshold of the Supreme Lord to make them the signs of guidance
amongst mankind and as brilliant lamps scattering their lights to all the regions. … [IX:BZ:RCC]
Tablet to Persia
O thou kind friend and spreader of truth!
The eloquent letter of your honour received and its contents imparted the utmost joy, that,
praise be to God, this unique newspaper is still being published, showing firmness and
steadfastness and during the past years of revolution and commotion it failed not nor was it
discontinued. It is hoped that it may become a centre through which great and general
services may be rendered to the world of humanity. Praise be to God, that although in the
past few years many newspapers stopped their publication, this newspaper, which is a wellwisher, remained firm and its issue was not brought to a close.
Should you inquire concerning the conditions of these exiled ones, praise be to God, that
notwithstanding thousands of afflictions we are kept safe and guarded in the Fortress of
Divine Protection. Verily, this is a most miraculous matter!
Although the booming of cannons and the terrific noises of machine guns had thrown the
world into utter commotion and earthquake in Europe and America, the voices of the
members of this community were raised, encouraging men to the ideal of universal peace.
Many articles were published in the newspapers that the great, final result of this war would
not be bad for Persia. The various political parties in Persia, such as the party of Liberty, the
Revolutionary party, the Democratic party, the Unionist party, in brief, all these and other
parties brought ruin upon that country. But, God willing, ere long these exiled ones will be
assisted to render a most great service to Persia and the Persians, because we are taking hold
of every effective means and are connected with important personages.
IX:'7, '. January '.'. [IX:BZ:RCC]
"Unloose the tongue in teaching the Cause of God"
Words of 'Abdu'l-Bahá
As much as you are able, unloose the tongue in teaching the Cause of God and demonstrate
ye extraordinary effort in the guidance of the souls. The Cause of God will advance only
through the effect of teaching and the friends will achieve victory through the holy fragrances.
I declare by the mystery of existence that were there a number of souls to arise, opening their

(''
tongues and delivering the Message with the utmost severance, sanctification, holiness and
power of attraction the powers of the world would not withstand them and the hosts of the
earth would not prevent them from accomplishing their tasks.
From the Diary of Mirza Ahmad Sohrab, Rg June BXBo.
IX:'., * March '.'. [IX:BX:RRC]
Nearly one hundred Tablets revealed for the Bahá'í friends in America
Word from Shoghi Effendi, grandson of 'Abdu'l-Bahá
Haifa, Palestine,
RX January BXBX.
To Dr Ḍı́yá ' Baghdá dı́, Chicago.
Dear brother in al-Abhá :
Greetings and salutations! Your supplications are arriving; the news of the friends of God
noted. A Tablet has been revealed for you; a telegram dispatched. So far, the Beloved
('Abdu'l-Bahá ) has revealed nearly one hundred Tablets for the friends in the United States of
America. Some of them have been dispatched and others will be. Convey the glad-tidings to
the friends. Beloved in perfect health. Supplications and cables are pouring in constantly
from morn till eve; life-giving words are revealed. From Persia, India, Japan, France, England
and Switzerland, letters and telegrams are showering. The friends are ablaze and serve
heartily. In the Tablets revealed, ninety-five per cent strike the chord of union and the note of
absolute harmony among the friends. The Beloved declares that if the union and concord
among the friends of the Merciful is strengthened and fortified, it shall, like unto a lodestone,
attract 'Abdu'l-Bahá to their shores. Abhá greetings.
Shoghi
P. S. Your daughter is named Parvene1 by the Master.
IX:'., * March '.'. [IX:BX:RRR]
"Blessed is the one who has believed on Thee"
Extracts from The Visiting Tablet which all pilgrims chant in the Tomb of Bahá 'u'llá h2
The praise that appeared from Thy supreme soul and the glory (Bahá ) that dawned from
Thy most glorious (Abhá ) Beauty be upon Thee, O Thou Manifestation of the Almighty, King of
Immortality and Lord of whomsoever is in earth and heaven.
I testify that, by Thee was revealed the Sovereignty of God and His dominion and the
greatness of God and His might, and by Thee arose the suns of eternity in the heaven of
destiny and dawned the invisible Beauty from the horizon of Bahá . And I testify that by a
movement of Thy pen appeared the order of Ká f and Nú n3 (be and it is) the hidden mystery of
God was manifested, creation commenced and the manifestations (prophets) were sent.
And I testify that by Thy Beauty appeared the Beauty which is worshipped and by Thy face
was revealed the Face of the Desired One, and by a word of Thine a separation
(differentiation) affected the creation; the sincere advanced to the lofty summit and the
polytheists descended to the lowest state.

Parvı́n ("Pleiades").
Tablet of Visitation, Bahá'í Prayers, pp. FI;–I.
The newer translation uses the words "Be Thou". Ká f is the first letter of kun ("be!") and metaphorically the beginning of
creation. Shoghi Effendi, in letters written on his behalf, has explained the significance of the "letters B and E". They
constitute the word "Be", which, he states, "means the creative Power of God Who through His command causes all things
to come into being" and "the power of the Manifestation of God, His great spiritual creative force". Nú n is the last letter of
fayakú n ("and it is"). Hence, kun fayakú n: "Be! and it is". (Qur'á n F:::V, Ie:iF)

('(
And I testify that whosoever knows Thee verily knows God, and whosoever attains Thy
meeting has verily attained the meeting of God.
Therefore, blessed is the one who has believed on Thee, attained Thy good pleasure,
walked about Thine abode and presented himself before Thy throne.
IX:'., * March '.'. [IX:BX:RRR]
Intercession, a special teaching of this religion
The following was sent by Miss Ethel Rosenberg from her notes while in 'Akká BXCo. (Extract
from the Teachings of 'Abdu'l-Bahá .)
The Master said that by the mercy of God, not through His justice, the condition of those
who have died in sin and unbelief can be changed. We are commanded to pray that their
condition may be changed. As we have the power to pray for those souls here, so we shall
have the same power in the after-life in the Kingdom. The power of this prayer of intercession
is a special teaching of this religion. To pray for the dead was not given as a special religious
command (of the divine Teachers) until this day of the Blessed Perfection (Bahá 'u'llá h). The
grace of effective intercession is one of the perfections belonging to perfect and advanced
souls, as well as to the Manifestations of God. Jesus Christ had the power of interceding for
the forgiveness of his enemies when on earth, and he certainly has this power now!
'Abdu'l-Bahá never mentions the name of a dead person without saying, "May God forgive
him!" or words to that effect. He says, "Followers of the prophets have also this power of
praying for the forgiveness of souls; therefore we may not think that any soul is condemned to
a stationary condition of suffering or loss, arising from their absolute ignorance of God. The
power of effective, intercession for them always exists. All the people in the other world, are
they not the creatures of God? Therefore, they can progress in the other world. As they can
receive light from supplication here, there they can also receive light from supplication. The
rich in the other world can help the [IX:BX:RRp] poor, as the rich can help the poor here. In
every world all are the creatures of God. They are always dependent upon Him, not
independent, nor can they ever be so. While they are needful of God, the more they
supplicate, the richer they become. What is their merchandise? What is their wealth? In the
other world what is the means of help and assistance? It is intercession. First, undeveloped
souls must gain progress through the supplications of the spiritually rich; afterwards, they can
progress through their own supplications."
IX:'., * March '.'. [IX:BX:RRm]
Words of 'Abdu'l-Bahá
To the maid-servant of God, Sarah Gertrude Harris, New York City.—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou my beloved daughter!
Your letter dated Bp November was received. Its contents occasioned infinite grief, for it
spoke of the ascension of that illumined youth.1 Indeed in the rose-garden of God that young
man was like unto a shrub in its utmost freshness and promising good fruits. Whoever has
seen him or heard him has undoubtedly been shocked and grieved at the news of his passing
away.
However, although that peerless shrub has sought separation from the woods of the nether
world, yet, it has appeared fully adorned and resplendent in the rose-garden of the world on-

Her son, Erwin Harris, who died as a result of wounds on V October :j:i in Berkshire, England.

(')
high in the Abhá Paradise. That divine bird has flown away from this mortal and earthly nest,
has ascended to the Kingdom of God and has been engaged in singing the sweet melodies of
praise and thanksgiving on the lordly branches in the rose-garden of the Merciful. Happy is he
and blessed in his abode! He has reaped the result of life and has become a fruitful tree.
Grieve not therefore for his death and be not depressed.
With regard to his life insurance, act in accordance with his will. I have perused his letter
and have supplicated for him from the Threshold of Oneness an exalted station.
As to my presence in America for the laying of the corner-stone of the Mashriqu'l-Adhká r,
this depends upon the unity and harmony among all the friends of God. For their union is like
unto a lodestone which draws me to their shores.
I have been gladdened by the news you have conveyed of the gathering of the friends and
their union and affiliation.
Convey the utmost kindness on my behalf to Bahá 'ı́yyih. I hope that Mr Harris will fully
recover, and engage as it ought to be in the service of the Lord.
The relatives who are here all convey to you their longing greeting.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rm January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
IX:'., * March '.'. [IX:BX:RRm]
Supplication for Lua Getsinger1
Home of Bahá 'u'llá h, 'Akká , Syria, m February BXBZ.
My dear brothers and sisters in the Cause:
It was one afternoon of the month of September BXBl, when the Master was sojourning
along the shore of the Sea of Galilee, that we received the sad news of the death of the beloved
Lua. No one could believe it. When the Centre of the Covenant heard about it he was deeply
affected and felt more than any one of us her great loss. Since that day I have heard him more
than a hundred times exclaiming with a moving voice: "What a loss! What a loss! What a
loss!" In this short letter I cannot reproduce all the words he uttered about her, but I can say
that all the believers mourned for her and regretted her departure most sincerely. We know
full well that her purified spirit freed from the fetters of water and clay soared to the Kingdom
of Glory and received the reward of her services to the Cause of God! In a Tablet revealed
years ago, the Master gave her to me as a mother, and from that time on I tried always to fulfil
this heavenly [IX:BX:RRX] pledge of sonship. She always directed my sentiments and deeds
towards the heights of nobility and truthfulness. … She was a source of inspiration and
consolation in all my affairs. If I desired to do something, I consulted with her, and she never
failed in giving me good, elevating advice or when she travelled or I was away we
corresponded together. And now that she is living in the Supreme Concourse, I feel every day
her supporting mother-love and her solicitude about my welfare. From many standpoints she
was a unique teacher.
Firstly, she was one of the earliest believers in, America who, enkindled with the fire of
God's love, travelled extensively and called the people to the Kingdom.
Secondly, she was amongst the very first pilgrims who came to 'Akká and received the
blessings of the Master. Her verbal account of that first glorious pilgrimage was enough to

Copy sent by Ahmad Sohrab, :i December :j:i.

('*
convince anyone of the validity of this dispensation.
Thirdly, she was strictly speaking a disciple of the Master, taught by him and educated by
him and sent out by him as an ordained teacher.
Fourthly, she travelled throughout the continents of America, Europe, Asia and Africa to
spread the Word of God and diffuse the fragrances of the flowers of truth.
Fifthly, in this Cause we have two kinds of teachers. The first are those who teach new
souls and spread the Cause in new environments, the second are those who work amongst the
believers. Lua belonged to the first order of teachers.
Sixthly, she taught many important souls, and her pupils, both men and women, in the
United States and Canada, are numerous—pupils who are zealous and active, carrying along
her work of spiritual illumination with intelligence and enthusiasm.
Seventhly, she was one of the very few souls who visited the Holy Land seven or eight
times, lived in the blessed household for months at a time, and was considered as one of the
members of the holy family, one of the daughters of 'Abdu'l-Bahá .
Eighthly, she was the one living believer who visited the Shá h of Persia years ago in Paris
and interceded in behalf of the friends of his kingdom.
Ninthly, her faith in this Revelation was perfect, her heart was a treasure of the jewels of
the Kingdom, her tongue was eloquent in the praise of the Lord, her consciousness mirrored
forth the rays of the Sun of Reality and her aim and object was for no other than the teaching
of the Cause and the glorification of truth.
On the evening of RB December, when the believers were in the presence of the Beloved in
Haifa, I begged him to reveal a Tablet of Visitation in her honour, as a celestial token of her
services. A translation of it is enclosed herewith.
Hoping that all may be inspired through her self-sacrificing example, I am,
Your sincere servant,
Ahmad Sohrab
Words of 'Abdu'l-Bahá
Supplication for the attracted maid-servant of God, Lua, who ascended to the Supreme
Concourse,—Upon her be greeting and praise!
HE IS GOD!
O Lord! O Lord! Verily Thy maid-servant who was attracted with the fragrances of Thy
Holiness, enkindled with the fire of Thy Love, the herald of Thy Name, the spreader of Thy
Signs amongst Thy people,—ascended to Thee with humility and lowliness, trusting in Thee
with all her heart, liberated [IX:BX:RpC] from all worldly ties and attractions, hoping for Thy
Universal Favour and Mercy, desiring to enter Thy radiant Presence, supplicating Thy allencircling Bounty, and begging for the descent of Thy glorious Bestowals!
O Lord! Exalt her station, submerge her in the ocean of Thy Compassion and establish her
in the midst of the Paradise of Immortality,—in the Universe of Lights, the Centre of the
Beatific Mysteries.
O Lord! She believed in Thee, chanted Thy verses, turned her face toward Thee with all her
heart; her spirit was rejoiced through Thy glad-tidings and her soul was purified through the
fire of Thy Love. Then amidst the concourse of humanity, she arose in the promotion of Thy
Word, suffered every thirsty one to drink from the goblet of Thy Guidance and healed every
sick one with the antidote of Thy Knowledge. In Thy Path she travelled to distant countries

((+
and remote regions and gave the good-news of Thy Kingdom throughout vast and spacious
continents—until through the difficulties that she endured in Thy Path, her very flesh and
bones were melted, diseases and sicknesses attacked her, her frail body failed her, her nerves
and muscles weakened their functions and her heart became the target of conflicting ailments.
Then while hoping for the immortal life, the eternal existence, she abandoned this mortal,
ephemeral world.
O Lord! Grant her a palace in the neighbourhood of Thy Most Great Mercy; cause her to
dwell in the gardens of Thy paradise, the Most High; illumine her countenance with the
effulgence of Thy Good-pleasure, in the Kingdom of Thy Glory; usher her into the heaven of
Thy Meeting and suffer her to live ever-lastingly in the assemblage of transfiguration, whose
refulgent lights are shining upon the world of hearts and the realm of consciousness.
Verily, Thou are the Forgiving, verily Thou art the Pardoner and verily Thou art the
Merciful of the Most Merciful!
(Signed) 'Abdu'l-Bahá
X:', *' March '.'. [X:B:B]
Tablet revealed by His Holiness Bahá'u'lláh
HE IS GOD!
The Supreme Pen says: O friends of the Truth! The purpose of bearing these continuous
sufferings and uninterrupted calamities is, that the souls who are assured in God may, with
utmost unity, associate with one another to such an extent that discord and difference
between two individuals may vanish from them, except in special ordinances revealed in the
divine Books. The man with inner sight does not see imperfection in any condition.
Whatsoever happens is a proof of the greatness of his condition and of the purity of his entity.
For example, if a soul becomes humble, indeed this humbleness to the friends of God returns
to God, for they look at his faith. By God! In [X:B:R] this case, if the opponents do not act
similarly, or if arrogance is shown by them, the person with insight (and humbleness) is in his
own sublime deed and has already received and will receive recompense. The harm of the
action of the opponents will return to them. Likewise if a soul becomes arrogant this
arrogance returns to God—We take refuge in God from that!
O people of comprehension! I declare by the Greatest Name that it is a pity for you to
consider incidental conditions. Arise for the Cause of God and with one another affiliate in the
utmost love and sincerity, for the sake of the Face of the Beloved. Burn the veils of self with
the fire of oneness and with bright and cheerful faces associate with one another. All of you
have seen with your own eyes the qualities of the Truth. It was never approved that a single
night should pass and any of the friends of God be away from this Slave. The heart of the
world is ablaze by the Word of God. It is a pity that you do not become ablaze by this fire. God
willing, we are hopeful that this blessed night you may call "The night of unity". Become
united with one another and adorned with the embroidery of goodness and praiseworthy
conduct. Your efforts should be to guide a strayed, perishing soul to the laws of eternity and
among the creatures conduct yourselves in such manner that the sign of Truth may become
manifest in you; for you are the first of existence, the first worshipers, the first who bowed
and the first to encircle the Holy Threshold. By the one who caused me to utter that which He
desired, your names in the Supreme Kingdom are more famous than they are to you. Do not
think this utterance is imagination. I wish that you could behold what your Lord, the Merciful,
sees of the sublimity of your condition, the greatness of your degrees and the supremacy of
your stations. We ask God that your desires may not prevent you from that which was
ordained for you. We are hopeful that in the utmost harmony, love and friendship you may
deal with one another in such a manner that the banner of oneness may be raised. Surpass ye

((!
one another in good affairs and in showing contentment.
His is the right to command! He doeth whatsoever He wisheth and ruleth whomsoever He
desireth, and verily He is the Powerful, the Dear, the Mighty!
Translated by Dr Ḍı́yá ' M. Baghdá dı́, Chicago, X July BXBm.
X:', *' March '.'. [X:B:p]
Tablets of 'Abdu'l-Bahá recently revealed
Mr and Mrs Vail
To his honour Mr Albert Vail and the maid-servant of God, Emily Vail, Chicago, Illinois,
U.S.A.—Upon them be greeting and praise!
HE IS GOD!
O ye who are firm in the Covenant!
Verily, your letter was the third of those received from America. subsequent to the
extinction of the fire of war. I was indeed gladdened to peruse it for it was indicative of a pure
purpose and a lofty ideal, to wit: the service of the world of humanity.
The most advisable thing, therefore, is to gather every Sunday in order to discuss "Pure and
Sanctified Living", "Universal Brotherhood", and the "Philosophy of Universal Religion".
As to the promulgation of Truth, verily it is divine and heavenly character, action in
accordance with the divine and merciful instructions and the propagation among men of
lordly behests and exhortations.
I pray God that He may therein confirm ye.
Upon ye be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, BZ December BXBm. [X:B:Z]
Marion Jack
To the maid-servant of God, Miss Jack, Chicago, Ill.—Upon her be greeting and praise!
HE IS GOD!
O thou who art the well-wisher of mankind!
Thy letter was received and was perused most attentively; its contents were exceedingly
pleasing. Thy wish, as well as that of the friends of America, is that I may undertake a voyage
to that land; but my heart is there and I am always thinking of them; and as they associate and
affiliate in the utmost of love and union therein, my heart and spirit reside. Entertain no
doubts whatever for I am linked with you spiritually even though separate in body. We are all
under the shade of the unicoloured pavilion of the world of humanity, but heedlessness forms
a veil and an obstacle. When it is removed the veil will be rent asunder and we shall see one
another gathered up together and present. [X:B:m]
Thou hast written of thy wish to use the money of the Mashriqu'l-Adhká r to aid some of the
dear sisters to get well: If you have gathered the sum from your own money, spend half of it
for the sisters, and the other half, spend it for the Mashriqu'l-Adhká r; and if the sum is from
other people, refer to them (i.e., the contributors) and act according to their wish.
Convey on my behalf greetings and the utmost of respect to the maidservant of God, Mrs
Eva Cooper, (of Fruitport, Michigan).
Upon thee be greeting and praise!

((#
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, RZ December BXBm.
Amy Wilkinson
To the maid-servant of God, Amy K. Wilkinson, Boston, Mass.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art enkindled with the fire of the love of God!
Your letter dated Rl November BXBm was received. Those souls that, in this day, enter into
the divine Kingdom and attain everlasting life, although they materially dwell on earth, yet in
reality they soar in the realm of heaven. Their body may linger on earth but their spirit
travels in the immensity of space. For as thoughts widen and become illumined, they acquire
the power of flight and transport man to the Kingdom of God.
I beg of God that Mr Randall and thyself may both become two lofty soaring birds; that ye
may nestle and abide in the loftiest summits of the Kingdom; that ye may behold the glorious
signs and may perfume the nostrils with the fragrances of the Abhá Paradise.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, X January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Ella Goodall Cooper
To the maid-servant of God, Mrs Ella Goodall Cooper, California—Upon her be greeting and
praise!
HE IS GOD!
O thou respected maid-servant of God!
Your letter, dated RR October BXBm was received. Although for four years communication
between us has been interrupted, yet the spiritual messenger was heartily and continually
engaged. At all times I implored from the divine Kingdom, begging for the maid-servants of
God and the friends of the Merciful divine assistance and confirmation.
At present, praise be to God, your detailed letter is at hand, and its news of the health and
safety of the believers of God imparted a joy unlimited. From the unity of the friends of that
land we have felt greatly happy and glad. I pray God that this union, firmness, steadfastness
and spiritual consultation may become day by day more pronounced, and this rose-garden
which has been planted in that continent may bestow perfume, through the scent of its
flowers and blossoms, upon the nostrils of the people of the world. [X:B:X]
How beautifully thou hast expressed the thought, namely: "We hope that the love and unity
of the friends may soon become the magnet of attraction which will draw thee again to our
shores." This is evident and sure—that if the light of love among the friends will be as
resplendent as it ought to be and like unto a candle will illumine that gathering, it will surely
exert the effect of a magnet.
Convey on my behalf the utmost longing and love to all the assemblies.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, BR December BXBm.
Roy C. Wilhelm
To his honour, Mr Roy C. Wilhelm, New York.—Upon him be greeting and praise!

(($
HE IS GOD!
O thou who art firm in the Covenant!
Thy letter was received and its contents imparted the utmost of gladness. Thou hast
inquired about our health. Notwithstanding the great agitation in the East, thanks to Divine
grace and bounty, we have passed these years of war in joy and gladness under the care and
protection of Divine Providence. Now, praise be to God, the darkness of oppression has
passed away and the light of justice has dawned and a just government has been ministering
to this land.
O thou who are firm! What glad-tiding better than the one which thou hast imparted, to
wit: that misunderstanding from among the friends has [X:B:BC] been eliminated and harmony
and concord established! This good news has made everybody hopeful that soon the torch of
the Oneness of the World of Humanity may be enkindled in New York.
As to my voyage to India, it is not yet decided. In case it is settled we shall inform you.
Convey the utmost love and attachment of 'Abdu'l-Bahá 's heart to the favoured and
respected maid-servant of God, Mrs Parsons, Mr Randall, Mr Mills, Mr Ashton and Mr Hall. I
hope from the bounties of the Kingdom these souls may enlighten the world of humanity, may
promulgate the oneness of the world of existence and like unto stars may shine upon men by
the light of union and concord from the horizon of the world.
…
… Send to me the design of the Mashriqu'l-Adhká r as produced by him. I pray God that this
year the construction of the Mashriqu'l-Adhká r will be started.
…
Concerning communication with the Holy Land, that is to say, Haifa, communicate directly
for the hindrances and obstacles have been eliminated.
Convey to each and all the believers of God the utmost longing and greeting.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
P.S.: The enclosed booklets1 have been perused. Send for us one hundred copies of each
for they are exceedingly praiseworthy. Verily, you are engaged in serving the Cause and thus
His Holiness Bahá 'u'llá h is well pleased with you and I am also satisfied and content.
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, BR December BXBm.
Corinne True
To the maid-servant of God, Corinne True, Chicago, Ill.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou firm in the Covenant!
Your letter dated Rp November BXBm was received. Its contents indicated that, praise be to
God, you were engaged in the service of Mashriqu'l-Adhká r; that this Universal Edifice may be
erected. Indeed you spare no effort in this respect, and I entertain the hope that this
endeavour may grow day by day. Deeds are like unto trees, for to plant a shrub is no difficult
matter, while the care necessary for its growth and yielding fruit is hard and difficult. So far,
effort was expended to lay the foundations of the Temple, but now its erection and completion
Booklets "Big Bens" and "Little Bens".

((%
is a difficult matter, and my hope is that the friends of God may be therein assisted.
The second question which is of vital importance is that the friends of God must strive with
heart and soul and promulgate heavenly teachings and spread [X:B:BB] far and wide the Light of
the Kingdom; for the world of humanity has acquired, as a result of this great carnage, a great
capacity for the propagation of universal peace. Ears are longing to hearken to the call of the
oneness of the world of humanity, to universal reconciliation, and to the abandonment of
ignorant prejudices.
In fine, if all the friends of God engage in the promulgation of heavenly teachings, the
establishment of universal peace shall be a foregone conclusion.
Praise be to God, whatever has been explicitly recorded in the divine Tablets has been fully
realized, and all the warnings and appeals of 'Abdu'l-Bahá in the temples and gatherings of
America have come to pass. At present we hope all will engage in the service of the Kingdom
and will promulgate whatever is the will of God.
The teachings of His Holiness Bahá 'u'llá h are today the spirit of life, the means of peace and
reconciliation, the cause of amity and union, and the promoter of the oneness of mankind.
One should engage in such a service.
Thy eldest and respected daughter, having striven hard and cared for the wounded, is
permitted to present herself whenever she has the opportunity. Praise be to God, the
condition of your youngest daughter has ameliorated. …
As to Mr Fugeta; He is permitted to present himself, but he must first go to California to
meet the maid-servants of God, Mrs Goodall and Mrs Cooper, and thence start for the Holy
Land. …
Convey longing greeting to all the friends of God.
Upon all be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Z February BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
[X:B:BR]
Dr Ḍíyá' Baghdádí
To his honour, Dr Ḍı́yá ' Baghdá dı́, Chicago—Upon his be Bahá 'u'l-Abhá !
HE IS GOD!
O thou favoured servant at the Threshold of the Almighty!
The letter thou hast written on Rg September BXBm has been received. Praise be to God, thou
hast remained safe and protected throughout these years of disturbance and commotion.
Thou wert guarded by the eye of Bounty and wert the recipient of infinite blessings. Now that
disturbance and commotion have abated, you must more than ever before endeavour in
teaching and promulgating the divine teachings. Today the promulgation of the foundation of
the divine teachings, which has been explicitly recorded in the blessed Tablets, is the cause of
the life of the world. Emphasize and attach importance to this great cause. Arise in teaching.
These are the days of seed-sowing. One's time must be occupied continually in sowing so that
the station of the divine gardener may be attained and great harvests be prepared.
As soon as the way of communication has been opened I have taken up correspondence
with thee.
…
Embrace and show utmost affection in my behalf to thy little daughter.

((&
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
__________
To his honour, Dr Ḍı́yá ' Baghdá dı́, Chicago.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
Thy letter dated RB December BXBm reached us. ….
Concerning the House of Spirituality: I pray God to assist them in all conditions and
confirm them for the elevation of the Word of God and the promulgation of the divine
teachings, so that they become the cause of the establishment of the oneness of humanity and
the diffusion of the Merciful fragrances, in order that the prejudice among the religions, the
sects and the races may not remain and all together take hold of the rope of God, the mis-
[X:B:Bp] understandings among all the parties may vanish and the human world may become
the mirror of the Kingdom of God on which the lights of consciousness shine. Convey thou my
greeting and longings to the House of Spirituality …
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, BC January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Jessie Revell
To the maid-servant of God, Miss Jessie Revell, Philadelphia, Pennsylvania.—Upon her be
greeting and praise!
HE IS GOD!
O thou beloved maid-servant of God!
Thy letter was received. Thou hast wished and asked for help and assistance. As thy
purpose is right and thy aim service to the world of humanity; the propagation of the light of
truth and the abandonment of the superstitions of the nether world, undoubtedly divine
confirmations shall encompass thee and thou shalt be assisted and confirmed.
Convey my love and my kindness to thy respected mother and likewise to thy brothers and
sisters. Present my considerable respects to Mrs Isabella D. Brittingham and similarly to Mr
Paine, Mr and Mrs Walter Bowen and their children.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, pC December BXBm.
X:', *' March '.'. [X:B:Bl]
Three kinds of martyrdom
Martyrdom has many explanations, of which the first is to stand bravely and meet death
unflinchingly in the path of God, as those wonderful souls have recently done in Persia
without wavering for an instant in constancy, nor, under the hands of torture, denying for a
single moment their faith.
The second is to, little by little, detach one's heart entirely from this world, laying aside,
deliberately and voluntarily, all vanities, worldly seductions, and devoting one's self to the
Vineyard of God in whatsoever capacity he is fitted to serve, letting every action, word and
deed become a telling monument, a fitting praise and an everlasting glory for His Holy Name!
The third consists in doing the hardest and most difficult things with such willingness and
self-sacrifice that all behold it as your pleasure. To seek and accept poverty with the same

(('
smile as you seek and receive fortune. To make the sad and sorrowful your associates, instead
of frequenting the society of the careless and gay. To dress in such a simple, plain manner that
your appearance becomes a comfort to the poor and an example to the rich. "To yield to the
decree of God and to be rejoiced at the most violent calamities, even when the suffering is
beyond endurance." And he who can fulfil these last conditions becomes a martyr indeed.
Then your good deeds will be your garments, your words of praise to God will be your jewels,
and your purity of spirit will be your riches.
A portion of a letter from one of 'Abdu'l-Bahá 's daughters, Munavvar Khá num, to a Paris
believer.
X:*, . April '.'. [X:B:BZ]
Tablets of 'Abdu'l-Bahá recently revealed [X:#:#:]
Charles Mason Remey
To his honour, Mr Charles Mason Remey, Washington, D.C.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Since the extinction of the fire of war four successive letters have been received from you.
The utmost happiness they brought for they carried with them the glad-tidings of the health
and welfare of the friends of God.
Praise be unto God, that throughout this violent storm the Ark of the Covenant hath
attained unto the shore of Salvation. The danger was imminent and the occasion for fear and
apprehension prepared. The friends in all regions remained safe and preserved under the
shade of divine protection, particularly in the Holy Land where the danger and calamities
were infinite and limitless. Every day brought a new trial and every hour carried with it a
special difficulty. In brief, had not divine protection been extended, existence for a single day
would have been absolutely impossible. This, verily, is one of the miracles of God that I and
the friends in the Holy Land should remain safe and protected while being held in the strong
grip of a group of sanguinary1 persons.
Prior to the war, numerous letters were dispatched to America wherein it was manifestly
recorded that a severe commotion was ahead and a great agitation lay in the near future; that
the people of the world would be involved in crucial danger and affliction, and trying tests
would come to pass; that the pillars of comfort would quake from the intensity of commotion
and that blessed souls would shine resplendently like unto the stars of the Supreme Horizon.
Praise be to God, the showers of the blessings of the Blessed Beauty (Bahá 'u'llá h) are
abundantly pouring and the grace and bounty of the loving Lord are complete. At present
these gloomy clouds are in the process of dissipation from the horizon of the world. The
friends of God must, in accordance with the prescribed directions which have formerly been
sent, forget everything, hasten to different lands and regions and promulgate the divine
teachings. For this blood-thirsty war has made the world of mankind tired of life, all ears
eager to hearken to the call of universal peace, to the declaration of the oneness of the world
of humanity, to full understanding, to the annihilation of estrangement and the hoisting of the
standard of affection. The majority of the people are ready to listen to the divine teachings.
Opportunity must not be let slip away for at another occasion such a capacity will not be
found and endeavour and effort shall be in vain. Today is the day of teaching, for all men are
athirst and divine teachings are as the refreshing water. Later on, the thirst shall not remain
so severe. Hence one should seize the opportunity so that possibly all races and creeds shall

Bloodthirsty.

(((
unite and this enmity and rancour may vanish from among men. [X:B:RZ]
Convey on my behalf to the two respected personages, Mr Richard Mayer and Mrs Ledyard
the utmost love and kindness. I beg and supplicate to the divine Kingdom and beseech for
these two purified souls limitless favour that they may sprout in the Paradise of Abhá on the
banks of the Water of Life and grow and flourish by the outpouring of the Cloud of Bounty.
The designs of the Mashriqu'l-Adhká r have been perused. All are good. That which is
chosen by the Committee of the Temple is best. The report which thou hadst written of thy
travel with Mr Latimer to the various parts of the world, to Honolulu, Hawaii, and other
regions has been noted. Praise be to God, thou has been assisted in such a great service.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Haifa, Palestine, m January BXBX. [X:B:Rm]
Genevieve Coy
To the maid-servant of God, Genevieve L. Coy, Columbus, Ohio.—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou who hast sought guidance from the Kingdom of God!
Thy letter, dated Ro October BXBm was received. The purport was conducive to happiness.
Praise be unto God, thou hast been freed from the fetter of agnosticism (I know nothing)
which is indicative of utter ignorance, and hast hastened to the Realm of "Verily, I know
everything!" For heavenly souls acquire the power of perception and ultimately reach unto a
station at which they comprehended the realities of things. Formerly they were agnostics;
later on they became true and firm believers. My hope is that thou mayest attain such a
station.
In that city, although the fire of the love of God has not yet been set ablaze, soon it shall
become aflame; blessed souls shall enter the divine Kingdom, shall arise with righteous aim
and chaste deeds in the service of the world of humanity, shall raise the call of the Kingdom
and shall ignite a candle in every heart.
I pray in behalf of the inhabitants of that city and beg for them the light of supreme
guidance, that spirits may be illumined and hearts may be gladdened by the glad-tidings of
God.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, X January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Anna Van Blarcom
To the maid-servant of God, Anna Van Blarcom, Montclair, New Jersey.—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art encompassed with the blessings of God!
Thy letter was received. Praise be to God, it contained good news, namely that a group of
coloured men have become illumined and have acquired a new zeal and ardour. When I was
in America, I exerted a great deal of effort in order to promote a great harmony and union
among the white and the coloured, for men are like unto doves which associate in perfect
concord and amity whether white, black, yellow or red in colour. My hope is that this may

(()
happen among men. Consider ye, that colour has been obliterated among birds, among whom
distinction in colour does not prevent intimate association. The same applies to animals
which give no importance to colour, but rather take into consideration the species.
How then can man, who is the highest type in the world of creation, attach importance to
unimportant matters and make difference in colour the cause of alienation and enmity?
Endeavour ye, therefore, to bring about absolute affiliation between the white and the
coloured. This variety in colour is indeed an ornament. If in a rose-garden all the flowers are
unicoloured, what beauty may be found therein? [X:B:RX] Whereas if thou beholdest a garden
wherein multi-coloured flowers bloom, infinite grace and beauty will appear therefrom.
Likewise if the world of mankind were of one colour what preference would it have?
Whereas multiplicity of colour is an emblem of the Power of the Merciful.
Convey to Mrs Beede the utmost kindness on my behalf and to Mr Randall the glad-tiding of
the Kingdom and my utmost love to the Edsalls and Reids.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, X January BXBX.
Emma Carmichael
To the maid-servant of God, Mrs Emma Carmichael, Brantford, Ontario, Canada.—Upon her
be Bahá 'u'l-Abhá !
HE IS GOD!
Your letter dated Bo November BXBm was received. From its contents it became known that
you are in Canada, and are turning your face, with a clean and pure purpose to the Kingdom of
God.
Among the inhabitants of Canada, the attracted maid-servant of God, Mrs Maxwell, is in
reality in the utmost attraction and enkindlement. Convey my greeting to her. I hope that,
having joined hands together, you may strive for the promulgation of divine teachings and
thus be the cause of the enlightenment of that region. Those souls of the Kingdom who are
attracted in these days are like unto a gardener, are ceaselessly sowing seeds, are bestowing
growth through the outpourings of the cloud of guidance and are heaping up piles of crops
and harvest. My prayer to God is that you may also act similarly.
Concerning what you had written about your husband, be thou not grieved for, praise be to
God, he has attained unto everlasting life and has reaped the fruit of his existence on earth,
and this is faith and the complete turning of the face toward the Kingdom of God. This is
verily everlasting health, this is eternal comfort, this is heavenly exaltation and this is merciful
bounty.
Convey on my behalf greeting and kindness to the maid-servants of God, Mrs Mabel Davis
Reley and Mrs Emma Reasner. Although their two supplications have not materially arrived,
yet the heart from their contents is indeed gladdened.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, X January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Martha Root
To the maid-servant of God, Martha L. Root, Cambridge Springs, Pennsylvania.—Upon her
be Bahá 'u'l-Abhá !

((*
HE IS GOD!
O thou enkindled with the fire of the love of God!
Your detailed letter dated Z November BXBm was in these days received. The contents
produced great joy, for they indicated a benevolent purpose, an untiring effort and an
extended tour around the different parts of the globe. [X:B:pC] Today the promulgation of the
ideal principles of His Holiness Bahá 'u'llá h, which are manifestly recorded in the Books, is the
spirit of this age and the cause of the realization of assistance and confirmation. Assuredly
whenever thou holdest fast to it, in whatever enterprise thou mayest engage, thou shalt find
the doors of might and power flung open to thy face. My hope from the blessings of His
Holiness Bahá 'u'llá h is that thou mayest become self-sacrificing in His path, that thou mayest
forget rest and composure and like unto a swift-flying bird, thou mayest cover long distances
and in whatever land thou tarriest thou mayest reproduce the melody of the Kingdom and
engage in songs and music in the best of tunes.
At present the whole world is prepared for the call of the Kingdom. The past war has given
rise to a wonderful capacity among men, for the underlying foundation of the teachings of God
rests upon the comfort and the well-being of the denizens of the world and upon the
establishment of Universal Peace.
As ears are awaiting the summons for Universal Peace, it is therefore advisable for thee to
travel, in case comfortable journey is possible, to the different parts of the globe and roar like
unto a lion in the Kingdom of God. Wide-reaching consequences thou shalt witness and
extraordinary confirmations shall be exhibited unto thee. His Holiness Bahá 'u'llá h has said:
"Verily, We gaze upon ye from My Abhá Horizon and shall come to the assistance of him who
has risen to the service of My Cause with the phalanxes of the Supreme Concourse and with a
legion of chosen and favoured angels." Thus the diffusion of divine fragrances is above all the
most important matter.
I very much desire that thou shouldst visit the Holy Land and thus to meet thee, but
teaching stands above everything else and if thou deemest it advisable, engage thou in the
spreading of it throughout the regions of the world.
His honour Mr Harry Randall is indeed the herald of the Kingdom of God, serves His
Holiness Bahá 'u'llá h and the friends of God beyond his own endurance and is the cause of the
extension of the sphere of teaching.
His honour Mr Roy Wilhelm is in reality a true servant. He has no thought save service to
the Kingdom of Abhá and is therein engaged day and night.
Mr Richard Mayer is self-sacrificing in service to the world of humanity and is the cause of
the diffusion of Divine fragrances. His efforts are accepted at the Kingdom of Abhá .
As to Green Acre, it is indeed an important spot. Far-reaching consequences shall result
from the gathering at that spot. May the spirit of (her honour) Miss Farmer rejoice and rest in
peace and may her reality be glorified in the Kingdom of Abhá ! I always beg assistance and
confirmations for the friends in Green Acre.
His honour Au qá 'Abbá s 'Alı́ is indeed the 'Abbá s of Bahá , i.e. the lion of Bahá 'u'llá h, for he
roars and proclaims the call of "Yá Bahá 'u'l-Abhá !" on mountains and in jungles.
Concerning the Esperanto language, numerous letters have been written by the friends and
have been spread over all the world. My hope is that the Esperantists may become attracted
by these epistles, may consider the magnitude of confirmation bestowed upon some of the
important Tablets of His Holiness Bahá 'u'llá h and propagate them all around. I trust they may
turn their faces towards the Abhá Kingdom and may solicit assistance and confirmation in this
noble undertaking.
()+
O thou beloved maid-servant of God! I presently implore and entreat at the Kingdom of
God and beg for thy late mother unbounded forgiveness that [X:B:pB] her chaste and pure
essence may become sanctified from the pollutions of sins and may turn out bright and
resplendent by the glorious Light in the limitless Kingdom.
Convey, on my behalf, the wonderful Abhá greetings to all the friends and the maidservants of the Merciful.
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, BC January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Mabel Nickerson
To the maid-servant of God, Mabel A. Nickerson, Chicago, Illinois.—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O maid-servant of His Holiness Bahá 'u'llá h!
Thy letter dated Rg September BXBm was received. Thou hadst solicited confirmation. Know
thou verily that the magnet of confirmation is the promulgation of divine teachings.
Whosoever arises for the diffusion of the fragrances of God, the confirmation of the Kingdom
will assuredly surround him to such an extent that he will himself remain confounded.
However, this is conditioned upon the conformity of words with deeds. The people of Bahá
must strive to diffuse the fragrances through deeds more than through words, for a single
deed, motivated by the Essence of Sanctity, so promulgates (The Word) that its sweet-scented
fragrances are transmitted to all the regions of the world. My hope is that thou mayest be
confirmed and assisted.
Thou hast asked for permission to attain the court of presence. Whenever travel in comfort
and ease is made possible, then thou art granted permission.
Convey to all the friends and maid-servants of God respectful greetings.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated Haifa, Palestine, BC January BXBX [X:B:pR]
Belle Luxmore
To the maid-servant of God, Belle B. Luxmore.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou respected one!
Praise God and be grateful that thou hast become the recipient of divine bounty, has
illumined thy sight and heart with the light of guidance, hast responded to the call of the
Herald of the Kingdom and hast turned thy face to the Most Exalted Summit.
Appreciate thou the value of this supreme bounty and praise and thank the Lord day and
night.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani. BC January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Henrietta Wagner
To the maid-servant of God, Henrietta Clark Wagner, Akron, Ohio.—Upon her be Bahá 'u'l-

()!
Abhá !
HE IS GOD!
O thou firm in the Covenant!
Thy letter dated Ro October BXBm was received. Praise be to God that, like unto the shower
of bounty, thou hast caused every soil to be fertile and every plantation luxuriant.
Thou wert only complaining of Cleveland. The reason why this inactivity prevails is
because some heedless and thoughtless ones are corresponding with some of the people of
that city. But this depression and inactivity is like unto a mist which the Sun of Truth shall
eventually dissipate through the heat of its rays. Thus the obscurity of error shall give way to
the morn of guidance.
Praise be to God, thou art engaged in service and art occupied in promulgating the Divine
Teachings.
Appreciate thou the merit of such confirmed deed and thank thy Lord for it day and night.
The gratitude for this favour consists in thy adoption of divine morals, thy teaching the Cause
of God and thy holding fast to His Covenant.
I beg for thee the Bounty, the Favour and the Blessings of God.
Forward the enclosed letters.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, BC January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
X:*, . April '.'. [X:R:Ro]
Recent tablet to an eminent Bahá'í in Persia
Translation of the blessed Tablet revealed by the Centre of the Covenant,
'Abdu'l-Bahá , and sent to the Star of the West by him for publication.
To his honour Au qá Mı́rzá Muḥ ammad Bakr Khá n, Shı́rá z, Persia.—Upon him be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou who art firm in the Covenant and steadfast in the Testament!
Your letter has been received in the best of time. For some years not a melody has reached
the ear of the longing ones from the district of Shı́rá z. This letter is a faithful messenger that
has arrived in this Blessed Spot from [X:R:Rg] that fragrant and pure country. It is the message
of that kind friend and the cause of joy and fragrance.
Thanks be unto God! The friends in Shı́rá z, notwithstanding the cessation of news, were
confirmed in firmness in the Covenant, through the favours of the Orb of the horizons. I am
hopeful that the melody of the Kingdom will so arise as to make that section envied by all
regions. It was written in the past, my hope is that the queen of songs from Shı́rá z may reach
the ears of the Supreme Concourse. The aim was that the friends of God may be so ablaze
with the fire of divine love that the fra- [X:R:Rl] grances of God may be diffused to other parts.
That was the purpose of this Servant.
All the governments and the nations of the world have fallen in painful torture from the
mischief of this universal war; the edifice of mankind quaked and the world of humanity fell
into a great crisis. All the sects have become targets for the arrows of calamities; but through
the infinite bestowals of the Blessed Beauty (Bahá 'u'llá h) this oppressed party (the Bahá 'ı́s) in

()#
all countries remained safe and protected. This is from the blessings of the divine teachings.
All the nations and governments are assured that the party of God has no other purpose and
desire save peace, reconciliation, the oneness of the world of humanity, harmony and
kindness. Even all the enemies give testimony to this. For this world-consuming war has
become the cause of the fulfilment of that which had been explicitly recorded in the divine
Tablets and like unto the sun in the setting horizon, has become manifest and evident. There
remains no room of denial for any soul. The evidence is complete. Some of the enemies who
composed books merely for corruption and to ignite the fire of hate, have recorded in their
own books these divine behests which had emanated from the Supreme Pen and were printed
and distributed more than thirty years ago. They have even interpreted and explained some
of the words that were slightly obscure so as to agitate the authorities of the enemy to strike
and uproot the Blessed Tree! Even the well-known Mı́rzá Mihdı́ Khá n, wrote in the book of his
delusion1 these divine records. For example, he put in parenthesis the word "Constantinople"
for "O thou point that art situated between the two seas" in order to disturb the celebrated
personage2 and to make him understand that "verily, upon thee hath been established the
throne of oppression" meant himself—the Sulṭán. These enemies were indeed the heralds.
Now that these divine behests have, after fifty years, become fulfilled, there remains no room
for denial for any soul, because as above written, these were recorded and printed in the
writings of the enemies. Every one who denies may refer to them.
Undoubtedly, you have perused the European papers. This Servant in all gatherings,
assemblies, synagogues and churches, declared at the top of his voice: "O ye who are present!
O ye who are hearing! The continent of Europe is like unto hell! Below the surface the earth
is filled with combustible materials. It is an arsenal and a storehouse for ammunition and it
depends only upon a spark to have its flames suddenly reach the zenith of heaven! The fire of
war will envelop the horizon and assuredly this shall come to pass! O ye people, strive and
make great efforts, perchance this world-consuming fire may become suppressed and
extinguished. Otherwise, countries shall be overturned, the world from the East to the West
will become devastated, the human edifice shall be upset and in the world of His creation the
structure of rest and happiness shall fall!"
These explicit talks were spread in the papers of the year BXBR. Now, according to the
divine texts the susceptibilities of Universal Peace are emanating from the hearts. The wise
among the people who considered this great Cause as an impossibility and thought of it as
superstitions, have now arisen in its promotion. The divine texts are being used by the
mouths of the well-wishers in different expressions.
Unquestionably, you have heard of the splendid addresses delivered by His Highness the
President (Woodrow Wil- [X:R:RZ] son) in great gatherings and you have read them. His
Highness the President, explained his fourteen points in these great meetings, that they are
the cause of progress and prosperity of the world of humanity. Twelve of these fourteen
points were recorded in the divine Tablets fifty years ago. They were printed and most of
them were translated and distributed. Consider how the law of God is being spread by ideal
forces.
The ascension of some of the friends to the infinite realm was the cause of sorrow to these
wandering ones. Yet for those blessed souls, their departure was the cause of joy and
happiness. The prisoner became free and the victim of deprivation hastened to the meetingplace of manifestation in the invisible world.

'Abdu'l-Bahá refers to a book called Miftáhi Bábúl Abwáb—the key of the door of doors—written by Mihdı́ Khá n in Egypt
in the years :j;V–:j;i.
The Sulṭán of Turkey, 'Abdu'l-Ḥamı́d.

()$
In regard to the book of the illiterate Javá d1 there is no significance to it whatsoever,
because every just one who reads such writings will instantly know the truth and will
understand that these statements emanate from the world of doubts. This book is not from
the composition of the illiterate Javá d, it was published in his name according to instructions
from the centre of violation. Likewise, other books that have been distributed are composed
by the centre of violation but known in the name of different persons. Let us leave aside this
hearsay; become rejoiced in the fragrances of God and act according to the blessed commands.
In the Epistle of the Kings, (Bahá 'u'llá h) quoted the following verse: "My heart is depressed by
men of weak elements! My hands desire to reach the Lion of God2 and Rustam".3
Thanks be unto God! Their honours Khans4 are safe and guarded under the shadow of
divine protection and engaged in completing their studies. When the way becomes open and
travelling facilitated, they will return to those regions with utmost longings.
Convey on my behalf, the greeting of the yearning one unto all the friends and unto each
individually.
Upon thee be Bahá 'u'l-Abhá .
Revealed Rp March BXBX. Translated by Dr Ḍı́yá ' M. Baghdá dı́, April BXBX.
X:0, *1 April '.'. [X:p:pp]
The Bahá'í movement—is it the coming universal religion?
From the Helena Daily Independent, Sunday, R February BXBX.5
Jean Masson
The Holy Land had just been released from the grip of the Turk. Communication was made
possible between Palestine and the West after many months of interrupted intercourse. And
then through the British embassy came the message over the cable to America:
"I have much pleasure in informing you that I have received a telegram from my
government stating that His Eminence 'Abdu'l-Bahá 'Abbá s is in Haifa and that he is in good
health and is well cared for."
Press notices in early October were sent out over the country, through the British Bureau
of Information, that British troops came upon 'Abdu'l-Bahá in Haifa.
Who is 'Abdu'l-Bahá , that he should be the subject of telegraphic and press information
immediately upon the complete defeat of the Turks and the establishment of communication?
At Leland Stanford university, in October BXBR,6 this same 'Abdu'l-Bahá predicted the great
war:
"We are on the eve of the battle of Armageddon, referred to in the Blth chapter of
Revelation. The time is two years hence, when only a spark will set aflame the whole of
Europe.
"The social unrest in all countries, the growing religious scepticism, antecedent to the
millennium, are already here. Only a spark will set aflame the whole of Europe, as prophesied
in the verses of Daniel and in the Book of John.7
"Before BXBZ kingdoms will be annihilated, cataclysms will rock the earth. Then all nations
Muḥ ammad Javá d-i-Qazvı́nı́ lives in 'Akká and was well known among the early believers but now is a violator.
The "Lion of God" was a title given to 'Alı́, the brave son-in-law of Prophet Muḥ ammad, by Muslims.
Rustam was a great Persian hero—"Hercules".
Sons of Au qá Muḥ ammad Bakr Khá n at Beirut College. Khá n, pl. khá ná t, khá wá nı́n.
Not all quotations on page II could be located in the specified references.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. Ibi. Quoted text is not in this Talk.
Some similar statements are in 'Abdu'l-Bahá , Tablets of the Divine Plan, pp. FF–FI.

()%
shall be as one faith and all men as brothers and these fruitless strifes and ruinous wars shall
pass away, and the 'Most Great Peace' shall come, and man shall not glory in this, that he loves
his country, but rather in that he loves his kind."
On Sunday, BR May BXBR,1 in Grace Methodist Episcopal church, New York city, this same
'Abdu'l-Bahá gave utterance to this momentous warning:
"Just now you can say Europe is a battlefield; like ammunition ready for a spark. And one
spark can set aflame the whole world.
"Before these complications and colossal events happen, take a step and prevent it."2
Who is this 'Abdu'l-Bahá , with the [X:p:po] vision of the seer, who so unerringly could
prophesy world events?
Fifty years ago his father before him, the great Bahá 'u'llá h, out of a prison in the Holy Land,
sent letters to the kings of Europe, calling upon them to establish universal peace and
righteousness among men. He warned them of approaching calamity. He predicted the
downfall of Napoleon III, then at the zenith of his power; of the emperor of Austria; of the
Sulṭán of Turkey.
To the emperor of Germany he wrote:
"O banks of the Rhine! We have seen you covered with gore, inasmuch as the swords of
retribution were drawn against you; and you shall have another turn. And We hear the
lamentations of Berlin, though she be today in conspicuous glory."3
Neither England, nor Russia, nor Persia, nor America was ignored by the prophetic and
mandatory pen of Bahá 'u'llá h.
To England he wrote through England's queen, Victoria:
"We see you increasing every year your expenditures, and laying the burden thereof on
your subjects. This, verily, is wholly and grossly unjust. Fear the sighs and tears of this
Wronged One, and lay not excessive burdens on your peoples. Do not rob them to rear
palaces for yourselves; nay rather choose for them that which ye choose for yourselves. Thus
We unfold to your eyes that which profiteth you, if ye but perceive. Your people are your
treasures. Beware lest your rule violate the commandments of God, and ye deliver your
wards to the hands of the robber. By them ye rule, by their means ye subsist, by their aid ye
conquer. Yet, how disdainfully ye look upon them! How strange, how very strange!
…
"O Rulers of the earth! Be reconciled among yourselves, that ye may need no more
armaments save in a measure to safeguard your territories and dominions."4
To America this authoritative pen wrote:
"Bind ye the broken with the hands of justice, and crush the oppressor who flourisheth
with the rod of the commandments of your Lord, the Ordainer, the All-Wise."5
And the rulers—some of them responded to Bahá 'u'llá h, and some of them have fallen, in
unerring fulfilment, apparently, of the utterances of Bahá 'u'llá h.
Bahá 'u'llá h and 'Abdu'l-Bahá ?

'Abdu'l-Bahá , The Promulgation of Universal Peace, p. ::e.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :FF.
Bahá 'u'llá h, The Proclamation of Bahá'u'lláh, p. Ij.
Bahá 'u'llá h, The Proclamation of Bahá'u'lláh, pp. :F–:I.
Bahá 'u'llá h, The Proclamation of Bahá'u'lláh, p. eI.

()&
You will hear their names around the world today, if your ear is sensitive to spiritual
verities. To know them you must first know the Bahá 'ı́ Movement, of which they and the great
Bá b are the central vivid figures.
And you cannot investigate the Bahá 'ı́ Movement without immediate association with the
Mashriqu'l-Adhká r, the great Bahá 'ı́ temple, that shall rival in beauty and perfection all other
temples of historical import.
Recently there has been on exhibition at the National Museum in Washington a series of
architectural designs of the Mashriqu'l-Adhká r, executed by Charles Mason Remey.
Other architects from the east and middle west, from Canada, have submitted designs
embodying their conception of this great institution, the Mashriqu'l-Adhká r—an institution
unparalleled in religious and architectural history.
An institution that commands the attention of noted American architects; that has inspired
one of them to make nine different studies of the same subject; an institution known in the
orient as well as the occident; that shall take visible material form on Lake Michigan, in the
very heart of the continent—the Mashriqu'l-Adhká r—what is its significance? What does it
mean today to a world searching, searching as never be- [X:p:pg] fore for the reality of life;
seeking after God, if haply we may find Him?
Mashriqu'l-Adhká r, translated from the Arabic into English, means the dawning point of
praises (to God). It is a creational idea that marks the beginning of a new historical era—an
era of mutuality of service to God and man, of co-operation, the end of destructive
competition, the beginning of the realization of the Christ teachings.
No appreciation of the Mashriqu'l-Adhká r can be had without knowledge first of the Bahá 'ı́
Movement, for its history is inextricably interwoven in the development of the great structure.
You will hear today of the Bahá 'ı́ Movement in every part of the world. Representatives of all
races and nations are its adherents. If you are a Bahá 'ı́, the name is open sesame around the
world, even to the jungles of India. You will hear of the Movement, not only in every civilized
country of the world, but in the outlying posts of civilization, in unexpected islands of the sea,
up in Alaska, down in uttermost Africa, so universal is its diffusion—a dynamic movement
that penetrates, by virtue of its tremendous truth and vitalness, silently, ceaselessly,
resistlessly, into the great heart of humanity.
The Bahá 'ı́ Movement had its origin in Bmoo, when, on the Rp May, a Persian youth, calling
himself the Bá b or Gate, arose among his countrymen and proclaimed the coming of the
universal Teacher of Men, the Great One, whose appearance had been anticipated and
prophesied by all the Scriptures of the world, who would lead humanity into all truth. He
called men to prepare themselves by self-purification for the recognition of the Great One,
when He should appear among them.
It was a sceptical Muslim world that greeted the proclamation of the Bá b, for his teachings
meant assuredly the overthrow of ancient Islamic institutions. And so, after a mission of six
years, having lived a blameless, unsullied life, the Bá b was martyred in the public square of
Tabrı́z. To the end he held tenaciously to his faith in his own personal mission as herald of the
Mighty One, soon to stand forth, revealed to the world as the Manifestation of God. His very
name, indicatory of His station, the Bá b announced—Bahá 'u'llá h, Arabic for the Glory of God.
In BmgR, Mı́rzá Ḥusayn 'Alı́ of Nú r, a man of ancient, distinguished Persian lineage, began an
exile of forty years from his native land. Persecution and imprisonment had been his portion
at the hands of his government. For, where the Bá b ended his work, Mı́rzá Ḥusayn 'Alı́
assumed the responsibility for the spiritual guidance of humanity. Today, throughout the
world, he is known as Bahá 'u'llá h, "Him whom God should manifest", in fulfilment of the

()'
prophetic utterances of the Bá b. And the message he has given to the world, out of the deeps
of his spiritual consciousness, is known as the Bahá 'ı́ Revelation.
The Holy Land was the scene of the last exile and imprisonment of Bahá 'u'llá h. At the
instigation of the merciless Islamic government, with his family and a few followers, he had
been ruthlessly sent forth, divested of all his estates, first to Baghdá d, then to Constantinople
and Adrianople, and, finally, in Bmlm, to the Turkish penal colony of 'Akká , nine miles north of
Mt. Carmel, on the Mediterranean coast "the most desolate of the cities of the world".
The horrors of the Turkish prison, the tragic sufferings of the exiles are historical facts—
horrors and sufferings that would have dissuaded ordinary men from pursuing their spiritual
mission to the world. Yet, in the midst of it all, as throughout the life of the brilliant
protagonists of the Bahá 'ı́ Movement, those marvellous souls manifested only [X:p:og] an
amazing patience and sweetness of spirit. No resentment against their keepers! No
resentment against their government!
Two years of imprisonment in the barracks of 'Akká were followed by nine years of close
confinement for Bahá 'u'llá h, within the town in an abode, the threshold of which the great
prisoner was not permitted to cross. This was the external life of him whom today multitudes
of people believe to have been the most extraordinary figure of any age.
Before his death, in BmXR, there were a few years of somewhat greater freedom, within a
radius of fifteen miles, which included Carmel and the village of Bahjı́, his final resting-place.
No less extraordinary a figure than Bahá 'u'llá h is his son, 'Abbá s Afandı́, known to the
world as 'Abdu'l-Bahá , Arabic for the Servant of Bahá . He was born on the very day of the
Bá b's proclamation. And, at the age of eight, he began, with the exile of Bahá 'u'llá h, his long,
remarkable career of persecution, banishment, imprisonment, which ended only in BXCm,
when, by the overthrow of the Turkish government, he was granted his freedom. Fifty–six
years an exile from his native land! Forty years a prisoner in the "most great prison" of 'Akká !
By the death of Bahá 'u'llá h, 'Abdu'l-Bahá became the leader of the Bahá 'ı́ Movement. To
this station he had been accredited by his father, both verbally and by written document. His
peculiar function in the movement is interpreter of the Revelation of Bahá 'u'llá h and exemplar
for the world of the Bahá 'ı́ life.
In BXBB–BXBR, you will remember, 'Abdu'l-Bahá , at the age of sixty–eight, journeyed to Europe
and America, to spread the message of Bahá 'u'llá h in the occident—that tremendous message
of internationalism and religious unity, a basic principle of the Mashriqu'l-Adhká r. Statesmen,
scholars, people of every degree of intellectual and spiritual attainment recognized his
greatness and power.
Back in BmXR, before the passing of Bahá 'u'llá h, wrote Edward Granville Browne of
Cambridge university, concerning 'Abdu'l-Bahá : "About the greatness of this man and his
power no one who had seen him could entertain a doubt."1
And since that date 'Abdu'l-Bahá has been the subject of many interviews and many
articles. But no journalistic analysis has been able to penetrate the mystery of a life
martyrdom for a spiritual ideal, a conscious spiritual mission to all the world.
When, in BXBo, the European war burst forth in all its fury, friends of 'Abdu'l-Bahá , anxious
for his safety, urged him to leave his home on Mt. Carmel and accept the greater security of
America—a hospitality which he refused to accept, for the people of Palestine had need of
him. And there, on the mountain of God, in a war-ravaged land, he dwells, sending forth
dynamic thoughts of love to a suffering humanity and a devastated world.

E. G. Browne, A Traveller's narrative, Vol. II, p. xxxvi.

()(
It is difficult to write dispassionately of Bahá 'u'llá h and 'Abdu'l-Bahá , who sacrificed their
lives, political and social freedom, all physical comfort, for the propagation of ideals, the
establishment of principles, which are the common talk of men today. Easily do we inherit
them from these great souls. Our statesmen today are interpreting government and social
reconstruction in terms of the universal. In the middle of the last century, Bahá 'u'llá h gave the
creative impulse to the new order of civilization that should include all humanity, [X:p:ol] and
the new order is upon us. The old is swiftly passing.
Bahá 'u'llá h from the prison of 'Akká , proclaimed his great revolutionary principles of world
government and social readjustment to the crowned heads of Europe and to the common
people.
These principles include the oneness of the religions of the world; the oneness of humanity; the
universal brotherhood of man; universal peace; the harmony of religion and science: the search
for truth and the abolition of all prejudices, religious, national, racial, social; the equality of the
sexes; equal educational advantages for both; equalization of the means of livelihood; social,
industrial. economic reorganization; the establishment of justice among men. He urged the
creation of a universal language. He emphasized the necessity of a parliament of man, a
universal tribunal of justice or arbitration to adjust international affairs.
He taught purity of life, selflessness, personal sacrifice and service to humanity.
There is inherent in the utterances of Bahá 'u'llá h, as there is in the words 'Abdu'l-Bahá , a
vitality, a power that compels attention, a creative quality that somehow makes them the
effective, dominating influence in human hearts. Tyrannical, mediaeval efforts of enemies to
suppress the Cause, to destroy its leaders, have been futile. And we have, today, millions of
Bahá 'ı́s who believe, with an indissuadable faith, that in the Bahá 'ı́ Movement only will the
world find relief from its tragedy. Has it not recreated them, transformed their individual
lives? Does it not make of every Bahá 'ı́ Assembly of the world an international group in
itself—people of all races and nations? The extension of such a group to include the world,
how easy a matter, how logical a consummation.
Of this supreme unity of nations and races, this oneness of humanity and religion, the
Mashriqu'l-Adhká r is symbolic. It is the Bahá 'ı́ Movement in action, in service.
Commanded Bahá 'u'llá h, in his book of laws for the world, the Kitáb-i-Aqdas:
"O people of the world! Build ye houses of worship throughout the lands in the name of
Him Who is the Lord of all religions. Make them as perfect as is possible in the world of being,
and adorn them with that which befitteth them, not with images and effigies. Then, with
radiance and joy, celebrate therein the praise of your Lord, the Most Compassionate. Verily,
by His remembrance the eye is cheered and the heart is filled with light."1
"Teach your children the verses revealed from the heaven of majesty and power, so that, in
most melodious tones, they may recite the Tablets of the All-Merciful in the alcoves within the
Mashriqu'l-Adhká rs. Whoever hath been transported by the rapture born of adoration for My
Name, the Most Compassionate, will recite the verses of God in such wise as to captivate the
hearts of those yet wrapped in slumber."2
In response to this command, the first Mashriqu'l-Adhká r of the world was built in
Ishqá bá d, Russian Turkistá n. The second will be established on the shores of Lake Michigan,
just north of Chicago. And every Mashriqu'l-Adhká r convention has for its impelling motive
the construction of this great, impressive institution.

Bahá 'u'llá h, The Kitáb-i-Aqdas, pp. Fj–I;.
Bahá 'u'llá h, The Kitáb-i-Aqdas, p. Vb.

())
It is not a local, not a national, but a world proposition, this building of the first Mashriqu'l-
Adhká r of the occident. Bahá 'ı́s of every race and nation have [X:p:oZ] contributed to the
purchase of the site and the creation of the initial fund for the erection of the central building,
the House of Worship, the Bahá 'ı́ Temple.
A significant place, in the history of the Bahá 'ı́ Movement, the first Mashriqu'l-Adhká r of
America will hold. Says 'Abdu'l-Bahá :
"This organization of the Mashriqu'l-Adhká r will be a model for the coming centuries, and
will hold the station of the mother."1
Several years ago, the Bahá 'ı́s of Chicago set up a sign on the Temple grounds explanatory
of the institution, whose walls would soon begin to rise upon the site. Wayfarers read and
wayfarers understood somewhat of the exalted purpose of the Mashriqu'l-Adhká r:
"These grounds are the site of an edifice to be erected as an 'evident standard' in America
of the oneness of humanity.
"Its doors will be open to all nations, races and religions.
"Its charities will be dispensed without regard to race or colour. 'Prejudice toward none—
love for all.'
"Here, for the first time in history, religion and science will become harmonious, each the
handmaid of the other, both showering their spiritual gifts on all humanity.
"Until the erection of this great edifice, all are welcome to this beautiful spot and, in its
enjoyment, we ask you to keep it pure and sacred."
Service to humanity, hospitality slogans of the Bahá 'ı́ Movement. Hospitality which, as to
the Temple grounds, has been overwhelmingly accepted.
When, in the future, the Mashriqu'l-Adhká r stands before the world, in all its completeness,
it will comprise the Temple of Worship with numerous accessories for service—the
externalization of the great principles, so emphatically, so insistently proclaimed by
Bahá 'u'llá h—a college for the higher scientific education, a school for orphan children and the
poor, a hospital and medical dispensary, a home for cripples, a hospice, and other institutions,
where art and music and science and truth shall find their highest, most brilliant, freest, most
perfect expression.
The Mashriqu'l-Adhká r will be more than a university, more than an institution conceived
by men, established by men. From it shall emanate the most advanced scientific knowledge,
which shall harmonize in its entirety with our developing religious consciousness, our
heritage from the teachings of Bahá 'u'llá h and 'Abdu'l-Bahá . Theirs is not empirical
knowledge.
The Mashriqu'l-Adhká r shall be the standard for human achievement. Here art and music
and literature shall have their beginning and their glorious fruition. And, under its powerful
influence, life shall be forever changed, forever glorified.
"When the Mashriqu'l-Adhká r, with its accessories, is established in the world, aside from
its religious, or spiritual, influence, it shall have a tremendous effect upon civilization."2
The building of the Mashriqu'l-Adhká r is a colossal undertaking. The central house of
worship is concentrating the attention and the energies today of the followers of 'Abdu'l-Bahá .
No decision as yet has been reached as to architectural design. The ultimate may be a
composite, achieved by the spiritual consecration of the architects of the orient and of the
'Abdu'l-Bahá in Shoghi Effendi, God Passes By, p. Ic:.
'Abdu'l-Bahá , reported in Star of the West, I::b, p. V.

()*
occident. The Taj Mahal of India has been suggested as a model for the Mashriqu'l-Adhká r,
because of its beauty and perfection of architecture.
Whatever architectural plan will be chosen for the Bahá 'ı́ Temple, it will emphasize, in its
structure, essential features of the Bahá 'ı́ Faith. Great beauty of design, the expression of nine,
the perfect number, throughout the structure. Nine entrances will distin- [X:p:om] guish the
Bahá 'ı́ Temple from all other temples of the world, symbolic of the religious paths by which
the Bahá 'ı́s of the world have come into the realization that religion is one, that humanity is
one, that God is One, Father of all. Beautiful flower gardens shall adorn the grounds and
fountains of pure water. Beauty and majesty of outward expression. The whole surmounted
by a towering dome, it, too, a symbol of the great unity, as conceived by Bahá 'u'llá h.
The Bahá 'ı́ Temple will carry its message far. Far up and down the shore of Lake Michigan,
far out upon the lake, its dome will be visible, the first landmark sighted by sailors coming into
port, the last seen by them after departure. And from afar, inland, will rise upon the vision
this lofty monument to the greatness and glory of God, manifested through Bahá 'u'llá h.
Into the Bahá 'ı́ Temple, this Holy of Holies, this Sanctuary of the living God, the Bahá 'ı́ will
go for prayer, for worship, for spiritual refreshment. This is the first requirement. He comes
forth renewed and strengthened, and stimulated to greater service for humanity, through the
various accessories of the Mashriqu'l-Adhká r.
"The Mashriqu'l-Adhká r of Chicago is of the greatest importance. This is a Bahá 'ı́ Temple, a
supreme house of worship, a place of spiritual gathering, and the manifestation of divine
mysteries."1
The relentless forces of freedom and justice and truth are at work in the world. The
spiritual currents of the new cycle submerge us. Political and religious formulas of the past
have failed of effectiveness. Out of the old the virtue has gone. We demand a new
interpretation of life, of God, of service; a new religious statement, that shall demolish
antiquated dogmas and superstition. In the perpetual presence of God would we dwell, face
to face with the great Reality.
Heretofore, in our quest for light and truth, we have stumbled and groped blindly. Today
the scales have fallen from our eyes. We are clear of vision, dauntless of soul. Destruction all
about us. Yet do we feel the infusion of new vivid life blood into the dead body of the world.
Destruction all about us—to make way for the brilliant era of reconstruction before us.
"A new era of divine consciousness is upon us. The world of humanity is going through a
process of transformation. A new race is being developed. The thoughts of human
brotherhood are permeating the depths of hearts and a new spirit of universal consciousness
is being profoundly felt by all men."2
The new statement of truth and life, the new interpretation, is made with tremendous,
overwhelming, irrefutable power by Bahá 'u'llá h and 'Abdu'l-Bahá .
In the Bahá 'ı́ Movement lies the hope of the future. "It is the essence of all the highest
ideals of this century."3 Ideals that are not mere abstractions, but the impelling force of
dynamic action in human life.
The Mashriqu'l-Adhká r, the first institution of the new age, is the expression of Reality—
reality of worship, reality of service, reality of brotherhood, reality of internationalism.
"For just as the external world is a place where the people of all races and colours, varying
'Abdu'l-Bahá , reported in Star of the West, II:I, p. V.
'Abdu'l-Bahá , reported in Star of the West, VI::c, p. :F;; and XIII::, pp. e–V.
'Abdu'l-Bahá , reported in Star of the West, V:c, p. eV.

(*+
faiths, denominations and conditions come together—just as they are submerged in the same
sea of divine favours—so, likewise, all may meet under the dome of the Mashriqu'l-Adhká r
and adore the one God in the same spirit of truth; for the ages of darkness have passed away,
and the century of light has come."1
X:0, *1 April '.'. [X:p:pl]
News from the Holy Land
Letter from Shoghi Rabbani
Haifa, Palestine,
BZ March BXBX
Mrs. Corinne True, Chicago.
My dear sister in al-Abhá :
Although the recollection of your face and of your visit to the Holy Land is thoroughly
effaced from my memory, yet what enkindles the fire of interest within me and impels me to
drop you these lines is the glorious mention I hear of your services at the Threshold of Abhá .
Your supplications, your keen interest in the Bahá 'ı́ Temple and the remarks and comments of
the Beloved upon your work offer ample justification. I am so glad to correspond with you
and write to you on a card, trusting it will reach you sooner.
Your kind letter, dated January RZ, BXBX, was received and imparted intense joy. Your
supplication since the last Tablet (the first revealed for you since the liberation of Haifa),
dated February Zth, has been received and will soon secure for you another Tablet. I hope you
will soon receive your Tablet of February Zth.
The members of the household ever remember you and pray for you and convey to you
their most wonderful Abhá greeting.
The doors of communication with Persia and India are open and supplications are
constantly pouring in. The Beloved from morn till eve, even at midnight is engaged in
revealing Tablets, in sending forth his constructive, dynamic thoughts of love and principles to
a sad and distracted world. In most of the Tablets he lays great stress upon unity, love and
firmness in the Covenant.
Awaiting your good news,
Yours in al-Abhá ,
Shoghi.
X:0, *1 April '.'. [X:p:pm]
Tablets of 'Abdu'l-Bahá recently revealed
Agnes Parsons2
To the maid-servant of God, Mrs Agnes Parsons, Washington, D.C.—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou beloved daughter!
Formerly a cable through the British Government was received from you but it was
misrepresented and vague. Although it could not be understood yet an answer was
dispatched through the same Government. Your letter dated RB October BXBm has just been
received. Infinite gratitude have I tendered for the blessings, of His Holiness Bahá 'u'llá h and

'Abdu'l-Bahá , The Promulgation of Universal Peace, pp. ec–ee.
Two paragraphs of this Tablet are in 'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, p. :;e.

(*!
have laid my head on His Sanctified Threshold and have offered my praise and thanks that,
praise be to God, that beloved daughter has remained firm and steadfast throughout this
violent storm and has wished and purposed nothing save service to His Holiness Bahá 'u'llá h
and the promulgation of Divine Teachings. Rest thou assured that assistance and
confirmations shall encompass thee.
Thou hast written concerning organization. The divine teachings and the admonitions and
exhortations of Bahá 'u'llá h are manifestly evident. These constitute the organization of the
Kingdom and their enforcement is obligatory. The least deviation from them is absolute error.
Thou hast written concerning my travel to America. If thou couldst see how the waves of
constant occupation are surging thou wouldst have considered that time for travel is
absolutely lacking; in times of fixed residence partial [X:p:pX] rest is even impossible. God
willing, I trust, through the bounty of Bahá 'u'llá h, that as soon as means for the composure of
mind and of heart are provided, I shall determine to journey and shall inform thee about it.
Convey on my behalf utmost kindness to thy beloved son and in perfect love kiss thou his
two cheeks. My prayer to God is that he may grow to be the cause of thy happiness and
satisfaction.
The maid-servant of God, Edna Ballora, has been struck with a great affliction. She is
deeply grieved and sad. Assuredly extend thou thy care upon her and be thou her stay and
solace.
Convey to the two enlightened souls, Leona Barnitz and Mrs Finch, my love and kindness,
and tell them: "Praise ye God, that assistance has been extended and ye have turned your
faces to the Supreme Horizon: the bounty and guidance of which the mass of people are
unaware, ye have found, and have adorned your head with a crown of supreme guidance, the
glittering gems of which gleam and glisten throughout ages and generations. Do not look at
the present condition, contemplate the future. The Apostles of Christ were fishermen, were
destitute of fame and position and enjoyed no grade and rank. They were, as it is intimated in
the Gospel, insignificant persons, yea, they were low in the sight of the people. At present
consider ye, what change has taken place—how great they have become! Nay rather, they
have been the sovereigns of the Kingdom. The bounties of His Holiness Bahá 'u'llá h to His
servants shall in the future be made evident and manifest."
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, m January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Alice Ives Breed
To the maid-servant of God, Mrs Alice Ives Breed, New York.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou respected maid-servant of God!
Thy letter dated BZ November BXBm was received. Its contents was an exposition of truth.
Indeed, had the world of women wielded sufficient prestige, the conflagration of this war
would not have set the world aflame.
If the mass of women in Europe and all those of America had been enfranchised throughout
all the states, undoubtedly they would not agree to war. At present, this war has made
millions of children fatherless and millions of fathers and mothers destitute of sons; this war
has snatched from pitiable sisters their brethren; this war has turned millions of women
widows and destitute of husbands; this war has made cities desolate; this war has brought

(*#
confusion and chaos in millions of villages; this war has made the very foundations of
mankind quake and quiver.
If, in the future, women like unto men are given the franchise, assuredly they shall prevent
the occurrence of war, whereas otherwise the matter will be difficult. Man is sanguinary1 and
even worse than devouring beasts. Of what use is exhortation and to what amounts
admonition? A mighty power is necessary in order to make an effective opposition—
otherwise it will be exceed- [X:p:oC] ingly difficult. I pray God that the world of women may
be assisted and confirmed for their purpose is Universal Peace.
At present the friends of God must lay aside all thoughts and preoccupations and
concentrate their energies upon the proclamation of the Cause of God and the divine teachings
which lay the foundation of Universal Peace.
I supplicate and pray to the Divine Kingdom and beg for the friends of New York assistance
and confirmation that they may, day by day, fortify the bonds of amity and union and may
become the cause of the spreading of the Word of God.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, X January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
[X:p:oB]
Isabella D. Brittingham
To the maid-servant of God, Isabella D. Brittingham, San Francisco, California.—Upon her
be Bahá 'u'l-Abhá !
HE IS GOD!
O dear maid-servant of God!
Indeed, what thou hadst written is true. Communication and connection between the sons
and daughters of the Kingdom are not conditioned upon material links. Spiritual means have
ever existed and will continue to exist. As, for instance, throughout all these years of
commotion, when ways were barred and the doors of communication closed, notwithstanding
this, hearts were attracted and gladdened by the fragrances of God.
This was because the bond of connection was firm and the link of association was strong.
The letters which thou hadst enclosed in thy letter have been received. Praise be to God,
thou hast acquired a long and spiritual lineage, and this is by far the most blessed of all lines.
For material lines of descent may either be greatly praiseworthy or mean in character, while
spiritual lineage is the offspring of heart and of soul and is in every respect praiseworthy.
Ye had celebrated the Feast of the Covenant. It was very proper. Mr and Mrs Zim have
served the Kingdom of God and on that day called a meeting in their home and celebrated the
Feast.
I have been very pleased with the service of Mr Milton who has supported the government,
for according to the explicit command of His Holiness Bahá 'u'llá h, all Bahá 'ı́s are ordered to
serve, to obey and to be faithful to their government. Convey my greetings to Mr Herbert.
The respected maid-servant of God Mrs Goodall and the attracted maidservant of God Mrs
Cooper are indeed two candles illumined by the light of the love of God.
Thou shalt in future reap the fruits of thy tour to the southern states.

Bloodthirsty.

(*$
All the family and the Holy Leaves, convey to you their salutation and their longing.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rm January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Vitula Edith Whitton
To Mrs Vitula Edith Whitton, Geyserville, California.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou maid-servant of God!
The letter thou hadst written Rp November BXBm was received. Its context indicated that—
praise be to God!—thou art intoxicated with the wine of the Covenant and art aloof and away
from all else save God; that thou hast a truthful heart and a firm step.
Although thou hast a small meeting, yet, as thou art firm and resolute, in future this
gathering shall greatly expand and shall become elaborate, for the souls that are firm in the
Covenant are, ever assisted and confirmed. Rest [X:p:oR] assured of the divine confirmation
which strengthens all who are feeble and energizes all who are frail.
Convey on my behalf the utmost love and kindness to the friends and the maid-servants of
the Merciful.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, p February BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Elizabeth P. Hackley
To the maid-servant of God, Elizabeth P. Hackley, Urbana, Illinois.—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Thy letter was received. Its contents indicated the turning of thy face to the Kingdom of
God, thy freedom from the obscurity of the world of nature, thy illumination with the light of
guidance, thy acquisition of spirituality and thy seeking to draw nearer to God.
My prayer to the Almighty God is that, day unto day, thou mayst increase in spirituality and
attain to an ideal advancement.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, B February BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
David Buchanan
To his honour, David Buchanan, Portland, Oregon.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art turning thy face to the Kingdom of God!
Thy letter dated R December BXBm was received. Although the representatives of various
governments are assembled in Paris in order to lay the foundations of Universal Peace and
thus bestow rest and comfort upon the world of humanity, yet misunderstanding among some
individuals is still predominant and self-interest still prevails. In such an atmosphere,

(*%
Universal Peace will not be practicable, nay rather, fresh difficulties will arise. This is because
interests are conflicting and aims are at variance.
We pray and beseech at the divine Kingdom and beg for the world of humanity rest and
composure. For Universal Peace will not be brought about through human power and shall
not shine in full splendour unless this weighty and important matter will be realized through
the Word of God and be made to shine forth through the influence of the Kingdom of God.
Eventually it shall be thoroughly established through the power of Bahá 'u'llá h!
Verily, His Honour President Wilson is self-sacrificing in this path and is striving with heart
and soul, with perfect good-will, in the world of humanity. Similarly the equitable
government of Great Britain is expending a great deal of effort. Undoubtedly the general
condition of the people and the state of small [X:p:op] oppressed nationalities will not remain
as before. Justice and Right shall be fortified but the establishment of Universal Peace will be
realized fully through the power of the Word of God.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, BC January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Claudia Stuart Coles
To the maid-servant of God, Claudia Stuart Coles, Washington, D.C.
HE IS GOD!
O thou beloved maid-servant of God!
Thy letter dated o October BXBm was received. It was not a letter but rather a bouquet of
flowers diffusing the sweet scent of firmness and steadfastness and so it gave pleasure to the
nostrils of the soul.
Praise be to God, the test proved to be the cause of the firmness and the steadfastness of
the people of faith.
Throughout these years of disturbance and commotion when the world of humanity was
physically and spiritually afflicted, the friends of God passed the day in rest, ease and comfort.
In the western countries only a few shared in the hardship and affliction of other souls while
the mass of the friends and the maid-servants of the Merciful, of whom Mrs Coles is one, have
been living quietly and peacefully. In the Orient every nation became distracted and every
gathering dispersed save the friends of God who remained all protected and sheltered from
every trouble and calamity in the Fort of Bahá 'u'llá h's protection. Verily, this is a divine
miracle—that we helpless, friendless, unprotected, unsupported wanderers in these regions
should be saved amidst the fire of oppression and tyranny. This is God's miracle.1
In fine, praise be to God, yourself and the friends of God and the maidservants of the
Merciful have, like unto an immovable rock, remained firm and resolute in the Cause of God.
Organize ye meetings and strive day and night that ye may be the cause of the diffusion of
divine fragrances and the exaltation of the Word of God.
Concerning the book2 that thou hadst written about; it has been written on political affairs
so that justice and equity may be promoted and the comfort of the world of mankind may be
realized.
Upon thee be Bahá 'u'l-Abhá !

This paragraph is in 'Abdu'l-Bahá , Bahá'í World Faith, pp. Iie–IiV.
Refers to Mysterious Forces of Civilization.

(*&
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rm January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Jean Masson
To her honour, Miss Jean Masson—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou herald of the Kingdom!
The detailed letter thou hadst written was perused. Its text was conducive to joy and it
embodied refreshing news. Praise thou the Lord, that thou hast become the means of the
promulgation of heavenly teachings and hast [X:p:oo] served the oneness of the world of
humanity that all denominational, sectarian, racial, political, economic and even patriotic
prejudices may be removed and the illumination of the love of God may enlighten the
courtyard of hearts.
My hope is that day by day thou mayest be more confirmed and may serve to the best the
world of humanity; that thou mayest adore mankind and ignite in every heart the lamp of
guidance, may serve the world of morality so that human realities may be freed from the
gloom of the world of nature which, in essence, is purely animal in character, and may be
illumined with the light of the divine realm.
What service is there nobler than this and what gift more precious than this; what
exaltation is higher than this and what sovereignty mightier than this? I hope that therein
thou mayest be confirmed.
As to Margaret Nelson, she has been emancipated from this gloomy dungeon of the world
of dust and has hastened to the sanctified realm. I pray on her behalf and beg for her the
forgiveness and the pardon of the Lord of Creation, that she may secure rest and comfort in
the realm of the Kingdom.
The article that thou hadst edited in the Helena Daily Independent1 was received and was
perused. Happy art thou that the Lord hath assisted thee in such a distinguished service.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, BZ March BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Dorothy Nelson
To the maid-servant of God, Dorothy Nelson.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O dear maid-servant of God!
At the divine threshold address this prayer and beg forgiveness for thy sister. That prayer
is the following:
"O forgiving and kind God! My beloved sister Margaret has hastened from this world to
Thy realm and has abandoned the nether world to soar in the realm on high. She was like
unto a shelterless bird but has yearned for a rest and shelter in the celestial realm. She was a
thirsty fish and longed to be immersed in the sea of light.
"O God! We are captives to innumerable sins, but need Thy pardon and Thy forgiveness.
We have lost the way but have hastened to Thee. We suffer deprivation, but seek Thy rich
treasury. We are disabled and broken-winged, but are treading Thy path. O God! Forgive us
See page II of this issue.

(*'
and bestow upon us Thy pardon.
"Verily, Thou art the Refuge and Shelter of sinners and Thou art the Bestower, the Radiant
One in the realm of heaven!"
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, BZ March BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
X:6, '7 May '.'. [X:o:Zp]
Recent tablet to the Bahá'ís of Egypt
To the friends and the maid-servants of the Merciful in the country of Egypt—Upon them
be Bahá 'u'l-Abhá !
HE IS GOD!
O ye who are sincere! O ye who are attracted! O ye who are of the new creation!
God, the Praised and the Exalted, hath said: "Are these the same as the old creatures? Nay
rather, they are clothed in garments of a new creation!" Then know ye that in the estimation
of God, the example of the creatures is like unto a pure, blessed tree of a wonderful trunk and
strong seeds. He causes it to grow gracefully, then its roots become firm, its twigs spring
forth, its leaves become verdant, its flowers bloom and its fruits appear. Then its shade
expands over all the regions, until it reaches its ultimate evolution and growth, attains to its
development and height, its significances become perfect and its branches extend over the
East and the West of the earth. Then its creation is completed, its evolution is accomplished,
its hopes become evident, it obtains its desire, it attains to its utmost perfection and its beauty
becomes manifest. Then its withering begins, its leaves turn yellow, its flowers become
scattered, its fruits fall down and its earthly elements return to the layers of its soil. No fruits
remain upon it, no leaves, no attractiveness, no beauty, no sweetness and no freshness, until it
becomes like unto an old hollow palm tree. Then a new tree grows from its seeds, green,
verdant and freshened by the divine outpouring, the merciful breeze, the heat from the Sun of
Reality, the heavy rain from the clouds of the abundant mercy and the blowing wind from the
wafting place of Providence. "Whatever verse we abolish or forget we replace by a better
one." This is the example of the new creation, the miraculous cycle and the second
resurrection, which is in conformity with the first creation.
Then thank ye God, the Praised and the Exalted, for the light of guidance, this complete
bounty and this great bestowal. "He chooseth for His mercy whomsoever He wisheth." Then
it is incumbent upon ye to cry out with most wonderful melodies:
Praise be to the One who created this marvellous dispensation!
Praise be to the One who made this new creation wonderful!
Praise be to the One who ordained this great outpouring!
Praise be to the One who shone forth with this evident light!
Praise be to the One who renewed this wonderful springtime! [X:o:Zo]
Praise be to the One who perfumed the nostrils of the people of oneness with the merciful
fragrance which is diffused in all the countries! "And thou didst see that the land which was
barren and lifeless when we caused the water to descend upon it, moved and grew and
brought forth a beautiful pair of all things."
Praise be to the One through the outpouring of Whose clouds these countries became
verdant!

(*(
Praise be to the One through the heavy rain of Whose compassion these rose gardens
became beautified!
Praise be to the one through the current of Whose stream, these reservoirs became
overflowing!
Praise be to the One who has chosen the sincere ones to spread His teachings in the
countries!
Praise be to the One who selected for His mercy pure souls; through the fragrance of whose
love and perfumed breaths the hearts of the pious throb!
Praise be to the One who made the stars of guidance to smite the wicked!
Praise be to the One who guided the chosen community to the upright way and straight
path! [X:o:Zg]
Praise be to the One who made them the signs of glad tidings among the people!
Praise be to the One who confirmed them by the banners of the great signs!
Praise be to the One who reinforced them by the mighty forces!
Praise be to the One who assisted them with the hosts from the Supreme Concourse!
Praise be to the One who built for them lofty palaces commanding the zeniths of heaven
from which the lights sparkle throughout the centuries and the ages!
Then, O ye who are attracted by the fragrances of God, thank ye God for this complete
bounty, infinite mercy, encircling outpouring and perfect attainment! I pray God to
strengthen your loins, give power to your backs, clarify your secrets and purify your
consciences in all times and moments.
Upon ye be greetings and praise!
Translated by Dr Ḍı́yá ' M. Baghdá dı́, May BXBX, Chicago, Illinois. [Sent BZ March BXBX by
Shoghi Effendi.]
X:6, '7 May '.'. [X:o:Zl]
Tablets of 'Abdu'l-Bahá recently revealed
Santa Barbara Assembly
To the friends of God and the maid-servants of the Merciful, Santa Barbara, California.—
Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye sons and daughters of the Kingdom!
Praise ye God for having entered into this Great Cause which is the illumination of the
universe and the promulgator of the Oneness of the world of humanity. Ye have been freed
from every prejudice and are exercising the utmost love and kindness to all religions. Ye love
all men and seek service to the world of humanity.
Santa Barbara was an ordinary girl, but as she sacrificed her life and her soul for Christ,
consider ye how resplendently, like unto a star, she shines from the horizon of the world.
Even until the present day her light is still resplendent.
Upon ye be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rl January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.

(*)
[X:o:ZZ]
Akron Assembly
The friends of God and the maid-servants of the Merciful, Akron, Ohio.—Upon them be
Bahá 'u'l-Abhá !
HE IS GOD!
O ye sons and daughters of the Kingdom!
Your letter was received. From its contents the truth of the saying of His Holiness Christ
was realized when He says: "From all parts and regions they flock and enter into the
Kingdom, while the sons of the Kingdom depart from it." Now ye who belong to the distant
and outlying regions of the world,—almost half the globe standing between us;—yet
notwithstanding this remoteness, have been awakened by the Call of the Kingdom, have been
made aware and, thanks be to God, ye have become attracted to the splendours of the Sun of
Truth.
My hope is that ye may raise high the standard of the oneness of the world of humanity and
that ye may become the cause of union and harmony among all the races and religions, so that
mankind may unite, may fling away the garb of indifference and engage in affection, that the
fire of religious, racial, political and patriotic prejudices may be quenched and the burning
flame of the enkindled fire in the Mount of Sinai may illuminate the world.
The blessed pictures of those illumined souls have been noted. Praise be to God, the light of
God's love shines brilliantly in your faces.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rm January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Urbana Assembly
To the friends of God and the maid-servants of the Merciful, Urbana, Illinois.—Upon them
be Bahá 'u'l-Abhá !
HE IS GOD!
O ye friends of God and the maid-servants of the Merciful!
Your detailed letter was a full exposition of firmness and steadfastness. Although
throughout these days of abundant trials the maintenance of perseverance and firmness was
difficult yet the friends of God and the maid-servants of the Merciful, praise be to God, have
remained like unto an immovable rock, firm [X:o:Zm] and steadfast. Nay, rather, they have
added to their stability. It is customary and as a rule in times of trial the feeble souls waver
and turn away and the firm souls who are endowed with the power of the Spirit double in
energy and strength. Adulterated copper turns totally black when thrown into the fire of test
while pure gold increases in lustre and brilliancy.
His honour, Mr Vail, is indeed an ignited candle and likewise his respected wife. They have
no thought and no concern save the good of mankind and entertain no wish save the guidance
of men. Day and night they strive with heart and soul, they labour arduously and endeavour
heartily that this mortal world may reflect the splendour of the sanctified Realm and these
disturbed souls may become the embodiment of faith and assurance.
As to the meeting with the friends and the maid-servants of the Merciful it is undoubtedly
possible. Praise be to God, the way will be levelled and the doors will be opened and traffic
and travel will become easy. But they must take into consideration the comfort of the journey
so that no hardships may be endured on the way.
(**
Concerning my travel to America, it is conditioned upon the harmony and the unity of the
friends of God. They must be so united as to have the effect of one soul so that like unto a
magnet which draws to itself the iron they may attract me to America.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rm January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
[X:o:ZX]
Louise D. Boyle
To the maid-servant of God, Louise D. Boyle, Miami, Florida.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Your letter dated December BXBm, was received. Thou hast written that in these days, in
view of these terrible battles and the extinction of the fire of war, a new capability has sprung
in men.
It is evident that not until rain, snow, cold, storm and hurricane come to pass will the
capacity for spring be attained. In winter divine Providence prepares for the advent of the
life-giving spring.
Similarly this terrible war has awakened people's minds and has given rise to sentiments of
Universal Peace so that the divine teachings may exert an effect upon the peoples of all races.
At a time when I was in Europe and America, I raised high my voice in all temples and
gatherings and it was published and circulated in the papers that—"O ye concourse of
listeners! An imminent danger lies ahead. The whole of Europe has turned into a huge
arsenal which a single spark will set ablaze. The flame of war shall attain supreme height and
Europe shall be convulsed and this Balkan strife shall lead to universal war; the foundations of
the world of humanity shall quake, cities shall be demolished and villages shall be razed to the
ground; fathers shall lose their sons and sons shall lose their fathers; mothers shall wail and
children shall cry and lament. O ye listeners! Endeavour perchance, God willing, ye may
prevent this fire from spreading and this storm from raging!"
Whatever was explicitly recorded in the epistles and Tablets of Bahá 'u'llá h concerning
future events was mentioned, but these exhortations were not accepted until this
conflagration was set up.
At present all people have realized that war destroys the foundations of mankind and that
men are in need of universal peace and similarly of the rest of the divine teachings. [X:o:mC]
Strive, therefore, that the light of the oneness of the world of humanity may be made
resplendent, that misunderstanding among the religions and races of the world may be
eliminated, that the nether world may reflect the realm on high and the Sun of Truth may
shine over all regions.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, B February BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Juliet Thompson
To the maid-servant of God, Miss Juliet Thompson—Upon her be greeting and praise!
HE IS GOD!

)++
O thou beloved daughter of the Kingdom!
Thy letter was received. It contained the most great glad tidings, that is, praise be to God,
in New York the divine believers are united and agreed. For my heart there is no greater
happiness than the unity and concord of the friends. The progress of the world of humanity
and the illumination of the hearts and lives of the people are realized through unity and
agreement and the promotion of the Word of God. Difference destroys the foundation of the
divine edifice, causing coldness amongst the souls and the lethargy of all the active members.
I hope that, day by day, this bounty may become more revealed in New York. Truly, I say, if
the believers of God become united together with heart and soul, in a short while they will
shine forth like unto the sun; they will obtain a joy and happiness the splendour of which will
be cast upon all the regions of America.
Thou hast written that Mr Vail, Mr Ives and Mr Horace Holley have loosened eloquent
tongues and in the explanation of the divine teachings they deliver fluent speeches. This news
also gave the utmost pleasure and delight.
Convey my longing greeting to the reverend minister whose name you mention in the letter
and deliver to him this my message:
O thou dear friend! A wise farmer scatters his seeds in rich, productive soil. Those pure
seeds are no other than the new, heavenly teachings and the rich soil is the hearts of the
chosen ones. Become thou a heavenly farmer. Do not sow the seeds in barren soil. These
variant and confusing thoughts have no results and produce no fruit. The time is spent
without a crowning glory. Consider that millions of leaders of thought have come to this
world and have dedicated their lives to the propagation of different schools of ideas, yet they
obtained no result but the Apostles of His Holiness Christ scattered such seeds that up to this
date they are gathering many harvests. There is no greater example than this.
Convey longing greeting on my behalf to each and all the friends.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, RX June BXBl.
X:=, = June '.'. [X:g:mp]
The sacred fire
Address by Chairman Howard MacNutt, of Brooklyn, N.Y., delivered at the opening of Second
Session of the Bahá 'ı́ Congress at Hotel McAlpin, New York City, Sunday afternoon, RZ April
BXBX.
Allá h-u-Abhá ! "Like unto the cup-bearers of eternity, turn ye round in the assemblages of
mankind the overflowing goblets of guidance, and intoxicate them with the wine of the Love
of God." (Words of 'Abdu'l-Bahá .)
In the Words of Paradise, the Blessed Perfection, Bahá 'u'llá h, has said: "In this Day a great
festival is taking place in the Realm above; for whatsoever was promised in the sacred
Scriptures hath been fulfilled. This is the Day of great rejoicing."1
Every Manifestation of God, who appeared in the world, saw this day in spiritual vision and
perspective, announcing what he saw in the symbolical language of prophecy; for mankind
could not bear the full proclamation of the reality. That which we are now witnessing and
what is yet to come, appeared to his inner sight in complete clearness. After his ascension to
the supreme world, his followers and believers crystallized his teachings and ceremonials in a

Bahá 'u'llá h, Tablets of Bahá'u'lláh, p. Vi.

)+!
temple of worship which became the expression and reflection of the divine religion in that
age and cycle. And now we see by the eye of heavenly illumination that the temple itself was
but a symbol and prophetic sign; that the intended expression of divine purpose and goal of
divine revelation was the conscious heart of man, the true and ultimate temple of the living
God. Therefore what we are witnessing in this day is the consummation of the plan and
Covenant of God and the reality of His promised presence in the purified heart of humanity.
Furthermore, the most central symbol within the temple of worship was the altar of sacred
fire which was always kept burning. This Pentecostal flame, this fire from heaven, this fire of
the love of God appeared with each Manifestation of the Word; the holy spiritual flame
perpetually burning. When that fire waned and grew dim, the religion of God became
obscured and disintegrated; a change came; another Manifestation of God descended into the
world from the Supreme Kingdom and with him the heavenly flame was lighted anew in the
temple of its incarnation in human hearts.
Today we know and realize in the loveable personality and spiritual perfection of the
glorious Servant of God, 'Abdu'l-Bahá , that this sacred fire has come again into the world to
glorify the heart of humanity, to purify, sanctify and illumine the universal heart of the
nations. This is the sacred fire of the heavenly Books and teachings, fulfilled and interpreted
in its outer, inner and complete meaning. We have clear evidence and definition of that sacred
fire today in the words of 'Abdu'l-Bahá , in the great principles set forth by him [X:g:mo] in this
country and throughout the world. We have explanation of it in his teaching that the fire from
heaven is the fire of the Holy Spirit; that the Holy Spirit is the divine beneficence and grace,
the heavenly bestowal, the bounty of God, the generosity and confirmation of God; and that it
descends upon those who are sincere and humble recipients.
Each one of these great Conventions we have held during the last ten years has seemed to
me a manifestation of the sacred fire of divine love. A heavenly flame, a heavenly power, the
Holy Spirit of God has come down upon us at these Conventions. Each time, each year, more
and more we renew this bounty. It comes stronger and lasts longer; the interim is not so great
as the years increase. And now spiritually attuned with the Centre of the Covenant we are
awaiting its descent in the glorious meetings of this BXBX Convention.
…
X:=, = June '.'. [X:g:mo]
The power of the Holy Spirit
Address by Louis G. Gregory, of Washington, D.C., delivered at the Second Session of the Bahá 'ı́
Congress, Sunday afternoon, RZ April BXBX.
The finite cannot grasp the Infinite nor can the creature comprehend the Creator. So we
approach this subject, "The Power of the Holy Spirit", in a spirit of meekness and reverence,
with a desire for evanescence in the path of God and to testify only to what He has revealed to
us in the day of His appearance. As "one of the journeys in the pathway of love is from the
creatures to the creatures," the testimony of our companions on the ideal pathway confirms
our happiness.
Truly we are living in a great and wonderful day, when the bounty of God's Holy Spirit is
felt in all parts of the supreme world and the hearts of all humanity are quickened with this
divine power. A new consciousness of life, freedom, happiness and power is reaching all
races, classes and conditions of men. As is suggested by our learned brother, testimony of the
Holy Spirit has been, from time immemorial, given in all the Holy Books. This divine power
has been the reality of all the messengers and prophets, the creative Word by which, as
mighty speakers of God, they addressed themselves to the creatures.

)+#
The Holy Spirit is compared in some of the sacred writings to the air, because it covers the
whole earth. We are told that "the Lord answered Job out of the whirlwind". The outpouring
of the Holy Spirit on the day of Pentecost is symbolized by "the rushing of a mighty wind".
Bahá 'u'llá h says: "I was but a man like others, asleep upon My couch, when lo, the breezes of
the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been."1
These are the symbols of an unwearied and irresistible power, the supreme might of God
which creates and transforms the face of His universe. [X:g:mg]
Oft-times the Holy Spirit is symbolized by water, oft-times by fire. The water and the fire
are one. The hearts become aflame with the divine fire. They are purified by this fire from the
dross of ignorance, superstition and imaginations. Then they can quaff the water of
knowledge; then they are initiated into the mysteries of God; then they can look upon all the
created beings with a divine eye. Yes, through the divine favour it becomes possible for the
creatures to look upon the other created beings with the eye of God. By seeing with the eye of
God we mean the universal vision, for the divine gifts and bounties are universal in their
adaptability to human needs. The air we breathe cannot be confined to any household. Shall
anyone say: "This air shall exist in my house but not in that of others?" Or: "This atmosphere
shall be breathed by the people of my country and not by those of other nations?" The air is
universal because it is the bounty of God.
In like manner the radiance of the sun is a universal light. We cannot limit the effulgence of
that sun. It shines for all the created beings. It lights, cheers and warms the universe. So it is
when the Holy Spirit, the Sun of Truth, arises. This healing influence penetrates to the utmost
parts of the earth. This bounty flows forth with a mighty power. It conveys, with the greatest
illumination, the most marvellous happiness, giving to the creatures the consciousness of the
divine. In our humble acceptance of this bounty we draw near to God, the Supreme. It is
reflected from the mirror of the hearts.
But in order to know this glorious Reality—which is the life of the world and the healing of
the nations—we must know the mystery of God and His appearance in this world of ours. We
are told by 'Abdu'l-Bahá that, "The Holy Spirit is the Bounty of God and the luminous rays
which emanate from the Manifestations; …."2 It is a light which is not extinguished; it is a
duration that never ends; it is a life that is never swallowed up by death; it is an honour which
is not followed by abasement and shame.
Great is the opportunity of the people of earth in this marvellous day in which we are living,
to see a new source of that wonderful power of attraction, guidance and supreme happiness.
In order to know the mystery of greatness and the secret of might it is necessary to draw near
to the divine Messenger at the time of his appearance. Shall we not accept the fulfilment of
the prophecies of the Holy Books and realize that the day has come which is the sun of all the
days of past centuries and ages? The appearance of God Himself, His light in the world, His
Tabernacle among men, this is the life of mankind, the true wealth of nations, the healing of all
the people and their drawing together under the tent of the oneness of God and the oneness of
all humanity.
When the Bá b arose in Persia, creating in that far-off country, by the fire of his word, a
moral and spiritual awakening, the power of that word or spirit was illustrated and proved by
its attracting energy in the lives of the people whom he trained and educated. When that
Word went forth the query was asked, "Am I not your Lord?" Wonderful souls arose who
answered this call. Prominent among these was Qurratu'l-'Ayn, a woman beautiful, clever,
accomplished. Yet with all her fair fame and good character, had she continued to live the

Bahá 'u'llá h, Epistle to the Son of the Wolf, p. ::.
'Abdu'l-Bahá , Some Answered Questions, p. :;i. "By 'the Holy Spirit' is meant the outpouring grace of God and the effulgent
rays that emanate from His Manifestation." Some Answered Questions, Fnd edn, p. :FF.

)+$
conventional life, it is most improbable that she would have been known outside of the
narrow limits of her environment. But because she heard and heeded that wonderful voice,
she was exalted to a supreme station. She shone forth with a marvellous radiance. She
travelled through that country with a flaming sword, dividing truth from error. The elevation
of her character guided souls to the divine pathway. She had discerned in [X:g:ml] the divine
call the duty and privilege of serving God. She embraced the opportunity to serve her country,
to exalt her fellow creatures, especially to help women, who in that country were for the most
part in a most benighted condition, owing to the prevalence of superstition and the want of
elevation and knowledge. And because she heard this voice and at the call of her Lord arose
to teach and guide the people, we find that her fame is spreading throughout the world.
Although she lived and taught in the Orient, her traces now appear in the Occident. Whenever
the cause of freedom for women is advanced we find traces of this illustrious woman who
answered the call of her Lord and sacrificed her life for the freedom of humanity. The power
of the great Bá b was demonstrated in the training of this soul by the power of the Holy Spirit.
But he trained not only one, but many thousands. He was not only the herald of the new day
but the divine Messenger, the First Point of Revelation. He upturned the soil and planted the
seeds of God. He opened wide the gate for the appearance of God Himself in His greatest
Manifestation to all the created beings.
The Bá b finished his work and the splendour of Bahá 'u'llá h arose like a brilliant sun
enlightening the world. And again the spiritual power was proved upon a more magnificent
plane than men have ever known. The spiritual power and the divine teachings of this
Manifestation brighten the mind and gladden the heart. Not only do they lend themselves to
the peculiar needs of the individual, unfolding the divine plan for each of His children, but
they are conducive to the needs of the world of humanity, unfolding those universal principles
which enlighten, vivify and regenerate the world.
It is related that in the time of Bahá 'u'llá h there was a boy in Persia who was not noted for
his wit or intelligence and yet within him was a soul which responded to the universal call.
Thus he became one of the chosen and was entrusted by Bahá 'u'llá h with a difficult and
perilous mission. At the appearance of the Manifestation of God it is necessary that the people
shall know. It is the divine wisdom that the kings and rulers of the people shall be informed of
so marvellous an event. As an instrument for carrying the Tablet of Bahá 'u'llá h to the ruling
power of Persia, the mighty Shá h, surrounded by his great soldiers and his elegant and
dignified court, this simple, humble boy was selected. We know the human limitations of this
boy. But what happened to him, the mighty transformation that was wrought when he was
entrusted with this wonderful mission, is told by Bahá 'u'llá h in the Tablet of Badí'. He was
called into the holy presence of Bahá 'u'llá h and such a power was breathed upon him that he
would have overcome the Supreme Concourse! Then he was no longer Badı́' he ignorant.
Then he became Badı́' the wonderful! Badı́' the mighty! Then he became a new creation,
because his heart was illumined by the Spirit of Truth, the Word of God, the Light of Guidance.
He felt the vibrations of that mighty love, the presence of God standing within him, "powerful,
mighty and supreme!" His mission was executed in a way that will compel admiration as long
as men pay a tribute to virtue and fidelity. And again, through this spiritual outpouring
scientific discoveries were increased and spiritual sacrifices were multiplied as the earth
became more and more illumined by the face of God.
Now again that great power, the supreme Word, the manifest light goes forth to heal the
nations and quicken the dead. This time it descends upon the created beings from the Centre
of the Covenant of God. Bahá 'u'llá h, speaking of 'Abdu'l-Bahá , the Centre of the Covenant of
God, says, "He is the east of my Cause, the shining-place of [X:g:mZ] my identity, the sea of my
bounty, the heaven of my will, the lamp of my guidance, the path of my justice, the standard of
my laws. Whoever hath turned to him hath turned to me." So if we want now to know that

)+%
mysterious force which is the source of life and power, we must turn with severed hearts to
the Centre of the Covenant of God. This is the dawning-place of righteousness and peace. This
is the mystery of God which is the mystery of divine love.
Love is the cause of the creation of all the beings. It is the power of unity in all the universe
of God. Through His love for His creatures, through His will to be known, God created man.
We can only realize the divine image and likeness as we draw near to God in loving, sacrificial
service to our fellow beings. Thus the limitations of man depart, and his horizon is widened.
The distinctions of race and creed and religion no longer exist and the oneness of creation
reflects the oneness of God. But such a vision is impossible without the bounty of the Holy
Spirit. Through this ideal gift man is enabled to look over the created universe, as 'Abdu'l-
Bahá says, with "the glorified vision of a seer and a prophet."
One way to become receptive to this heavenly visitation, which no one of the creatures can
of himself merit, is to carry this message of unity to the people of the earth. God wills to be
known, and happy are those souls who respond to the desire of God! The divine Message
creates human unity, ideal brotherhood, heavenly harmony and universal peace. It is also
necessary to humble ourselves before the True One, knowing well that His ways are not our
ways and His thoughts are not our thoughts. Whenever a Messenger of God appeared in past
cycles and ages, those who drew near to him with a desire for knowledge and in a spirit of
loving service and humble submission, found their stations exalted by that Supreme Power
and Manifest Light. It is even so today. The God whose manifest Word and Holy Spirit create
us is not a God of poverty or of limitations. He is the Lord of wealth, of affluence, of
inexhaustible power. He does not create us poor. He creates us rich. He desires that we shall
be wealthy through the divine affluence. He wills us to be strong through the divine strength;
to be wise through the divine knowledge; to be illumined through the divine radiance. Shall
not our minds and hearts expand and grow through the great spiritual bounty which is the life
of all the beings?
There are those who seem to rest contentedly in the thought that there is nothing new
under the sun. There are others who in their desire for the expansion of the soul and the ideal
freedom, are ever striving for something new. The savage may look upon the sun and find
satisfaction in the thought that it is the same that shone upon his forefathers and ancestors for
many generations. He has the same light and warmth and wants nothing more. But how
different it is with the scientist, who regards the same sun! Although he cannot know the
essence of that sun, yet one by one he discovers more of its qualities and attributes. He
invents the solar spectrum and with its aid discovers the identity of the elements of the sun
and of this earth, although the proportion and composition of these elements differ in
different worlds. He discovers the sun spots, those great apertures through which myriads of
worlds might pass. To the astonished vision of the scientist is revealed the great coats of the
sun, the great spheres of radiance and the sources of the light. He perceives the great masses
of radium which are the dawning-places of its radiance and illumination. As the poet says,
"That which is, is but earnest of the things which are to be."
Who knows but that in the future, [X:g:XC] through the evolution of science and religion
and when the thoughts of all the world are concentrated upon peaceful and constructive
measures, we may communicate with the inhabitants of that glorious sun, may respond to
their vibrations of understanding and light and may quicken them to ours, so our hearts and
minds are fixed upon noble, exalted and altruistic ideals! Immobility is ever the cause of
stagnation and death. Motion is ever the cause of progress and life. Man should ever strive to
grow and develop along lines of both material and spiritual evolution. Thus he may discover
the mysteries of his own being and come to know himself, which we are told, on the highest
authority, is identical with knowing God.

)+&
The Kingdom of God has descended, in accordance with the promises of past centuries and
ages. The invitation to be citizens of that great and glorious Kingdom is extended to each and
all. The light of God which is shining forth from His greatest Manifestation, Bahá 'u'llá h, and
the Centre of His Covenant, 'Abdu'l-Bahá , is veiled only by its intensity of splendour. There
have been numberless appearances of the divine Logos, the "Word made flesh", in past cycles
and ages. For these appearances have been the divine wisdom and mercy to the people of the
world. These lordly splendours have been the educators of the peoples and nations as they
laid the foundations for all past civilizations. The glories of the past, wonderful as [X:g:XB]
they have been, are veiled to us by the imitations, forms, interpretations and divisions that
have crept in after the lapse of ages. But now the supreme joy and the glorious knowledge of
the appearance of God is ours. The brief span of our lives upon earth is contemporaneous
with the most marvellous event that has ever happened in all the ages. This event has been
the dream and promise of wise men, prophets and seers, in past centuries and ages. How
glorious to be living in the day of its fulfilment, when the whole earth is illumined by the face
of its Lord! By obedience to the divine commands we become conscious of the divine power.
It is the privilege of all who hear this Message to become instruments in the hands of God of
quickening flesh with the spiritual power and of receiving the peace, harmony and security of
the world of existence.
"To souls of fire He gives more fire and to those who are manful, a might that is more than
man's!"
Truly if a man lived upon this earth one hundred thousand years, no higher hope, no
brighter destiny could be his, than to be an instrument in the hands of God of bringing
universal happiness to man. The greatest souls of past ages, were it possible, would hasten to
such an attainment and the kings of the earth, could they but know, would abandon their
crowns for affinity with God in the day when His Kingdom is glorified by His greatest
Manifestation and the Centre of His Covenant is living, moving and vibrating among men!
The gift of God is to be quickened by His Holy Spirit, to know His oneness, to realize His
singleness, to be mindful of His appearance and to characterize our reality with His attributes.
This is drawing near to God, this is being illumined by His light; this is looking upon the face of
His beauty. This is the attainment of the station of man. "This is eternal life and heavenly
honour."
X:=, = June '.'. [X:g:XR]
Religion must be the cause of amity and friendship
Address by Joseph H. Hannen, of Washington, D.C., delivered at the Second Session of the
Bahá 'ı́ Congress, Sunday afternoon, RZ April BXBX.
In the great principles laid down by Bahá 'u'llá h for the government of the world in the new
age that is to come, the third is that religion must be the cause of friendship and amity.
First let me quote to you from some of the sayings of 'Abdu'l-Bahá upon this subject: "The
basis of the teaching of Bahá 'u'llá h is the Unity of Mankind, and his greatest desire was that
love and goodwill should live in the heart of men.
"As He exhorted the people to do away with strife and discord, so I wish to explain to you
the principal reason of the unrest among nations. The chief cause is the misrepresentation of
religion by the religious leaders and teachers. They teach their followers to believe that their
own form of religion is the only one pleasing to God, and that followers of any other
persuasion are condemned by the All-Loving Father and deprived of His Mercy and Grace.
Hence arise among the peoples, disapproval, contempt, disputes and hatred. If these religious

)+'
prejudices could be swept away, the nations would soon enjoy peace and concord."1
"If only the whole world would acknowledge the greatness of Muḥ ammad and all the
Heaven-sent Teachers, strife and discord would soon vanish from the face of the earth, and
God's Kingdom would come among men.
"… If men could only learn the lesson of mutual tolerance, understanding, and brotherly
love, the unity of the world would soon be an established fact."2
The Centre of the Covenant, 'Abdu'l-Bahá , has explained to us the principal reason of the
unrest so apparent among the various religious groups of mankind: The followers of each
religious Teacher, Manifestation, Prophet—call him what you will—regard themselves as the
chosen people of God, and all others as merely tolerated beings.
Now, in promulgating this great principles for the government of the world in the new age,
Bahá 'u'llá h has declared in the third, that religion must be the cause of amity and friendship.
All religion, like all love, is universal in its inception. The child that loves its home, tenderly
and unselfishly, is potentially the man who expresses much love. The little girl who mothers
her doll will make, we know, the best mother; and the mother is the heart of the nation; of the
world. But man is not content to continue upon the unselfish basis which marked all
beginnings of real religion. He would circumscribe the divine revelation of love—regarding
himself and those of his persuasion as the children of God, and all others as being outside the
love and care of an all-loving Father! What a misapprehension! And yet as an unselfish
community, filled with the spirit of co-operation and brotherhood, is developed by binding
together many families rich in family love, so God, today, having trained His people in the
principles of spirituality, is bringing them together [X:g:Xp] on a basis of amity and concord.
All the past is but a preparation for this day, which is truly one of coming together, of unity—
the promised day of all the ages, of all the cycles, of all dispensations. This is the day of which
Jesus, the Christ, spoke, when He said: "Other sheep I have which are not of this fold. Them
also I must bring, and there shall be one fold and one shepherd."
Let us think of the people of the world from a spiritual standpoint; they are as several
flocks, each under a different shepherd. They are each gathered into different pastures,
separated by walls—walls made not by God, but by man. Gradually the existence of these
walls breeds the selfish thought in the heart of each flock. Each believes its pasture the only
pasture; its shepherd the only shepherd. At last, when selfishness through separation has
reached its climax the mighty blast of the same all-powerful Spirit at whose command a
trumpet blast destroyed the walls of Jericho, levels all walls of separation, and lo!—the One
Great Shepherd appears, and the sheep, passing over lines where walls once stood, realize His
presence, and know themselves every one as the sheep of God, knowing the Voice of One
Shepherd!
Fancy the possibilities of unity, the possibilities of friendship, whereas before there existed
suspicion and enmity. This is the message of the divine Shepherd who has appeared today.
He has spoken—aye, He is speaking; and in the hearts of those capable of understanding the
voice they have heard, the basis of a great unity has been practically established. This is no
idle dream, millions with understanding hearts have already heard the voice of Him who has
joined them together in a bond which shall last forever! For those of us who have had the
privilege of seeing people of many races, many languages and different religions, meet as
brothers, loving each other—recognizing points of contact and forgetting differences—in the
home of 'Abdu'l-Bahá , there can be no question. We are indeed living in the great day of
unity—the great promised day of God.

'Abdu'l-Bahá , Paris Talks, pp. bc–be.
'Abdu'l-Bahá , Paris Talks, p. bj.

)+(
Studying over this question, it seems to me that one of the great causes of dissension
among religions is the loss of the dynamic element which rouses to action and lifts men from
the lowest depths to the greatest heights. In the early days of Christianity, for example, men
were filled with the divine enthusiasm that spurred them to marvellous action. Today we
hear in the pulpits fervent prayers that God will raise His people to greater heights. Aye,
therein lies the weak point, that God shall raise them. For as long as religion is passive and
people depend upon something outside of themselves to elevate them, just so long will there
be the selfish desire to be in the highest place; just so long will there be the personal creed, the
thought that my way is the most direct way, the only way, and that those who do not follow
after my way are lost. But the religion that is dynamic, the religion that is active, is that of
which our Lord Christ spoke when he said, "He who drinketh of the water that I shall give him,
shall never thirst, but out of him shall proceed streams of living water", and so today the call is
a call to action, the call is that through the power of the Holy Spirit as exemplified and given to
us by the Centre of the Covenant we are to raise ourselves to the sublime, divine heights. The
way we do this is by raising others. As we raise others to these higher thoughts, these higher
ideals, we shall indeed raise ourselves and in this active conception of religion there can be no
selfishness, there can be no enmity, there can be no prejudice, for we are all striving, perhaps
through different paths, toward the same goal, and animated by the great unselfish
conceptions which have been given to us today in the precepts of Bahá 'u'llá h, and the
teachings and [X:g:Xo] example of 'Abdu'l-Bahá , we shall find our greatest happiness in giving,
giving, giving to others.
This is the day of the divine harmony. Goethe compared the world's great religions to the
strings of a harp, each of which gives forth a peculiar note of its own, while the harmonious
blending of all produces a symphony of music. Each of the seven great religions has its
dominant note, its distinctive feature, a doctrine which differentiates it from all the rest. The
several melodies constitute, when blended, a symphony of universal religion. The dominant
note of Hinduism is the divine presence; the permeating note of Buddhism, renunciation; of
Parsi-ism, purity; of Confucianism, reverence for the past; of Judaism, righteousness; of
Christianity, love, and of Islá m, submission.
Have you ever stopped to realize that seven major notes with variations and the demisemi-tones and combinations make up all of the harmony of the world? And so we have here
outlined before us seven dominant notes representing the seven great religious systems of the
world. The creeds and the sects are many, and yet they are but variations of these seven
primal notes. These notes, these great divine strings are sadly out of tune. There comes One
then, the Author and Creator of all, and by the wonderful power of His Word attunes anew
these strings, these seven great notes, and lo, when played upon by the master hand we have
again sweeping from East to West, from continent to continent, from ocean to ocean, aye from
world to world in this vast universe of ours, the divine harmony, the harmony of the new day.
There is no spot so remote but what that divine harmony may be heard by those whose ears
are attuned to the Infinite; and so today it is our privilege to stand, to listen, and to make
ourselves as reeds through which the divine breath may blow, as strings upon which the
divine hand may play, and thus the world shall become one great symphony of love, of peace,
of unity, of all the blessings of God's new day, the day of harmony, the day of unity through
love.
Allá h-u-Abhá !
X:=, = June '.'. [X:g:Xo]
"Concerning the matter of receiving Orientals"
Recent Tablet to Joseph H. Hannen
To his honour, Mr Hannen, Washington, D.C.—Upon him be Bahá 'u'l-Abhá !
)+)
HE IS GOD!
O thou who art firm in the Covenant!
Your detailed letter dated BC March BXBX was perused. It imparted great joy and happiness
that, praise be to God, the friends in Washington are in the utmost joy and fragrance and are
acting and conducting themselves in accordance with the Covenant and the Testament. They
are kind to one another and are ready to sacrifice themselves for the promulgation of
heavenly teachings.
Assuredly, invisible confirmation shall come to their aid and assistance and manifest light
shall illumine their sight.
Concerning the matter of receiving Orientals regarding which you had inquired, affiliate
and associate and exercise the utmost kindness to the Hindus, Chinese and Japanese Orientals
for they have no bad intentions and are not ill-natured; but assuredly do not receive and
associate with any Persian or Arab who may come to those regions without having an
autographic letter of recommendation from me and bearing my signature. He may perhaps go
to those [X:g:Xg] regions in order to intrigue, to sow the seeds of sedition and to create
difference and enmity. The blessed souls, however, will undoubtedly carry with them a letter
of recommendation from me.
I pray God that thy respected wife and the children may, under the shadow of the Covenant,
be confirmed in the realization of their highest wish.
His honour Mirza Ahmad Sohrab has undoubtedly reached that country by this time and is
associating with you in the utmost love. Convey to him, on my behalf, greeting and kindness.
Concerning thy mother, Mineola, Misses Fanny and Alma Knobloch, I supplicate for them
the assistance and the favour of God. Convey to them on my behalf the utmost kindness.
Upon thee be Bahá 'u'l-Abhá !
Signed 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rl April BXBX. House of 'Abdu'l-Bahá , Haifa, Palestine.
X:=, = June '.'. [X:g:Xg]
"The Covenant of God shall remain stable and secure"
Recent tablet to Roy C. Wilhelm.
To his honour Mr Roy Wilhelm, New York City.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant.
Your numerous letters have been received and their contents noted. In every age and
cycle, in the time of Moses, of His Holiness Christ and of His Holiness Muḥ ammad as well as
after these sacred Manifestations, some people of evil intention have been found and have
sown the seeds of discord and of sedition. Even after Christ, Arius, the well-known patriarch,
was the cause of a widespread schism in the Cause of God and intense agitation among the
believers. His followers numbered even three million, and he as well as his successors
exerted the utmost effort in order to produce a great split and a widespread commotion in the
religion of God. But eventually the power of Christ exterminated and utterly destroyed them
all to the extent that no trace (of them) has been left. These people are like the froth that
gathers on the surface of the sea; a wave surges from the ocean of the Covenant and through
the power of the Abhá Kingdom will cast these foams ashore. In the Qur'á n it is mentioned:
"As to the foam, it is quickly gone; and as to what is useful to man, it remaineth on the earth."
These corrupt thoughts that emanate from personal and evil intentions will all vanish,

)+*
whereas the Covenant of God shall remain stable and secure.
The design that Mr Bourgeois has prepared and has indeed striven hard therein has been
received. Blessedness awaiteth him and a goodly home.
Convey, on my behalf the utmost love and kindness to thy respected parents. As it has been
previously wired, communicate directly with Haifa.
Convey to Miss Lloyd my greeting and my kindness. I have the utmost longing for Mr
Bourgeois. In reality, this respected personage is worthy of praise.
You had written concerning the Wednesday evening gathering which was in the utmost
spirituality. From this distant region I felt the fragrance of that meeting. Attach great
importance to the Japanese people. Mrs Magee should continually communicate with them.
As to Miss Rude and the aunt of Mr Edsall, convey to them my greeting. …
Thou hadst written that the health of thy father and mother has improved; this news has
made me very glad. …
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rl April BXBX. House of 'Abdu'l-Bahá , Haifa, Palestine.
X:=, = June '.'. [X:g:Xl]
"The ocean of the Covenant shall send forth a wave"
Recent tablet to Louise R. Waite
To the maid-servant of God, Mrs Louise Waite, Los Angeles, California—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou dear maid-servant of Bahá 'u'llá h!
The letter thou hadst written to his honour Mr Tudor-Pole was perused. It is just what
thou hadst written, namely, that the question of supreme importance centres around the
promulgation of divine teachings. This is conducive to amity among all denominations and
races that dwell on earth, nay rather it links together the East and the West, binds closely
together the North and the South, pitches the pavilion of the oneness of the world of
humanity, lays the foundation of universal peace, emancipates mankind from the gloom of the
world of nature and elevates it to the illumination of the Kingdom, secures freedom for all the
hearts and gladdens the souls with the glad tidings of God.
As to the question of reincarnation which thou hast inquired: It is better for thee to refer to
the Book of Certitude (Kitáb-i-Íqán) revealed through the Supreme Pen, wherein the question
is fully treated. This is the explicit text of the divine utterance and therein thou shalt find that
it has been manifestly declared that by "Return" is meant the return of human perfections and
divine illumination. The Book of Íqán has been translated and possesses the decisive verdict.
Consider and peruse it with the utmost carefulness.
Concerning the childish activities of some (violators) which thou hadst written about:
Praise be to God, thou hast been able to fulfil admirably thy mission. Thou hast, armed with
the power of the Covenant, resisted and surmounted these unwise and foolish attempts; thou
hast protected the Cause of God and hast striven to expose and reveal the Truth to the people
of that region. These people are like unto children—at every hour they exhibit a fresh and
puerile attempt, but all that is likened to a ripple on the surface of water. Ere long thou shalt
consider that no sign and no trace shall remain therefrom. The ocean of the Covenant shall
send forth a wave and shall disperse and throw out these foams. Consider thou, at the time of
Christ and after Him, how many childish attempts were made by different persons! What

)!+
claims they have advanced and what a multitude have they gathered around themselves!
Even Arius attracted to himself a million and a half followers and strove and endeavoured to
sow the seeds of sedition in the Cause of Christ. But eventually the sea of Christ surged and
cast out all the gathering froth and nothing was left behind save everlasting malediction.
In fine, engage in the promulgation of divine teachings, that ye may serve in a distinguished
manner the oneness of the world of humanity, may be the means of the propagation of
universal peace, that the world of mankind may reflect, like unto a mirror, the divine Kingdom
and that the lights of the realm on high may shine in the nether world.
Convey, on my behalf, to all the friends and particularly to thy respected husband, Mr
Waite, the utmost love and kindness.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bg March BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Reprint book 6
Vol. X, Nos l–BX (Ro June BXBX—R March BXRC)
and
Vol. XI, Nos B–Bm (RB March BXRC—Z February BXRB)
X:A, *6 June '.'. [X:l:Xm]
Glad tidings!
Words of 'Abdu'l-Bahá quoted by Mirza Ahmad Sohrab at the Eleventh Annual Mashriqu'l-
Adhká r Convention.
Glad Tidings! Glad Tidings! That the Sun of Reality hath shone forth!
Glad Tidings! Glad Tidings! That the illumination of heavenly brotherhood hath encircled
the East and the West!
Glad Tidings! Glad Tidings! That the doors of the Kingdom of mercy are wide open!
Glad Tidings! Glad Tidings! That the melody of the Supreme Concourse hath reached the
ears of every old and young one!
Glad Tidings! Glad Tidings! That the banquet of the Lord is spread in the assemblages of
the friends!
Glad Tidings! Glad Tidings! That the period of bloodshed and carnage hath passed away
and the century of universal peace and the gathering together of the nations of the earth hath
dawned upon us!
Glad Tidings! Glad Tidings! That the weeping eyes are made joyous and laughing, and ere
long the diamond age of the Kingdom of Abhá will be established in the hearts!
Glad Tidings! Glad Tidings! For the sleepy ones are awakened and the negligent ones are
made mindful!
Glad Tidings! Glad Tidings! That the call of the Merciful is raised, the resurrection is set up,
the dead are resuscitated, the lame are dancing like unto the gazelles, the deaf are endowed
with hearing and the dumb are granted the power of speech!
Glad Tidings! Glad Tidings! That the breaths of the Holy Spirit confer life and day by day
the world of humanity advances toward the goal of perfection.
O ye inhabitants of the world, awaken ye! Awaken ye!
O ye factions of the earth, become ye mindful! Become ye mindful!
)!!
O ye devotees of religions, obtain life! Obtain life!
O ye sects and denominations, move ye! Move ye!
O ye lovers of the beauty of the True One, become ye self-sacrificing! Become ye selfsacrificing!
O ye enkindled ones! O ye supplicating ones! Become ye the confidants of the mysteries!
Become ye the confidants of the mysteries!
O ye birds of the rose-garden of Abhá ! Sing ye the anthems of mercy! Break ye into the
songs of beatitude!
O ye brilliant stars of the heaven of God! Shine ye! Shine ye!
O ye teachers of the Cause of the Supreme Lord! Travel ye, teach ye! Destroy ye the
foundation of hatred, malice and contention from amongst the children of men, and lay ye the
basis of the palace of love and universal peace!
X:A, *6 June '.'. [X:l:XX]
Unveiling of the Divine plan for the Southern States1
Second Talk by Mirza Ahmad Sohrab at the Eleventh Annual Mashriqu'l-Adhká r Convention
and Bahá 'ı́ Congress held in McAlpin Hotel, New York City, Rl–pC April BXBX. [X:l:BCp]
…
And now I must bring this second talk to a close by quoting to you two short talks of
'Abdu'l-Bahá . Here is the first. Having looked over and corrected the second Tablet to the
South, he handed it to me, saying:
"Come, my son, take it. I have corrected it. The importance of this Tablet will be revealed
in the future. In these vast sixteen states the lights of the Sun of Reality shall shine with great
power and the dark clouds of ignorance and human prejudices will be dispelled from its
horizon. Mr Gregory must demonstrate a self-sacrificing spirit in teaching the Cause amongst
the black race, diffuse the fragrances of God in every part of the South, and let his cry of 'Yá
Bahá 'u'l-Abhá !' reach to the apex of heaven, in their meetings, gatherings, churches, colleges
and schools. The believers of God with the utmost firmness and steadfastness must go forth
and teach the heavenly institutes to the inhabitants of the South. They must not turn their
faces from any difficulty. Like unto a waving sea they must be tumultuous and full of divine
acclamation, and similar unto the thankful birds they must be always singing the songs of
love, light and life. Every person in accordance with his capability and ability must engage in
teaching the Cause of God and show an effort in the illumination of the souls, so that
praiseworthy results may appear and become manifest from him. I desire nothing else from
the believers of those States save teaching the Cause of His Highness, the Almighty. See with
what love, with what attraction, with what exhilaration I wrote this Tablet for them. One of
[X:l:BBB] the wisdoms of this universal war is no other than the writing of these Epistles, so
that the believers may realize that the Cause of His Holiness Bahá 'u'llá h must ultimately
encircle the globe. Having thus clearly perceived their duty they will spare no effort to hasten
its consummation.
"The prominent believers of the South, like Mr Remey, Mr Hannen, Mrs Parsons, Mr
Gregory and others must come together, hold meetings of consultation and devise efficient
ways and means for the teaching of the people of this great section and promote amongst the
inhabitants the spirit of brotherhood, unity and the love of His Holiness Christ and Bahá 'u'llá h.
Do thou present thyself in their meetings, and through the inspiration of the Holy Spirit make

Refer to the Tablet for the Southern American States in 'Abdu'l-Bahá , Tablets of the Divine Plan, pp. eV–VI.

)!#
them realize and feel how this question of teaching is one of the utmost importance in the
Cause. Tell them: 'Do not let your thoughts and ideals be crystallized around particular
matters. Close your eyes to outward differences and look upon each other with the eye of
universal oneness. Like unto the cup-bearers of eternity turn ye round in the assemblages of
mankind the overflowing goblets of guidance and intoxicate them with the wine of the love of
God. Walk ye always in the pathway of lights and let the pillars of shining Bahá 'ı́ inspiration
lead and direct you to your glorious destination. Let your thoughts be of Bahá 'u'llá h, your
mention be of Bahá 'u'llá h, and fill all hearts with the truth of Bahá 'u'llá h. Like unto the
sanctified souls, associate ye with the people of the world and show ye that which ye have. Do
ye not hide the precious jewels of the Kingdom under the earth. This day is the day of
revelation! This Manifestation is the manifestation of knowledge and understanding.'"
The second talk was given one morning in February BXBm, while he was walking in his lovely
garden. The names of the Southern States were brought to his attention, and his face was
suddenly brightened with the light of inspiration. Then, as he continued his walk, he uttered
the following poetic message, redolent with the fragrance of the garden of Abhá :
"Praise be to God, that the dark ages have passed away and the century of light has come.
Praise be to God, that the traces of prejudices and superstitions are effaced, and the horizon of
the minds and the hearts of humanity are broadened. Praise be to God, that the seas of the
idle fancies of the religionists are calmed down and the oceans of the realities and
significances of the Blessed Perfection are set in motion. Praise be to God, that the gloomy
nights of ignorance have flitted away across the receding ages, and the bright dawn of
intelligence and wisdom is becoming visible. Praise be to God, that the cold winter of
fanaticism and bigotry, with its chilling hand and irrational heterodoxy has come to an end,
and the soul-refreshing springtime of the imperishable flowers and hyacinths of universal
love and toleration, has dawned, perfuming all the nostrils with the sweet odours of trust and
confidence. Praise be to God, that the black clouds of human limitations and man-made
restrictions are dispelled, and the world-enlightening Sun of the Kingdom hath dawned from
the horizon of the hearts! Praise be to God that the chains of injustice and the fetters of the
oppression of the Pharaohs of the earth and the despotic rulers of men have crumbled to dust,
and the age of justice, equity, brotherhood and real democracy is inaugurated. Praise be to
God that the crowns of the [X:l:BBR] despots have fallen to the earth, and the thrones of the
absolutists are shaken to the foundation. But the real diadems of glory and power and the
royal seats of just governments and democratic institutions were raised high. Praise be to
God, that the period of satanic suggestions hath come to a close, and the cycle of angelic ideals
and seraphic thoughts hath opened before the eyes of men.
"The past age was an age of wondrous achievements. All the inventions were perfected,
new discoveries created, new fields of human activities, new undertakings gave deeper
significance to the law of co-operation; new arts helped to make life more beautiful and new
international laws are now in the process of formation to bind all nations of the earth
together. The international tribunal of justice will soon be organized in accordance with the
principles of Bahá 'u'llá h, and then all the differences will be adjusted before the members of
that impartial tribunal.
"Therefore, as a result of these changes in the outward world, it has become part of the
heavenly wisdom in the inner world to create a new spiritual plan for the propagation of the
religion of God; thus the divine believers may obtain a new joy and a new happiness and
display an extraordinary effort in the promotion of the reality of the religions of God; to
deliver the nations from old, superannuated prejudices and diffuse the fragrances of the
flowers of the primal truth; to unfurl the flag of the love, amity and the oneness of the world of
humanity and remove the international misunderstandings from amongst the nations of the
world. From their hearts and souls they must cry out:
)!$
[Here followed the proclamation on page Xm, beginning: "Glad Tidings! Glad Tidings! That
the Sun of Reality hath shone forth!"]
"The lights of the oneness of the world of humanity are scintillating like unto precious
jewels; scatter their rays to all parts! Upraise ye the banner of unity, fraternity, co-operation
and reciprocity amongst all the people; so that there may not be left from prejudice aught save
a name and from ignorance not even a shadow; the religion of God may pitch its tent over the
East and the West, the light of the Kingdom may illumine all hearts, perfect agreement and
association may be realized between races, religions and nativities, and the world of creation
may find composure and tranquillity."
On another occasion, he said: "Give my greeting to the friends in Washington and say: 'O
ye believers of God! I am always thinking of the days that I associated with you. Never will I
forget you and the spiritual meetings held in your city. I beg from the favours of the Blessed
Perfection that ye may become assisted to promote the Cause of God and promulgate the
Word of God in the Southern States, that just as Washington is the political centre of the
American Republic, she may become the dawning-place of merciful susceptibilities and
celestial feelings. Arise ye without any fear in the promulgation of the religion of God!
Become ye firmly rooted in this great aim, send ye teachers to all directions, and become ye
not apprehensive that ye meet strong opposition. The contradiction of others is more
conducive to the strength of the Cause of God. Ever do I beg for you divine confirmation. My
spirit is with each one of you. Do ye not look upon your own capacities. Rest ye assured in the
bounties of the Blessed Perfection. He shall change the drop into an ocean and the moth into
an eagle. He changes the stone into the precious ruby and the scintilla1 into the worldilluminating sun. Open ye the eloquent tongues and day and night consult with each other
regarding the promotion of the Cause of God, so that in the end you may crown your heads
with this diadem and carrying in your hands the swords of light, ye may conquer the
kingdoms of the hearts.'"
X:A, *6 June '.'. [X:l:BCo]
News from the Holy Land and Persia
Letter from Shoghi Rabbání—Also containing recent Tablet revealed for a well-known
Bahá'í of Teheran.
Haifa, Palestine,
Rg April BXBX.
Dr Zia M. Bagdadi, Chicago.
My dear brother in the love of God:
As there has been a lull and decrease of activity in 'Abdu'l-Bahá 's ever-widening
correspondence these days, I find ample time at my disposal to write you this letter
acknowledging the receipt of your letters that have been sent to me and those supplications
which you have forwarded to the beloved Master. I profit moreover by the occasion to give
you the news of the Beloved's health and safety and a summary of the news of the Holy Land.
Since the dispatch of your last Tablet dated BC January BXBX, four supplications, enclosing other
supplications from the friends, have been received from you as well as two letters addressed
to me and dated Rm February and l March. The contents of all these letters have been fully
exposed to the Beloved and have received his due and full consideration, a detailed Tablet in
answer to all your questions has been revealed for you this afternoon and will be duly
dispatched. The second (or middle) name granted to your dear daughter is Habibeh,2 after
the name of her respected grandmother. Convey my greetings and my best wishes to your

A spark.
Ḥabı́bih ("sweet-beloved").

)!%
dear wife who, I hope, is enjoying good health and is collaborating with you in your
indefatigable services to the Cause of God.
As to the news of the Holy Land, many and varied they are in these significant, memorable
days. Friends from France, as M. and Mme. Dreyfus-Barney; from England, as Major Tudor-
Pole; [X:l:BCg] from Cairo, as Muḥ ammad Taqı́ Iṣ fahá nı́ and others; from Adana, as Ḥusayn
Iqbá l, your dear and charming brother with his family all these are daily flocking in and are
being privileged to gaze at the Master's radiant face after this unprecedented period of
separation.
News, refreshing and inspiring, is being daily received from all over the world, from the far
west in the United States of America to the middle east in Persia and the far east, Japan and
India, and still beyond from the Hawaiian Islands in the mid-Pacific ocean. From New Zealand
even the glad tidings of the Kingdom are breaking upon us and indicate the brilliant future
that is stored for the far-off continent of Australia.
In Persia and particularly in Teheran, the Cause is advancing by leaps and bounds, the
number of the friends is prodigiously multiplying, their gatherings and assemblies are open to
the public, an intense and widespread interest is being aroused, many an important,
responsible position is taken up by wise and firm Bahá 'ı́s, Bahá 'ı́ literature is being printed,
published and widely circulated, the seed of knowledge and of faith is being sown broadcast
by intelligent and well-directed hands and the influence of the friends of God is being felt
everywhere. Throughout this period of ceaseless activity of reconstruction and of service at a
time when the whole world was in confusion and commotion and when human blood was
being so profusely spilt; the friends in Persia were wonderfully protected and saved. Civil
war, pestilence and famine ravaged and devastated Persia and although the death rate on one
day had reached the unprecedented number of BBZR, the friends of God were miraculously
preserved, not a single one fell victim of this great calamity.
From what was once an integral part of the vast Russian Empire, from the distracted region
of Turkestan a letter has been received from a friend of God residing in the city of Ishkabad.1
Praise be to God, that dear spot which has the first Mashriqu'l-Adhká r erected within its walls
and which has of late been shrouded with a heavy mist is now again unveiling itself and
appears in its full light and splendor.
What strikes us most vividly is the good news of the welfare and safety of the friends of
God. All throughout the years of war, civil as well as national, of loot and of riot and rebellion
and of bloodshed, the friends have been continuously engaged in service to the Cause of God.
Their meetings have not been discontinued, their fervor has not decreased and their energy
has not relaxed.
This news from such a part of the world, together with the letters that have been received
from Alma Knobloch and Consul Schwarz, have opened up all the closed channels of
correspondence which the war had sealed with the Holy Land. The Beloved is in perfect
health, strong and vigorous, happy and joyous and often does he wake up at midnight in order
to peruse the contents that are being received from the East as well as the West ….
With best greetings to all the friends of God and the maid-servants of the Merciful, I am
Your brother in the Cause,
Shoghi Rabbani.
May I end this letter of mine with the translation of one of the most important Tablets that
have been recently revealed to a well-known friend in Teheran?

'Ishqá bá d.

)!&
Tablet to a Persian Bahá'í in Ṭihrán
O thou honourable martyr and the pioneer of the Cause of God!
The letter which you had written on the BX December BXBm, arrived the g February BXBX. In
spite of lack of time it was read with the utmost attention together with the enclosed letters.
It gave us the glad tidings of the good health, safety, joy and fragrance of the friends of the
Merciful. In this day one cannot conceive of greater news, [X:l:BCl] for in these years of
agitation heart were in anxiety and affliction. This universal storm was so bewildering, so
terrific, so frightful that reason could not conceive that this oppressed people would be
protected and safe in all countries. This is only from the decisive and extraordinary power of
His Highness the Desired One—May the spirit of existence be sacrificed to the feet of His
friends!
Consider that in all countries these oppressed people were in the hands of tyrants; in the
days of peace and concord, of general tranquillity and comfort they were without help and
support, subject to every tyrant, and inflicted with every calamity. Now, thanks to the
assistance and favour of the Eternal Beauty, such a great miracle has become manifest and
clear. During the years when all the peoples of the world were in infinite trouble and torment,
in the utmost distress, commanded, subjugated, deprived and devoid of reason, these
oppressed ones, through the power of the divine teachings and of everlasting confirmation,
were everywhere in the utmost tranquillity and composure.
What miracle greater than this? If any one stops to think one instant, he will not find a
greater proof.
Although 'Abdu'l-Bahá had striven to the utmost of his power in this praiseworthy Cause
prior to the declaration of the war, and so much have we said and spoken in connection with
the lines of conduct, but without the favour of God we are nothing, absolutely nothing. This
brilliant victory and this remarkable protection are exclusively ascribed to the blessings of the
Eternal Beauty—May my spirit be a sacrifice to His friends!—otherwise human power is
absolutely impotent. The tastes and inclinations of the people of Persia have decidedly
changed; religious habits have disappeared and eventually unworthy habits may prevail in
Persia. But rest assured the power of the Cause of God shall conquer and waves from this
infinite sea shall surge and shall roll away, casting out upon the shore these foams, and verily
our legions shall have the victory.
This is what He says in explicit terms in the Ishráqát: "Religion is a brilliant light and a
strong fortress for the protection and comfort of the people of the world. If the lamp of
religion remains veiled, chaos will take place, the luminary of justice and of equity, and the
sun of rest and security, will be deprived of light. Any one who knows will ever bear witness."
Reflect what has been perpetrated by the miserable party in Russia! How they have
destroyed this imposing empire and caused this mighty edifice to crumble into dust, and at
present they are in a hopeless state. The state of affairs has become so acute that the pure and
chaste women of Russia have brought their complaint before the great powers of the League
of Nations, saying that this unprincipled party is forcing us to become public property. High
and low, everyone has been vilified. The veil of shame has been entirely rent asunder and the
mass of the people have attained a stage of savagery.
Consider, that fifty years ago the Supreme Pen foretold these events: "Verily, our armies
will have the victory." Soon they will find themselves disappointed and at a loss and they will
have to follow the commands.
In Persia we see now the beginning of heedlessness and the first manifestations of
neglecting religion. If this state of things is not. stopped by the power of the divine teachings,

)!'
it will soon be chaos and distress, eternal vileness and shame. I take refuge in God in this
impossible assumption.
The sacred Manifestations were not known in the first cycles and the fruit of their mission
had not been discovered. But in this spiritual age, in this divine time the exaltation and the
luminosity, the truth and the greatness of the Cause of God have become manifest and evident
as the sun in all regions. All wise men [X:l:BCZ] witness that these divine teachings arc the
very spirit of this age, and the light of this cycle; humanity will never find peace and
tranquillity without the spreading of these teachings, nor will it attain perfect civilization.
In all temples, gatherings, assemblies of the West 'Abdu'l-Bahá has spread these teachings
most forcibly. Not a single person could oppose him, nobody raised an objection. Everyone
listened and with great applause and in the utmost respect manifested their approval No one
was found who said: "This is only the legends of the past." Even in a meeting of atheists a
detailed address was delivered. Everybody approved of it and it was published in the
American papers. Likewise in Oxford (England) an address was given, and also at the
University of California in San Francisco [Leland Stanford, Jr. University; Palo Alto] were
explained a part of the divine teachings. Everywhere I met with approval, but the Persians are
still asleep. So great a blessing has been manifested in Persia, such a bejewelled crown has
been set on its head—but a thousand times alas! that the Persians do not appreciate it and are
suffering from neglecting religion. May God end it well. Praise be to God! All future events
were clearly, openly and explicitly revealed in previous Tablets, some fifty years ago, others
thirty years ago. All have come to pass, and yet the Persians are negligent!
The Eternal Beauty—Glory be to His Greatest Name!—proclaimed this Supreme Cause
under fetters, hoisted this remarkable standard in the midst of prison and has given rise to
such commotion! Yet the Persians are slumbering! The people of the West consider the East
as inhabited by wild tribes and refer to it as a vile race, low and unfavoured; now the power of
the Greatest Name has had this deep effect in the hearts of the people of the West and in all
the countries of the world there are groups respecting Persia.
Notwithstanding the manifestations of this great power, the Persians are still unaware and
are immersed in heedlessness. Be admonished, ye people of light! The one to whom God has
refused the light, he is deprived thereof.
In brief, we hope that the friends of God will be confirmed in the path of guidance and will
remain and abide at the threshold of the Eternal Beauty.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rg April BXBX.
X:A, *6 June '.'. [X:l:BCZ]
"Every latest (new) order should be acted upon because the general
conditions vary and change"
Recent tablets to Dr Baghdá dı́
To his honour Dr Ḍı́yá ' M. Baghdá dı́, Chicago, Illinois.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Thy numerous and successive letters have been perused in their meanings, and now we
answer thee these general inquiries which thou hast asked. This is of my love for thee and
tenderness toward thee. I ask God to confirm all in spirit and fragrance, to change every

)!(
darkness into light that will illumine the universe; to make the hearts united and combined as
the mixing of water and wine, so that all may arise for the elevation of the Word of God and
the diffusion of the teachings of God; the abandonment of every mention that does not inherit
a gift from God.
…
As to Mr George Lesch: Verily, he has attained to the meeting of his Lord in the Kingdom of
Abhá , and he is saying, "I wish my people knew how my [X:l:BCm] Lord has forgiven me, and
made me the sign of mercy in the world of light."
As to the turning of the coloured race to the praise-worthy station: This is a matter that
was promised in the Scriptures and the Tablets by the affectionate Lord. Therefore, we have
rejoiced in the great glad tidings and we desire that the unity may be increased between the
white and the black and the difficulties vanish, so that they may become intimates, strong in
faithfulness, and as brothers reclining on the couches face to face, attracted to the manifest
light.
…
Concerning the book of his honour Mı́rzá Maḥ mú d-i-Zarqá nı́: It is acceptable if you
translate and distribute it, especially among the friends.
As to the Chinese, Japanese and Hindu students: It is acceptable to receive them into your
gatherings.
Concerning the printing of the Tablets and the Epistles: It is conditioned and depends upon
the opinion of the Executive Board of the Convention, so that it may not be the cause of
disturbing the minds.
Every latest order (new) should be acted upon because the general conditions vary and
change; therefore, a new order is issued to readjust the old order.
As to the Star of the West: It is better if the English is mixed with the Persian. His honour
Mirza Ahmad Sohrab has acquired skilfulness in the Persian in these later days.
As to all the epistles and the books pertaining to the Cause: They must be under the
management of the Executive Board of the Convention. …
As to the souls whose consciences are clarified, whose secrets are sweetened, who have
become assured in the mention of their Lord, who have sincerely turned their faces to God
and who have travelled in the East of the earth and its West, its South and its North for the
diffusion of the fragrances of God, unquestionably the merciful confirmations, the divine
assistance shall reach them under all conditions and circumstances. Joy be unto the souls who
help this illumined group and spiritual party.
As to the Epistles, The Secret of Divine Civilization and the Traveler's Narrative: Verily, they
are the important epistles which vivify and civilize the souls and educate them with the best
virtues and the best of politics. Therefore, attach ye to them great importance, and ye, O ye
who are noble, do not waste your time in discussions that are useless and from which no
benefit can be obtained; it is incumbent upon ye to elevate the Word of God and to spread the
fragrances of God.
In these days a letter was received from his honour Ibn-i-Aṣ daq, saying that he had sent
you articles in order that they be published in the Star of the West; their distribution is
acceptable.
Convey my greetings and my longing to all the friends in that country of the vast regions.
Upon thee be greeting and praise!

)!)
(Signed) 'Abdu'l-Bahá
Rg April BXBX.
__________
As to thy inquiry about travelling to nearby towns out of Chicago for the promulgation of
the divine teachings: It is acceptable if thou dost continue in this work.
As to the House of Spirituality: It is the name for the group, the committee, and it is the
best of all the names.
Convey my greeting and praise to the maid-servant of God, Mrs Grace Anderson, and say
unto her: "Verily, I bury my face in the dust of supplication and invocation and I pray for thee
to God to make thee free from every hindrance and attachment in the life of this world, so that
thou mayest be clothed with the garment of holiness in the Kingdom of Abhá , and become
sanc- [X:l:BCX] tified from the darkness of the world of nature and its limitations, enkindled
with the fire of the love of God and attracted to the fragrances of God.
(Signed) 'Abdu'l-Bahá
Bm May BXBX.
X:A, *6 June '.'. [X:l:BCX]
"The economic teachings shall, henceforth, be written in detail"
Recent tablet to Juliet Thompson
To the maid-servant of God, Miss Juliet Thompson, New York City—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Numerous letters have been received from you and their contents noted. At present the
presentation of a letter to the Presidents is not advisable, for they are occupied.
Convey my respectful greeting to Mrs Barbee of St. Louis and say: "I hope that in this
nether world thou shalt attain unto heavenly light, thou wilt free the souls from the gloom of
nature, which is the animal kingdom, and cause them to reach lofty stations in the human
kingdom. Today all people are immersed in the world of nature. That is why thou dost see
jealousy, greed, the struggle for survival, deception, hypocrisy, tyranny, oppression, disputes,
strife, bloodshed, looting and pillaging, which all emanate from the world of nature. Few are
those who have been freed from this darkness, who have ascended from the world of nature
to the world of man, who have followed the divine Teachings, have served the world of
humanity, are resplendent, merciful, illumined and like unto a rose garden. Strive thine
utmost to become godlike, characterized with His attributes, illumined and merciful, that thou
mayest be freed from every bond and become attached at heart to the Kingdom of the
incomparable Lord. This is Bahá 'ı́ bounty, and this is heavenly light."1
Convey to the maid-servant of God _____ greeting and kindness. On her behalf I supplicate
and entreat at the Kingdom of Abhá , in the utmost humility and lowliness, that she may be
assisted to conduct herself in accordance with the divine teachings.
…
Convey my message to Mrs Lehmann and say: "Service to the friends is service to the
Kingdom of God, and the consideration shown to the poor is one of the greatest instructions of
God."

Quoted section is in 'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, p. F;e.

)!*
Convey on my behalf the utmost kindness to Mr Comfort (Will Livingston Comfort) and say:
"When in the midnight hour the eye is awakened, affectionate sentiments are felt."
…
Say unto _____ and _____ "Strive as much as you can to turn wholly toward the Kingdom, that
ye may acquire innate courage and an ideal power."
…
Convey on my behalf the utmost respect to Rev. Van Kirk and say: "Reflect upon the past
events during the time of Christ; present events shall become clear and manifest."
…
Convey my message to Frieda Bullinger and say: "If until eternity thou remainest grateful
to Mrs Grace, thou shalt not acquit thyself, for she has [X:l:BBC] caused thee to harken to the
divine call and to turn thy face to the divine Kingdom. I hope that thou shalt acquire health
and prosperity."
The economic teachings shall, henceforth, be written in detail.
…
Convey my greeting to Dr Guthrie and Mr Ledoux. From the bounties of God I ask that
these two souls may be the cause of the promulgation of divine teachings, may proclaim the
oneness of the world of humanity, may spread the cause of universal peace, that ignorant,
religious, racial, political and even patriotic prejudices may vanish and the earth may become
one home and all peoples be unified; and the same with the other divine teachings which are
recorded in the Tablets and Epistles.
Convey my greeting to Dr Guthrie and Kalil Gibran1 and say: "In the future some Tablets
will be sent that ye may translate them, and, having translated them, print them."
To Mr Bouck White say: "If thou seekest real liberty, thou shalt find it in the Bahá 'ı́
Movement."
…
Convey to each and all the friends the most wonderful Abhá greeting. …
Upon thee be Bahá 'u'l-Abhá !
Translated by Shoghi Rabbani, o April BXBX, Haifa, Palestine.
X:A, *6 June '.'. [X:l:BBC]
"Undoubtedly, the standard of universal peace shall be unfurled"
Recent tablet to Mrs J. Stannard of London, England
O thou who art attracted to the Kingdom of God!
Thy letter dated Rl December was received. I praised the Lord for having protected the
friends all throughout the war that has now subsided. All mankind was held in the grip of
anguish, and calamities afflicted every soul, while the safety of the friends constituted one of
the greatest gifts. For that we thank God and pray that He may confer upon every one that
which will illumine the hearts, refresh the souls, bestow light to the eyes and brighten the
visions; and that is the dawn of the Sun of Truth upon all regions, from the horizon of
universal peace.
Praise be to God, whatever was recorded fifty years ago in the Tablets and Epistles, has in

Khalı́l Jubrá n.

)#+
these days been fully realized. Undoubtedly the standard of universal peace shall be unfurled,
its legions shall conquer, its call shall be raised, its rays shall beam forth upon all lands. At
present it is only the dawn of its morn, for its sun shall shine in full splendour upon all
regions. As to thee, rest thou assured in the bounty of thy Lord, and if possible travel thou to
the Holy Land and thence to Egypt or Europe as thou choosest.
Convey greetings and praise to the friends and maid-servants of the Merciful. In the utmost
humility and lowliness I entreat the powerful, and the Omnipotent God that He may confirm
them with that which pleases Him; that He may draw the hearts together, cause displeasure to
vanish in the twinkling of the eye, and that thou mayest be the cause of joy and fragrance
among the servants of the Merciful.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, pC January BXBX, Haifa, Palestine.
X:7, '0 July '.'. [X:Z:BBg]
The heart
Lesson by Mı́rzá Abu'l-Faḍ l given to Mrs Corinne True, summer of BXBo
Interpreted by M. Ishti'á l ibn-i-Kalá ntar.1 Read at the Second Bahá 'ı́ Teaching Convention
of the Central States, Rp–Rg May BXBX.
The likeness of the world is like the body of man; the likeness of God is like the spirit in the
body. As the spirit pervades and controls the whole body, so likewise God pervades and
controls the whole universe. As none of the limbs on the body of man are in communication
with the spirit in the body of man and not one of the five senses can ever feel the spirit,
therefore, God has created the heart in man to be the central ruler and has endowed it with
two phases, spiritual and material. Through its spiritual phase the heart absorbs the
commandments of the spirit, and then through its material phase it transmits them to all parts
of the body through the agency of the organs, veins, arteries, muscles, etc.
Likewise all the different particles of the universe are beyond having any communication
with God, but God, the Supreme Ruler, chooses one man from among the world and makes
him to be the heart to the body of the universe and calls him the Word of God. This man or
centre is Moses, Jesus, Bahá 'u'llá h—according to the different cycles or ages—and is endowed
with two phases, spiritual and material. Through his spiritual faculty he receives the
teachings and bounties of the Almighty God and then imparts them to the world through
material means in which he shares with other men. This Centre is, according to the spirit, the
recipient of the divine names and attributes, while in regard to his material side he is no other
than a man and shares their material requirements such as eating, sleeping, etc., and it is for
this reason that Christians always testify to the fact that Jesus Christ was both a perfect God
and a perfect man. The Christian testimony of Christ being a perfect God 'proves' his being the
manifestation of divine power, glory, grandeur and might, and the Christian testimony to his
being a perfect man 'proves' that he should be perfectly endowed with material requirements
such as eating, sleeping, etc., inasmuch as if any of such requirements are not perfect in him, it
would be as a flaw in his perfection.
It is not possible for the body of man to be established without its being fortified by the
heart, so likewise the body of the universe can never continue in a perfect establishment
unless it is enlightened by the Word of God. The likeness of the Word of God in the body of the
universe is like the heart in the body of man. Therefore this primal Word is always in the
universe, but the difference is that sometimes it manifests itself to the people while at some
Nom-de-plume of 'Alı́-Qulı́ Khá n.

)#!
other time it is concealed and people are veiled from its presence. For instance, Moses was
the Word of God and in manifestation, and Joshua was also [X:Z:BBl] the Word in concealment.
But had Joshua manifested himself in this name he would have to bring new laws and
ordinances. All the Jewish prophets have been the manifestation of the Word of God in
concealment. Jeremiah B:BC: "See, I have this day set thee over the nations and over the
kingdoms, to root out and to pull down and to destroy and to throw down, to build and to
plant," proves that these prophets were the Word. In that day God appointed Jeremiah to do
those things and gave him the power, and those who denied Jeremiah denied God himself.
The same was said to Peter, and had men denied Peter, they would in reality have denied
Jesus.
Likewise Bahá 'u'llá h appointed 'Abdu'l-Bahá to be the Centre of his Covenant and endowed
him with great power, and those who deny him in this day have denied God and His Cause.
In every age and dispensation the distinction between a believer and a denier would
become manifest by his belief in or denying the appointed successor of the Word of God. For
instance, if among the followers of Moses one denied David, Jeremiah, et. al., this would be a
proof of his lack of faith in Moses.
As it is proved that not one part of the body can ever move unless the heart is cognizant
thereof, so likewise no one of the people of the world can do anything anywhere unless the
Manifestation of God, the Word, is cognizant of it.
X:7, '0 July '.'. [X:Z:BBl]
The mysterious forces of civilization
Address by Albert R. Windust, delivered at the Third Session of the Bahá 'ı́ Compress at Hotel
McAlpin, New York City, Sunday evening, RZ April BXBX.
When we look out upon this phenomenal existence of which we are a part, we find
distinctive planes which the mind of man has classified and named: The mineral kingdom, the
vegetable kingdom, the animal kingdom, and the human kingdom.
If we investigate any one of these planes we find a great force or urge for unity dominating
each group or species. For instance: In the mineral kingdom; the atoms of a lump of iron are
held together by a force that unites them. In the vegetable kingdom the same force is manifest
in the grouping of the various kinds of vegetation—the grasses assembling so thickly upon the
meadow that it has the appearance of a carpet, and the trees of like kind making a grove or
forest. In the animal kingdom it is the same—the flocks of birds and herds of cattle manifest
this force or urge. So also on the human plane. Everywhere we behold this uniting force:
"Like seeks like and has affinity with its own kind."
On the human plane this force manifests in all degrees and we speak of some of them
familiarly as: Fellowship, the family, the tribe, the city, the state, the nation, and the empire—
such as the Egyptian, the Assyrian, the Medo-Persian, the Grecian, and the Roman.
This uniting force or urge is natural to all the kingdoms mentioned and the combinations
produced by it on the human plane are, therefore, natural.
But this force is not the mysterious force of civilization. Rather we are to consider a force
above the natural. It is often termed mysterious because not generally recognized and
understood.
In brief: Natural civilizations are racial, political, philosophical, commercial, etc.
Furthermore, when we examine carefully the individuals constituting a [X:Z:BBZ] group or
species in any of the kingdoms, we find no two alike. Among all the grains of sand no two
alike, no two blades of grass alike, no two shrubs or trees alike, no two animals alike, and no

)##
two human beings alike.
Observe also the varying degrees in addition to the diversity in every kingdom. In the
mineral kingdom, from the dull grain of sand to the sparkling diamond; in the vegetable
kingdom, from the lowly blade of grass to the tall cedar; in the animal kingdom, from the
weakest creeping thing to the strong lion, and in the human kingdom we find all the degrees
from the humble peasant to the powerful king, wise philosopher, or diplomatic statesman.
There is another plane, a higher kingdom, to which the Bahá 'ı́s direct particular attention.
It is the super-natural1 plane or divine Kingdom. This plane becomes manifest through a
supernatural type of men who make known or reveal in their lives and words this higher
Kingdom. History recognizes them as prophets. Manifestations of God is the Bahá 'ı́s term for
the highest of such men. Their force or power, they say, is of the Holy Spirit and they come to
lead mankind from a material outlook upon life unto a spiritual outlook. They come as guides,
as teachers to lift men up from the natural to the supernatural, from the human to the divine.
Such men were Moses, Jesus Christ, Muḥ ammad, and Bahá 'u'llá h.
History shows that they manifested an attractive force—a power which drew men and
women to them while in the body and after leaving it, which was above racial, political,
philosophical and commercial interests.
Consider: Moses, a humble man, meek, after years of exile in the wilderness of Canaan,
returning to Egypt, leading and teaching the slaves of the Egyptians in such a manner, with
such force that within a few centuries they became the dominant spiritual civilization of the
world and the philosophers of Greece and Rome went to sit at the feet of the Hebrew sages to
learn from them.
Christ: His influence we are all familiar with. Consider how he changed civilization after
his advent; for through his teachings he united Romans, Greeks, Chaldeans, Assyrians and
finally Europeans and Americans, revealing more than any previous Manifestation the power
of the Holy Spirit—the mysterious force of civilization.
Muḥ ammad, six hundred years after Christ, astounded the world with this wondrous force.
Consider a people who were surrounded by the civilizations of Egypt and Palestine, and near
to Greece and Rome—wild tribes roving the plain of Arabia untouched by these civilizations—
changed in a few hundred years to become the wonder of history; even the Christians of
Europe sending their sons and daughters to Muslim universities in Spain to be educated by
those who but a few generations before were the wild tribesmen of the desert!
This is indeed the mysterious force of civilization.
But even these supernatural or divine civilizations arose and fell as well as the natural or
racial and political civilizations of old. The Jews fell away from the teachings of Moses into
such a condition that at the time of the appearance of Christ they were ruled by Rome, and
soon after were scattered over the world. Islá m has today degenerated from what it was, and
the Christian world is witnessing the fall of its civilization through the great war and the
attending horrors in Europe.
Students of the sacred Books recognize that up to the time of the fall of Jerusalem it was the
"Jewish age" and from the scattering of the Jews [X:Z:BBm] until recently, it was a period known
as the "times of the Gentiles". And now the Gentile age has ended.
It would seem then that the civilizations founded by such great Manifestations on the
supernatural or divine plane experience birth and death. But they foresaw, as well as the
prophets and disciples who carried on their teachings, that a time would come when the
'Abdu'l-Bahá even terms the inventive faculty supernatural because inventions make it possible for men to overcome the
natural.—Editors.

)#$
spiritual Kingdom they had helped to prepare mankind for would become manifest in its
fullness. They foresaw a time when the spiritual Kingdom set up would not fall.
Isaiah gave word pictures of that promised age. Daniel said, "In the days of these kings, the
God of heaven shall set up a kingdom that shall never be destroyed" and "it would stand
forever". Jesus holds forth this same promise in his teachings and in the Lord's prayer—
wherein his disciples and followers pray for the coming of the Father and His Kingdom on
earth, that the Father's will should be done on earth, and that His Kingdom should have the
power and the glory forever.
In reality, the civilizations of Moses, Christ and Muḥ ammad did not die, but were rather the
different phases of preparation for the final accomplishment by "Him whose right it is", for
these great Manifestations of the Will and Word of God in this phenomenal world, were bound
together by a Covenant. Each spoke of the other. Moses spoke of Christ, not mentioning the
name, but telling of his coming; Christ spoke of Muḥ ammad, not mentioning the name, but
telling of his coming. And all spoke of the coming of the Great One who should appear in the
latter time, "King of Kings and Lord of Lords". This Covenant is the bond between this Great
One and those who prepared the way for His coming. This is the mysterious force that binds
the religionists of the former Manifestations to the Great Manifestation today, Bahá 'u'llá h.
That Covenant has been fulfilled and its door of bounty opened to all on earth through the
appearance of Bahá 'u'llá h, the Glory of God. As Isaiah said, "the Glory of the Lord shall be
revealed and all flesh shall see it together"—that is, universally.
This is the Day of the Lord. This is the day when the Kingdom of heaven has been
established on earth. Its power is here. Its mysterious force is creating a new civilization, a
divine civilization that shall not be overthrown and it shall stand forever. That mysterious
force has drawn us here from all parts of the continent to be present at this meeting, and that
same force is uniting the hearts of men everywhere. This force is reconstructing civilization.
When 'Abdu'l-Bahá , the son of Bahá 'u'llá h, was in America in BXBR, he foresaw the particular
phases necessary for the spiritual reconstruction of this western world. Most of us are
familiar with the principles he laid down, expounded, elaborated, made clear to the minds of
the peoples of the West. Other speakers will undoubtedly elaborate them here in this
Congress before it closes. I will just outline them:
Bahá 'u'llá h taught the oneness of the religions of the world, the oneness of all humanity, the
universal brotherhood of man, universal peace; the perfect harmony of religion and science.
He enjoined men to search diligently for truth and to abolish all prejudices, religious, national,
racial, and social. He proclaimed the equality of the sexes, commanded equal educational
advantages for both, besides vast equitable social readjustments, the equalization of the
means of livelihood and the complete establishment of justice among men. He proclaimed the
urgency of a universal language to bring men into closer fellowship and mutual
understanding. He emphasized the incumbency of a Parliament of Man—a universal tribunal
of justice or arbitration for the adjustment of international affairs. And, unequivocally, he
taught the [X:Z:BBX] power of the Holy Spirit in the life of humanity.
In brief: The Holy Spirit revealed by the Manifestation of God, Bahá 'u'llá h, is the
mysterious force of civilization in this new age.
'Abdu'l-Bahá has revealed a prayer vibrant with this force:
"Bring them together again, O Lord, by the power of Thy Covenant and gather their
dispersion by the might of Thy promise, and unite their hearts by the dominion of Thy love;
and make them love each other so that they may sacrifice their spirits, expend their money,
and sacrifice themselves for the love of one another. O Lord, cause to descend upon them

)#%
quietness and tranquillity. Shower upon them the clouds of Thy mercy in great abundance
and make them to characterize themselves with the characteristics of the spiritual. O Lord,
make us firm in Thy noble command and bestow upon us Thy gifts through Thy bounty, grace
and munificence. Verily, Thou art the Generous, the Merciful and the Benevolent!"
Today, on earth—according to the Will of Bahá 'u'llá h—'Abdu'l-Bahá is establishing the new
civilization through this mysterious force.
Allá h-u-Abhá !
X:7, '0 July '.'. [X:Z:BBX]
The universal house of worship for the new age
Address by Mrs Corinne True of Chicago, at the Third Session of the Bahá 'ı́ Congress, held at
New York City, Sunday evening, RZ April BXBX.
The Mashriqu'l-Adhká r is one of the greatest proofs of the working of the mysterious force
of civilization discussed by Mr Windust. It is the first outward symbol, the first divine
institution, under the teachings of Bahá 'u'llá h, to be erected in the West. I will read you
Bahá 'u'llá h 's own Words about the construction of this house of worship. In the Kitáb-i-
Aqdas, Bahá 'u'llá h says:
"O people of the world! Build ye houses of worship throughout the lands in the name of
Him Who is the Lord of all religions. Make them as perfect as is possible in the world of being,
and adorn them with that which befitteth them, not with images and effigies. Then, with
radiance and joy, celebrate therein the praise of your Lord, the Most Compassionate. Verily,
by His remembrance the eye is cheered and the heart is filled with light."1
In Chicago we had a peace meeting not a great while ago. Mr Taft came and held a
conference regarding the League of Nations; the different religious denominations met and
worked together as hard as they could, and on the last afternoon of that conference, someone
arose and suggested that the League of Nations was a Christian institution. A Jewish rabbi,
who had worked equally as hard as the Christian, insisted that it could not be limited to a
Christian institution.
And so today in all walks you will find the same thing, because we are in a new day. You
cannot put wine into old bottles when it is new wine. It will ferment. It will burst your old
bottles. You must put your new wine into new bottles. 'Abdu'l-Bahá says "The gift of God to
this enlightened age is the knowledge of the oneness of mankind and of the fundamental
oneness of religion."2 [X:Z:BRC] It is the Mashriqu'l-Adhká r that is the great outward symbol to
humanity of this oneness of the world of humanity. 'Abdu'l-Bahá sent us word and he has
written in his own handwriting that in Ishqá bá d, the believers of God made the erection of the
temple conducive to affinity and unity, so that it really became the cause of the oneness of the
world. He also makes the erection of the temple in America conducive to the unity and
oneness of the believers, of the maid-servants and servants of the Merciful, so that in one
thought, one aim, they engage themselves in the building of the temple.
The work of this mysterious force of civilization brought to us by the Manifestation of this
age is to establish upon the earth a divine civilization. We have been living under a material
civilization, but the day has come when the divine civilization must be established—the
spiritual brotherhood of man. The reason we have wars and strife is because the people are
not serving one aim, one purpose. Each one has his own thought, his own self-interest—each
person, each nation—and this leads to separation and division. We will always have wars
until some great power comes into the world and inspires and fills us with one great aim and
Bahá 'u'llá h, The Kitáb-i-Aqdas, pp. Fj–I;.
'Abdu'l-Bahá , 'Abdu'l-Bahá in London, p. :j.

)#&
one great purpose and we sacrifice our lesser aims to this great, this enormous aim; so that
we forget our individual interests and the interest of all becomes our interest.
The great Mashriqu'l-Adhká r stands for that sacrifice of self, that sacrifice of the personal,
so that we may come into this knowledge of the oneness of humanity. We must find out that
we are a part of this one great body of humanity and the working for the Mashriqu'l-Adhká r
will bring humanity into this knowledge. 'Abdu'l-Bahá sent Tablets to the orient as well as to
the occident, and encouraged the believers all over the world to arise and take part in the
contributions for this tremendous work. He said that every soul in the orient, whether he was
rich or poor, should give something. We received letters telling how they would go out and
sell a little article of clothing, perhaps a tin pan from the kitchen, because they had not the
ready money to send us. One of the most touching contributions we have had for the
Mashriqu'l-Adhká r came during this last year from India. The different assemblies of India
collected a contribution for the Mashriqu'l-Adhká r and sent it in a lump sum in September and
a letter from one of the prominent believers in India itemizes what each assembly had sent. In
BXBC, when Mr Remey and Mr Howard Struven made their wonderful trip around the world
and visited India, we had a most interesting letter published about the jungle dwellers of
India, how perfectly wonderful was their hospitality. That letter was printed in the little
Bahai News, the beginning of the Star of the West. It would really do you good to read that
letter and see the fire and spirit that was among those jungle dwellers when they received Mr
Remey and Mr Struven. When Miss Martha Root was in India, she was to have visited that
assembly but could not do it, and one of the believers, I think, made three hundred buttons
with the face of Miss Root on it, and sent them up to the jungle dwellers in order that they
might all have a visit from Miss Root. Well, those jungle dwellers have sent a contribution to
the Mashriqu'l-Adhká r, and the same spirit came with that contribution of the jungle dwellers
that comes from the men and women from the centres of civilization and cultivation, from
Paris, or London or New York, or any other part of the world; the one spirit, the one fire, of the
love of God, emanates from the letters which bring these contributions to the Mashriqu'l-
Adhká r.
When such a dynamic force as that is working in the world, surely great changes are
imminent. It cannot help but make great changes. From all the [X:Z:BRB] various religions of
the world these contributions come. From all the various continents. One year I was very
much embarrassed because in giving my report I had to say that all of the continents had
contributed to the Mashriqu'l-Adhká r except South America, and just before I left for San
Francisco that year, South America arose with a contribution, the wife of the owner of a large
coffee plantation in Brazil, sending a contribution to the Mashriqu'l-Adhká r, so that with the
greatest joy I could say at that convention that all of the continents had contributed to the
Mashriqu'l-Adhká r.
I want to give you the Bahá 'ı́ definition of the house of worship or church; so that you may
see why we call this the Universal House of Worship. 'Abdu'l-Bahá has so beautifully defined
these things. There was a believer who wrote to 'Abdu'l-Bahá , because she was a member of
the church, and this is what 'Abdu'l-Bahá wrote to her:
"Thou hast questioned how thou canst accept this divine Cause, for thou art a member of
the church. In the day of the Manifestation of Christ, many souls became portionless and
deprived because they were members of the Holy of Holies in Jerusalem. According to that
membership, they became veiled from that brilliant Beauty. Therefore, turn thou thy face to
the Church of God which consists in divine instructions and merciful exhortations. For what
similarity is there between the church of stone and cement and the celestial Holy of Holies!

)#'
"Endeavour that thou mayest enter in this Church of God."1
'Abdu'l-Bahá gave a marvellous talk in the Church of the Ascension here in New York,
giving a definition of the church, of what the Bahá 'ı́s mean by the church. He says "… the
church is a place where people of different thoughts and divergent tendencies—where all
races and nations—may come together in a covenant of permanent fellowship. In the temple
of the Lord, in the house of God, man must be submissive to God. He must enter into a
covenant with his Lord in order that he shall obey the divine commands and become unified
with his fellowman. He must not consider divergence of races nor difference of nationalities;
he must not view variation in denomination and creed, nor should he take into account the
differing degrees of thoughts; nay, rather, he should look upon all as mankind and realize that
all must become united and agreed. He must recognize all as one family, one race, one native
land; he must see all as the servants of one God, dwelling beneath the shelter of His mercy."2
When we really and truly arise and fulfil the building of such a church as that we will not
relegate certain nationalities to the Chinese section, other nationalities to the Ghetto section;
we Will not separate our brothers and sisters into these divisions; we will recognize the
oneness of all humanity. And so this Mashriqu'l-Adhká r is the universal house of worship
because it is the only house of worship in the world except the one at Ishqá bá d, Russia, that
does really carry out these teachings.
Regarding the Mashriqu'l-Adhká r and its accessories, 'Abdu'l-Bahá said to Mr and Mrs
Holbach, of London, England:
"When these institutions—college, hospital, hospice, and establishments for the incurables,
university for the study of higher sciences and giving post-graduate courses, and other
philanthropic buildings—are built, its doors will be open to all the nations and all religions.
There will be drawn absolutely no line of demarcation. Its charities will be dispensed
irrespective of colour and race. Its gates will be flung wide to mankind; prejudice toward
none, love for all. The central building will be devoted to the purpose of prayer and worship.
Thus for the first time religion will become harmonized with science and science will be the
handmaid of religion, both showering their material [X:Z:BRR] and spiritual gifts on all
humanity. In this way the people will be lifted out of the quagmires of slothfulness and
bigotry."3
I must tell you of one of the last contributions which we have had. We owe everything to
Persia. It is the birthplace of the Bá b. It is the birthplace of Bahá 'u'llá h. It is the birthplace of
'Abdu'l-Bahá , and there is an emanation from Persia that you do not get from any other place.
A traveller came through Chicago the other day bringing a contribution from the believers in
Ṭ ihrá n, Persia, to me, and he told his sister of the dreadful conditions that they had been
suffering under in Persia. He said he had paid ƒoCC for a small sack of sugar. In certain parts
the people were becoming cannibals, they were so hungry—it was reducing them to that—
and yet, with all the suffering and denial, those friends sent a good contribution for the
Mashriqu'l-Adhká r. There was pure, unadulterated sacrifice.
When we can follow the example of Persia, it will not take us very long to build the
Mashriqu'l-Adhká r; because America is not suffering from the same things that Persia is. May
this great example from Persia inspire our hearts so that very quickly—to make the heart of
'Abdu'l-Bahá happy—we may complete the sum he has requested us to raise in order that we
may actually start the building of this Universal House of Worship, the Mashriqu'l-Adhká r.
Allá h-u-Abhá !

'Abdu'l-Bahá , Bahá'í World Faith, p. Ij;.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :eI.
'Abdu'l-Baha, Star of the West, Vol. V, No. c, p. V:.

)#(
X:7, '0 July '.'. [X:Z:BRR]
Unveiling of the Divine plan for the central states1
Third talk by Mirza Ahmad Sohrab delivered at the Eleventh Annual Mashriqu'l-Adhká r
Convention and Bahá 'ı́ Congress, held in McAlpin Hotel, New York City, Sunday evening, RZ
April BXBX.
… [X:Z:BRl]
Having revealed the above wonderful Tablet for the Central States,2 the Centre of the
Covenant spoke often about the future work of the friends of God, and I have gathered his
scattered words into one heavenly rosary.
He said: "In reality the geographical position of the Central States has great importance, for
just as I dictated to you now, it is like the heart of America. Passengers going east or west,
north or south pass through that section. Similarly, it is a point of connection for the friends
of God. The believers in Chicago must be so enkindled with the fire of the love of God and
must be so characterized with the characteristics of unity and agreement, that other states
may learn from them this all-important lesson; that their pure lives and holy words, their
selfless services and deeds may affect the hearts of all the outsiders.
"Just as the earth attracts everything to the centre of gravity and every object thrown
upward into space will come down; so also material ideas and worldly thoughts attract man to
the centre of self. Anger, passion, ignorance, prejudice, greed, envy, covetousness, jealousy
and suspicion prevent man from ascending to the Realms of Holiness, imprisoning him in the
claws of self and the jail of egotism. The physical man, unassisted by divine power, trying to
escape from one of these invisible enemies, will fall unconsciously into the hands of another.
No sooner does he attempt to soar upward than the density of the love of self, like the power
of gravity, draws him to the earth. But the only power that is capable of delivering man from
this captivity, is the power [X:Z:BRZ] of the breaths of the Holy Spirit.
"The believers in the Central States must, through this all-conquering power, free the
inhabitants from the claws of self, negligence, lust and imagination. The attraction of the
power of the Holy Spirit is so effective that it keeps men ever on the path of upward ascension.
The malevolent forces of no enemy will touch those sanctified souls who have made this
universal power their guide. With tranquil heart and assured spirit they are flying upward
day and night and are journeying through the illimitable space of the teachings of Bahá 'u'llá h.
"The believers in America must be like lighthouses, lightships and searchlights, so that in
the tempestuous sea of the world the arks of lives may reach the haven of security. Each
individual Bahá 'ı́ must be a life-saver who, facing the rough waves of the sea, may plunge into
the whirlpool and save the souls from drowning. To sit, to talk, to listen—there is no virtue in
that. To rise, to act, to help—that is a Bahá 'ı́ life.
"The sincerity and earnestness of the friends in the Central States must appear through
deeds. Deeds are the standards! I have done all that is necessary. I have drawn for them the
Plan of God which must guide them through all the coming years. I have explained to them
the principles of Bahá 'u'llá h. Now the promotion of those principles depends upon their cooperation with each other and their turning their faces to the Kingdom of Abhá . Without
walking, a traveller will not reach his destination. Without working, a poor man will not
obtain wealth. Without diving to the bottom of the sea, a diver will not gather pearls and
corals, and without going through the lower classes, a student will not be able to take up the
higher courses in sciences and literature.

Refer to the Tablet for the Central American States in 'Abdu'l-Bahá , Tablets of the Divine Plan, pp. :I–:V.
'Abdu'l-Bahá , Tablets of the Divine Plan, pp. :I–:V.

)#)
"The believers of God, in reality, display much effort; but this effort must be expended in
the right direction. A sagacious thinker will always perceive the end before he takes up a
certain kind of work. A youth desiring to prepare himself for a medical career must study
those courses which are directly or indirectly connected with his profession, so that he may
become efficient and skilful. Consequently, the friends of God must themselves become the
fountain heads of divine characteristics and attributes, and then call others to this exalted
station. They must first be attracted and enkindled, then try to attract and enkindle others.
Let them cleanse their own hearts like unto clear mirrors, then strive in the purification of the
hearts of mankind.
"In brief, I hope that the friends in the Central States may become assisted in rendering
these great services. May they become centres of merciful susceptibilities and spiritual guides
to the Kingdom of Abhá ! From every standpoint, ways and means for the teaching of the
Cause of God must be prepared. The question of teaching, like any other question, is
evolutionary and not revolutionary. This matter must become very plain to everyone, so that
all the friends, like so many spirits in one temple, may arise in the accomplishment of this
great service.
"When the foundation of the Mashriqu'l-Adhká r is laid in America, and that divine edifice is
completed, a most wonderful and thrilling motion will appear in the world of existence. The
Mashriqu'l-Adhká r will become the centre around which all these universal Bahá 'ı́ activities
will be clustered. From that point of light, the spirit of teaching, spreading the Cause of God
and promoting the teachings of God will permeate to all parts of the world. I hope that ere
long the foundation of this celestial temple will be laid—thus it may become conducive to the
happiness of the heart of 'Abdu'l-Bahá . All the inhabitants of the world are in these days
engaged in warfare and strife, but the friends of God are striving with heart and soul to lay the
basis of this palace of the Kingdom; [X:Z:Bpm] so that the call of prayers and supplications may
ascend to the heights of heaven. The flowers of material and divine civilization shall grow in
the Mashriqu'l-Adhká r, perfuming the nostrils with the fragrance of truth. Its doors will be
open before the faces of all races, nations and religions. Whosoever enters therein is
welcomed. Bahá 'u'llá h is the universal Shepherd. All mankind are His sheep, and the
adherents of all religions are welcomed in the Mashriqu'l-Adhká r to worship the Father of all
humanity with perfect freedom and reverence and obedience.
"Likewise, great importance must be given to the development of the Star of the West. The
circle of its discussion must be widened; in its columns must be published the essential
problems pertaining to the Bahá 'ı́ life in all its phases. Its contents must be so universal that
even the strangers may subscribe to it. Articles must be published, dealing with the universal
principles of the Cause, the writers proving that this Cause takes a vital interest in all the
social and religious movements of the age and is conducive to the progress of the world and
its inhabitants. In short, the Star of the West must promote the aspirations and the ideals that
will gather little by little around these general Tablets, bringing into the light of day all the
historical, religious and racial knowledge which will be of the utmost value to the Bahá 'ı́
teachers all over the world.
"In a similar manner, the scope of the Bahá 'ı́ Publishing Society must be greatly enlarged, so
that books and pamphlets may be translated into different languages and published. These
short pamphlets and historical reviews, giving the proofs and arguments of the Cause, must be
written in accordance with the intellectual and spiritual capacity of each people.
"In short, for the diffusion of the fragrances of God the friends must think of detailed ways
and means and year by year add to their efficiency, practicality and thoroughness. They must
organize classes for teaching the young and preparing teachers to go to all parts of America.
God willing, the believers like unto bright candles will illumine the assemblage of the world of

)#*
humanity with the light of truth."
X:7, '0 July '.'. [X:Z:Bpl]
Recent tablet revealed for Bahá'ís of the British Isles
Through his honour Mr Tudor-Pole, Egypt—Upon him be Bahá 'u'l-Abhá !—To the friends of
God and the maid-servants of the Merciful, British Isles.—Upon them be Bahá 'u'l-Abhá !
HE IS GOD
O ye sons and daughters of the Kingdom!
Your joint letter was received. Its contents made us exceedingly glad, for it indicated that,
praise be to God, during those days of trial these blessed souls have withstood every test in
the utmost steadfastness and perseverance. Like unto pure and unadulterated gold they
shone with infinite brilliancy in the flaming fire of tests. Verily, this is the bounty of divine
Providence. For the gift of guidance is great, it illumines the soul, converts the court of the
heart into a rose-garden and gladdens the spirit with the good-tidings of God.
But all this is dependent upon firmness and steadfastness throughout all trials. Not until
the tree is rooted and firmly planted can it give forth fruit; no matter how fresh and graceful it
may appear, eventually it will wither, fade away, and only be fit for the fire.
At present, praise be to God, these sons and daughters of the Kingdom have, like unto
blessed trees, strengthened their roots, are unaffected by the blowing of violent winds, and
they are like [X:Z:BpZ] unto a building resting on a solid foundation.
This world-war has come to an end. We trust that at least it will lead to the preliminaries of
universal peace, just as it is plainly foretold in the blessed Tablets.
The greatest means for its realization is in the entreaty and supplication of the friends to
the Kingdom of God. Ye should all implore and pray, supplicate and beseech that, through the
grace of God, this world-consuming war may be changed into a world-illuminating peace. It is
certain that the entreaty and supplication of these servants will be acceptable at the divine
threshold, for we wish nought save the tranquillity of the world of existence; purpose nothing
but unity among men and aim at nothing save the eradication of ignorant prejudices, so that
all religions and races, embracing one another, may gather under the shade of the pavilion of
the oneness of God.
O ye sons and daughters of the Kingdom! The most pressing need today is harmony and
union among the friends of God. Strive your utmost for this. Not until this intimate unity is
realized can universal harmony be established. Therein lies the reason of Christ's saying: "Ye
are the salt of the earth; but if the salt have lost its savour, wherewith shall it be salted." Exert
ye a great deal of effort on this momentous question.
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rm January BXBX. House of 'Abdu'l-Bahá , Haifa, Palestine.
X:7, '0 July '.'. [X:Z:BpZ]
Recent tablet to Luṭfu'lláh Ḥakím
His honour Mı́rzá Luṭfu'llá h Ḥakı́m, London—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
The letter which thou hadst written on Bl December BXBm, was received.
Praise be to God, it was an evidence of the comfort and the spirituality of the friends of God
and therefore infinite joy and satisfaction ensued.
Concerning the gathering on the pC November at the house of the maidservant of God,

)$+
Roseh,1 at which ye composed and prepared a letter; as the contents of the letter are known
and noted, its despatch at present is unnecessary. Postpone the time of its forwarding.
Praise ye God, that He hath assisted ye in calling a meeting in the utmost of union and love,
in endeavouring to promote rest and comfort for the world of mankind, in doing away with
dispute and wrangling and in converting misunderstanding among religions to full
understanding and good will; so that all races and nations may affiliate in the utmost love.
Convey, on my behalf, the utmost regard and respect to Sitá rih Khá num and her daughters,
Parvı́n and Nú rı́, and present my utmost respect and greeting to the respected maid-servant of
God, Mrs Cropper, and similarly to the maid-servant of God, Roseh, who indeed continually
and uninterruptedly is engaged in service to the world of mankind; and to Mrs Stannard, who
is the true maid-servant of the Kingdom and who is restless day and night.
Mr George Latimer, of America, who is in active service, is an illumined, God-like youth.
When released from military service he is permitted to present himself.
Convey, on behalf of 'Abdu'l-Bahá , infinite longing to Dr Esslemont. Through translating
the Hidden Words into Esperanto, a copy of which he has sent, he has in reality served the
Kingdom of God and has likewise rendered a distinguished service to the Esperanto language.
May God confirm him!
Send Professor Browne's book. Neither object to nor correspond with this person. Leave
him to himself. [X:Z:Bpm]
His honour, the beloved Daniel (Jenkyn) addresses you from the hidden Kingdom as
follows: "O ye friends of God! Be not grieved because of my separation, for I am abiding in a
realm wherein all my wishes are realized!"
When Dr Esslemont has finished his book, send a copy thereof.
I have felt deeply sad at the passing away of Professor Cheyne at Oxford. Send a copy of his
book, which is (partly) on the Cause.
Praise be to God, in these regions, due to the establishment of an equitable government,
security and comfort have been realized for everybody, and all denominations are safe and
protected from all calamities and are engaged in providing the means of their welfare and
prosperity.
The hope is entertained that, through the blessings of Providence, the standard of universal
peace may be raised and the pavilion of the oneness of the world of humanity may be pitched
upon the apex of the contingent world; that the different races may be fused into one, and the
surface of the globe may become one native land; so that the divine Kingdom may be fully
represented and gloriously shine in the nether world.
Upon ye be greeting and praise!
Translated by Shoghi Rabbani, BX January BXBX. House of 'Abdu'l-Bahá , Haifa, Palestine.
X:7, '0 July '.'. [X:Z:BoR]
The first tablet received in Egypt after the opening of the doors of
communication
HE IS GOD!
To the believers of Egypt
O true friends! Separation from the friends causes the burning of heart and soul.

Probably Rawza[h] (Rauza, Rouza, Roza Rozza, Roseh), Perso-Arabic term ("shrine" or "tomb") derived through Persian
from the Arabic rawḍ ah.

)$!
Separation, distance and foreignness are the cause of injury and loss, especially as no fragrant
messages, nor a faithful messenger, nor courier, nor post, nor information, nor news from any
source have been received, and the mind has been deprived of comfort. Life and spirit were in
the utmost sadness and grief until the conquering army arrived in the Holy Land and seized
the reins of government from the cruel ones, and overthrew the authority of the tyrants, and
quietness and safety were assured. The leaders of the country and the army showed
sympathy and kindness, soothing every oppressed one; the black cloud was dispersed and the
horizon of the political situation cleared. Believers and unbelievers were at rest, and
acquaintances and strangers were playing cheerful melodies. Verily, the darkness of injury
and error was uncovered by the light of equity and justice, and the government put on the
garment of probity.
Praise be to God! By the bounty and favour of the Blessed Perfection, amid such great
confusion and severe whirlwind of calamities and severe oppression, these distressed ones
were in safety and rest. No distress came upon any one. There was no trouble or suffering
nor pain, until the Ark of the Cause of God reached the shore of rescue from the whirlpool of
danger. Now the ruling government was overcome and all the people of the country of every
nationality and tribe were made comfortable on the couch of rest and safety.
'His honour Mr (Colonel) Storrs came from Egypt and gave tidings of the health and safety
of all the believers. I became very happy and grateful that, praise be to God, the friends in
Egypt were also preserved and guarded.
Night and day we are remembering you and sincerely praying for you and the hope that we
may meet. With heart and soul I am longing for all the friends.
Upon them be the Glory of God!
(Signed) 'Abdu'l-Bahá
Translated by Dr S. I. Moody and Mı́rzá Faraju'llá h Khá n, Ṭ ihrá n, Persia, February BXBX.
X:7, '0 July '.'. [X:Z:Bop]
Tablets recently revealed by 'Abdu'l-Bahá
Alfred E. Lunt
To his honour, Mr Alfred E. Lunt, Boston, Mass.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou firm in the Covenant!
Your last letter dated Rm October BXBm, was received. Its contents caused joy and gladness
for they indicated the firmness and steadfastness of the friends in the Cause of God.
Praise be to God, the gloomy clouds of war have been partly dissipated from the horizon of
the world. The hope is entertained that gradually they will utterly vanish and rest and
comfort will be established. Grasp therefore the present opportunity, for a wonderful
capacity for the hearing of divine teachings has been manifested among men. Concentrate,
therefore, at present your whole effort in spreading the Message. It is time for the diffusion of
fragrances and the promulgation of divine teachings and for nothing more. The world of
humanity is athirst and these divine teachings are pure and limpid water. Exert effort in
teaching and if blessed souls undertake to travel through all the states of America, complete
and thorough confirmations from the Kingdom of Abhá shall be witnessed by them, so much
so that they shall be bewildered. Verily, this is an exceedingly momentous question.
You had inquired about the despatched and unsigned letter. That letter is authentic and its
original copy is safely kept and signed. Whenever an unsigned letter arrives, inquire before

)$#
putting it into action and wait until an answer is given.
Convey respectful greeting to all the friends. The question of the Mashriqu'l-Adhká r is of
great importance. The friends accordingly must exert a great deal of effort and must be selfsacrificing so that its construction may begin.
As to appeal and encouragement for the Mashriqu'l-Adhká r, in view of the glory and
eminence of the Cause, it must be made orally or through private personal letters.
Your children who indeed are mine, embrace each of them and show them on my behalf
utmost kindness and amiability.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, BC January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
Edna True
To the maid-servant of God, Miss Edna True, Paris, France—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou respected one!
Your letter dated R February BXBX has been received, and thy service to the world of
humanity, during these days of terrible war, acceptable at the Kingdom of God. Verily, thou
hast magnificently engaged in service; hast given up thy rest and comfort in America and hast
hastened to Europe so that thou mayest be of service to the world of humanity.
Praise thou God for having been therein assisted. At present continue these services until
the end in the same department and whenever it has been made possible for thee to
undertake a trip to the Holy Land in the utmost joy and fragrance, thou art permitted to
present thyself.
Convey in writing to thy respected mother greeting on my behalf.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, pC March BXBX. House of 'Abdu'l-Bahá , Haifa, Palestine.
[X:Z:Boo]
Ella and Ellah A. Rice-Wray
To the maid-servants of God, Ella and Ellah A. Rice-Wray, Detroit, Michigan—Upon them be
Bahá 'u'l-Abhá !
HE IS GOD!
O ye two dear maid-servants of God!
Your letter dated o December BXBm, was received. Praise be to God, His Holiness
Bahá 'u'llá h—May my life be a sacrifice to his friends—hath expounded and fully explained
everything in the manifest Book, hath not given any soul the chance to be confounded, hath
designated the Expounder of the Book that he may fully explain and expose the manifest
teachings of God; and hath devolved the ordinances which are not literally recorded in the
Book, upon the Universal House of Justice which, whenever it is organized, will engage in the
service of promulgating those ordinances which are not manifestly mentioned.
Indeed, as thou hast written, the trials are severe. I, however, entertain the hope that as the
winds of tests wax more severe, the friends of God will exhibit and assert more firmness and
steadfastness; that souls will be assisted through the confirmation of the Abhá Kingdom and

)$$
will conquer and quench the uproar of self and worldly desire which is nothing but the world
of nature to which man is enslaved and from which he can be emancipated only through the
power of God.
Concerning the effect of translation, it is evident that it is not as effective as the original.
For instance, the Tablets of His Holiness Bahá 'u'llá h which have been translated from Persian
or Arabic, the original text exerts a wonderful power, while translation may produce certain
effect but cannot be measured with the original. The delicacy, smoothness and sweetness of
the Words of His Holiness Bahá 'u'llá h are beyond any human conception. It is, however,
conditioned upon one's knowledge of Persian and Arabic.
Convey greetings to all the friends.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rl January BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.
C. Mason Remey
To his honour Mr Remey, care of his honour Mr Roy Wilhelm, New York City—Upon him be
Bahá 'u'l-Abhá !
HE IS GOD!
O my dear son!
Numerous letters have been received from you and their contents have all been conducive
to happiness. Praise be to God, thou art confirmed in service to the Kingdom art promulgating
divine teachings, art raising the call of the oneness of mankind, art detaching the souls from
ignorant racial prejudices, art summoning them to the investigation of truth, art showing forth
unto them the light of guidance and art offering them the chalice of the wine of the love of
God. This blessed purpose of thine is the magnet of the confirmations of the Abhá Kingdom.
Rest thou assured and engage with Mr John Bassett in service to the Kingdom of God
throughout the same southern states. This is what is required at present. Later on, undertake
a tour to the north of America and after that thy course of action and that of Mr John Bassett
shall be determined.
Convey, on my behalf, the utmost love and kindness to Miss Margaret Klebbs and say: "The
people of the Supreme admire your work that, praise be to God, you are firm in the Covenant
and Testament, and are serving the Kingdom of God."
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Rp May BXBX, Haifa, Palestine.
X:1, ' August '.'. [X:m:BoZ]
What is truth?
Stanwood Cobb
"What is truth?" So asked a Roman governor and jurist at a time when the moral and
spiritual horizon of the world was undergoing a tremendous expansion; when the old values
were changing, and the new had not yet been established; when a great Manifestation of God
was upon earth, and men knew it not. Yes, and it was to this very Manifestation that the stern
Roman governor addressed himself. Christ had already said, "I am the way, the truth, and the
life." Pilate had the earnestness to inquire, but not the capacity to receive, the truth.
"What is the truth?" This question is asked today as eagerly as in the days of Imperial

)$%
Rome. Again there is a vital shifting of values; a running to and fro; a falling away from the old
and an earnest search for the new. What must one believe? Where pin one's faith?
Is truth to be found in the old denominationalism? If so, it is a very divided truth, a truth in
rebellion against itself; and that cannot be, for truth is harmonious, catholic, whole. Is it to be
found in any one of the existing world religions to the exclusion of all others? So once thought
the adherents of each great world religion. But truth as the exclusive possession of one race,
of one religion, is as illogical as that truth should be confined to one sect.
Is truth then relative? God forbid. It is neither fractional, nor formless. Truth is one for the
whole world; one and indivisible, for the whole universe.
In BmlZ Bahá 'u'llá h, in Adrianople, on his way to years of exile and imprisonment in the
Holy Land, declared himself to be "The Promised One"; and of his inspired words he says,
"This is that which descended from the Source of Majesty, through the tongue of power and
strength upon the prophets of the past. We have taken its essences and clothed them with the
garment of brevity as a favour to the beloved, that they may fulfil the Covenant of God."
What is the truth which Bahá 'u'llá h taught? That God exists. That He can be known only
through His Manifestations. That He has manifested Himself to the world at different epochs
and in different lands. That He is again manifesting Himself to the world, to fulfil His promise;
and to satisfy the expectation of every religion and every race for a great Leader, who should
lead mankind into the Promised Land; who should initiate the movement which should not
end until all had become children of the Kingdom; who should lay down the principles of a
spiritualized humanity, exemplifying them in his own character and life.
What are those principles which Bahá 'u'llá h laid down for the guidance of humanity? But
first let us ask ourselves what, if one had the opportunity and the choice to create an ideal
religion answering to all the needs of humanity,—what, we question, would be its nature?
[X:m:Bom]
Such a religion must in the first place be universal. It must unite all races in one sublime
Truth.
Secondly, it must wipe out war, the greatest handicap under which humanity now labours.
Thirdly, it must solve the vast problem of labour and capital, a problem which lies at the
very roots of human progress and of joy upon earth. For it must guide the habits and regulate
the lives of men in such a way as to enable all to exist in happiness, health, and nearness to
God.
Last, and most important, and as a means to all the foregoing, it must fill the hearts of men
with love for God and love for humanity, so their faces shine and the whole being is radiant of
joy.
And all these things the true seeker will find in the Bahá 'ı́ Movement. It not only preaches
universal brotherhood and universal religion, but it demonstrates these things in practice. It
is the only religious movement which has united, in the thousands, Jews, Protestants of every
denomination, Catholics, Muslims, Buddhists, Brahmins, Zoroastrians and Confucianists. It is
the only movement which amalgamates men of every race and caste and joins the orient and
occident in loving partnership of progress. No other movement has ever done this,—even
Christianity has never spread east of its birthplace; it became and has remained an occidental
religion.
As to war, the Bahá 'ı́ Movement condemns it as a crime against man and God. Only one
kind of war it permits, a war of justice, a war against war—but the aim even of such a war is
universal peace—peace based not upon politics and selfish interests, but upon tolerance,
internationalism, justice—and a humanitarianism that is not confined to nationality. Only the
)$&
power of a great religion can perform this task of welding together the hearts and lives of men
of every race. Christianity once did it; Buddhism and Islá m have done it; and the Bahá 'ı́
Movement once and for all will do it in a lasting and world-wide way.
The Bahá 'ı́ Movement is not an otherworldly, an ascetic, or an esoteric religion. Its
teachings are for all, and apply to this life as well as to the next. Its aim is to make this life
happy, just and perfect—to establish on earth the Kingdom of heaven. It does not say to the
poor man, "Submit to your poverty and degradation, for greater will be your glory in heaven."
It says: "Poverty is a social crime. It must not exist. Every man has the right to secure work
and by it the sufficient means to meet his daily needs. There cannot continue to exist the vast
extremes of wealth and poverty."
To the capitalist it does not say, "The Church accepts your support and condones your illgotten wealth," but it says: "Share your profits with your workmen. Divide up your estates at
death so that the many and not the few shall enjoy them." And the Bahá 'ı́ laws will enforce,
where capitalism will hesitate, the greater sharing of its profits with labour, a wider
distribution of wealth by bequest, and the abolition of poverty.
Thus and thus only can material conditions upon earth make possible a spiritualized
humanity. For while all strive madly after wealth and but a few attain it, the hearts of men are
too bitter to listen to the voice of God. But the combined results of confiscatory taxation
beyond a certain income, and of spiritual love and humanitarianism on the part of the rich,
will turn our great achievers from greedful competition unto deeds of more human value.
And the satisfaction of the daily needs and the feeling of justice in the distribution of wealth
will change the jealous attitude of labour into one of co-operation and happy industry. For
every producer, in the Bahá 'ı́ state, will receive not only wages, but a share in his profits.
The Bahá 'ı́ Movement is the only re- [X:m:BoX] ligion that has ever made work equivalent to
prayer. It is not necessary to flee from the world in order to be near to God; nor need one
retire from the work-bench in order to pray. For by Bahá 'u'llá h's command, work done in the
spirit of service is equivalent to prayer. Service done in love is the key to the Kingdom. Of this
there is potent witness in the personality of 'Abdu'l-Bahá , the Servant of God, who has made
his life a perpetual and joyous sacrifice,—first to Bahá 'u'llá h, his father, and then to the whole
world. He is the personification of service; and his words and actions are the inspiration
which spur on others to give their time and strength and money to the Cause of humanity and
of God.
No one must be idle. In the Bahá 'ı́ state there will be neither tramp nor monied loaferbeggar nor remittance man. All will contribute some service to the state—else they sin in the
eyes of God. But work will then be far more joyous than it is now—because it will be done in
the spirit of love, done under divine inspiration—and the task-like quality of work will yield to
a happy creativeness such as now characterizes only the artist's productions.
"Thou shalt earn thy living by the sweat of thy brow"—is supplanted by "God cares for all
his creatures".
Liberty of government—equality before the law—has been achieved by the advanced
members of the human race; but nowhere is there real equality of opportunity. Poverty is a
handicap too great for all but the most powerful wills to overcome; while property and
privilege raise to eminence men worthy only of the workshop or the prison bench.
Education,—free, thorough, practical,—is the key to equal opportunity. By this means are
the talented brought forward, the great achievers of the human race discovered and aided in
their work. Not equality of position, but equality of opportunity, is the standard of the Bahá 'ı́
state. Let the great enjoy a position and a wealth commensurate with their abilities and
service. But let all have an equal chance to achieve.

)$'
So Bahá 'u'llá h lays great stress on education. To give one's children the best education
possible is a spiritual duty—and daughters must receive an equal education with the sons,
because they are to be the mothers of the coming generation. These commands for universal
education, less needed in the occident, are absolutely essential to oriental progress; for the
great weight which keeps the orient down is the ignorance of its masses.
The Bahá 'ı́ Movement brings a message of inspiration and freedom to women. They are in
all things potentially the equals of men—and their training and education is to be as broad
and far-reaching as that given to their brother-men. Humanity cannot fly on one wing only.
Woman's power must be added to man's power, woman's vision and ideals to man's vision
and ideals for the achievement of a perfect humanity. The vanity and domination of the
masculine element must yield to a greater harmony of sex, in which sympathy, understanding,
and co-operation will enable man and woman to march abreast toward the victory of spirit.
In the Bahá 'ı́ Movement, the antagonism between science and religion is abolished. There
can be no quarrel between the truth of science and the truth of religion, because truth is one.
If there is an apparent divergence, it is due to partial error. For religion to deny the truths of
science is folly. By so doing it becomes mere superstition. Religion must comport with
science, Bahá 'u'llá h declared.
But there is a limitation in the science of today which must be overcome before it is worthy
of sharing truth with religion.
For science to deny God, is for it to deny the very ground work and substance of existence.
Such a science is no-science. There can be no harmony [X:m:BgC] between contemporaneous
religion and contemporaneous science, for both are dogmatic. The religion of today is
mentally wrapped in the swaddling clothes of an infant humanity, while science, in bursting
free from this oppression, is lost in an anarchy of materialism. When scientists live as close to
God as the prophets of the past, a new and spiritual civilization will pervade the earth.
In the Bahá 'ı́ Movement, it will be no man's duty to preach unto his neighbours. All will
have the Word of God at their disposal—its meaning to be sought in their own hearts and
from the heart of God. There will be no paid profession of the spiritual teacher. This function
will be absorbed by the educator, the scholar, and the scientific investigator.
In the Bahá 'ı́ teachings we find a platform so wide, so universal, that it meets every need of
man: one that appeals to both the intellectual and to the emotional; to the humanitarian and
to the mystic; to the oriental and to the occidental.
These teachings are for all humanity, nor is there in them fault either of omission or
commission. Herein lies the outline of a perfect world-religion; the pattern to which humanity
may weave its future destiny; the foundation stone for the building of the Temple.
Yet were the Bahá 'ı́ Movement a mere platform it would soon pass, as have passed all other
platforms made by man. It is not because of its platform that it is spreading over all the world,
but because of its inner spirit, its cohesive force. It is a religion, not an ethical or philosophic
cult. It moves men to great and lofty deeds; purifies their hearts; leads them to God. It is the
Water of Life, bringing rejuvenation to a thirsty age. To one man it may appeal first through
the intellect, to another through the heart; but in time it unifies these two sides of man into a
perfect harmony of spirit. The oriental, mystically inclined, it makes more practical. The
occidental, inclined toward materialism, it wakens to the existence of spirit. And upon all it
enjoins deeds.
This is not a religion of words, of lip service, of inherited tradition. It is a religion of action,
appealing to the virile, the pioneer, the heroic in man. It points the way to a new and glorious
civilization, the keynote of which is social love. And not only does it point the way, but it gives

)$(
also the impetus, the motive, and the power toward this better life. For many have the eyes to
see, the heart to yearn, but few the power to achieve. And the friends of God must be
distinguished, not by fine words merely and ideals, but by spiritual achievement. When the
Bahá 'ı́s in any community stand out perceptibly as the sweetest, the noblest and the most
powerful personalities of them all, then will the Bahá 'ı́ Movement win its adherents by the
thousands and the Bahá 'ı́ State come to realization.
Much as it may so be thought, man is not, however, made for living, but life for man. Not a
perfect world is the goal of humanity, but a perfected soul. This world is but the battle
ground, upon which victory is to be attained of spirit over sense. Hence, of far more
importance, in any religion, than the means of a happy civilization, are the means of an
individual salvation. "What shall I do to be saved?"—is the eternal quest.
Salvation is a term in obloquy1 among trained minds. Modern cultured man has deemed
himself the peer of existence, needless of salvation, beyond good and evil. If this attitude
brings happiness, let the years BXBo–BXBm bear witness.
If salvation means anything, it means the ushering of the soul into immortal joy; it means
the freeing of the soul from sorrow. There is only one way of freedom. It is the way of love.
In that predestined union of the soul with God, happiness is found. In separation, only
sorrow—no matter how the soul [X:m:BgB] may seek to shield itself against misfortune. "Grieve
not save when thou art far from us; and rejoice not save when thou art near and returning
unto us."
To overcome self is the task set for humanity; the earth-task, in which beads of blood ofttimes perspire. The task is great, and many shrink therefrom. Yet, sooner or later, it must be
faced by all. There is no escape. For the finite life can never become infinite, nor can mortal
put on immortality, until this task is done. Severance from self, this is salvation.
To achieve this goal, but one means is given to man—that of love. That which as duty is
difficult, with love becomes a thing of joy. The Friend awaits eternally the first pledging of
friendship. He never wearies of the quest—forsakes no seeker, answers love with love. But
those who love Him not can never know His love, how infinite, how joy-giving it is. His heart
of infinity yearns after all finite beings, draws them as a magnet. But freedom of will gives
opportunity for resistance. Man may, but will not, seek this goal; for self-love is a force
compelling on the soul of man a long and weary journey, a pilgrimage through sorrow till the
peaks of gold are reached.
When will humanity overcome this terrible egoism, this vast conceit in its own powers?
When learn that there is no safety save in God; no guidance but the Friend's; no deliverance
from evil except by aid of the Holy Spirit? If nothing but universal disaster, and the resulting
conviction of human frailty, could avail to turn men to Him who is Mighty, would it not be a
favour on the part of destiny to send affliction over all the earth?
And so woes shall increase, that evil may decrease; complacency shall fail in order that
yearning may be aroused; happiness shall wane, that spirituality may grow. But in all trials, in
all difficulties, love is the clue, the guidance. In love is deliverance from all evil.
Love in its highest aspect means union, harmony, evanescence before God. But man is too
proud to seek this road. He will not submit his heart,—but by foolish imaginings seeks
salvation in empty abstractions, in a hollow eclecticism, in a vain endeavour to reach the
Divine Essence without accepting the guidance and infinite love of the Divine Friend. It may
not be. Those who would enter by any other way are thieves and they shall be rejected. One
gate, one way, one path; not many to salvation.

The state of being generally ill spoken of.

)$)
Such are the teachings of the Bahá 'ı́ Movement. They are not new—they have existed in the
world before, in essence, but not in full expression. This, their new and epochal arrangement,
is the destined avenue of Truth to the world today. The power of God is behind it, the power
of holy spirits in the celestial Kingdom, the power of all good. And nothing can stay its
progress, because it is harmonious, catholic, and whole.
X:1, ' August '.'. [X:m:Blg]
Post card from Shoghi Rabbani
Acca, Palestine,
BB June BXBX.
To Dr Ḍı́yá ' Baghdá dı́, Chicago,
Dear brother:
… A general Tablet, remarkable and detailed, has been revealed for the friends and maidservants of God throughout the United States and Canada. It has been dispatched. I am
enclosing the supplication of over BCCC American friends. Their names have been sent with
the Tablet. 'Abdu'l-Bahá ordered me to write to you concerning this important, momentous
question. Publish in the Persian and English columns of the Star of the West the Persian and
English texts of the enclosed supplication. Then publish all the names one by one and after
that publish the general Tablet in Persian as well as in English, all in the same copy of the Star,
no matter how voluminous it may become. Then send at least a couple of copies to every
province in Persia, addressed to Bahá 'ı́ Assemblies or individuals. Also send at least one copy
of the convention photo to each province of Persia, that all Persian Bahá 'ı́s may see what
miracles have been wrought, what achievements have been made, what victories have been
won, what a universal, a simultaneous response to the trumpet call of service has taken hold
of the western friends. This is the Beloved's command, fulfill it ….
Ever yours affectionately,
Shoghi.
X:., */ August '.'. [X:X:BZX]
The power of the influence of Bahá'u'lláh
Address by Dr Frederick W. D'evelyn of San Francisco, delivered at the Fourth Session of the
Bahá 'ı́ Congress at Hotel McAlpin, New York City, Monday afternoon, Rm April BXBX.
…
Today, we are told, the world of humanity is inadvertent. We realize it is at variance.
Today no nation, no people are confident and at ease, because confidence and security have
passed away from the world of humanity. Presidents, kings, labour, capital, subjects—are all
in danger. The need of a collective centre, where these differences may be annulled and the
oneness of unity be established, is as urgent as it is evident. In the world of divinity, quality
and identity are inseparable. No duality; absolute oneness. The power and influence of
Bahá 'u'llá h are divine entities, inseparable, the perfection of unity. The perfection of unity
vocalized, materialized, is the Bahá 'ı́ Message, and the Bahá 'ı́ Message is the need of the world
today. When you hear this acclaim for the first time it would be very human, it would be
pardonable, if a certain measure of unbidden resentment arose within you, born into being by
the very assurance of the statement and by the alleged comprehensiveness of the claim. That
claim is specific rather than elaborate; it is centripetal rather than diffuse. It at one and the
same time breaks down barriers, for to it they are non-existent, and overcomes difficulties;
because in the onward progress of its triumph they are non-retarding. In its appeal to
humanity it concedes a universality that makes all the world kin. If we were asked to classify,
to align the Bahá 'ı́ Message with some [X:X:BmC] of the great historical pronouncements of the
world, we should speak of it as the Declaration of Independence.
)$*
Today in the school houses, in the halls of council, in the chambers of congress, rarely
indeed are the echoes of the utterances of the great father of our country silent. Today if you
pick up a dozen of the leading newspapers, the possibility is that ten of them would be again
repeating his wonderful warnings against "entangling alliances". Thus contrasted, thus
aligned, the Bahá 'ı́ Message becomes an ordinance of the most supreme inner significance, for
its pronouncement is "Take ye heed, beware ye of entangling limitations."
Think, think of a God's message so curtailed, so foreshortened, that any of His entities fall
outside of its boundaries unreached, unsurrounded, unincluded. Such a message would not
be comforting, would not be assuring. It would not be God-like. It would not be glorious, and
it could not be Bahá 'ı́.
A few days ago I read in one of the London newspapers an article on literature, written by a
special writer, in which he said, amongst other things, "The most read of the recent books is
the Encyclopaedia of Religion and Ethics, a work of twelve volumes, ten already published." A
holy father just returned from Rome, was present at the interview, and he added: "Yes, and
there is no book today more frequently consulted in the Vatican than the one you have just
mentioned." If I were permitted to write into that, "the greatest recent book", a definition of
the Bahá 'ı́ Message, I think I would write, "The Most Great Consummation of all God's
relationship, plans and purposes bestowed upon humanity since that day when in the
beginning the Word was God." Thus is it the Alpha and the Omega.
A few moments ago we spoke about the world being at variance. It might seem a
disconnected sequel to claim these are victorious days, these are triumphant days. This is the
cycle of deeds,—not of words, and deeds proclaim the station of the doer. 'Abdu'l-Bahá says:
"Yes, these are great days, the time of the end has come, the doors of the Kingdom are open,
the Supreme Concourse is descending to assist all." Yes, these are great days, for back to
memory, back to recognition, back to acceptance, is coming the fact that man is not merely the
output of a system, nor the by-product of a community, but is a God-created, a God-claimed
entity. The Bahá 'ı́ teachings say, the honour and the glory of man consists in the fact that
amongst the beings he is the dawning place of righteousness, and adds Yes, and with divine
assistance, the peace, welfare and prosperity of the world of humanity are in his hands. The
Bahá 'ı́ Message does not tell us that all men are equal, but it tells us that the crown of
humanity rests upon all alike. This Message, the incarnate power and influence of Bahá 'u'llá h,
affirms that the birthmark, the reality of man is the Throne of Divinity. The Manifestation of
today is not an accident; is not a coincidence; is not merely history;—it is the voice and the
will of God, the meaning and the entity of God. Ethically it is the spiritual complement to the
material development of mankind today. I say it with the conviction of every fibre of my
being, that it is a normal thing, that it is a logical thing, that it is a fair-play thing, and with all
the awe and the veneration that my soul is capable of, I say God could not, God would not, God
dare not, deny to that thing which He says is "the dawning place of righteousness", nay, would
not deny to him the opportunity of ascending to a spiritual height complementary and coequal with his permitted material development. The power and the influence of Bahá 'u'llá h
will make this mundane sphere of ours the great arena in which this chosen thing of God, this
thing man,—all other teachings, all other dogmas, all other predictions or [X:X:BmB] doubts to
the contrary,—in station become the dawning place of righteousness, will attain to the victory
over the city of the hearts, and will confirm and conform to the created innateness of his
birthmark, his inseparable possession of "reality". The clear judgement must consider the
obligation for the fulfilment of these promises. Mankind of necessity must reach the loftiest
destination, the exalted grade, the supreme station—chosen for him by his Creator "in whose
grasp is the kingdom of destiny and the power of execution". This is the cycle of that
confirmation, the uncompromising consummation of the oneness of the world of humanity.
Look at these times and seasons. Years are no longer of equal measure. A day may mean
)%+
more than a year and a flash more than a day. It is not exaggerated to say that anything can
take place in the spiritual life of man today. Consider for a moment the important values
attached to material speed and nearness, the physical values of speed and nearness today.
Our God is marching on,—and, the question is where is humanity, ahead, abreast or in the
rear? That is the most vital question for whom? For you, as an individual; for you as
individuals coalesced into the masses. Our God is marching on. Where is humanity? That
supreme guidance which our teachers are looking for, our guides seeking after, our
congressmen yearning for, that Supreme guidance which in their limitation they term
"statesmanship". Statesmanship, the greatest good for the greatest number. What is
statesmanship in its essence, in its final analysis? What is it? Is it not merely the harmonizing
of the spiritual movement of the age? If that movement, that spirit, is unknown, is
uninterpreted, unreceived, where can be the statesmanship, where can be the efficiency,
where can be the standardization? Our God is marching on, while mankind is standing afar
off, aloof, because our guides have not interpreted the spiritual movement of this age. The
power and the influence of Bahá 'u'llá h, the Bahá 'ı́ Message, in its potency, in its universality, in
its domination, is the ally of the God that is marching on, the God that is doing great things.
Yes, the Bahá 'ı́ Message, the power and the influence of Bahá 'u'llá h, the manifestation of
today, is just this, it is God's ways, God's means, whereby humanity can come abreast with a
God that is marching on, with a God who is fulfilling His promises, with a God who is
completing His purposes. Therefore, we ask you, acquaint yourself with its teachings.
Investigate its principles, exchange your ignorance for its knowledge, your weakness for its
strength, your invalidism for its potency, your blindness for its illumination. You see that
beautiful invention (pointing to a light filter installed upon the platform)—an unique thing, a
helpful thing, but its sun, its rays, will not put the gold on the wheat, the red on the cherry, or
the blush on the peach. It is a mere twilight,—twilight even as the twilight of orthodoxy, the
reflection of a sun that is not. The power and the influence of Bahá 'u'llá h is the full orbed sun
of today that gives to the seasons their quickening and to mankind his fruitage. There is no
power, no power, save the power and influence of Bahá 'u'llá h concreted into the Bahá 'ı́
Message, the will and the Word of God; there is no power today save that power that can bring
together beneath the same tree the hearts and the minds of the world of humanity. It is the
motive power in all things; it is the mover of souls; it is the governor and the controller of the
world of humanity. Be ye illumined with the light of today, do not put light filters over your
soul and be shaded by the nether gloom of yesterday.
The power and influence of Bahá 'u'llá h is the zenith sun of today, the consummation of all
God's relationships, from way back when the Word was in the beginning, when the Word was
God, [X:X:BmR] until this hour, the time of the end. The glory and the honour of man consists in
the fact that amongst the beings he is the dawning place of righteousness. The power and the
influence of Bahá 'u'llá h has come to the world in this most great cycle, asking you to come
back and claim your birthright, the birthright God gave you, the birthright man cannot take
from you. Come back! Be illumined with the light of today and turn your sight into yourself
and see that claimant standing within you, glorious, mighty and supreme!
The power and the influence of Bahá 'u'llá h, the Bahá 'ı́ Message, are just God's ways and
God's means whereby humanity today can come abreast with a God who is marching on.
"Blessed are those who attain."
Allá h-u-Abhá !
X:., */ August '.'. [X:X:BmR]
To live the life
Address by Mary Hanford Ford, at the Fourth Session of the Bahá 'ı́ Congress, at Hotel McAlpin,
New York City, Monday afternoon, Rm April BXBX.

)%!
… Dr D'Evelyn has been telling us of the supreme message which has been given to us, of its
grandeur, of its magnificence, of its supremacy, and it seems as if ever since 'Abdu'l-Bahá had
begun to talk to us, he has been trying to tell us how we can catch up with that message, what
we can do to lift ourselves out of personalities and into entity, out of animalism and into
spirituality, out of that self-indulgence which is the curse of the natural man and into that
superb effort which is the acme and attainment of the spiritual man.
… You know, we are living in such an astounding day of tumult and endeavour, a day when
all the old world is so absolutely falling to pieces that sometimes we are in despair, sometimes
we say how can any great edifice ever lift its head out of this rain and catch the light of the sun
once more? Now and again the words of 'Abdu'l-Bahá come to us across the ocean and across
the continent and give us hope because they always practically point out a direct pathway
which we must follow to attain this end. It is a pathway always along certain lines and always,
on the other hand, inclusive of that great realm that is described by that little word conduct,
the one word that we are most prone to forget in our march towards spiritual attainment and
supremacy. And so I want to read these words of 'Abdu'l-Bahá , which have been recently
received by a friend in New York.
He says: "No doubt had the world of women wielded sufficient prestige, the conflagration
of this war would not have set the world aflame. If the mass of women in Europe and of those
in America had been enfranchised throughout all the state undoubtedly they would not agree
to war. At present this war has made millions of children fatherless and millions of fathers
and mothers destitute of sons; this war has snatched [X:X:Bmp] from pitiable sisters their
brethren, this war has turned millions of women into widows and destitute of husbands, this
war has made cities desolate, this war has made the very foundations of mankind quake and
quiver. If in future, women, like unto men; are given the franchise, assuredly they shall
prevent the occurrence of war; whereas, otherwise the matter will be difficult. Man is
sanguinary and even worse than devouring beasts. Of what use is exhortation and to what
amounts admonition? A mighty power is necessary in order to make an effective opposition,
otherwise it will be exceedingly difficult. I pray God that the world of women may be assisted
and confirmed for their purpose is universal peace."
You know how it is yourself in this new era in which we are living; how difficult we find our
situation everywhere. For instance, here is the man of the old order who nevertheless has
been endowed with new ideas and he has to have a little struggle with himself when instead
of handing out to his wife the customary quarter for bread and tea, he is obliged to say, "My
dear, my bank account is open to you", and then accept with humility the number of checks
which pour in for cashing, as a result of the new and inexperienced liberty which this woman
is enjoying. And on the other hand, you know, it seems a little queer to the new woman who
has submitted always and whose grandmothers have submitted always, to begin suddenly to
realize what it means to not only boss the household but boss the head of the household as
well (laughter)—frequently realizing that unless she bosses the head of the household the
household will go to … [ruin]. And you know what Bahá 'u'llá h says to us about the world of
the past, about the world of the present; that it is a world of animalism, a world of cruelty, a
world of self-indulgence, and that he says also this world of the past has been governed by
force. That day has ended. The world of the future is to be governed by love. The world of
the future is to be ruled by the spirit, not by the arm of law, even in the old sense, but by that
new and wonderful knowledge of our nearness to that heavenly source of light which alone
can give us wisdom and alone can carry us to the acme of our success and attainment in this
world.
Look at it, this question of man and woman, from the point of view of the ideal which
'Abdu'l-Bahá offers to us.

)%#
Man is the objective side of existence. Man is the objective actor in existence. He is the
individual who does things outwardly. And what is woman? Woman is the subjective
element in existence. While man is the fighting one, woman is the praying one. While man
wields all the material forces of existence into the forms which he chooses, woman waits and
listens for the pattern to be given through which those forces and into which those forces may
be moulded. Always in the past the world has been dominated only by the objective side of its
existent power. Is it any wonder we have had wars? Is it any wonder we have had
disharmony after disharmony and injustice after injustice, and that again and again, in the
eras of our history, we have had to confess that we have completely forgotten God?
And now suddenly what does 'Abdu'l-Bahá say to us: That henceforth women are to be
equal in franchise with the men, that women are to be equal in power with the men, that
women are to sit in our council halls and women are to be recognized as our counsellors.
Why? They are the element of love. They are the element of creation, they are the medium
through which God speaks to the world. And do you not stop in reverence and fold your
hands in prayer as you gaze forward and [X:X:Bml] realize what that world may become when
the objective side of existence has put its hands firmly into that of the subjective side of
existence and both reverently and lovingly are looking to that divine Source from which alone
our wisdom can arrive to us? That is what 'Abdu'l-Bahá means when he says that women will
prevent war. It is that woman knowing in the soul of her infinite patience, what is the divine
ideal to which mankind may attain, waits patiently for its consummation and is never willing
to hurry it by the crudity and the coarseness of force, and so in that world which is stretching
before us through all its tumult, through all its anguish, through all its anger, there is coming
this new presence of patience, this new presence of love which will wait, this new presence of
kindliness which will not criticize, and that is to make itself present in the world through this
franchise which is given everywhere to womankind, through this council which is granted to
womankind, through this freedom and this equality of comradeship which henceforth will
guard and guide not only the fortunes of the world collectively, but, thank heaven, the
individual fortunes of the individual man and woman who are united to consummate the life
of this world. I know you have thought of the meaning of that wonderful little word, conduct,
and how it applies to your life, how it applies to mine, of how it is the silver thread marking
the path along which we finally reach the little haven of rest and of comfort whence we can
look back and survey the anguish of the path which we have pursued because it is through
conduct that we attain intuition, it is through conduct that we obtain self control, it is through
conduct that we are enabled at last to stand off and look at ourselves and realize what beastly
things we have been, in the past which is so near us, because we may theorize and we may
prophesy all that we can, and we may read holy books and we may commit them to memory,
we may have every text at our tongue's end, and if we have not stopped to say, "What did I do
yesterday? How did I hurt my friend? How did I forget that wonderful law which 'Abdu'l-
Bahá has given us as the Golden Rule of this day and the coming day?"—"Be not a cause of
grief to anyone "—it is all in vain.
Be not a cause of grief to anyone. There is so much grief in this world. There is so much
anguish that we cannot escape. There is so much sorrow that we cannot avoid that presently,
after we have begun to realize it, and after our own heart perhaps has been burned to ashes,
there is a spark left which says to us, "At least you can do this thing, you can live in your
corner of the world so that no one in that corner of the world suffers from your act or word.
You can do that." And what would become of us if all the world would do that? What would
become of the universe if every one were doing that? Living in his corner of the world so that
no other suffer through him; so that no other had a moment of grief or an added anguish
because he stood there in that place? [X:X:BmZ]
I think often as I look forward to the future and the day when I lay my head down for its

)%$
final sleep in this work and I hope its lovely awakening in the next world; I may be able to look
back and say at least, in the last days of my life I remembered that I was careful not to grieve
those who were next to me. I was careful to spread love as fully and as freely as possible in
my passage of life. And you know that is concerned in this word conduct. That is concerned
in this word service, in the word that is constantly on the lips of 'Abdu'l-Bahá and which he is
not willing to use just as service, but which he turn, again and again into that more powerful
word of servitude, which some of us come to know very well. Indeed, in these days of our
existence that word servitude which imprisons us until the fleshly desire has fallen away from
us; the desire for domination, the desire for supremacy, the desire to be the chief one in any
place, is our salvation. And presently, when our servitude has been long and has been harsh
and has been very severe, until our limbs are torn with the chains that bind us, what has
happened to us? Why, a strange freedom has come, in which light blazes about us and
fragrance is in our nostrils and a heavenly voice sounds through our ears, saying, "My beloved
servant, thou hast done well." When you hear that voice, you know what happens to us,
because it has happened to you many times. You know that you say to yourself, "Let the
servitude be doubled, let it even never end, so that I may hear again those wonderful and
lovely words that concern not my life here alone but all the everlasting life that stretches
forever beyond us and is so different from this one, that when we have once had the tiniest
glimpse of it everything in this life must necessarily fall into complete insignificance."
There is a beautiful story that 'Abdu'l-Bahá tells us in his book The Secret of Divine
Civilization. It is a wonderful story and an eloquent story, a universal story, as are all the
stories which 'Abdu'l-Bahá tells us, and he tells of how a king in Arabia was like many kings,
given to satisfaction of his impulses and his appetites, and one day, satisfying his appetite, he
fell desperately drunk, so not knowing what he did, suddenly commanded the execution of
two men that he loved best in the world, and, because his word was law, his command was
obeyed immediately, and the heads of his faithful servants were stricken off. In the morning
when he realized how faithfully the commands of his obdurate and unobstructed will had
been fulfilled, in that morning his soul could not contain the anguish that possessed him at his
own wretched conduct, and so, out of ignorance and out of his stupidity, he issued another
decree even worse than the first one. He said, "I will build me two houses and on the
anniversary of the death of these two men whom I have slain I will sit between these two
houses and whoever comes to me on one side shall be slain in memory of those whom I slew
ignorantly, and whoever comes to me on the other side shall be granted the desire of his
heart." So it happened, that the king in travelling about the world had a most lovely and
beautiful experience, because that is the grace of heaven to us, you know, that in the height of
our foolishness, and of our self-indulgence, the refreshing draughts of divine ichor1 fall into
our parched lips, and we know we are not forgotten of heaven. So he came hunting alone and
forlorn, and having lost his companions, he arrived at the house of a poor shaykh of the desert,
who had little in his place to eat, but who received the king with the hospitality which was his
habit, and seating him at his table he said to his wife, "See the little kid that we have, although
it is the last one, kill it and prepare it and bring it to our guest, everything that we have." So
they put it all before him on the simple [X:X:Bmm] table, and the king ate there with greater joy,
with greater gladness, than he had ever known. Wishing to reward that kindness, as he left,
he said to his host, "Come to me any time you are in trouble and I will grant you any wish that
you make to me. I am at your command; my realm is at your service." So he went back to his
home, but remembered that table, that hour; he could not forget it. Then by sad fate, there
were a couple of years when the harvest failed, when poverty doubled, poverty struck this son
of the desert, who was in reality a son of God, and his wife said to him, "What shall we do, we
have nothing to eat," and he replied, "I will now go to the king, I will ask for the fulfilment of

Blood-like fluid.

)%%
his promise and he will save us."
So, getting on the back of his horse, he flew across the desert, seeking the king, seeking
salvation, and came upon the wrong side of the pathway just on the day when the king sat
there to reward or to kill. The king, knowing nothing but his own obdurate material, animal,
physical will, said to him, "Why have you come on this pathway and on this day. You whom I
wished to reward with every blessing of my realm, and now I can only give you death?"
Ḥanẓ alah, kneeling before him in dismay, said, "Only grant me one privilege, then, that I may
have a year to arrange my affairs, and I will come back to you a year from today and suffer the
penalty that is imposed upon me?" The king said, "I cannot grant you this without a surety;
you know that well. I have you now in my hands, and how do I know what will happen if you
get out of my hands?" He was accustomed to physical laws. He was accustomed to animal
passion. He knew nothing about a spiritual law which over-rides all that. So the man, looking
about among the courtiers, asked one and was refused, and then at last appealed to another so
powerfully that his soul was quickened, and he said, "I will be surety for him on his return."
So the shaykh rode away, not endowed with great earthly possession, but to prepare for the
death which was to be his a year from that time. When that day came, they watched for him
and watched for him and he did not come. The king, knowing only the material law of
satisfaction and demand, having never heard of anything else, said: "We must slay his
substitute, nothing will save him," but nevertheless waited until sunset was near, and then as
the man was brought forth for execution, suddenly a warrior was descried, a horseman, on the
horizon, and they waited, and he came nearer and nearer, and finally flung himself at the feet
of the king, and the king, lost in astonishment, said to him: "But why are you such a fool, why
have you come back to death when you had escaped, when you knew very well that justice
would be satisfied by the sacrifice of your substitute." Then, lifting his head, Ḥanẓ alah said to
the king, "But I could never have rested with such a conclusion as that. Does not honour hold
a man, and is a physical life so precious that one would sacrifice his love of God and his love of
his kind for the sake of such a miserable thing as the saving of physical existence? Why I
would gladly give my life, I have arranged my affairs and I have no fear of death, it is sweet to
me." The king looked at him with amazement. "You are not pale, you are not trembling, you
are facing the executioner, and you are not afraid, how is this? What upholds you?" And he
said, "I am the follower of my Lord, I have learned from him the secret of life, the joy of
existence; long ago I heard the words of the Lord Christ, and they gave me eternal life. How
could I fear when you give me the entrance into that eternal life? Is not this something to
rejoice over?"
You know how it is with you in this world. You have gone on in your physi- [X:X:BmX] cal
existence, you have satisfied all your desires, you have sat upon your throne, and you have
slain your enemies, then suddenly the word of the Spirit falls into your heart, such a thing as
you never experienced before, the word of the Spirit, the power of the Spirit, scales fall from
your eyes, at last you know that you are not a physical being, that the loss of your physical life
is nothing to you—instantly you stand before yourself, glorious, enfranchised, alive, living
eternally, looking back with the eyes of wisdom at the paltry things for which you would have
sacrificed that eternity.
And it was so with the king. "Oh," he said, "why did I not know this before? Why did I slay
my friends first, and how, later, could I have built these houses and slain so many others? Oh,"
he cried, "tear them down quickly, and you, beloved one, you sit beside me and tell me all the
secrets of this truth which has given you such power, which has given you such wisdom,
which has brought you such happiness, which has taught you what nothing else can teach,
what life actually is." That was what happened to the king. And Ḥanẓ alah sat sweetly beside
him in his humility and talked to him; gave him noble writings; the houses were both torn
down and the wicked paths were all made clear. Henceforth the king was known as the

)%&
blessing and the father of all his people.
Do you think that story belongs to the past? Do you think it lies only in the fourth or fifth
century in which its scene is laid, and in Arabia? It is for each one of us, because each one of
us has to tear down his houses which he has built with the wrong feeling and each one of us
has to take into his heart that wonderful knowledge, that message of the spirit which fills us
with joy and makes us indifferent to all the voices of ambition and privilege. It brings to us the
meaning of that other lovely thing that 'Abdu'l-Bahá has said to us. You know we can never
complete the repetition of all these wonderful words that he has said to us pointing the way of
the future. He says this little word. "The divine nearness is unlimited both in this world and
the next." The divine nearness is so many things, the divine nearness is the inspiring idea
falling upon us from heaven, carrying with it its ideal, surrounding us so that we forget
ourselves and those who are near to us, and know only the presence of that ideal and the
power of that idea which consumes us until we have carried it out completely. The divine
nearness is that consciousness of the word of the Spirit which sears us sometimes like a flame,
and fills us sometimes like a fragrance, cutting us off again from all the meanness of the
ambitions of this world and carrying us on into the mysteries of life that stretch into the other
world and bring us a consciousness of God that we have never had before, a realization of His
nearness, a knowledge of what the Holy Spirit is and what is the work of the Holy Spirit, so
that presently we begin to see it is all that we want.
If I can have the divine nearness, if I can have the Holy Spirit, what do I care as to the
texture of my gown, the height of the walls that cover me, my station, or the quality of the food
that I eat? Because this divine nearness, this which must pervade the world, this which I
begin to know, this which I can do my part in sharing with every one, this is the greatest
blessing of existence and this is the foundation of the new world that is to be built out of the
ashes of the past, and will construct everywhere again, and again those temples whose
principles and gilded tops will catch the rays of the universal sun, so that they will be reflected
upon all mankind and all mankind will know here on this earth what it is to live in heaven.
X:., */ August '.'. [X:X:Bmo]
Recent tablets from 'Abdu'l-Bahá to American Bahá'ís
Mrs Brooker
To the maid-servant of God, Mrs Brooker, Akron, Ohio—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
The letter thou hadst written on RR January BXBX was received. Praise thou the Lord, that
thou hast been ushered into the divine Kingdom as one of the chosen people of God and the
light of guidance hath been reflected upon thy pure heart like unto a light which is ignited in a
lamp and a candle which bestows light to a gathering; thou hast organized a meeting and hast
been engaged in the promulgation of divine teachings.
Rest thou assured that divine confirmations shall reach (thee) and heavenly cohorts shall
assure (thee) the victory and that thyself and thy respected husband shall attain unto
everlasting life and shall serve the oneness of the world of humanity, and shall bring together
other souls under the shade of the pavilion of the Kingdom.
At present engage in service and you will have permission to present yourself.
Convey longing greeting to Mr Russell Brooker and tell him: "Praise the Lord, for He hath
flung open to thy face the doors of Solomon's wisdom, and pray God that He may bestow upon
thee an everlasting sovereignty, for Solomon's kingship was ephemeral, it passed away and

)%'
did not remain forever, while the sovereignty of the love of God is perpetual and endless. I
hope that thou mayest sit on this throne and that is firmness and steadfastness in the love of
God." [X:X:Bmg]
As to thy new business, the former trade _____ is the cause of thy comfort. The new
business will engage greatly your mind. It is advisable for thee to engage in the previous trade
and devote the rest of your time to spiritual matters.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, pC March BXBX, house of 'Abdu'l-Bahá , Haifa, Palestine.
Dr Olive G. Couch
To her honour, Dr Olive G. Couch, New York City—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou attracted to the Kingdom of God!
Thy letter dated pB January BXBX was received. Although I am bodily far and remote, yet in
spirit I associate and am intimate with you. Do not be grieved. Divine beatitude is thy
possession and divine glad-tidings abide with thee. This bliss and gladness is not followed by
grief and this illumination leaves no room for darkness.
At present engage in service to the Kingdom of God. Whenever the ways will be opened
and the means will be fully provided by which thou mayest travel in perfect comfort and ease
then thou hast permission to present thyself.
Convey my greeting to Mrs Beede. It was a long time that the (holy) leaves were awaiting
the receipt of her news, but so far no letter has been received from her. But now that you
have informed us of her news the whole family has been made grateful.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, pC March BXBX, house of 'Abdu'l-Bahá , Haifa, Palestine.
Will Levington Comfort
To his honour Will Levington Comfort, through Shahná z Waite—Upon him be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou son of the Kingdom!
Praise be to God, that like unto a torch thou hast been ignited, and like unto a star thou hast
shone. This light is the light of reality, which is divine guidance, and not a material one. It is a
heavenly lamp and not an earthly one which, although it reveals objects, yet it does not
discover and comprehend them, i.e., it is unaware of the world of things, and simply reveals
them to the eye; while on the other hand, the light of Truth both reveals and discovers objects
and does moreover comprehend them.
Praise be to God that thou hast attained to such a light.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bg March BXBX. Home of 'Abdu'l-Bahá , Haifa, Palestine.

)%(
X:'/, 1 September '.'. [X:BC:BXg]
Declares zionists must work with other races
Leader of Bahai-ism believes neutral government like British is best for Palestine at present—
Says His Father advocated League half century ago.
Marion Weinstein
From the Globe and Commercial Advertiser, New York, BZ July BXBX.
While the league of nations is hailed or attacked here as a Wilsonian project, out in
Palestine is a religious leader who claims it first saw the light in the writings of his father, fifty
years ago. He is 'Abdu'l-Bahá , the son and successor of Bahá 'u'llá h, founder of the modern
cult, Bahai-ism.1
'Abdu'l-Bahá , or 'Abbá s Afandı́, as he is widely known in the Near East, counts hundreds of
followers in America. He made a tour here in BXBR, preaching his doctrine of universal love in
churches and halls from coast to coast. Born in Persia in Bmoo, he went to 'Akká as a young
man. He was imprisoned by the Turks for his teachings, but was released in BXCm, the year of
the new Ottoman constitution.
Interested in World League
I met 'Abdu'l-Bahá lately in his home in Haifa. He has many friends among the British,
including General Ronald Storrs, military governor of Jerusalem, and it was a British officer
who took me to him. His influence is considerable in the Holy Land, but it is almost
impossible to reduce it to actual numbers. I went to him curious as to his views of the future
of Palestine, but he seemed more eager to talk of a matter of world importance—the league of
nations.
He spoke in Persian, a well trained secretary interpreting his low, soft words in good
English. Through the open windows of the large sunny salon of his modern house came the
trill of songbirds in the Afandı́'s lovely garden. In white galabieh2 and turban, he fitted into
the summery scene, his voice falling on the silence like a woodland echo. An ancient,
venerable patriarch he seemed, with his snowy beard, a kindly patriarch, but with little of the
Biblical fire.
Tells of Father's Plan
"Fifty years ago," he began, "Bahá 'u'llá h wrote that there must be a league of nations to
establish universal peace. He worked his idea out on practical lines, too. He said every nation
must choose representatives, approved by the senate, the cabinet and the ruler of the country.
They were to meet to found a universal peace congress to be forever a world court of
arbitration.
"Bahá 'u'llá h saw even then, half a [X:BC:BXl] century ago, that unless universal peace is
established, the world of humanity will continue in a state of barbarism. For it is a world of
struggle for existence, of sensualism, a world of nature. Only when universal peace comes to
stay will it become a world of spirit.
"I went to America myself on a mission of universal peace. I proclaimed seven years ago
that Europe was an arsenal that needed but a spark to turn it into a volcano. The world
leaders, I urged, must prevent this catastrophe. But they did not heed me. Now that they
themselves are working for universal peace and we are soon to have a league of nations, there
is no need for me to go to America again.

Bahá 'ı́s understand the Word of God again was "made flesh and dwelt among us" in the appearance of Bahá 'u'llá h. Miss
Weinstein, not being acquainted with this fact, looks upon the Bahá 'ı́ Movement as a cult or "ism".—The Editors. Bahá 'ı́ya,
Baha'ism, the doctrine of practice of the Bahá 'ı́s.
Ar. Jillá bı́yya, Pers. gú llá bı́yya, "coat".

)%)
Message to His Followers
"Tell my followers," 'Abdu'l-Bahá continued, "that I am always asking heavenly help for
them, and that my deepest desire is that they shall be the source of the enlightenment of
humanity and the unity of all the races of mankind. The point of distinction among men, let
them remember, is their deeds, not their beliefs or words. I charge my disciples, too, at this
time to show love even toward their 'enemies'. They have no 'enemies'. The enemy of man is
himself."
His religion, this leader explained, includes the highest principles of its forerunners, with
this addition—it fuses them all in the pursuit of one goal, the unity of mankind in universal
love. Unlike its Muslim neighbour, it teaches the equality of man and woman. "The world of
humanity has two wings," is 'Abdu'l-Bahá 's view, "man and woman. If one wing is weak then
the bird cannot fly."
He looks to the rebirth of religion as a result of the war. The Bolshevist movement, he
believes, will prove an admonition to the religious world and send mankind back to the fold,
convinced that religion is the sole source of order and peace. Bolshevism was inevitable,
because religion was on the daily decline in Europe, particularly in Russia.
Has Hope for Palestine
For Palestine 'Abdu'l-Bahá has the brightest hopes. "It will develop day by day now," he
declared, "in industry, in commerce, in agriculture, under an enlightened government. Up to
the present the people of this country were like lost sheep. Now they have found their
shepherd.
"If the Zionists will mingle with the other races and live in unity with them, they will
succeed. If not, they will meet certain resistance. For the present I think a neutral
government like the British administration would be best. A Jewish government might come
later.
"There is too much talk today of what the Zionists are going to do here. There is no need of
it. Let them come and do more and say less.
"The Zionists should make it clear that their principle is to elevate all the people here and
to develop the country for all its inhabitants. This land must be developed, according to the
promises of the prophets Isaiah, Jeremiah and Zachariah. If they come in such a spirit they
will not fail.
Must Be Open to All
"They must not work to separate the Jews from the other Palestinians. Schools should be
open to all nationalities here, business companies, etc. The Turks went down because they
attempted to rule over foreign races. The British are always in power because they keep fair
and promote harmony.
"This is the path to universal peace here as elsewhere—unity. We must prevent strife by
all means. For l,CCC years man has been at war. It is time to try peace a little while. If it fails,
we can always go back to war."
X:'/, 1 September '.'. [X:BC:BXZ]
Unveiling of the Divine plan for the western states
Fourth talk by Mirza Ahmad Sohrab at the Eleventh Annual Mashriqu'l-Adhká r Convention
and Bahá 'ı́ Congress held in McAlpin Hotel, New York City, Rl–pC April BXBX.
… [X:BC:RCC]
…

)%*
When the original of the above Tablet1 was corrected the next morning by 'Abdu'l-Bahá , he
handed it to me and slapped me hard on both my cheeks, laughing heartily, saying: "It is very
good. It sticks. This was thy wage for today in writing over that Tablet. Now let us go and
take a walk in the streets of 'Akká ." As he walked along the narrow lanes, he turned his face to
me and said:
"Speak!" The contents of the Western Tablet being fresh in my mind, I related to the Master
how in Bmom gold was discovered in the stream gravels of California, and how when the news
was spread, tens of thousands of persons in the Eastern States left farms, factories and homes
in a mad rush for the gold fields, and how many thousands died on the way before reaching
their goal.
The Beloved thought for awhile, and then said: "Consider how men, in order to gain wealth
and honour, threw themselves in the midst of all kinds of danger! How cheerfully they
accepted all these extraordinary hardships, left homes and factories and travelled thousands
of miles through deserts and over mountains, in order to reach the gold mines! But now in
this day the mines of the Kingdom of Abhá are being discovered, and the precious jewels of
the spirit are exposed. These mines are inexhaustible. [X:BC:RCB] The more they dig the
greater will be the output of the ideal precious gems, silver, gold and diamonds. The believers
of the Western States must find their way from these earthly mines to the spiritual mines.
They must realize how their forefathers, in order to obtain gold, underwent the most
incredible adversities, exposed their lives to danger and accepted all the difficulties with a
firm resolution. The friends also, in order to guide the souls, to promote the Word of God, to
discover the unseen treasures of the Kingdom, and to prospect the invisible mines of the
Realm of Might, must be willing to undergo any difficulty, so that they may achieve greater
results and enrich the world with the boundless wealth of Truth.
"To the friends of the Western States, the self-sacrifice of the old pioneers and the patient
gold-diggers must serve as a great example of perseverance. The mines of the Kingdom of
Abhá and their precious jewels are the praiseworthy attributes and characteristics. These
divine perfections are hidden from the sight of men. The believers of God must by day and by
night strive in their exposition;—so that their lustre and brilliancy may increase. The material
mines make man independent during his earthly life, but the mines of the Kingdom of Abhá
will enrich him throughout all eternity, and deliver him from crudeness, ignorance and
poverty. The Western friends must become labourers in these great, spiritual mines, and fill
the markets of the world with the gold and silver of the Kingdom of righteousness. For every
head they must make a heavenly crown of self-sacrifice; for every neck a necklace studded
with the scintillating jewels of humility; for every ear an earring of truth and obedience; for
every hand a bracelet of universal service, and for every finger a ring of sympathy;—so that
the wonders and beauty of the world of the Kingdom may encircle the globe."
Another day I spoke to the Master, while he was coming out from the Tomb of Bahá 'u'llá h,
about the system of irrigation in Southern California, and how the waste and barren deserts
are turned into a paradise of flowers, fruit trees and sweet homes. He quickly turned to me
and said: "When thou travelest in those parts, tell the people: The Heavenly Irrigator
appeared ZC years ago in Persia and taught His disciples how to flood the dry fields of the
hearts. Through His knowledge and inspiration they were enabled to transform the waste
deserts of the minds and souls into the luxuriant gardens in which the rivers of light are
flowing from the inaccessible mountains of God.
"Now, O ye friends of the Western States, just as your Government is spending
extraordinary effort and money in the matter of irrigation, building dams on the tablelands to

'Abdu'l-Bahá , Tablets of the Divine Plan, pp. iI–ij.

)&+
save the winter rain, so that the valleys, the plains and the orchards may be flooded during the
summer season,—you must also exert yourselves in the irrigation of the hearts of men. Learn
ye perseverance from your universal teacher, Bahá 'u'llá h, who was not disheartened by any
obstacle from irrigating the hearts of humanity. Kings and nations arose against Him and
banished Him to distant lands and countries. Nevertheless, whenever He entered a new place,
fearlessly He occupied His time in the spiritual irrigation and the sowing of the seeds of
knowledge and wisdom in the prepared fields of spirit. Through His tender care the
wildernesses were changed into rose gardens, the sad hearts were made happy, the sleepy
ones were awakened, and the weak ones strengthened. Irrigation! This is the real and
permanent irrigation of the Lord! One drop from this water will allay the thirst of all
mankind, suffering the fields of all hearts to become green and luxuriant throughout all
eternity. If the ground of the spirit is flooded with this pure water, it will not be followed by
any drought; its [X:BC:RCR] flowers will never fade and its freshness never pass away. I hope
that the Western friends may become the spiritual irrigators of the Kingdom, allay the thirst of
the thirsty ones and let the waters of divine knowledge, the ideal of the Fatherhood of God and
the brotherhood of man, flood the world of humanity."
Many days later, while I was following him through his garden in Haifa, he again asked me
to speak. I talked about the wonderful natural scenes in the Western States. I dwelt on the
hot geysers of Yellowstone Park, the wonderful waterfalls of the Yosemite Valley and the
strangely formed cliffs of the Grand Canyons of Colorado. I spoke about the wooded valleys,
the snow-capped mountains, the wonderful bursting springs, the shimmering lakes, the
granite peaks, and the giant trees. The Master always made a big capital about my love for
America, and laughed at my enthusiasm in half-earnest, half- [X:BC:RCp] joking manner. Then
he said: "Why didst thou not tell me about these wonderful things when we were travelling in
America? Now that we are living so far away, thou comest to me with such fairy tales, praising
America to such an extent as though God has not created another country in the world!" Then
he became serious, and said: "All these majestic scenes of nature, in reality, prove the
greatness of the Creator and the antiquity of the world. This globe is indeed millions of years
old, and its Creator has had no beginning and will have no ending. He has been, is and will be
the Alpha and Omega. A creator presupposes creatures, just as light presupposes the
existence of the sun.
"Now just as these wonderful scenes of the world of nature are witnessed in all the
Western States, I hope the rare signs and traces of the Kingdom of Abhá may also become
incarnated and personified; such souls may appear from these States who will be considered
the wonders of the age and the geniuses of the time; from their services infinite results may
become manifest in the world of existence; their words be penetrative, the trees of their lives
fruitful, each one a flag of the victory of the Cause of God and a column of light to guide the
wanderers to the religion of God. Then the nether world will attract and in turn reflect the
virtues of the world of the Kingdom. Within the short space of our lives or the lives of
generations, very little changes will come over these natural scenes and no practical results
are witnessed from their mineral lives. But the life and teachings of a single human wonder
transforms the whole world. Columbus was a genius in his time. Consider what worldencircling results appeared from his voyage of discovery! Copernicus, Kepler, Laplace and
Newton were all geniuses, and their contributions to the sciences have made them
benefactors of humanity? The inventors and discoverers of telegraphy, telephony, electricity,
wireless, etc., have all, through their distinguished labours and discoveries made man a
monarch over the laws of nature, broadened his vision and freed him from the lower,
miserable life of the savage, ever fighting with the beasts of the jungle in order to satisfy his
bare wants. This is, of course, in the material world. But if we concentrate our attention on
the spiritual world and the rich results issuing therefrom, we observe that through the

)&!
teachings of Christ and the self-sacrifice of His disciples, Europe and America were adorned
with the bright jewels of divine civilization, ferocious characters were refined and the love of
humanity spread.
"In a similar manner in the Bahá 'ı́ Cause, there must appear extraordinary spiritual
geniuses, wonders of the Kingdom of God, souls who in knowledge, sciences, sociability,
tenderness, loving-kindness, universality, joyfulness, may be considered unique and peerless.
Should such heavenly beings appear in the Western States, the power and the creative energy
of the Kingdom of Abhá will become manifest and apparent; souls who have discovered their
ways to the mines of the Kingdom; souls who are the irrigators of the grounds of the hearts of
humanity; souls who are the wonders of the realm of Truth. Then and not until then will the
spiritual creation of the Almighty become perfected in those States; the miracles of the
transforming power of the Spirit embodied, the mysteries of the Holy Books be revealed and
the golden age of peace and brotherhood be established."
We all know that the Western States are thinly settled; that the population of these eleven
states is only about seven million, while that of the North-eastern and Southern States
together is over fifty million. Still, everyone realizes that the West is the seat of a mighty,
virile civilization, that the possibilities of its development are unlimited under the wonderful
promises of the Centre of the Covenant of God regarding the future of that country.
X:'', *7 September '.'. [X:BB:RBB]
The oneness of the world of humanity
Address by Urbain Ledoux delivered at the Fifth Session of the Bahá 'ı́ Congress at Hotel
McAlpin, New York City, Monday evening, Rm April BXBX.
God has given me the power of speaking to many people. It is rightly said that one may
present to you the prelude of the organ, but the organ itself has been destined to chant the
praise of One whose glory would extend to all parts of the universe, and that part of the
universe that it took the longest to reach was the universe within. And as 'Alı́ has so
beautifully and so inspiringly said, "Why worriest thou when in thee is being unfolded the
universe?"
I travelled far and wide—as a pioneer I came from New France (Canada)—to all parts of
the world of men and the world of earth, seeking, seeking ever seeking, for the glory of God
expressed in justice and in loving service. In vain did I seek, for it was not to be found. Justice
had fled from earth and loving service was expressed in inaction. And as a sunken trunk of a
tree was I drifting upon the ocean of life, sinking, sinking and sinking continually into the
condition manifest in certain periods of history—a dead primeval humanity. Justice, loving
service, so expressive of the oneness of the world of humanity, was not there shining forth. …
Like a discoverer had I gone forth, possibly like Cartier, when he left St. Mahlo, to discover
the new France. Like a child had he gone forth in a new world, to discover a new humanity.
But the voyage was long, very long indeed, for what the child was seeking was the oneness of
humanity within. There were two personalities struggling with each other, the material and
the spiritual. And the material had as a motto, "Go there in the struggle of life, in the
strenuous life of America; that nothing was impossible to him who willed." With that he had
gone forth in material conquest, and for a certain time was spoiled that note so beautifully
brought by the love of a mother, whose human tender feelings were great and whose oneness
of love centred upon an only boy for whom she had waited ten years. Being absolutely
material in his ambition he became part of that world of materiality that today is struggling
against the true realities of life, and that we find manifested in these divisions of races, in
these divisions of nations, and in these divisions of caste.
The oneness of the world of humanity can be found first of all in the conquest of the self
)&#
within you! Selfishness, pride, vain-glory, social distinction, intellectual superiority, material
acquirement. If you are able to sever yourself from these slaveries of pride, of selfishness, of
greed, of vain-glory and of distinction of caste classifications, you will have the beginning of
the assurance of oneness within yourself. It is the first and greatest struggle. [X:BB:RBR]
Then, if you are able to realize that there are neither Brahmans nor Pariahs in the world,
and that there cannot be the distinction of classes, there cannot be any class struggle because
of the fact that you shall reach up to the station of the poor, then you shall attain to the
oneness of the world of humanity. But you can attain to that distinction only if you have
conquered within yourself that other self which rebels against oneness; that other animated
by pride, animated by selfishness and animated by greed, which divides this world today, not
principally in that of an Asia, in that of a Europe, in that of an old or that of a new world; but
divided into two great struggling classes of those who possess materiality and those who do
not, those who possess spirituality and those who do not. These are the two great classes
today, yet our eyes are continually cast upon regions, divisions geographical, racial, of nations
and colours, and so forth, notwithstanding the fact that the barrier is greater in that of
possession than that of non-possession, of materiality than of spirituality.
If you have conquered your materiality, then you can go forth and serve Almighty God in a
manifestation of oneness with those who need to share your bounty, or rather God's bounty—
for what are we but the servants of God upon earth to deliver what God has given—and yet
we keep, we keep, we keep, and we rarely give but to ourselves and to those we call dear to us.
As I speak to you tonight, how many homes in this city, how many homes in this state, how
many homes in the world, are suffering while we in this great city are in the midst of luxury,
where people are spending, spending thousands and thousands and millions of dollars in
festivities of all kinds. Tonight two thousand men are assembled in the Bowery Mission, and
there is a tax of one cent to each ticket they shall receive and most of them have not got that
penny to give; and we are the children of God here on the earth to deliver God's bounty; and
yet thousands are here who suffer continually for the lack of the necessary things to enable
them to exist. Oneness calls for your sharing all that you have with them. That is the first
duty. The first duty is to share with your brother. Not simply to share what you have of
money, not simply to share what you may have of garments, not simply to share what you
may have of bread, but to share of yourself, of your companionship.
You say they have not got the education; they have not got the manners. Oh, they have not
got it, because you do not mix up with them! You have not given them that, and God has given
you talent, God has given you the possibility of elevating their life into a higher moral world,
into a higher spiritual world, and you are here without putting into practice that spirit of
oneness which brings the Pariah and the Brahman to each other.
This is the message of the Bahá 'ı́ Revelation. It is the grand message of the Bahá 'ı́
Revelation that 'Abdu'l-Bahá and Bahá 'u'llá h have both so beautifully practised in this world;
they have shared their bounty not simply in principle but in person. They have nothing but of
themselves to give in person and they gave all of that. They had only the period of life in
themselves to give to humanity and they gave all of that, and the greatest message which was
brought by 'Abdu'l-Bahá to England and to the United States was brought in the Missions of
the poor, in action, the oneness of the world of humanity. We see it is bringing together
people of different colour, in bringing together the Chinese and the Americans, in bringing
together the South and the North. O my friends, it is in bringing together the child of the
Ghetto and you, it is bringing together the Bowery man and you; it is to bring together the
man who possesses and the other who possesses nothing. That is the grand work before us,
bro- [X:BB:RBp] thers and sisters in the Bahá 'ı́ teaching. It is! It is! It is here for you to do and
you have not far to travel. You have it in your midst. You have it in your midst. You have it in
your midst!
)&$
And then that oneness of the world of humanity calls for you to be very tolerant of those
who hold a different vision than you do as regards the economic and social questions that are
agitating the world today. Christ said, "Call no one fool." Be careful of the expression that you
may use whenever you designate any one that is struggling towards an equalization of the
worldly and spiritual opportunities. Do not simply try to dominate them through your
superior intellectuality. Rather go for a certain time and live the life with them. Share their
tribulations. Share their sorrows. Share their trials and bring some joy into their life.
Sometimes you may realize it is difficult for you to bring laughter upon the lips and that it may
take time, if you come with silks and satins and pearls, to convince them that you are sharing
with them all that you have of self and position, and you are one with them, that you are with
them in a spirit of unity. Because they have eyes that see and penetrate, for they have gone
through sorrows, they have gone through tribulations, and their eyes do not see simply the
outward things, but they see the inward. And men, in order to be one with them, you must be
in the spirit of severance, you must be the servant of the servants of God, and only in that way
may you be at one with humanity by being the servant of the servants of God, and that calls for
severance.
And to be at one with the world of humanity you must then, after having given all of
yourself to Almighty God and to His servants upon the earth, soar forth, delivering your
material self to humanity, soar forth in the spirit of Almighty God, vibrating in harmony with
His divine flow, and there, reaching out to Him, find that inspiration that will guide you on
without thought of boundary, of social distinction, of racial distinction, of national distinction,
unto the Kingdom of God which has been prepared for all of His children and which today is
being illumined by the divine Tablets that are being revealed, being presented, to us.
Allá h-u-Abhá !
X:'', *7 September '.'. [X:BB:RBp]
The seed sowing of the ages
Address by Mrs May Maxwell of Montreal, Canada, delivered at the Fifth Session of the Bahá 'ı́
Congress at Hotel McAlpin, New York City, Monday evening, Rm April BXBX.
Beloved friends: As we have gathered here day by day and night by night in this room in
the heart of this great city, we must have all realized that we are in the presence of an
extraordinary event, that as the torrents of living water have poured from these great creative
Tablets over our souls, we have been submerged in a realm of light and beauty and love which
leaves us in great amazement. It may be that the most difficult thing for the soul is to become
conscious of the greatness of events with which we are contemporaneous. We look back over
the history of the human race and we see how many thousand years ago God made covenant
with mankind through Abraham, and in that covenant He promised that the day would come
upon this dark world when the seed of Abraham should be as the stars of heaven and the
sands of the sea. When Moses gave the great Tablets to the Jewish people and they gathered
on either side of the mountain and took an oath of allegiance and devotion and love and
loyalty to that great covenant of steadfastness and servitude [X:BB:RBo] to the people, another
great epoch in the seed-sowing was unfolded.
When we look back upon such periods in the world we realize their greatness. We
understand their sublime significance, and yet we here gathered are living in a period so
infinitely greater and more wonderful that we are dazzled by the brightness of the light so
that we cannot see. Those Jewish people fulfilled their covenant and were led away and found
the Promised Land of God and then, after a period of time came the Beloved One, the Son of
God, Jesus Christ, and gathered around him a little group of souls and illumined them,
educated them, taught them and prepared them for the great seed-sowing of that Christian
era. After their Beloved One had ascended to the supreme realm and they were left alone on
)&%
earth without him they went to the mountain top and renounced all that they had in this
world. They gave up their homes, their families, their possessions, all that was near and dear
to them on this earthly plane of existence, and they dedicated themselves utterly to the
servitude of Jesus Christ, to their Lord and their Master, to go forth and to be the torch bearers
to the world of humanity. They were the seed of God in the world. Their seed and their
children's seed spread and enveloped the world until today the great Christian dispensation
that was sown by these early disciples has enveloped a great part of the world.
In what a day are we living, in what an age are we? We have the privilege today that those
disciples had, but not after the departure of our Beloved, but while he is still in our midst. He
is calling us to ascend to the mountain top, to sacrifice and renunciation, to give up all in life,
because Bahá 'u'llá h has said in this day let no one come to me unless he have his head in his
hand. 'Abdu'l-Bahá is calling us again; he has for twenty years been calling this nation. We
have been partially asleep and partially deaf and partially blind, but now we are awakened
and because in his infinite bounty he has created a new spiritual springtime. God through the
great laws of evolution has permitted the world to be harrowed and furrowed by war and
sorrow and calamity until it is prepared; the soil of human hearts is prepared for the eternal
seed of life, the seed of the love of the adored Beloved One. And now 'Abdu'l-Bahá has sent
this seed to us, the potentiality, the mystery of a seed which shall unfold throughout ages, and
cycles and generations to millions and millions of human beings.
What is that seed to be? Are we not ourselves that seed? Must we not be of that pure
essence that wherever we go and become implanted in that place even temporarily we impart
the life of God, the life of the Covenant to the people of the world? This is the seed of life. See
the whirlwind that the world has reaped in this day because they have sown their tares!
Mankind has sown in selfishness, darkness, ignorance and greed, and now today it is reaping
this terrible whirlwind of the flood of infinite calamities; but now 'Abdu'l-Bahá is calling us to
sow the seed of truth, of love, of light, of justice, of righteousness, and eternal unfathomable
peace, that shall envelop all mankind for hundreds of thousands of years.
We must all realize that never from the beginning of the world until now was such a
moment offered to any people. We are truly standing in that "eleventh hour" promised from
the foundation of the world. You remember in the Book of Daniel it says that at the time of the
end, "they that be wise shall shine as the brightness of the firmament, and they who turn
many to righteousness as the stars for ever and ever." And this is that hour of consummation
in which we are gathered. Everyone of us is blest beyond all the inhabitants of the earth
because we have the privilege to be in the presence of the most sublime creative Word of God
[X:BB:RBg] which is being poured upon our hearts and innate reality to create in us a new
capacity and to send us forth to give life to the people of the world.
Jesus said, "Work while it is day, for soon the night cometh, when the way to the vineyard
will not be so easy to find." And 'Abdu'l-Bahá said, "Now while the Sun of Truth is still shining
and the Son of God's Covenant is manifest, go forth and work, for soon the night time cometh
and the way to the vineyard will not be so easy to find." Many years ago in 'Akká our Beloved
Master said to us, "The time will come when the people will come here to 'Akká as you are
coming now and they will weep and lament because they have not seen one of these days." He
said, "They will tear down these gates and build gates of the most beautiful marble in the
world and then the ages will roll by and new generations will come and they will bring bricks
of solid gold and silver and build the gates." And then in the garden of Riḍ vá n which sheltered
Bahá 'u'llá h during his lifetime, he said, "You are privileged to enter this garden to drink of this
Fountain of Light, to be in this presence during his appearance in the Temple of Man on this
earth. There is no period that can be compared in this world to living in the day
contemporaneous with the appearance of that Beloved One on the earth. It is different from
any other time. It is life, it is joy, it is ecstasy, it is springtime, because his feet are treading this
)&&
earth!"
We can hear his voice. We know that he is still guarding, and protecting and sheltering us
in the midst of this dark world and never shall we have such a privilege to serve as while he is
in our midst. There must be a great significance in his saying, "Soon the night time shall come
and the way to the vineyard will not be so easy to find." What is this great mystery? Why is
he calling on us now to go forth and sow the seed at this time, now? Because the ground is
prepared, the way is made plain, the hearts are hungering and thirsting in every corner of the
world, and this great capacity is created; also because the seed only germinates in the heat
rays of the Sun of Truth. There is no period of love like the period when the Beloved is in our
midst. He is the Beloved and we are his lovers, and while he is on the earth the heat of his
love, the fire of his beauty, that love burning in the hearts of his servants is what will cause the
seed which is sown to grow and germinate and expand and bring forth a great harvest. That is
why he said one word spoken during the lifetime of the Beloved is worth volumes hereafter.
One word spoken during this day while he is on the earth is worth volumes hereafter, and he
has said, "One deed done in this day is worth the greatest deeds in the future generations."
He told us that even the words of the thieves upon the cross are known and remembered
throughout all ages and throughout all nations and people because they were spoken in the
lifetime of Christ while he was on the earth. They were spoken in the full blazing light of the
Sun. Now we have this privilege to go forth and in the light of the Sun of Truth and the Sun of
Reality and sow these seeds, and they will produce a wonderful harvest because the rays of
his love are pouring upon the world. How can we do less than this for him? We have no other
way of expressing our love for 'Abdu'l-Bahá . This is the proof of love. It is this love that has
drawn us together. He is the great magnet that has drawn us together from all parts and
brought us here until we are fused and united in a love that makes us seem an absolute body,
a temple. We are one people, one gathering, one congregation of the Lord in this day and he is
pouring His Spirit upon us for a great purpose.
We must not leave these gatherings even for a moment, and we must not [X:BB:RRR] leave
them when the final Tablet is given to us and we have heard its wonderful message. Then we
must stay together, all whose hearts are touched and moved by this great force, we must come
together and work to carry out this plan. We must grasp this wonderful opportunity and
realize that the like of this has never been given to any people in any time from the beginning
of the world until today.
Today, heralding the Kingdom is the magnetic force of the world of humanity because there
is great richness in the souls. The divine teachings are the spirit of this age; they are the sun
of this age. Every soul must endeavour in order that the veils may be torn away from the eyes,
then instantly they see the Sun, and the heart and the eyes become illumined thereby.
Now, through the assistance and favour of God, this power of guidance and this merciful
bestowal are found in thee! Therefore, with the utmost power go forward so that to the
mouldering bones thou carriest life, to the blind eyes thou givest sight, quickening souls that
are depressed—for every road will in the end become crooked except the road of the
Kingdom, which day by day becomes straighter!
Unquestionably the heavenly melody cannot be measured by the melody of the earth, and
the artificial lamps cannot be measured by the heavenly Sun. Therefore, one must strive for
whatsoever is eternal and everlasting in order day by day to become more illumined, day by
day to grow stronger and day by day find new life.
X:'', *7 September '.'. [X:BB:RBl]
Diary letters of Shoghi Rabbani
Written to Mirza Ahmad Sohrab.
)&'
Haifa, Palestine.
m February BXBX
Dear Ahmad,
The Tablet revealed yesterday to one of the tried and firm American friends disclosed
general and important questions related to the future development of the Cause. I quote some
of its leading passages:
"O thou firm in the Covenant! Your letter dated Rp November BXBm was received. Its
contents indicated your being engaged in the service of the Mashriqu'l-Adhká r, that this
universal edifice may be erected. Indeed, you spare no effort in this respect and I entertain
the hope that this endeavour may grow day by day. Deeds are like unto trees; for to plant a
shrub is no difficult matter while the care necessary for its growth and yielding fruit is hard
and difficult. So far, effort was expended to lay the foundation of the Temple, but now its
erection and completion is a difficult matter and my hope is that the friends of God may be
therein assisted.
"The second question which is of vital importance is that the friends of God must strive
with heart and soul to promulgate heavenly teachings and spread far and wide the light of the
Kingdom. For the world of humanity has acquired, as a result of this great carnage, a great
capacity for the propagation of universal peace. Ears are longing to hearken to the call of the
oneness of the world of humanity, to universal reconciliation and to the rejection of ignorant
prejudices.
"In fine, if all the friends of God engage in the promulgation of heavenly teachings, the
establishment of universal peace shall be a foregone conclusion. [X:BB:RBZ]
"Praise be to God, whatever has been explicitly recorded in the divine Tablets has been
fully realized and all the warnings and appeals of 'Abdu'l-Bahá in the temples and gatherings
of America, have come to pass. At present, we hope that all will engage in the service of the
Kingdom and will promulgate whatever is the will of God.
"The teachings of His Holiness Bahá 'u'llá h are today the spirit of life, the means of peace
and reconciliation, the cause of amity and union, and the promoter of the oneness of mankind.
One should engage in such a service."
This afternoon our Indian officer, Captain Au qá Khá n of Lahore, Punjab, who is a devout
Moslem, keenly interested in the role that the Cause will play in the future—a traveller and
observer in different regions of the West as well as the Far East, a tourist to Spain and a
resident for many years in Peking, Tientsin, Tokyo and Yokohama, a scholar of the religious
movements in the East—called on 'Abdu'l-Bahá carrying with him the article of 'Abbá s 'Alı́ of
Rangoon, published in one of the local Indian papers of Punjab, which he had translated for
'Abdu'l-Bahá into English. The article was a lucid and at the same time a striking account of
the teachings of the Cause, of the early life, the declaration, the persecution and the
martyrdom of the Bá b and the rise of Bahá 'u'llá h, his early trials, his exile, his declaration and
his amazing power displayed in the distant fortress of 'Akká .
'Abdu'l-Bahá entertained for over an hour this diligent scholar, told him that under chains
and fetters Bahá 'u'llá h propagated his teachings, the mutual arrangements of the rulers of
Turkey and of Persia to quench his Light and the utter failure of their plans and intentions.
Au qá Khá n was amazed to know that the remains of the Bá b, who was shot in Tabrı́z, were
transferred to this Holy Mount on the slopes of which, and not far distant, his tent was pitched
and his camp was established. He resolutely decided to visit the shrine and if possible to visit
the Holy Tomb in 'Akká . When he left he told 'Abdu'l-Bahá that next time he would bring with
him some of his Indian friends and colleagues who expressed their wish to meet the Beloved.

)&(
X February BXBX.
Dear Ahmad,
This morning some Tablets were revealed to the friends in the United States of America.
One of them, a devout and active soul has written these words to 'Abdu'l-Bahá : "This humble
maid-servant especially wishes to ask thee at this time, concerning the publication of two
indexes which she has prepared, one to the first eight volumes of the Star of the West, the
other to the three volumes of the Tablets of Abdul-Baha Abbas. If this work does not interfere
with carrying out thy instruction already given, this maid-servant would like very much to go
on and work on a complete and scholarly index of all the writings. This would take years of
time and the efforts of many individuals, but this maid-servant might be able to make a good
beginning and she has been trained in science, mathematics and systematic arrangement, and
has a steadfast longing to be engaged in this work."
These are the efforts expended, such are the views that are being planned and so untiring
are the services rendered. Although the answer to the supplication has not yet been revealed,
yet one thing is sure, that 'Abdu'l-Bahá will most deeply appreciate such services and will
undoubtedly breathe into their life a new breath that will sustain them throughout their
activities.
This afternoon being bright and warm, 'Abdu'l-Bahá ascended the mountain and visited the
Tomb of the Bá b where the friends had assembled for their weekly Sunday gatherings, where
he inquired regarding the spiritual activities of the S.P.C. students (Beirut) to which one of
[X:BB:RBm] its members, Mr Bahá dur, who is still here for a short visit to 'Abdu'l-Bahá , replied
that their weekly Sunday gatherings are uninterruptedly held within the college grounds.
This leading to a certain statement made by the president of the college with respect to his
Sunday morning Bible classes, 'Abdu'l-Bahá referred to the relative standing of the Holy Books
and their adaptation to their respective environment. The Old Testament, he said, is largely
historical and partly states various commands and regulations. The Gospel, on the other
hand, in addition to these two subjects, reveals a whole set of admonition and exhortation, of
counsels and of advice. The Qur'á n embodies all three of these and in addition reveals
abstruse, scientific and mathematical problems. He then spoke in detail of the variety of the
branches in mathematics and astronomy as expounded by the Egyptian, Babylonian, Greek,
Roman and Persian leaders and scientists. He then referred to the rise of Ptolemy, his
compilation of the different theories of past mathematicians, his school in Alexandria, his
book being the essence and gist of previous laws and theories and his founding the wellknown Ptolemaic system. He told us how all astronomers and philosophers believed in his
system and although Pythagoras and Plato revealed contradictory facts, that the Ptolemaic
system was considered the immutable and correct law. Then arose that illiterate, young,
inexperienced Arab leader in the Arabian peninsula, who revealed his Qur'á n wherein the
following words are incorporated: "The sun moves in a fixed place and each star moves in its
own heaven." These bodily challenged the whole Ptolemaic system and shook it down to its
very foundation. However, it was not until the Bgth century, when the famous Copernicus
discarded the baseless interpretation of the 'ulamá s in their explanation of the two abovementioned verses, overthrew the Ptolemaic system and asserted the truth of the statement of
the illiterate Arab youth, who declared the movement of the earth and the immobility of the
sun. The whole scientific world arose to the consciousness of this truth. What clearer and
stronger proof may be stated for the establishment of the truth of the Islamic Revelation? The
Qur'á n itself abounds with similar conclusive evidences.
BC February BXBX.
Dear Ahmad,

)&)
The misery and need of the civil population of Haifa, at the time of British and allied
occupation, has necessitated the formation of a Haifa Relief Fund composed of the heads of
the different religious denominations and acting under the surveillance of the British
authorities with a fund collected and deposited at the newly established branch of the Anglo-
Egyptian Bank. The first meeting which was held at the Governorate where from the bishop
to the Jewish rabbi, the religious heads had all assembled and where 'Abdu'l-Bahá , through
the announcement made by the military governor, contributed the noble donation of •gC and
inserted his name at the head of the list of contributors, which will stand as a token of his
generosity, his approval of the means undertaken to alleviate the burden of the poor and his
setting the noble example to the rich and leaders of the city. This morning again I was sent to
the Governor and offered him a further sum for the relief of the poor. Colonel Stanton was
indeed touched and, moved by this further donation, hastened to write these lines to 'Abdu'l-
Bahá in token of his admiration and thanks, as follows:
"Your Eminence: I have today received from your grandson the sum of •gC as a further
donation from yourself to the Haifa Relief Fund. Please accept on behalf of the committee of
management, my very sincerest and most grateful thanks for this fur- [X:BB:RBX] ther proof of
your well-known generosity and care of the poor, who will forever bless you for your
liberality on their behalf. Please accept the sincerest assurance of my deepest regards and
respect. (Signed) G. A. Stanton, Colonel, Military Governor."
This undoubtedly will be a stimulus for the indifferent rich men of the city who will be
urged to put their hands very deeply in their pockets in order to allay the suffering and
distress which in spite of all these activities is still prevalent.
The supplications that have come today abound with refreshing news. A letter from
Bombay discloses the rise of newly attracted friends, particularly Yú suf 'Alá 'u'd-Dawlih who is
one of the well known Khagetes1 of India. He, with Mı́rzá Maḥ mú d Zarqá nı́, is yearning to visit
the Beloved and will be delighted to hear of the granting of their permission. From Lausanne,
Switzerland, Mr Riḍ á Salı́m writes that the friends of God including Mr Schwarz, Miss
Knobloch, Mr Herrigel are all, large and small, old and young, healthy and sick, at home and
abroad, glad of the events that have recently transpired; they are all one soul in different
bodies, united, agreed, serving and aiming to serve the oneness of the world of humanity.
From southern Palestine, a letter from Shaykh Amı́n Ḥalabı́ who had drunk plentifully from
the fountain of inspiration during his last stay with 'Abdu'l-Bahá , indicates the attraction of
two souls, deeply interested, eagerly seeking and wide awake to the new spirit of the present
age. His stay in Jerusalem on his way to Beersheba had yielded good fruits and of this he was
proud and for it grateful. A detailed supplication from Juanita Storch, exquisitely written,
reveals the sentiments of love and of thankfulness. I have already quoted [a] few of her
characteristic lines and I cannot prevent myself from sharing with you some of its charming
passages:
"How quickly these days of whirling activities are passing. History is being made in the
twinkling of an eye. How storm-tortured the world is. When will it recover from the storms
of hatred of mental crashing, of heart-torn agonies? Yea, and still the great Spirit hovers over
us, daily waiting, patiently holding out its loving arms silently growing more and more
passionate in its desire for the love of its people.
"An angel of hope walks through the Riḍ vá n of Abhá . Upon her shoulder is poised a vase
filled with the rose petals of love and upheld by the right hand of wisdom. She walks through
the olive groves of peace and by the beds of the sweet hyacinths of knowledge and over to the
fountain of mercy. Here she kneels on the steps and sets her vase under the crystal spray of

The political entity ruled by a Khá n is a Khá ná t or Khanate (Khaganate).

)&*
the fountain. The petals in the vase are soon covered with the water. Then this angel of hope
sets this rose jar out in the brilliant Sun of Truth and leaves it there. After many days the
essence of the roses gathers as oil on the surface of the water. O precious attar of the
fragrances of God!
"A picture of the Master comes to me as he holds his rosary in hand outstretched to all who
heed to this heavenly call. A picture of the Master comes to me as he holds his rosary,
thinking of friends both far and near as pearls of his heart. A picture of the Master comes to
me as he holds his rosary, chanting in a prayerful hour, 'Glory to the Most Great Power.'"
To this profusion of genuine sentiments and to this authoress of tender feelings, 'Abdu'l-
Bahá not only spends the days in revealing his words of appreciation, but even until late at
night when everything is hushed in silence and every tongue is at rest, then does the wakeful
Beloved reveal his soothing words and his precious lines. The experience of last night
afforded a striking illustration and evidenced the close attachment the Beloved feels for his
friends and his maid-servants. As I am [X:BB:RRC] writing these lines, I am again moved to
present myself in his presence and take down his words in response to the recently arrived
supplications.
BB February BXBX.
Dear Ahmad,
Another veil is lifted. News as contained in letters, the first so far since the outbreak of the
war, have reached us from Persia as well as from India. Meagre and insufficient as the news is
at present, yet it assures us of the welfare of the friends. Although few have succumbed to the
trials and calamities occasioned by the war, such as the reported death of Nayyirih Lina,
Bamandar and Mı́rzá Na'ı́m of Ṭ ihrá n, three of the choicest friends in the Cause, yet
consolation lies in the safety and well-being of the mass of the friends, their unanimous rise to
herald the Kingdom, to tear asunder the veils o• concealment and prudence and their
unrestricted, unhampered activity in the Cause of God. Their meetings, notwithstanding
famine, pestilence, rapine, internal war and isolation from the Holy Land, have been regularly
conducted and elaborately organized. In Ṭ ihrá n, the most active centre of Persia, the friends
associate, deal and transact as Bahá 'ı́s, openly declaring their faith, emphatically and
fearlessly delivering the message and gathering in their flood men of every class, of every
denomination and of every sect—as 'Abdu'l-Bahá has already repeatedly intimated in his
blessed Tablets for Persia, Russia and Egypt, the only group and the one body which is able
and wields the necessary power to assure for Persia her integrity, her weal and her
prosperity. Factions and parties have failed in their aims and have met disappointment in the
realization of their aspirations. The Nationalists, the Reactionaries, the Liberals and the
Democrats have made Persia a desolate country, while these wanderers and strangers shall
soon, God willing, render a distinguished service to Persia and to her sons, for we hold fast to
effective means and are attached to powerful souls. Indeed, this wish of the Beloved is being
realized and fulfilled, for at present amid the agitation and uproar that still prevails in Persia,
the qualities of trustworthiness, truthfulness, obedience, frankness, conscientiousness and
loyalty are exclusively embodied in the friends of God—so much so that a government that
has persecuted, tortured, exiled, burned and devastated the homes of those who were related
to this Cause, has now placed its full confidence and has elected a Bahá 'ı́ to be its
representative at the great International Congress sitting at Paris.
'Abdu'l-Bahá spent the whole day indoors, with no outstanding event marking the activities
of the day save a detailed telegram bearing your signature, dated BC February, and reading as
follows:
"With thy divine assistance leave now on Yahoshi Maru Japanese steamer direct for New

)'+
York via Gilera. All things perfect, travelling first class. Am only passenger, fare pm pounds.
Mahmond Noushogadi, one of friends helped me in this. Beg thy favour and Tablet for him."
Your sailing directly to New York was providential and just the will and desire of the
Beloved. A good start. I wish you a comfortable and speedy voyage.
Shoghi Rabbani
[continued XI:p, p. om.]
X:'', *7 September '.'. [X:BB:RRB]
Recent tablets from 'Abdu'l-Bahá to American Bahá'ís
Elizabeth Herlitz
To the maid-servant of God, Mrs Elizabeth Herlitz, Chicago, Illinois—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou who art enkindled with the fire of the love of God!
Thy letter was received. Thy gladness made me happy that, praise be to God, that torch has
been lit and the chamber of thy heart and soul illumined and resplendent. Do not consider thy
capacity and worth. Turn thy face to the Abhá Kingdom for that shower of perpetual bounty
causes flowers and lilies to grow from stones, and that ray from the Sun of Truth breeds a
shining diamond in a heart of stone.
Ever add to thy hope and endeavour that the supreme favour may be made manifest and
the glorious bounty be made resplendent.
Convey my utmost love and kindness to thy dear and respected husband.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, BB April BXBX; house of 'Abdu'l-Bahá , Haifa, Palestine.
[X:BB:RRR]
Juliet Thompson
To the maid-servant of God, Miss Juliet Thompson—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou beloved maid-servant of God!
… Add as much as ye can to love and affinity and produce ye amongst yourselves unity and
agreement. Put ye in practice the principles of consultation. …
Do ye not refer regarding any matter in these days to the President of the Republic.
Strive ye as far as ye can in the establishment of love and reconciliation amongst the
religions and service to the oneness of the world of humanity; perchance, God willing,
universal peace may be founded and all the communities and religions of the world may usher
under the uni-coloured shade of the canopy of the Merciful,—that this dark cloud of hate and
animosity amongst the religions and nations may be scattered from the horizon of the world
and the light of love and fellowship may dawn and flood all the regions.
Convey on my behalf to the attracted maid-servant of God, Mrs Maxwell, the greeting of
heart. I beg of God that she may become confirmed and assisted in all affairs.
Upon thee be Bahá 'u'l-Abhá !

)'!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, BC July BXBX. Revealed pC December BXBm.
X:'*, 'A October '.'. [X:BR:RRl]
Recent tablet to the Paris Assembly
To the friends of God and the maid-servants of the Merciful One, in Paris, France
—Upon them be the Glory of God Abhá
HE IS GOD!
O friends of God!
Your letter was received through Mrs Stannard. Its contents gave me the utmost joy, for—
Praise be to God!—the Spiritual Meeting has been organized also in Paris. Confirmed
believers come together and engage in speaking of the Kingdom of God, in seeking the Truth,
and in speaking the teachings which are the spirit of this age:
The unity of mankind.
The establishment of universal peace, right and justice.
Showing that religion must be conducive to harmony amongst men, and conforming to
reason and science.
The equality of men and women.
Freedom and liberty for all.
The enlightenment of heavenly morals.
Love for all men and even for animals.
The universalization of general knowledge.
A profession, trade, agriculture, are worshipping God. A farmer who cultivates his land
with the utmost application is like a worshiper who, with deepest reverence and humility,
prays to God in a temple. When the labourer works honestly and sincerely it is as though he
were praying.
These are the teachings which are the spirit of this century and the light of this age.
Whoever inhales their fragrance is drawn to them, especially as they are confirmed by the
Testament and the Covenant, the Covenant which is the cause of illuminating the world, which
gives the Spirit of Life, makes souls enlightened, divine and celestial, causes them to shine like
a light and transforms them into scintillating stars.
O friends of Paris! Know that no soul is quickened except through the spirit of the
Covenant, no eye is illumined except by the light of the Covenant, no ear is thrilled except by
the melody of the Covenant, and no heart shows forth the divine sentiments except by the
bounty of the Covenant. The people of Paris are full of enthusiasm and become attracted with
the utmost swiftness. Therefore, the fire of the love of God will burn intensely and spread
everywhere.
Some of the regions of Europe are extremely enthusiastic. Day by day more souls enter the
Cause. You have heard of this certainty. Now, make an effort, and with all your might
enkindle the fire of love of the Covenant, so that Paris may surpass the other regions; and if
the Covenant is made to shine forth as it should, in a short time wonderful results will become
apparent; for, in this day, the moving power throughout the whole world is the power of the
Covenant: it is the artery pulsating in the body of the phenomenal.
To sum up, I am greatly pleased with these few souls who are in Paris, and I love you very
much. I hope that you will fill the meeting with enthusiasm, and be the cause of guidance to
)'#
others. Convey greetings on my behalf to each one, and upon you be greetings and praises.
(Signed) 'Abdu'l-Bahá
Rp July BXBX.
X:'*, 'A October '.'. [X:BR:RpC]
Recent tablets from 'Abdu'l-Bahá to American Bahá'ís
Corinne True
To the maid-servant of God, Mrs Corinne True, Chicago, Illinois—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Your numerous letters have been received. The question of the Mashriqu'l-Adhká r is of
supreme importance and of great results. It is the first edifice to be placed in that country
and—Praise be to the Almighty!—the friends of God, all, from all parts are contributing.
Numerous designs for its erection have been drafted. One of these designs must be chosen in
the Convention.
His honour, Mr Albert Vail is prepared and has capacity for great services. From the
favours of God I hope that he may enkindle in the globe of that land a light that shall illumine
with its rays of guidance the vicinity and the surrounding regions.
The organization of joint assemblies for white and coloured people shall manifest the
oneness of the world of humanity; shall dissipate totally and eradicate ignorant racial
fanaticism, and shall satisfy all from the fountain of the water of Life.
We have cabled Mr Remey to postpone his tour, for his presence, in these days, in America
is necessary. In reality, he has been and is engaged in the utmost power in service and I love
him infinitely, and verily he merits this love of 'Abdu'l-Bahá .
… Convey on my behalf the utmost love and kindness to Miss Jean Masson for she has
expended the utmost effort in writing the article in the newspaper. She serves thereby the
Kingdom of God and promulgates divine teachings. Deal ye with love and kindness with Mirza
Ahmad Sohrab.
God wishes love, unity and harmony. Upon this exert ye all effort. This is the cause of the
glory of God; this is the cause of drawing near to the court of the Almighty, and this is the
cause of entrance into the Kingdom of God.
Convey on my behalf, to Dr Ḍı́yá ' (Baghdá dı́) the utmost love and kindness. In my
estimation, he is very near, for he is the son of his honour Au qá Muḥ ammad Muṣ ṭafá .
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, Rp May BXBX.
Roy C. Wilhelm
To his honour Mr Roy C. Wilhelm, New York, N.Y.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant and the Testament!
Thy letters dated RR and RX March, as well as thy card of BB April were received. The
organization of the meeting representative of different denominations in New York, at which

)'$
all religions and sects had affiliated together in the utmost love and harmony, was conducive
to extreme joy.
My hope is that meetings of such nature may often be organized so that representatives of
all the different races, religions, sects and countries of the world may in the utmost love
embrace one another, that no trace of bigotry and of ignorant prejudice, of obstinacy and
rancour may remain, and the pavilion and canopy of the oneness of the world of humanity
may be raised upon the apex of the world. For all men are the sheep of God and divine
providence the kind and loving Shepherd.
Similarly the meeting that had been called at Washington, my hope is that remarkable
consequences may result therefrom.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Haifa, Palestine, Rg May BXBX. [X:BR:RpB]
Kawkab MacCutcheon
To the maid-servant of God, Kawkab1 MacCutcheon, Minneapolis, Minnesota—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou brilliant Kawkab (Star)!
Praise be to God! Thou hast become resplendent with the light of guidance and from the
bestowals of the Kingdom of God thou hast partaken a share and a portion. In tests thou hast
remained firm and upright.
At present thy purpose is to organize a meeting and to guide the souls in the divine
Kingdom. Excellent is thy intention. Found thou this assembly in thy own home and arise in
the guidance of souls.
Be thou not grieved on account of the departure of thy father, mother and brother because
they became delivered from the world which is full of sadness and sorrow and they have
hastened to the realm of joy. They have become freed from the fetters of this prison and
soared to the divine court.
Thou hast asked for permission to come. At present your presence there is necessary, so
that the Cause may be established. After the establishment of the Cause thou hast permission
to come.
Should it be possible for thee to establish a school for the Bahá 'ı́ children and teach, it will
be exceedingly acceptable.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Dr Ḍı́yá ' M. Baghdá dı́, Chicago, Illinois, Rg July BXBX. Revealed at Haifa,
Palestine, pB May BXBX.
Cora Ditmars
To the maid-servant of God, Cora Ditmars, Spokane, Washington—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!

Kawkab ("star"), name given to Miss H. A. MacCutcheon.

)'%
O thou who art firm in the Covenant!
Thy letter was received. Thou hast exerted a great effort for that imprisoned person.
Perhaps it may prove to be fruitful. Tell him, however, that the denizens of the world are
confined in the prison of nature—a prison that is continuous and eternal. If thou art at
present restrained within the limits of a temporary prison, be not grieved at this; my hope is
that thou mayest be emancipated from the prison of nature and may attain unto the court of
everlasting Life. Pray to God day and night and beg forgiveness and pardon. The
omnipotence of God shall solve every difficulty.
O thou dear maid-servant of God! Praise be to God, thou art endowed with a pure heart
and an exalted determination. Thou hast an eloquent tongue and givest to every person a
share and portion of the teachings of God.
'Abdu'l-Bahá does not seek membership at the Peace Congress. He promulgates peace
through the power of the Word of God. It is impossible to establish universal peace save
through this power.
Convey on my behalf to those souls whose names thou hast mentioned in thy letter,
greeting and kindness. I pray God that they may be confirmed in service to the Kingdom of
God.
It is preferable that in the meetings, one of the attendants should read or chant the Tablets
of His Holiness Bahá 'u'llá h and the others listen to the reading.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, p June BXBX.
Annie L. Parmerton
To the maid-servant of God, Mrs Annie L. Parmerton, Cincinnati, Ohio—Upon thee be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant and the Testament!
Your detailed letter dated pC April BXBX, was received. It contained joy- [X:BR:RpR] ful tidings
that—Praise be to God!—thou hast been assisted to raise the call of the Kingdom and hast
become the cause of the guidance of many a soul. In assemblies thou hast shed light like unto
a candle, has eloquently spoken and hast promulgated the divine teachings. Today whosoever
arises to serve the Kingdom, heavenly angels shall confirm him, spiritual forces shall be his
help and support, the breaths of the Holy Spirit shall vivify his heart and all existent beings
will be his assistants.
Consider how all the contingent beings have supported and served those blessed souls who
have arisen in service to the Kingdom. A fisherman became the most great Peter; Mary
Magdalene, only a peasant, gained a precedence of the queens of the world, for a hundredthousand queens have come and gone and no trace and memory have they left behind, but
Mary Magdalene to the present day, like unto a star, is shining from the horizon of the most
Supreme Glory. This is what is meant by everlasting life, by baptism with the Holy Spirit and
by being born again to which Christ refers.
Convey on behalf of 'Abdu'l-Bahá the utmost love and longing to the friends in St. Louis, in
Cincinnati and in Kansas City, and to the maid-servant of God, Mrs Jones. From the bounties of
God I hope that, through spiritual power and the remedy of the Spirit of God, thou mayest
acquire physical health.

)'&
As to the questions thou hast asked: Concerning Malachi, chapter p, verses Bl, BZ and Bm
refer to the friends of God, and in St. Matthew, chapter Rg, the object of verses pB, pR and pp is
the Blessed Beauty. As to Micah, chapter g, the oth verse refers to Christ. In Zephaniah,
chapter B, verses Bo, Bg, Bl, BZ and Bm, and in Zechariah, chapter R, verses BC, BB, BR and Bp, and in
St. Luke, chapter RB, verses RC to the end—all these refer to the century of the Blessed Beauty.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, o June BXBX. [X:BR:Rpp]
Harlan Foster Ober
To his honour, Mr Harlan Foster Ober, Cambridge, Massachusetts—Upon him be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Your detailed letter was received. Praise be to God, that in the utmost energy, the friends of
God have arisen to promulgate heavenly teachings and are self-sacrificing from every
standpoint. Verily, this is the sign of the confirmations of the divine Kingdom which, like into
the sun, are manifest and evident. The sending of teachers to different parts is highly
acceptable and praiseworthy. Act in accordance with the instructions previously sent.
Today the stirring power that exhibits itself throughout all regions is the power of the
Covenant which, like unto the artery, beats and pulsates in the body of the world. He who is
firmer in the Covenant is more assisted, just as ye are manifestly witnessing how firm souls
are enkindled, attracted and confirmed.
Strive, therefore, day and night that ye may cause the hearts to become firm and resolute.
The journey of teachers to different parts is like unto the rays of the sun which radiate from a
central point to the surrounding regions and undoubtedly great illumination will be obtained.
You had inquired concerning the financial question of the Mashriqu'l-Adhká r and the
expenses of the teachers. Appropriation of the Mashriqu'l-Adhká r fund for purposes different
from those that pertain to the Temple is not permissible and conversely the teaching fund is
not to be used for Mashriqu'l-Adhká r purposes. Both should be used in their own respective
spheres. If it is not done accordingly matters will be completely upset. The future should be
taken into consideration and not the present. I beg God that He may confirm you always in
that which is the cause of the gladness of your heart.
Concerning the Star of the West, the organ must be so promulgated in America and Persia
that at least its necessary expenses may be provided. Upon this point a letter shall be written
to Persia.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, Ro June BXBX.
Executive Board of Bahá'í Temple Unity
To the members of the Executive Board of the Mashriqu'l-Adhká r—Upon them be Bahá 'u'l-
Abhá !
HE IS GOD!
O ye blessed souls!
Praise be to God, that ye have been confirmed with such a supreme bounty and have arisen

)''
with all your power in the service of the Kingdom, which is no other than service to the
oneness of the world of humanity.
The magnet attracts unto itself the iron, while this promulgation of divine teachings
attracts heavenly confirmation. Soon ye shall consider what a profound effect it shall exert
and what a manifest sign it shall display.
I am greatly pleased with you, for day and night ye concentrate your time upon the
commemoration of God, that ye seek the divine good-pleasure, pray for heavenly bounty and
are firm in the Covenant.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, Ro June BXBX.
Sarah van Winkle
To the maid-servant of God, Sarah van Winkle, Boston, Massachusetts—Upon her he
Bahá 'u'l-Abhá !
HE IS GOD!
O thou maid-servant of God!
Thy letter was received. Thou hast written that in view of the questions of [X:BR:Rpo]
violation thou art perturbed. There is no occasion for perturbation for the Blessed Beauty has
closed all doors of error and doubt and has entered with all the friends into a Covenant and a
Testament, beginning first with the Aghṣ án, the Afná n1 and the relatives. Explicitly and in a
way that shuts out all interpretation, he says that "after My ascension, turn your faces toward
him who has branched from the Pre-Existent Root", and then he manifestly says that by him
who is branched from the Pre-Existent such a person is meant. In fine, he has appointed the
Centre of the Covenant as the authority and the Expounder of the Book. Now it must be either
said that the Blessed Beauty has done wrong and was ignorant of the fact that this person
deserved this station, or obedience should be shown. In brief, it must be either said that the
Blessed Beauty was wrong or right, there is no third alternative. And furthermore, through
the assistance and the bounty of the Blessed Beauty, a power and might has been displayed by
the Centre of the Covenant that all the contemporary great men and philosophers are amazed,
and bear witness to the fact. There should be no occasion therefore for agitation. If, God
forbid, a weakness and inability is exhibited, how will Bahá 'ı́ unity be preserved and how will
the teachings of the Blessed Beauty be promulgated? Will they be promulgated through the
senseless words of those who pretend to be philosophers, or through the doubts of the people
of violation and lust? In brief, strive thou to remain firm in the Covenant and under the
guarding protection of His Highness the Merciful.
Convey on my behalf to the maidservant of God, Miss Wilson, the utmost kindness.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine. Bm July BXBX.
Martha Root
To the maid-servant of God, Martha Root, Cambridge Springs, Pennsylvania—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!

Ghuṣ n, pl. aghṣ án; and fanan, pl. afná n. Both plurals were used with an added English "s" ending!

)'(
O thou who art firm in the Covenant!
Thy detailed and brief letters have all been received, and have been attentively perused.
Praise be to God, they imparted glad-tidings and joyful news. Thou are indeed serving in the
path of God, art with all thy energy showing love to others, art raising the call of the Kingdom
and, art illumining the hearts of men. Rest thou assured that the confirmations of the
Kingdom shall encompass thee and thou shalt become the recipient of the bounties of the
Lord of Hosts. Strive as much as possible to be ever active, travel to the north and south of
that land and summon all to the oneness of the world of humanity and to universal peace,
saying: "O ye men! His Holiness Bahá 'u'llá h has, fifty years ago, laid the foundation of
universal peace. He even addressed epistles to the kings wherein he declared that war
destroys the foundation of the world of humanity, that peace is the cause of everlasting life
and that a great danger awaiteth the world of mankind. Likewise, 'Abdu'l-Bahá , prior to this
world war and three years before its outbreak travelled throughout Europe and America and
raised his call at all gatherings, temples and churches saying: 'O ye who are present! The
continent of Europe has become a huge arsenal abounding with combustible material and
below which are stored inflammable materials which only a spark will set aflame and will
shake the world to its very foundation. O ye who are wise! Strive perchance these
inflammable materials will not be set aflame.' But the appeal was not heeded and therefore
this great carnage has come to pass. At present all the peoples have realized what a great
calamity war is, that war turns man [X:BR:Rpg] into a rapacious animal, razes to the ground
flourishing cities and towns and causes the foundation of mankind to totter. As all men have
been awakened and are harkening to the call, it is time for the promulgation of universal
peace—a peace which has for its basis right and justice; so that mankind will not be exposed
to danger. At present it is the dawn of universal peace, we hope that its sun will soon shine
and flood the East and the West with its light. The establishment of universal peace is not
possible save through the power of the Word of God and hence one must endeavour to
promote the Word of God and thereby establish universal peace. Strive at present as much as
possible to raise the call of the divine Kingdom for this call bestows the Spirit of Life.
Endeavour to raise the call of the Covenant and the Testament for the power of the Covenant,
like unto arteries, pulsates in the body of the world!"
Thou hast mentioned a great number of souls in thy letter. Verily each one of them
deserves a separate letter, particularly some who, with all their power, are serving the
Kingdom of God, have no purpose save the common weal and no aim except the exercise of
the utmost love and kindness to each and all the individuals of the world of humanity. These
souls, although they pertain to the nether world, yet their souls belong to the world of spirit;
i.e., they have been vivified by the breath of spiritual life. Their hearts are the mirrors of the
Sun of Truth wherein this sun shines with the utmost splendour. Convey on my behalf to each
of those souls the utmost love and kindness and tell them that day and night I entreat and
supplicate to the Kingdom of Glory with the utmost humility and lowliness and beg for those
souls heavenly confirmations.
Thou hadst written, concerning the friends of Pittsburgh, that misunderstanding has been
caused among them. Misunderstanding cannot be eliminated by any power save that of the
Covenant. The power of the Covenant is all-inclusive and solves all difficulties, for explicitly
and by the Supreme Pen it is declared that whatever misunderstanding takes place, ye must
refer to the Centre of the Covenant for he eliminates all difficulties. Therefore, no power will
do away, with misunderstanding among the friends except the Covenant and the Testament of
God. Encourage and draw, therefore, all the friends to firmness in the Covenant and the
Testament. His Holiness Christ said to Peter: "Thou art a rock and upon this rock I shall build
my Temple." This is not written by the Supreme Pen of Christ and does not manifestly
command anyone to turn his face to him and has not been revealed and recorded in the book

)')
of His Holiness Christ. It is only a tradition transmitted by the Apostles. This tradition,
however, has exacted obedience from all and has eliminated all misunderstanding among the
Apostles and the Christians. At present this is the Book of the Covenant and not a tradition and
is revealed by the Supreme Pen and not transmitted orally. He explicitly declares that "ye
must turn after Me to the Centre of the Covenant and whatever misunderstanding may
happen he is its Expounder, and whatever he says it is right." He made it all-exclusive and this
Tablet is the last one which has been revealed by the Supreme Pen before ascension. All
previous books are subordinate to this Book of the Covenant for it has been revealed
subsequently to all the previous ones. He has named it the "Book of the Covenant" and,
therefore, consider that if the friends remain firm in the Covenant, will there be any
misunderstanding among them? No, by God! Except those souls who have an evil intention
and are thinking of leadership and of forming a party; those souls, although they have written
epistles with their own pen and have execrated the violators denouncing them as having
destroyed the foundation of the monu- [X:BR:Rpl] ment erected by His Holiness Bahá 'u'llá h
and have written that he has written this Covenant with his own pen and that whoever
deviated the least from the Centre of the Covenant is of the people of treachery and well
deserves the wrath of God—these souls are themselves at present among the pioneers of
violation. This is because of their personal motives for they had thought of securing
leadership and wealth, but when they considered that in remaining firm in the Covenant their
purpose would not be realized, they deviated from it. Those souls must have been either at
first truthful and now disloyal or at first disloyal and now truthful. At any rate their lie is
manifest. Notwithstanding this, some souls who are not aware of this fact waver when those
cast the seeds of suspicion. Awaken all the people and send a copy of this letter to Mr Remey
Mrs Goodall and Mrs Cooper.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine; RC July BXBX.
Amy Williams
To the maid-servant of God, Miss Amy Williams; Cleveland, Ohio—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou living flame of the love of God!
Thy letter was received. It was indicative of the illumination of thy heart and the
spirituality of thy soul. Praise be to God, thou hast attended the Convention and hast beheld
the signs of the power of God, that in such a place He hath gathered together different people
under the shadow of the pavilion of the oneness of mankind. This Convention shall expand in
the future and shall gain preference over all the Conventions of the world for it is a
Convention of the Kingdom divine, and its basis lays upon love, kindness, the promulgation of
the oneness of the world of humanity, and non-interference in political matters. Undoubtedly
divine confirmations shall be extended and the assistance of the Lord shall be secured.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, Bm July BXBX.
X:'0, 6 November '.'. [X:Bp:Rop]
"You will find Bahá'í centres in most parts of the world"
Talk by 'Abdu'l-Bahá in Assembly Rooms, San Francisco, California, g October BXBR.

)'*
I have the utmost joy to find in the distant West such an established Bahá 'ı́ centre, where
the friends of God have assembled associating with each other in the utmost love. This affords
me great joy and I ask God that this revered assemblage may be made the cause of illumining
the East and the West. This is my wish, and with the utmost of happiness I am grateful on
account of the susceptibilities of your conscience.
Today the people in general are self-occupied. They are engaged either in warfare, or in
commercial, political, industrial, or agricultural pursuits. Their interests are of a personal
nature; they are thinking of self-aggrandizement, having no desire, no purpose save the
acquisition of worldly possessions.
The assemblage in the world which today is thoughtful of God, the assemblage which is
occupied with the thought of illumining the world of humanity, the assemblage which is
occupied with the mentioning of the Kingdom of God, the assemblage which has as its chief
motive the good pleasure of the Lord of Hosts, is verily the assemblage of Bahá 'ı́s, for they
have no intention, aim, or purpose save the attainment of the good-pleasure of God, and
entrance into the Kingdom of God, and of being the promulgators of the religion of God. They
are the spreaders of the fragrances of God. These are the desires of the assemblage of the
Bahá 'ı́s.
All the sects of the world are on the wane except the Bahá 'ı́ assemblages which day by day
are achieving ideal progress, for they are confirmed by God's assistance.
I hope that many such assemblages may be founded in America, and that from all the
centres of the world people may come to the Bahá 'ı́ assemblages and there manifest the
oneness of the world of humanity.
The people in general are all asleep; they are all inadvertent; they are all slumbering,
because their thoughts are confined to materialism; they are not at all thoughtful of God's
thoughts except you, who are thinking of God. Verily, you are the spirit of the world! You are
the cause of the light of the world! You are the salt of the earth!
Do not look at your limited numbers now. Ere long you will see that the divine Radiance
has flooded all regions. The believers in the various sects are decreasing in numbers, whereas
the people of God are constantly increasing, progressing, developing, day by day growing
stronger and greater, day by day becoming more effective.
Consider how the assembly of His Holiness Christ was limited to eleven souls, but that
assemblage has given birth to innumerable assemblies! How many denominations are
sheltered beneath it! Its efficacy is evident, and it has become the dominant factor of all the
civilized world. [X:Bp:Roo]
Now, praise be to God, your assembly is a great one; you are about two hundred in number;
judge thereby of the future.
The Bahá 'ı́s are not in one place only, but you will find Bahá 'ı́ centres in most parts of the
world, and they are daily increasing and spreading. You must rest assured, knowing for a
certainty that the confirmations of the Kingdom are yours, that the favours of Bahá 'u'llá h are
with you, that the power heavenly is with you, that the assistance of God is with you. If all the
inhabitants of the earth should gather they will fail to withstand you, for they are on the wane,
whereas you are waxing stronger. They are retrogressing; you are progressing.
When they exiled us from Persia, from Ṭ ihrá n to Baghdá d, the journey was made in thirty
stages and in these thirty stages we did not find one Bahá 'ı́. Now in every one of these places
there are great numbers of Bahá 'ı́ friends.
Notwithstanding that the ruler of Persia and the Sulṭán of Turkey opposed the Cause so
violently—exercising tyranny and oppression thinking to extinguish the Lamp of God—yet
)(+
this Lamp day by day grew in radiance, its power increased and its illumination became
greater, until it reached such a degree that now its lights are spread throughout the world—
even as far as San Francisco, which is very far from Persia. See what this will mean in the
future!
At the time His Holiness Jesus Christ was crucified, there were eleven disciples and even
they were doubting—Peter heading them—until Mary the Magdalene, that lioness of God,
strengthened them and was the cause of confirming them. Then consider how great were the
results!
And now, His Holiness Bahá 'u'llá h, when He ascended, had half a million souls who were
self-sacrificing and all were perfectly firm and staunch! Consider what a marvellous potency
this will exercise.
Rest assured in the favour of God, and know that God is your Assister. So with great power,
with great confidence, strive that the lights of God may be spread and in this country from
East to West the light may be shining.
Be confident! Have no doubt about it! This banner of Bahá 'u'llá h will be unfurled, waving
toward all regions! The lights of the Kingdom of God will illumine all these climes, and the call
of God will reach the hearing of all the American Republic!
Hence, you must in the utmost of love, in the utmost of sanctity strive night and day that
you may be the cause of spreading the light. If we are not the instruments in spreading this
Cause, others will be chosen. Then let us strive so that this crown may be placed upon our
heads—that we may be the promulgators of the light, that we may be the resuscitators of
souls, that we may be sight-givers to the blind, that we may be the remedies to the sick, that
we may guide the people. Otherwise, God will raise up a people who will hoist the standard of
God, who will ignite the Lamp of God, who will conquer the cities of the hearts, who will show
forth the potency of the Word of God.
But for us the desire is that we may be the instruments and thus we may be crowned.
Otherwise, God is able to create instruments whereby His Word shall be published broadcast.
If this does not happen today, and if not on the morrow, then on the day after tomorrow. But
the desire is that today the Word may be spread, that our activity shall be beneath this banner
and standard, that we shall be the cause of giving forth the summons of God, that we may
invite the souls to the Kingdom, that we may be their guides.
Thus, this will be the cause of illumining faces and will win the praise of all the
Manifestations of God. This is our [X:Bp:Rog] hope. This is the utmost of our desires, and I ask
God that He may aid you all, that He may aid me, that together we may be occupied in the
service of the Kingdom of God.
This is a very blessed gathering. It is a source of great joy. It is a source of great potency in
the world. This very gathering has its effects. The assemblage here and the fellowship
exercised are a magnet attracting the confirmations of God. Even now the confirmations of
God are surrounding such a gathering as this. Ere long you will see its signs and your joy will
reach the superlative degree.
X:'0, 6 November '.'. [X:Bp:Rog]
Recent tablets from 'Abdu'l-Bahá to American Bahá'ís
Mother Beecher
To the maid-servant of God, Mother Beecher, care of his honour, Mr Roy Wilhelm, New
York City, N.Y.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!

)(!
O thou green leaf of the Tree of Life!
Thy letter was received and from its contents it became known that in the past summer, in
Green Acre, a remarkable Bahá 'ı́ movement took place, blessed souls gathered in that place
such as Mr Remey, Richard Mayer, Harry Randall, Howard Ives, Albert Vail, Harlan Ober, Ṣ afá
Kinney and Stanwood Cobb. These souls indeed are firm in the Covenant, are the heralds of
the Kingdom of God, promulgating the divine teachings, are self-sacrificing in the path of the
Kingdom, are ignited candles and twinkling stars. At present this is not known; in the future it
shall be made evident.
The Pharisees, during the time of Christ, did not consider the Apostles as worth addressing
and took them as the lowest of people, although they were the stars of guidance and the lamps
of the Supreme Concourse. But at present consider what has happened!
I hope that this year in Green Acre the candles of supreme guidance will be better
enkindled, the melody of the nightingales of Truth may reach the supreme heights and attain
the ears of the denizens of the Abhá Kingdom, and this shall be to such an extent that all
people may be amazed. This shall be attained if the friends of God will in the utmost union,
love and harmony associate with one another, strive day and night to relieve one another's
burden, promulgate the divine teachings and raise so high the call of the oneness of mankind
and the melody of universal peace that the world of humanity may be stirred.
As to his highness, President Wilson, the fourteen principles which he has enunciated are
mostly found in the teachings of His Holiness Bahá 'u'llá h and I therefore hope that he will be
confirmed and assisted. At present it is the dawn of universal peace; my hope is that its morn
will fully break, converting the gloom of war, of strife and of wrangling among men into the
light of union, of harmony and of affection.
Convey on my behalf to Mrs Champney the utmost love and kindness. From the bounties of
God, I hope that she may become utterly attracted to the Kingdom and become wholly
spiritual. Convey my love and kindness to Mrs Watt. I beg for her from God assistance and
bounty. Convey to thy grand-daughter, Dorothy Beecher, the utmost kindness on my behalf
and extend to Mr Hilgert my warm and heartfelt sentiments; I am greatly pleased with him.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani., Bahjı́, Acre, Palestine, Rp July BXBX. [X:Bp:Rol]
Mary Morrison
To the maid-servant of God, Mary Morrison—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou dear maid-servant of God!
When I was in Denver I enjoyed greatly the climate, the beauty and the views of that city;
and, therefore, I wished that therein the light of the love of God might spread, and hearts
might be stirred by lordly sentiments, and the pavilion of the oneness of mankind might be
pitched in that city. I, therefore, encouraged those friends who resided there, and urged them
to acquire the perfections of the world of humanity.
At present, praise be to God, the signs of the attraction of hearts by the divine fragrances
are manifest. I rest assured, therefore, that the perfections of mankind may be made
resplendent in that city, and human souls may become heavenly angels, may acquire the
characteristics of the Merciful; and that thou mayest become the sign of guidance and the
cause of the illumination of the hearts of friends.

)(#
Upon thee be greetings and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RR July BXBX. [X:Bp:RoZ]
Bahá'ís of the Central States
The friends of God and the maid-servants of the Merciful in the Central States of the United
States of America, care of Mr Carl Schefer, Chicago, Illinois—Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye faithful friends and maid-servants of the Merciful!
Verily, ye are self-sacrificing in the path of the Kingdom and have no wish save the diffusion
of Light throughout all regions. Ye are the real gardeners, are sowing the seeds of guidance in
the soil of hearts and assuredly ye shall be confirmed and assisted. The expert gardener ever
reaps rich and plentiful crops, obtains a pure and fertile soil, sows the seed, waters it and
always secures heavenly blessings. Praise be to God, ye are expert gardeners, your soil is the
heart, wherein ye sow the seed of the love of God, and water it from the fountain of
knowledge. Ye depend upon the Sun of Truth that its light and heat may develop that blessed
plantation, that the breeze of His bounty may waft and the dew of His blessing may fall, thus
securing for it luxuriance, freshness and prolific results. The earthly gardener obtains but one
fruitage while the heavenly One with one casting of the seed secures an everlasting result.
From the bounties of God, I supplicate that this Second Convention (for [X:Bp:Rom]
Teaching) held in the Central States may exert a great influence, may be assisted by the
confirmations and bounties of the Supreme Concourse, and may give forth remarkable results.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, RX July BXBX.
Gertrude Buikema
To the maid-servant of God, Miss Gertrude Buikema, Chicago, Illinois—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou dear maid-servant of God!
Thy letter was received. From its contents it became known that thy eager wish is to serve
the Star of the West. This wish is due to the exaltation of thy nature and is highly
praiseworthy, and in the divine Kingdom is accepted and praised. Verily, Mr Windust has so
far exerted a great effort for the arrangement of the Star of the West and I am greatly pleased
with him.
At present both of you must, as ye have been doing in the past, endeavour for the
arrangement and the publication of the Star of the West. However, the means of subsistence
are necessary for both of you and ye cannot concentrate your time in this matter. Serve,
therefore, as much as it is possible, the Star of the West, and in order to secure the means of
livelihood, do not abandon your own occupations. When the Star of the West will be so widely
published as to insure your necessary expenses, then if we abandon your occupation and
concentrate upon the Star, it will be preferable. But at present ye are forced to engage in your
occupation that the means of livelihood may be secured.
As I have no time, I have written thee in brief. Whatever question comes up, submit it to
the Editorial Staff Committee for discussion and consideration and then hold to what ye deem
advisable and suitable. [X:Bp:RoX]
)($
Convey, on my behalf, the utmost love and kindness to his honour Dr Ḍı́yá ' Baghdá dı́ and
his honour Mr Windust.
The seven bound volumes of the Star of the West have been received and your labour is
indeed worthy of praise.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani; Haifa, Palestine, RX July BXBX.
Albert R. Windust
To his honour Mr Albert R. Windust, Chicago, Illinois—Upon him be Bahá 'u'l-Abhá
HE IS GOD!
O thou servant of His Holiness Bahá 'u'llá h
The letters thou hadst written on B October and Rp November BXBm, were received. Their
contents indicated thy joy at the victory secured by the just government, the safety of 'Abdu'l-
Bahá and the good tidings of thy health and safety of thy honourable wife and thy three
respected daughters.
Thou hadst written that all throughout the days of severed communication ye were
engaged in service, were printing and publishing books, while the Star of the West was also
published and regularly circulated. Verily, ye have laboured hard and have not fallen short of
your duty.
Indeed, the respected maid-servant of God, Miss Mary Lesch, has been directing affairs with
the utmost loyalty, faithfulness, good wishes and endeavour.
Name the book1 which Mr MacNutt is compiling, "The Promulgation of Universal Peace". As
to its introduction, it should be written by Mr MacNutt himself when in heart he is turning
toward the Abhá Kingdom, so that he may leave a permanent trace behind him. Send a copy
of it to the Holy Land.
The Star of the West must, at present, be written both in English and Persian. Miss
Gertrude Buikema is indeed serving the Star. We hope that with his honour Dr Ḍı́yá '
Baghdá dı́—Upon him be the Bahá 'u'l-Abhá !—ye may be both assisted in remarkable services.
Your efforts are evident and well known in the sight of 'Abdu'l-Bahá . I pray God that, under all
conditions, ye may be assisted and confirmed. As to the editorship of the Star of the West,
whatever ye deem advisable is accepted by 'Abdu'l-Bahá .
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RC July BXBX.
Dr Ḍíyá' M. Baghdádí
To his honour, Dr Ḍı́yá ' M. Baghdá dı́, Chicago, Illinois.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou merciful youth who art the son of that glorious man!
Verily, thy letters have been received. They indicate thy great love to God, thy attraction to
His fragrance, thy attachment to His Kingdom, the establishment of a meeting for the singing
of the verses of God, the reading of the Holy Books, the study of the Tablets by the youths of
that city, who have sincerely turned their faces to God and became enkindled with the fire of
The Addresses of 'Abdu'l-Bahá delivered in America in :j:F.

)(%
the love of God, abandoned all the conditions that prevent the acquiring of the merciful
virtues and the good illumined morals, so that they may love one another and become united
in the promulgation of the fragrances of God. The love of God kept them busy from ought else.
This establishment is a blessed establishment. I ask God to make this meeting sanctified and
holy above the human temperaments, illumined and [X:Bp:RgC] adorned with the outpourings
of severance to the Lord of mankind, so that they may become as one bouquet, spiritually and
physically in the service of the Cause of God.
As to the matter of the Mashriqu'l-Adhká r, it is of the most important affairs. Relaxation
therein is not permissible. Verily, I shall write to the Easts of the earth and to its Wests and
urge them to assist the Mashriqu'l-Adhká r. Concentrate thou thy thought in the service of the
Mashriqu'l-Adhká r under all conditions so that thou mayest obtain confirmations and
assistance under all conditions and circumstances. …
As to the translation of the Súriy-i-Haykal, at present we do not find a translator who can
give it its merit. God willing, in the future a committee shall be organized whose members are
experts in Arabic, Persian and English. By that perfect committee, the Súriy-i-Haykal will be
translated, but one person cannot arise and give the translation that it deserves. God willing,
this committee will be organized and thou shalt be an important member thereof.
Convey thou on my behalf the utmost mercy and tenderness to Bessie Digget, her mother
and her sister. Convey my abundant greeting to Mr Anderson and his wife. Verily, I ask God
to make them manifestations of His merciful bounties. Convey my hearty sympathy to Julia
Jordan, Emma Marky Appel, and Walter Bohanan. Verily, I pray God to make them the signs of
guidance among the people and the banners of the Supreme Concourse. Convey my greeting
and tenderness to Mr and Mrs Alfred Anderson, Mr and Mrs August Anderson, Mr and Mrs
Peter Nelson, Mr and Mrs Henry Bennings, Mr and Mrs Schend, Mrs Hertel, Mr and Mrs
Yeager, Mr and Mrs Lindstrom, Mrs Redeen, Mrs Tressa Jacobsen, Mr William Redeen, Mr
George Steppy. Verily, I pray God to guide them in their affairs, to make them attracted to the
Kingdom of Abhá , sanctified above self and desire, seeking nothing for themselves save
severance to God, delivered from the selfish suggestions in the Cause of their Lord, the
Precious, the Exalted! For, verily, to God is the praise. They are lamps aflame with the fire of
the love of God, majestic trees in the rose-gardens of the knowledge of God.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Dated Ro July BXBX, Haifa, Syria.
Contributions collected for the teaching fund must be used for teaching. Likewise
contributions collected for the Mashriqu'l-Adhká r must be used for the Mashriqu'l-Adhká r.
These two must not be mixed.
Convey thou on my behalf the fatherly greeting to Katherine Ferguson and say: "I ask God
to confirm and guide your brother and sister of whom you have written in your letter. Convey
thou the utmost respect to Mr Chapman. Appreciate thou him for he became the cause of thy
everlasting life and thou hast become of the people of the Kingdom. This is thy real father."
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
P.S.—The maid-servant of God, Zı́nat, is permitted to come. Be very kind to Há shim Zá dih
and give him the Message and Bahá 'ı́ literature.
Dated at Haifa, Ro September BXBX.

)(&
Ella Quant
To the maid-servant of God, Ella Quant, New York City, N.Y.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Thy letter was received. It was indicative of thy attendance at the Convention where thou
hast witnessed the [X:Bp:RgB] lights of the divine teachings resplendent and hast seen the souls
vivified by the spirit of everlasting life. As thou wert endowed with the power of insight, thou
hast in this manner discovered Truth. Whoever is firm in the Covenant and the Testament is
today endowed with a seeing eye, and a responsive ear and daily advances in the divine realm
until he becomes a heavenly angel.
Convey on my behalf to the two respected souls, Margaret LaGrange and Grace Vosburgh,
heartfelt sentiments. I pray God that they may become the recipients of bounty and the
manifestations of limitless favours.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RC July BXBX.
X:'6, *0 November '.'. [X:Bo:Rlp]
Recent tablets from 'Abdu'l-Bahá to American Bahá'ís
Ella G. Cooper
(Portion of Tablet from 'Abdu'l-Bahá to Mrs Ella G. Cooper, San Francisco, California.)
… Four letters have been received from you, the last dated Bm April BXBX. All of them were
indicative of firmness in the great Covenant. Praise be to God, the friends in California are
holding fast to the helm of the Almighty and are attracted to the God of Elijah. Their
movement is like unto the attraction of steel which is subjected to magnetic power; their aims
are confined to the good pleasure of God and their highest wish centres around the
unbounded blessing. They are engaged in service and are intimately connected with the Holy
Spirit. …
Thou hast referred to the little assembly of Los Angeles. Although that assembly is small,
yet it is kept under the protecting eye of God. If it prove to be firm and steadfast it shall resist
all that is on earth.
Consider how many souls arose after His Holiness Christ and determined to extinguish the
Lamp of God. Even the Roman emperor, who was a most eminent philosopher, exerted the
utmost effort in order to resist the sweeping movement; he wrote a refutatory book against
His Holiness Christ, published it throughout his empire, and caused a great many to turn away
from His Holiness Christ. But, eventually, the power of the Word of God conquered and broke
all imperial resistance. The resplendent light of the Covenant and Testament of God
dissipated the darkness of doubt and suspicion that was entertained by those philosophers
and potentates. It is evident, therefore, as to what will result from these important forces.
At most it is this: that some feeble and heedless souls will waver in the Cause of God, but
ultimately this fire will be quenched.
Refer to the history of the Church and read the details of the activities of Arius, the
Patriarch of Alexandria. Notwithstanding the fact that his followers numbered a million and a
half, and the support of the mighty emperor was extended to him, eventually he was
completely destroyed and no trace of him whatever remained, and so on and so forth. …

)('
Undoubtedly, wherever a carcass is to be found, a number of ravens and contemptible dogs
gather around that putrefying body, but ere long they shall be scattered in great distress.
… Read attentively the translations of his honour Mı́rzá Abu'l-Faḍ l's book, The Brilliant
Proof; it is very necessary,—and send it then to the spiritual assembly of Los Angeles. …
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, R June BXBX.
Mary Rabb
To the maid-servant of God, Mrs Mary Rabb, care of Mrs Ella Goodall Cooper—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Your letter dated g March BXBX was received. Its contents were conducive to gladness and
they indicated firmness and steadfastness in the glorious Covenant.
Today the pulsating power in the arteries of the body of the world is the spirit of the
Covenant—the spirit which is the cause of life. Whosoever is vivified with this spirit the
freshness and beauty of life become manifest in him, he is baptized with the Holy Spirit, he is
born again, is freed from oppression and tyranny, from heedlessness and inclemency which
deaden the spirit, and attains unto everlasting life. [X:Bo:Rlo]
Praise thou God that thou art firm in the Covenant and the Testament and art turning thy
face to the Luminary of the world, His Highness Bahá 'u'llá h. Thou hast illumined thy face with
the light of guidance and perfumed thy nostrils with the fragrances of the Abhá paradise.
Strive therefore that thou mayest attract the souls and train them through the divine
teachings that they may become the signs of guidance, may turn into blessed trees and may
secure a large share from the day of Manifestation.
The teacher is like unto a farmer who sows a seed, the cloud of mercy pours out its showers
and every seed multiplies a hundred fold, gives forth a luxuriant harvest and becomes the
cause of heavenly benediction.
I hope that thou mayest be confirmed to acquire that heavenly benediction and may
become my partner in this lucrative enterprise; that thou mayest grow to become a blessed
tree, fruitful, green and rich in foliage and laden with sweet and delicious fruits.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, p June BXBX. [X:Bo:Rlg]
Bahá'ís of California
To the friends and maid-servants of the Merciful in Los Angeles and the other cities of
California, care of Mr and Mrs Beckett—Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye friends and maid-servants of the Merciful!
O ye friends and maidservants of the Merciful! From the Spiritual Assembly of Los Angeles
a letter hath been received. It was indicative of the fact that the blessed souls in California,
like unto an immovable mountain, are withstanding the gale of violation, have, like unto
blessed trees, been planted in the soil of the Covenant and are most firm and steadfast. The
hope is entertained, therefore, that through the blessings of the Sun of Truth they may daily
increase in their firmness and steadfastness. The tests of every dispensation are in direct

)((
proportion to the greatness of the Cause, and as heretofore such a manifest Covenant, written
by the Supreme Pen, hath not been entered upon, the tests are proportionately more severe.
These trials cause the feeble souls to waver while those who are firm are not affected. These
agitations of the violators are no more than the foam of the ocean, which is one of its
inseparable features; but the ocean of the Covenant shall surge and shall cast ashore the
bodies of the dead, for it cannot retain them. Thus it is seen that the ocean of the Covenant
hath surged and surged until it hath thrown out the dead bodies—souls that are deprived of
the Spirit of God and are lost in passion and self and are seeking leadership. This foam of the
ocean shall not endure and shall soon disperse and vanish, while the ocean of the Covenant
shall eternally surge and roar.1
Consider then that Christ, in order to preserve the unity of Christendom, said to Peter:
"Thou art Peter, and upon this rock I will build my church." This word has secured every
one's submissiveness and allegiance and has preserved for a thousand years the unity of the
Christian world. Notwithstanding the fact that this declaration was not, a command to obey
and to follow and was verbally delivered, yet it has proved to do away with any foam that
might appear on the surface of the ocean of Christ and to cast ashore any dead body that
sought the vanities of this world. At present His Holiness Bahá 'u'llá h, through His Supreme
Pen, has written the Book of the Covenant and has called it the "Book of the Covenant", and has
entered with every one into a covenant and a testament. He first addresses the Aghṣ án, then
the Afná n and then the relations bidding [X:Bo:Rll] then to turn their faces to the Centre of the
Covenant and has then, in accordance with the explicit text of the Most Holy Book (the Book of
Laws [The Kitáb-i-Aqdas]), made the Centre of the Covenant the Expounder of the Book.
From the early days of creation down to the present time, throughout all the divine
dispensations, such a firm and explicit Covenant hath not been entered upon. In view of this
fact is it possible for this foam to remain on the surface of the ocean of the Covenant? No, by
God! The violators are trampling upon their own dignity, are uprooting their own foundations
and are proud at being upheld by flatterers who exert a great effort to shake the faith of feeble
souls. But this action of theirs is of no consequence; it is a mirage and not water, foam and not
the sea, mist and not a cloud, illusion and not reality. All this ye shall soon see.
Praise be to God, ye are firm and steadfast; be ye thankful that like unto blessed trees ye
are firmly planted in the soil of the Covenant. It is sure that every firm one will grow, will
yield new fruits and will increase daily in freshness and grace. Reflect upon all the writings of
Bahá 'u'llá h, whether epistles or prayers, and ye shall surely come across a thousand passages
wherein Bahá 'u'llá h prays: 'O God! Bring to naught the violators of the Covenant and defeat
the oppressors of the Testament.' 'He who denieth the Covenant and the Testament is
rejected by God, and he who remaineth firm and steadfast therein is favoured at the
Threshold of Oneness.' Such sayings and prayers abound, refer to them and ye shall know.
Never be depressed. The more ye are stirred by violation, the more deepen ye in firmness
and steadfastness, and be assured that the divine hosts shall conquer, for they are assured of
the victory of the Abhá Kingdom. Throughout all regions the standard of firmness and
steadfastness is upraised and the flag of violation is debased, for only a few weak souls have
been led away by the flattery and the specious arguments of the violators who are outwardly
with the greatest care exhibiting firmness but inwardly are engaged in agitating souls. Only a
few who are the leaders of those who stir and agitate are outwardly known as violators while
the rest, through subtle means, deceive the souls, for outwardly they assert their firmness and
steadfastness in the Covenant but when they come across responsive ears they secretly sow
the seeds of suspicion. The case of all of them resembleth the violation of the Covenant by
Judas Iscariot and his followers. Consider: hath any result or trace remained after them? Not

Paragraph from 'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, pp. F:;–F::.

)()
even a name hath been left by his followers and although a number of Jews sided with him it
was as if he had no followers at all. This Judas Iscariot who was the leader of the apostles
betrayed Christ for thirty pieces of silver. Take heed, O ye people of perception!
At this time these insignificant violators will surely betray the Centre of the Covenant for
the large sum which by every subtle means they have begged. It is now thirty years since
Bahá 'u'llá h ascended, and in that time these violators have striven with might and main. What
have they achieved? Under all conditions those who have remained firm in the Covenant have
conquered, while the violators have met defeat, disappointment and dejection. After the
ascension of 'Abdu'l-Bahá , no trace of them shall remain. These souls are ignorant of what
will happen and are proud of their own fancies.
In short, O ye friends of God and maidservants of the Merciful! The hand of divine bounty
hath placed upon your heads a jewelled crown, the precious gems of which shall shine
eternally over all regions. Appreciate this bounty, loose your tongues in praise and
thanksgiving, and engage in [X:Bo:RlZ] the promulgation of the divine teachings, for this is the
spirit of life and the means of salvation.1
Upon ye be Bahá 'u'l-Abhá .
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, Rp July BXBX.
Agnes Leo
To the maid-servant of God, Agnes Leo, Spokane, Washington—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou maid-servant of God!
Thy letter was received. Thou wert complaining of your assembly that it has fallen into
disgrace. Every ailing has its remedy, and every affliction its relief. The efficacious remedy of
this disease with which the assembly has been afflicted lies in meditation and contemplation
over the Covenant and Testament. It should be observed whether the Blessed Beauty has
entered into this Covenant and Testament in order to exact obedience from all, or to bring
about disobedience. If the latter is intended, then nothing is to be said, and if obedience and
compliance are the objects aimed at, then wavering leads to utter loss, and disobedience and
rejection are absolute error.
His Holiness Christ, with reference to Peter, hath uttered one word, and has not personally
written anything, and that word is: "Thou art Peter, and upon this rock I will build my
church." Notwithstanding the fact that it was only one word, void of any great importance and
has been orally communicated and not written, nor has it been put down by the pen of Christ,
yet all the apostles submitted and complied.
Now, the Blessed Beauty has given explicitly through His own writing, and by the stroke of
the supreme pen the absolute command of obedience, and of the turning of the face toward
the Centre. It must be either said that, God forbid, the Blessed Beauty was ignorant and has
been wrong in commanding that all should obey the Centre of the Covenant or, on the other
hand, obedience should be shown, and the face should be turned towards him. Strange! What
answer will they give to the Blessed Beauty in the divine Kingdom? This much consideration
is enough if justice is considered; and if it is not, and injustice prevails throughout discussions,
then it is another question.
In fine, these Covenant-breakers and their disobedience are like unto froth, which does not
last, and which shall soon vanish, while the sea itself which is the cause of life, will remain and
Previous five paragraphs are from 'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, pp. F::–F:I.

)(*
continue to exist. Reflect upon the time subsequent to the manifestation of Christ: How many
souls have sown in the Cause of God the seeds of sedition and intrigue but eventually their
efforts were doomed to disappointment and failure and Truth hoisted its banner. This
breaking of the Covenant is likewise doomed to failure. Like unto a mirage, soon it shall
vanish and disappear.
Upon thee be greetings and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine; Ro June BXBX.
Ernest Walters
His honour, Mr Ernest Walters, Chicago, Illinois—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of God!
Two letters have been received from thee and from the contents of both the turning of thy
face toward the Kingdom of God was noted. Divine bounty has been extended and the
blessings of His Holiness Bahá 'u'llá h are complete. Rest thou assured that thyself and thy
mother shall ever be encompassed by divine bounty, but thou must be so firm [X:Bo:Rlm] and
steadfast in the Covenant and Testament that the violators who may be found at thy meeting
may not even draw a breath.
Today the magnet of the confirmations of the divine Kingdom is firmness in the Covenant
and the Testament and all else save that is useless talk for by what can Bahá 'ı́ unity be
preserved? Can it be preserved through the absurd and useless words of some people? God
forbid. His Holiness Christ, in order to preserve the unity of Christendom addressed one word
to Peter: "Thou art Peter, and upon this rock I will build my church." This word preserved the
unity of Christendom for mCC years although it was communicated only orally. But on the
other hand the Kitáb-i-'Ahd is not an oral communication; it is the mark of the Supreme Pen. It
has been revealed in order to preserve Bahá 'ı́ unity, so that the souls may not become agitated
and perturbed, may not every day set up for themselves an idol and establish a new centre of
authority and seditious men may not agitate.
Glory be unto God! Notwithstanding this some thoughtless and ambitious persons desire
to turn away through their meek language and flattery the souls from the straight path and
cause them to wander aimlessly in the wilderness of superstitions. They have their liberty.
On us it is incumbent to state the truth. Whosoever desires may accept it, and he who refuses,
"Verily, God is independent of all the world."
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, Bm July BXBX.
Mr and Mrs Scheffler
To their honours, Mr and Mrs Scheffler, Chicago, Illinois—Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye two firm ones in the Covenant!
Happy are ye that, like unto a blessed tree, ye have struck roots deeply in the soil of the
Covenant, and are in the utmost firmness and steadfastness. If a thousand winds begin to
blow, they shall not affect ye and such should be one's firmness and steadfastness. Otherwise,
if by the diffusion of the offensive odour of violation, health is converted into sickness, of what
use is existence? Death and life are alike in that respect.
))+
In short, I pray on your behalf and beg from the divine Kingdom assistance and bounty.
Rest ye assured that ye are confirmed souls. Convey to all the friends my greeting.
Upon ye be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RC July BXBX.
Mary Lesch
To the maid-servant of God, Miss Mary Lesch, Chicago, Illinois—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou maid-servant of God!
Thy letter was received and its contents indicated firmness in the Covenant. Therefore, the
hope is entertained that thou wilt be assisted under all conditions, for today that which is
most important is firmness in the Covenant and the Testament and otherwise Bahá 'ı́ unity will
not be preserved. If Bahá 'ı́ unity could be preserved through something else, undoubtedly the
Blessed Beauty would have commanded it.
In accordance with the Kitáb-i-Aqdas, which is the supreme authority and the Kitáb-i-'Ahd
which is the last book of the Blessed Beauty written by His supreme pen, all are addressed in a
clear and explicit manner.
First he addresses the Aghṣ án, then the Afná n and the relatives and finally the rest of the
friends and bids them to turn their faces toward the Centre of the Covenant. And the verses
which have been revealed in the Kitáb-i-Aqdas [X:Bo:RlX] ordering all to turn after His
Ascension to "Him who is branched from the Pre-Existent Root" are explicitly recorded in the
Kitáb-i-'Ahd as having for their object the Centre of the Covenant. And in another special
Tablet the authenticity of which is admitted by every one, it is recorded that if the centre of
violation whose proper name he mentions, deviates the least from the shadow of the Cause, he
at once loses the station of Branchhood. How could it be more explicit? Now it must be either
said that the Blessed Beauty has done wrong and has led the people to error for he ordered
them to obey a person who ought not to have been obeyed, or on the other hand it must be
said that the least deviation from the Covenant and the Testament entails deprivation from
the bounties of the Luminary of the world. One of the two alternatives must be true and there
is no third one to it.
In fine, Bahá 'ı́ unity cannot be preserved save through the Covenant of God. Today the
stirring power in the body of the world is the Covenant, and if this Covenant is made
ineffective, what power will be able to stir it? The statement which was made orally by His
Holiness Christ to Peter—that "thou art Peter, and upon this rock I will build my church"—
this declaration preserved for a thousand years Christian unity. After the lapse of a thousand
years, due to political questions, dissensions happened. Now, if this Word of Christ has
preserved the unity of Christendom for a thousand years, consider what will be done by the
Kitáb-i-'Ahd which has been revealed by the Supreme Pen. But superficial, restless souls, who
at first were firm in the Covenant and have written epistles with reference to their firmness
and detachment from violators and have considered them as outcasts from the Threshold of
the Almighty—and these epistles are still extant—these persons like unto Judas Iscariot, have
for personal interests and financial motives, deviated from the Covenant. They followed the
people of craft and stained their hands with the blood of Christ. Be admonished, O ye who
possess intelligence!
If at all thou art firm and steadfast in the Covenant, strengthen and fortify thy relationships
with the Convention, and from whomsoever thou inhalest the odour of violation, avoid his
company and keep aloof, that thou mayest remain safe and protected under the protection of
))!
the Covenant, and, like unto a candle, be ignited with the light of steadfastness.
I am kind to all people and do not attack anyone. I pray on behalf of all that all may gather
under His divine protection. This Covenant and Testament have been entered into by the
Blessed Beauty and I have not taken any such part. Let them answer Him and I have no
objection. My duty is to be kind to everyone; vengeance is reserved for the Blessed Beauty
and not for myself. As I am kind to everyone, I mention only the good characteristics of a
person and if a word is written, the intention is the setting forth of truth and the preservation
of the religion of God, so that Bahá 'ı́ unity may be preserved. If any persons desire to upset
this unity, they are free and let them present their answers to the Blessed Beauty in the Abhá
Kingdom, should He address them as follows:
"O ye, my friends! Have I, through My Supreme Pen and the explicit verses of the Kitáb-i-
Aqdas commanded obedience or disobedience? Have I not ordered the centre of violation to
obey and to turn his face (towards Him)? Why have ye turned away from My manifest and
irrefutable Centre? I have given the command to turn your faces toward Him, how have ye
turned away? Why have ye upset Bahá 'ı́ unity?"
What will they answer?
The friends must be very attentive and then whatever they deem advisable, [X:Bo:RZC] they
may perform. I have nothing to impose. In America, no doubt whatever call is proclaimed,
ambitious and thoughtless souls will be found to support it for a time. Even at Green Acre it
has been remarked that one of the inhabitants of Malta was summonsing men to excessive
hunger [fasting] and used to receive pay for it. Notwithstanding this, some souls gathered
around him and from hunger they seemed dead yet would pay to that man.
Do not grieve for thy dear brother who has ascended from this mortal world to the eternal
realm and do not feel depressed. That drop has hastened to the limitless ocean and that
wandering bird has flown to the shelter and nest of the Supreme Concourse. Thou shalt find
him at the effulgent gathering in the Kingdom of Mysteries.
As to the dream thou didst have that thy brother appeared fully dressed, clothing is the
ornament of man and that is the bounty of the Merciful. As to the bundle he had in hand, it is
his benevolent deeds, and his serious look denoted his purpose to make thee realize the
following fact: "Consider to what bounty I have attained! Praise be to God, that I am safe and
well and have on me the garment of piety and carry in my hand the bundle of my deeds. I am
alive and not dead. Consider closely, I am living and have not passed away. Be thou
attentive."
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine, RR July BXBX.
Mary Hall
To the maid-servant of God, Mary Hall, Chicago, Illinois—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou dear maid-servant of God!
Thy letters were received. God willing, this time that thou hast turned away from the
Theosophists to the Bahá 'ı́ faith, thou mayest remain so firm and steadfast that if all the
people that dwell on earth should gather to deviate thee a hair's breadth from the path of
Bahá 'u'llá h, they would fail in their endeavour. Consider, that in the time of Christ, how much
the Pharisees—and those souls who at first believed in Christ and then turned away from
Him, such as Judas Iscariot and his companions—scattered the seeds of doubt in the Cause of

))#
Christ, in order to shake the faith of the believing souls. But these doubts and those who
originated them are like unto the foam of the ocean, which has been cast ashore by the eversurging ocean of Christ. This is because the foam does not last, while the ocean is eternal.
Praise be to God, thy eye has been again illumined, thy ear has responded, thou hast
investigated the Truth and hast believed in the Cause of Bahá 'u'llá h. I hope that, day by day,
the bounties of the Kingdom may constantly encircle thee, thou mayest daily increase in
firmness and become the cause of the guidance of other souls.
As to thy presence in the Holy Land, these days it is very difficult, and here the conditions
are not yet quite stable. God willing, when conditions are stabilized and travel is made easier,
thou shalt present thyself.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine, Rl July BXBX.
Dr Pauline Barton-Peeke
To the maid-servant of God, Dr Pauline Barton-Peeke, Cleveland, Ohio—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Thy letter was received. Praise be to God, it was indicative of the utmost firmness and
steadfastness. It behoves [X:Bo:RZB] thee to be the herald of the Covenant and the Testament
and to be attracted by the fragrances of the Merciful. The meeting thou dost hold at thy house
pertains to the Kingdom, for the Sun of Reality shines therein. At the meeting the memory of
God is commemorated, the hearts are turned to the divine Kingdom and the eyes are opened
to witness the signs of the Merciful. Continue to hold this meeting and strive daily to fortify its
basis and to arrange its sessions. My hope is that meeting may become in that land the
recipient of merciful susceptibilities and the cause of the manifestation of divine illumination
and the training of human souls.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine, Rl July BXBX.
Roy Williams
To his honour, Mr Roy Williams, care of his honour Mr Hannen, Washington, D.C.—Upon
him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou firm in the Covenant!
Three consecutive letters have been received from thee. From their contents it became
known that in Cleveland from the murky breaths of the Covenant-breakers the hearts are
afflicted and among the friends harmony has decreased. Praise be to God! A hundred times it
has been foretold that the violators are lying in ambush and by a certain means desire to
cause dissension among the friends so that this dissension may end in violation of the
Covenant. Notwithstanding this warning, how is it that the friends have neglected this explicit
declaration?
The point at issue is firm, direct and in the utmost brevity. Either His Holiness Bahá 'u'llá h
was wise, omniscient and aware of consequences or was ignorant and a sinner. He entered by

))$
His Supreme Pen into such a firm Covenant and Testament with all the Bahá 'ı́s, first with the
Aghṣ án (branches), Afná n (twigs) and Muntasibú n (relations)1 and commanded them to obey
and turn toward (him). By His supreme pen, He has explicitly declared that the object of the
following verse of the Kitáb-i-Aqdas (the Book of Laws) is the Greatest Branch:
"When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn
your faces toward Him Whom God hath purposed, Who hath branched from this Ancient
Root."2 Its meaning briefly is this: That after my ascension, it is incumbent upon the Aghṣ án,
the Afná n and the Muntasibú n and all the friends of God to turn their faces to him who has
branched from the Pre-Existent Root.
He also plainly says in the Kitáb-i-Aqdas (Book of Laws): "O people of the world! When the
Mystic Dove will have winged its flight from its Sanctuary of Praise and sought its far-off goal,
its hidden habitation, refer ye whatsoever ye understand not in the Book to Him Who hath
branched from this mighty Stock."3 Addressing all the people of the world, He says: When the
Dove of Holiness flies away from the orchard of praise to the Most Supreme and Invisible
Station—that is, when the Blessed Beauty turns away from the contingent world towards the
invisible Realm whatever ye do not understand from the Book refer it to him who has
branched from the Pre-Existent Root. That is, whatever he says that is the actual fact.
And in the Book of the Covenant, He explicitly says that the object of this verse, "Who has
branched from the Pre-Existent Root", is the Greatest Branch. And He commands all the
Aghṣ án, Afná n, Muntasibú n and the Bahá 'ı́s to turn toward him. Now either [X:Bo:RZR] one
must say that the Blessed Beauty has made a mistake or He must be obeyed. 'Abdu'l-Bahá has
no command to call the people to its obedience save the diffusion of the fragrances of God, the
exaltation of His Word, the promulgation of the oneness of the world of humanity, the
establishment of universal peace, and so forth, from the Commands of God. These are divine
commands and have nothing to do with 'Abdu'l-Bahá . Whoever wishes may accept them and
any one who rejects them may do as he pleases.
Now some of the mischief-makers, with many kinds of tricks are seeking leadership and in
order to reach this position they instil some doubts among the friends that they may cause
differences, and differences may result in drawing a party to themselves. But the friends of
God must be awake and must know that the scattering of these doubts have as their motives
personal intentions and the realization of leadership.
Do not break up Bahá 'ı́ unity, and this unity cannot be maintained save through faith in the
Covenant of God.
In fine, thou hast the desire to travel about that thou mayest spread the fragrances of God.
This is highly suitable. Assuredly divine confirmations will assist thee and the power of the
Covenant and the Testament will secure thee triumph and victory.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Haifa, Palestine, Bm July BXBX.
X:'=, '* December '.'. [X:Bg:RZg]
The collective centre
Address by Hooper Harris of New York City, delivered at the Sixth Session of the Bahá 'ı́
Congress at Hotel McAlpin, New York City, Tuesday afternoon, RX April BXBX.

"Hybrid" plurals formed by adding an English "s" to plural forms. e.g. Muntasib, pl. muntasibú n.
Bahá 'u'llá h, The Kitáb-i-Aqdas, p. eI.
Bahá 'u'llá h, The Kitáb-i-Aqdas, p. iF.

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In the great Tablet of Ishráqát, in the Persian meaning, shining forth; in the great Tablet of
the shining forth, Bahá 'u'llá h says, beginning the Tablet with this expression—"When He
purposed to call the new creation into being, He sent forth the Manifest and Luminous Point
from the horizon of His Will; it passed through every sign and manifested itself in every form
until it reached the zenith ….
"This Point is the focal centre of the circle of Names and marketh the culmination of the
manifestations of Letters in the world of creation. Through it have appeared indications of the
impenetrable Mystery, the adorned Symbol, He Who standeth revealed in the Most Great
Name …. And when the Point was joined to the second Letter1 … it traversed the heavens of
exposition and utterance. Then the eternal Light of God shed its radiance, flared up in the
midmost heart of the firmament of testimony and produced two Luminaries."2
"In the beginning was the Word, and the Word was with God, and the Word was God."
The Word of God is that luminous point, the desire or the will or the Word of God. He,
therefore, first sends forth His Word, His will, and that will traverses the circle and these two
great orbs [luminaries] are produced. We read in the Old Testament that the earth was
without form and void, and darkness was upon the face of the deep, and the Spirit of God
moved upon the face of the water and then the creation, took place. In other words, creation
is not out of nothing, as the theologians say. God has not spoken in our own Scriptures or in
any scriptures of creation ex nihilo, that is to say, creation out of nothing.
Creation is a process, is a forming, and the process of the forming is plainly told us if we
have the eye to see it in these words of Bahá 'u'llá h in the great shining forth. There we have
the point and the circle, the centre and the circumference, and in the point and the circle the
centre and the circumference, we have the whole of all there is in the science of mathematics.
In the point we have the symbol of the singleness of God; in the circle we have the symbol of
the all-ness of God. Both the point and the circle are the symbols of eternity because you can
extend the point forever and ever in either direction and never reach the end of it; you can
subdivide it forever and ever and never reach the end of it. It is infinite in its minuteness; it is
infinite in its greatness. The circle is the enclosure; it is the horizon, it is the circumference.
You can go around it forever and ever and never get to the end of it.
The point is the symbol of the Occident, the singleness of God; the circle is the symbol of the
Orient, the all-ness of God, and not until the point and the circle meet do you have the absolute
oneness. So Bahá 'u'llá h has taught us the singleness and the oneness of God, and in the
singleness and oneness of God [X:Bg:RZl] we again have the point and the circle, the circle and
the circumference.
In the West, every church spire pointing with its sharp point up into the heavens,
represents a mathematical idea of God, the one God in heaven in singleness. In the East every
religious temple has a dome, it has the half circle; it represents the eye of God, looking out in
every direction and seeing His all-ness. The symbols, the point and the circle, the symbols of
geometry and the symbols of arithmetic are concrete mathematics, yet nothing in themselves.
The one can do nothing alone; the cipher can do nothing alone. But when you bring the two
together, the one and the cipher you have the ten, and in the ten you have the decimal system
and in the decimal system you have the principle of mathematics that builds everything; the
principle of mathematics which builds your cities, which builds your great bridges, your great
works of engineering, your great construction work because the Occident and the Orient have
come together. They have clasped hands.
The point is the symbol of the objective being, the circle is the symbol of the subjective
That is the letter 'B', the second letter of the Arabic alphabet.
Bahá 'u'llá h, Tablets of Bahá'u'lláh, pp. :;:–F.

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being. Now we see that even in the description given us in the creation, the earth was without
form and void and the Spirit of God moved upon the surface of the waters and there
commenced to be a forming, a creating, a drawing in toward a collective centre. And then in
the spiritual sense when God sent forth His prophet, His Manifestation, His Word, for the
purpose of a new spiritual creation in this universe, the same principle exactly was followed.
He sent forth the luminous point—as in this great, new wonderful creation of our own day,
the Bá b—and eighteen others, making nineteen "letters of the living".
If you will study carefully you will find that Jesus the Christ had twelve disciples, men—and
there were six women dear to his heart, his faithful servants who, because of the character of
the times and the conditions were not outwardly known as disciples, but who were in a
spiritual and inner sense just as truly disciples of the blessed Christ as were his twelve men
disciples, and so then there were eighteen "letters of the living", and together with Christ,
himself the point, made the nineteen; and the one and the nine, ten. The Bá b, the luminous
point, passes through these signs or letters. He has his eighteen "letters of the living", the
greatest of all of whom, thank God, was a woman, Qurratu'l-'Ayn, who gave her life for this
great Cause in such a manner that Dr Pollock, a western physician present at the time and
witnessing her execution, makes the statement, publishes it in writing, that that magnificent,
that wonderful woman bore with infinite patience, without a murmur of complaint, with great
gladness, a long and torturing death for the sake of the great freedom of woman and of the
race. Eighteen "letters of the living", himself the point, the luminous point, nineteen; one and
nine, ten.
And then there were created these great two orbs [luminaries], the great Manifestations of
God, the orb of command, the orb of revelation, the orb of manifestation; and the other orb,
the Centre of the Covenant. Two great orbs. So we have in the outer, physical creation,
according to the description, the great collective centre as well as in the spiritual creation the
great collective centre. We have outwardly in this physical universe of ours, the great
collective centre the sun. Around it revolve the planets and everything in the circumference of
that enclosure is pulling upon the sun, and the sun in its turn is pulling to it every particle,
every smallest atom throughout the solar system. And so, through this great collective centre,
the sun, and through the great law of gravitation—which on the material and the outer plane
is the expression of love, because that is the attraction of gravita- [X:Bg:RZZ] tion, the affinity of
atom for atom, the love of atom for atom—through this great central orb, the sun and the
physical expression of love, gravitation, the order of the universe is maintained.
And then, I think you will find in the great book, Seven Valleys, Bahá 'u'llá h—long before the
scientists knew anything about it—said "Split the atom's heart, and lo! Within it thou wilt find
a sun."1 The scientists came along and have discovered that the atom could be split and they
did split it, and at its centre they found a form of electromagnetic energy that they named the
electron. So even the little atom is a world complete in itself, the point and the circle and its
point or centre is the electron. Its circumference is all the rest of it and through the radiant
energy at its centre, its world is held together and the order of the integrity of even the little
atom is maintained and preserved through this principle of the collective centre.
The great organism we call the macrocosm; man as an individual has been called a
microcosm. What is true of the macrocosm is also of the microcosm because man, as an
individual, has also his own universe and at the centre of that universe is a great collective
centre. And in the individual man what is that collective centre? Bahá 'u'llá h says in his The
Hidden Words, "… and within thee have I placed the essence of My light. Be thou content with
it and seek naught else …."2 So that the centre of each individual human being, the centre of

Bahá 'u'llá h, The Seven Valleys and Four Valleys, p. :F.
Bahá 'u'llá h, The Hidden Words, Arabic No. :F.

))'
the universe of the individual, he calls the essence of the light of God, radiance from God at the
centre of the individual human being. And where does that centre exist? God has told us that
there is a connection between the individual and the soul.
The soul is not in the body like something within a shell but each individual is connected
with his soul and his soul is the carrier of the commands of God. Through the soul the
individual receives the light of the inspiration and the knowledge God. Not merely by their
circumferences meeting; they are connected by the meeting of their centres.
When centre is connected with centre then you have a real unity, a real joining. When only
circumference is joined with circumference you merely have an outer contact, which is a very
different thing. So the man or the woman who is truly joined to the great collective centre,
God, is joined at that point of connection where the two worlds meet, joined at the place
where the soul connects the individual with the great, the eternal, and the universal.
We pass on to the collective centre of the Kingdom of God upon the earth. You will
remember how one day Jesus was walking with his disciples, and he passed the temple, the
outer temple of stone, and he said, "You see this temple? Destroy it and in three days I will
build it again," and the writer, the reporter of the words of Jesus, notes that he did not refer to
this temple of stone; he referred to the temple of his own body. Again Jesus said, "Know ye
not that the Kingdom of Heaven is amongst you?" The words do admit of the meaning that the
Kingdom of Heaven is "within" you, that is quite true, but that is not the primary meaning of
the words. The primary meaning of the words was that the Kingdom of Heaven is amongst
you, and he meant by that that the Word of God in the flesh, walking among men, was the
organic law of men, in the midst of them; that He was their king, He was their charter; He was
their law, He was the Kingdom of God amongst them. The commentators point out that he
must have meant this because the words are addressed to the Pharisees and the
commentators say that it is not likely that in addressing the Pharisees he would have said the
Kingdom of Heaven is " within you".
The body of the Manifestation of God upon the earth is the Kingdom of God amongst men,
and He is the great col- [X:Bg:RZm] lective centre of the whole human race. In the Tablet1 …
'Abdu'l-Bahá gives illustrations of various collective centres. You will hear these things from
his own pen and he says that the collective centre, the real collective centre among men, is the
body of the teachings of the Kingdom of God. What does he mean? That the teachings of God
are not something which are just scattered here and there and everywhere without any
system and without any order, but that they have a body and a body means an organism. You
cannot have a body without an organism; a body must have its head, it must have its heart, it
must have its lungs, it must have the things that constitute a body. Now, there are different
ideas of what might be considered the body of the teachings of God, the body of the teachings
of God on the earth today.
First and foremost, 'Abdu'l-Bahá , the Centre of the Covenant, is in himself, in his own
personality, the body of the teachings of the Kingdom of God. Mrs Dreyfus-Barney said to me
when I was in 'Akká , "The Master does not pose, there is no posing about the Master." He is as
simple as a little child, so simple that he fools people who do not know who and what he is.
That dear, sweet, wonderful old man, in his own personality, in his own body walking this
earth today is the body of the teachings of the Kingdom of God, is the law of the Kingdom of
God, is everything that there is in the Kingdom of God embodied and shown forth in a human
life, in a human personality.
Now, the Centre of the Covenant of God upon this earth today, the body of the teachings of
God upon the earth today, has himself told us that the Mashriqu'l-Adhká r, the outward

Bahá 'u'llá h, Tablets of the Divine Plan, pp. :;;–:;V.

))(
physical temple, will one day show forth the most marvellous spiritual results and that all of
the activities of the Kingdom are to go forth from the Mashriqu'l-Adhká r, the outer physical
temple. He himself has named that outer physical temple as a collective centre for the
teachings of God. He has sent us a great and wonderful Tablet, a Tablet calling for action, a
Tablet calling for us to do something, not merely to take his words and to say of them,
Beautiful! Wonderful! Not merely to enjoy ourselves in a great spiritual feast in the delight of
listening to that word and utterance, not merely in the sacred reverence we have for those
writings and their embellishment as we have them here in these unveilings, Beautiful,
beautiful! Wonderful, wonderful! But that is not what the Great Master is calling on us for.
He is calling on us for action. He is calling on us to do the things that he is asking us to do,
telling us how to do, in these great Tablets.
We should respond to the call, we should see the necessity of the collective centre after he
himself has told us about it, we should realize that here is the collective centre whose radii
extends from that centre to the circumference and that from everywhere throughout that
whole circumference every least and little ray, even at the outer edge of the circumference if it
is turned toward the centre, will come together in a great meeting and join and know each
other in the centre. It is inevitable, it cannot be avoided. But the minute you turn your back
upon that centre, the minute you say, "I am an individual, I am going to have my own
individual way, I don't believe in any collective centre, I think I can do this thing for myself",
and you begin to look out toward the horizon, toward the outer rim of the circle and you have
your own little way, talking—Oh, how beautifully people can talk, when they should do—
talking in the most beautiful and wonderful way, all the time you are getting further and
further apart from everyone of these little rays that start from that collective centre. And we
might go on for ever and ever and never come together, because the mathematical principle is
con- [X:Bg:RZX] trary to our coming together if we follow that course. But the very minute that
we turn in our tracks, each one of us gets rid of his desire to have his own little particular or
individual way, or to exalt himself in any little way, or to think that he amounts to anything—
Ah, how could he amount to anything if he only knew in comparison to the great heart of God
how little he really is and how big he can become if he finds his reality there in Him, the bigger
One!—if he only comes to know that, and to realize that and turns his back to the
circumference and his face toward the great Centre of the Covenant, then he is marching from
the great outer rim—column after column, you can see them as they come, marching and
marching from every point of that circle and from the circumference, each one intent upon his
own business, each one doing his own duty, and yet every one of them from every point,
gradually, persistently, inevitably, tending to the great union—where he and they are joined
in the Centre, and are not merely brought together by contact on the outer circumference.
If this great Congress and Convention does not succeed in bringing us to this realization,
that we must obey the call of the Centre of the Covenant, that we must listen with all our
hearts and souls to what he has to say about the commands and about the collective centre,
then our session will have failed, and who are to do the work?
Thank God for ever and for ever, eternally thank Him, that you shall hear His words in
these great Tablets, quoting first the words of Jesus the Christ, "Blessed are the poor for theirs
is the Kingdom of God," and then He Himself saying, "Blessed are the nameless and the
traceless poor, for they are the leaders of mankind!"1
X:'=, '* December '.'. [X:Bg:RZX]
The Manifestation of divinity through inspiration
Address by Ṣ afá Kinney of Boston, delivered at the Sixth Session of the Bahá 'ı́ Congress at

Bahá 'u'llá h in Tablets of the Divine Plan, p. Ib.

)))
Hotel McAlpin, New York City, Tuesday afternoon, RX April BXBX.
My beloved brother, Hooper Harris, has given you really the first phase, or the first
conditions of my topic and in all that I have to say, I want you to consider that as the first part
of my few words. … I have taken for my text this afternoon the Lord's Prayer: "Our Father,
who art in heaven, hallowed be Thy name; Thy Kingdom come, Thy will be done on earth as it
is in heaven," and I wish to present the same thought that Brother Harris has presented from
the standpoint of one who is trying.
Everything, everywhere, has a manifestation of some wonderful thought or idea behind it,
or lying concealed, shall we say. If you wander through the fields, if you wander through the
rose-gardens, if you pass into the midst of the great forest there you see nature in activity;
there you see the wonderful flowers of the field, the daisies, growing, passing through their
phases of development and then passing away, and you see the wonderful gardens coming to
fruition and fullness, passing into the blossoms and then into the seed, and passing away,
leaving the seed behind; [X:Bg:Rml] and if you go into the forest there you hear the rustling of
the giant trees, and the wind blowing through their branches to a sighing tune, and you say to
yourself, if you are a thoughtful man, "Why, I see all these things, I feel all these things, I smell
the beautiful flowers and hear the whispering trees, and I may even break the branches, but
whence came they?" Have you never thought of that? You must realize that they come from
an invisible idea. In other words, that they are indeed manifestations of some perfection,
laying hidden somewhere, and then if you pass away from the forest and away from the
flowers and away from the fields, and into the cities, and come into the great cathedral and
hear the organ playing and on all sides of you, you see the mighty, massive columns and the
vaulted roof, the beautiful statuary, you see another phase of the same thing. There you see
things born of the idea and the brain of men, something more tangible, perhaps, than nature.
You say to yourself, "Oh, how beautiful that statuary is! Why, it looks so much like someone I
knew", as we might say in Boston, like Phillips Brooks, or like Lincoln or a great picture of
Washington, or a great statue that resembles some great saint of the past ages in the church;
and the mighty organ, which is the idea that embodies forth the mysteries of music, and you
say to yourself, "There is the mind of man at work. What a wonderful idea that artist had, that
genius had, that great creator, that great architect had, when he put them forth, and we have
these wonderful results to turn to, all manifesting the idea lying hidden and concealed."
And after awhile perhaps we ask ourselves, "Now, which is most real of all these things:
The manifestation of them in the concrete forms that we see before us, or the idea lying
behind?" And in this wonderful age when so many things are transpiring every moment of the
time, when you see giant planes flying through the air in such a marvellous way that seems to
take you out of yourself, when you put your ear to a little instrument and you hear the voice of
a friend you know is thousands of miles away, you are not satisfied with ordinary
explanations. The logic of a simple explanation will not appeal to your soul. You say, "The
mystery of nature is too great; the mystery of the mind is too great. Where may I go to look
for the explanation for all these things" And the only answer, is the divine prophet of God, a
wonderful picture of whom has been portrayed by my beautiful brother, such a valiant
warrior of God. In that collective centre and from that divine point of energy, each of us
realize that something may flow, that something may happen, that something may come to the
earth, and the next question you will ask of yourself, "Well, when does he come? I myself, feel
that I am a manifestation of myself. Am I a manifestation of this centre?" And so we question
ourselves. We go all about, and some people feeling their own importance do say they are this
centre and do feel that they are God, but I tell you after they come in contact with the real
thing, they begin to forget all about it, because we have every evidence as Bahá 'ı́s that
everyone of us, with no exception, fails at some point, except the One who is that collective
centre. In that collective centre we do find perfection, we do find the infallible, but nowhere

))*
else. Praise God that it is so. How fortunate that we have some standard of knowledge that
will give us a realization of the truth and the answer to our question.
But let us go on. Take that for [X:Bg:RmZ] granted then, that there is set up this eternal
connection between the individual and the divine centre. There must be then some further
thought on the subject, and in studying over the history of the world which is the only answer
to all these great questions, we find that just so often there comes into the world these divine
ones, claiming to be that collective centre, not so much by the very proposition, not so much
by their saying, "I am this divine centre", but from the result of their work, which is ever the
proof. And so we find that just so often there has come into this world a manifestation from
this hidden place, this concealed origin, this divine wisdom, this holocaust which in turn fires
you and me, and this is ever the process. It has ever been so.
The other evening at the wonderful dinner we all attended our beautiful speaker, Dr
Guthrie said that there was nothing new in this Bahá 'ı́ Revelation, and he said "Praise be to
God that this is so." Well, I praise God that there is something new in this divine Revelation,
and I want to simply correct Dr Guthrie and say that he had not found the point of contact. He
was looking on the surface for the new things. Oh, no, the sunlight is always new. But we do
not look for the sunlight to the sunlight, or in the sunlight for new things, but when the sun
strikes the earth in spring we have the new flowers and so the Bahá 'ı́ Revelation is to give to
the world the new things and the wonderful things that the people who have not become real
intrinsic Bahá 'ı́s cannot find. They cannot find it yet because the sunlight is just glancing on
the spiritual world. Sometimes there will come the divine blossoming of this flower which is
coming now. Then we will have the new things. Then we will manifest forth the divinity of
our inspiration, and that is the point I want to make.
Now, you and I are the strugglers toward the new and wonderful things that will manifest
through inspiration. God gives us the grace and grants us the power to do it. How can we
ever get there? Just through one magic word, "sacrifice", that is the absolute requirement.
The first great sacrifice, we have been told, is to cut oneself loose from the tales of the past. Is
the past all wrong? Are the tales of the past all wrong? No, thank God, they were not all
wrong. They are not today all wrong, but those of us who are to manifest to the world
through inspiration can never do it if we are tied to the old, and no matter how true the old
may be, no matter how fitting it may be we have got to bare our souls until there is nothing
left of self, until all the tales, all the knowledge and all that we have is gone, and then will God
send to you and to me a new inspiration. Then will we manifest and then only, the new,
through inspiration. Indeed, the mind must be fortified, the way must be made clear through
the divine Word; there must be no mistake about it, because the mind is not in a condition to
be truly inspired yet, but the time will come no doubt when we will not have to be so guarded
about the words, in fact our beloved Master said to me one day when I was wandering in his
garden and taking pictures, he said to me, in the most comical way—he caught me unawares; I
had my coat off, and I was dreadfully ashamed, I did not know why—"Ah," he said, "you take
pictures and you steal my house and you steal my grounds and you steal my people, and you
take them away with you to America in your camera. I will send my lawyer after you and I
will put you in prison," and then he waited a moment, tapped me on the shoulder, and
laughing, said, "All things will pass away, some day my words that I have written down will
pass away; but the words that I have written on the tablet of the heart will never pass away."
So you see that is the real meaning of the manifestation of divinity through inspiration, the
blessed [X:Bg:Rmm] words written on the heart of a true believer by the finger of God.
Oh, the sacrifice that is needed! Oh, the cutting loose from all things! Oh, the selfabnegation that you and I must practice! Oh, the torture of the wounds that we must endure,
laughing and joyfully! Oh, the prayers that we must pray that at the very moment of triumph
we may not yield to the Satan and glory in self, to the awful serpent that is always in our
)*+
garden presenting to us the wonderful feast of the flower of self-indulgence in some way or
other! God grant that we may endure, and God grant that we may ask for calamities and
sacrifice so that we may get away from that thing, because in that way alone can you and I
manifest divinity through inspiration.
What is inspiration? What is the manifestation of divinity through inspiration? I tell you,
the finger of God will not write a great story in the mirror that is dulled with the ashes of self.
The light will not shine powerfully through that mirror. Inspired words are not born forth
from such a mouth, and when in the mercy of God everything has been taken away, and we
are only left the power to testify to His glory—and perhaps nothing else—then will our souls
glory in that we have been given the power for His sake to endure, that this thing might
happen.
Oh, brothers and sisters of the Cause, seek, seek, seek, for eternal happiness in that way!
Do not rest a moment and do not forever be asking that your self-satisfaction may be gratified,
that you may be put up or put down in some place you may like, but that you may endure, that
you may receive. Because all sacrifices, the sacrifices that these blessed Ones, these glorious
Ones, come and make are the greatest of all. What they have endured! Why? Let me mention
one thing which is in keeping with our subject. You and I collectively have the power to make
of 'Abdu'l-Bahá the false Christ, we have that power when you and I do not let him write on
our hearts and speak through our lips of his power and testify from whence he comes. But as
you and I prove faithful to the truth, as we receive in our hearts the glory of this power, and as
we, through faithfulness, on the mount of faithfulness dwell, so will we testify that he is no
false Christ, but in our lives prove him to be the return of the Son of God upon earth, who is for
you and for me that divine manifestation through inspiration. "How great, the greatest
sacrifice that ere was made for man, when from the heavenly radiant throne the light
descends to our dark world—God's perfect plan!"
Again and yet again hath shone
That ray divine, supreme,
God's lowly Messengers have come,
Have sacrificed and have proclaimed
The mighty theme.
It mirrored forth through our Lord Christ
Who left for us this prayer
To pray, that God's blest day would come
When all would be fulfilled, and Love
Reign everywhere.
Now, is the sacrifice complete!
God doth His day enthrone!
The Lamb of God, 'Abdu'l-Bahá ,
Hath come! He is our King of Love
And we, his own.
Come forth! from every land appear!
In him are all things well.
Awake! and leave behind aught else
Ye sons of God; He's calling you With him to dwell!
New glories on new glories dawn—
O do not hesitate!
The mystery of love is ours
And for our sake hath come this high,

)*!
This vast estate.
X:'A, 0' December '.'. [X:Bl:RXg]
The solution of the economic and industrial problem
Address by Alfred E. Lunt of Boston, delivered at the Seventh Session of the Bahá 'ı́ Congress at
Hotel McAlpin, New York City, Tuesday evening, RX April BXBX.
Today from all parts of the world, from every corner and nativity, we hear the moans of the
widows, the cries of the fatherless; the anguish of the suffering, the poor and the unfortunate,
has arisen to such a degree that the flame of revolution in the social, the industrial and
economic fields of humanity is well-high sweeping the whole globe. We should not dwell in a
false security, ignorant of that which is in process. His Holiness 'Abdu'l-Bahá , when in
America in BXBR, clearly stated these events. He stated, among other things, that except the
great divine remedy which has been brought to humanity today for the purpose of quelling
this revolutionary rage shall be exercised, the world will inevitably pass through a condition
most perilous, most dangerous, most destructive. He said one other thing, and he has
reiterated this saying so frequently that it seems to me to have a distinct bearing upon this
great subject.
You all recall, or many of you recall, his statement concerning the human soul, that it is
capable of two flights, one upward towards the very throne of the divine, one downward into
the mire and clay of the contingent world. That mankind, the noblest of the creation, the royal
falcon of the skies of heaven, has so besmeared himself with the mire and [X:Bl:RXl] clay of
disobedience to God, of selfish purpose, of acquisition of wealth, of isolation from his
neighbour, of ignorance of God, that the bird of his soul has become ensnared in this mud of
disobedience. This is the water and clay symbolically expressing the contingent world.
Have you ever thought of the meaning of that really dread term, the contingent world; the
contingent world, the world of corruption and generation, the world of composition and
decomposition? The very meaning of the word, contingent is that it is dependent upon
something else. By itself it is non-existent; it is in a constant state of flux; it is the world of
darkness and duality. In the contingent world the law of duality has its full sway. In the
worlds of God, praise be to God, the law of contrast and duality is extinguished. In the great
orb of the sun, if we imagine life there, there is no night, it is always day. But in this
contingent world in which we dwell, duality and the requirements of duality exist; here are
the great contrasts of darkness and light, selfishness and love, of life and death. The great
tidal movements in the world are, themselves, dual and contrasted. How wonderfully
Tennyson has expressed this in his poem "Crossing the Bar:"
"But such a tide that moving seems asleep,
Too full for sound or foam,
When that which drew from out the boundless deep
Turns again home."
That tide that drew from out the boundless deep, and thus returns from whence? From
that remote place to which it has hastened in response to the great law of its being, the law of
opposites in the world of mortality. In this world, the soul of man which is drawn from out
the boundless deep, from the bosom of God, begins its return journey to Him, if perchance it
heeds His call, but in the worlds of God there is only one movement, one return-flow; there is
no longer involution as in this world and the lower kingdoms, but conscious evolution
towards Him who is the origin and the return.
So the law of the contingent is the law of savagery; it is what has been called by 'Abdu'l-
Bahá the rapacious law of nature which holds in its clutch even humanity itself. Today nine–
tenths of our beings, through disobedience to the divine law, have become ensnared in the,
)*#
claws of nature, and unless the divine power which has entered the world shall lift up this
bird of humanity, shall cleanse its wings of the mire and clay so that it may fly in the high
atmosphere of devotion and obedience, then only destruction can be looked for, for the entire
race. This is the beginning of a cycle when that great mystery of God is being accomplished.
The appearance of Bahá 'u'llá h marked the entrance into this world of that divine power
through which all mankind may be uplifted.
Among the requirements of the [X:Bl:RXZ] contingent world is one which lies at the very
seat of economic difficulties. It is called the law of the "survival of the fittest"; this law is
inexorable, it is merciless, it overcomes everything which assumes to stand in its way, it is the
car of the Juggernaut, and in its course mankind is as a pygmy. How well I recall that splendid
old professor, N. S. Shaler of Harvard, when he said to us in one of his lectures, as a means of
protest or amelioration of the inexorable character of this law of survival which was first
mentioned by the great scientist Charles Darwin,—that there is another pre-eminent law in
this world of creation, the aesthetic law, the law of beauty, and he gave us this illustration. He
referred to the Irish elk, an extinct animal which ages ago lived in what is now Ireland. This
great animal developed through the natural law of aesthetic beauty the most wonderful
antlers. These antlers developed through the process of the ages until they were the most
beautiful antlers of any animal in the world. They have been found in fossil condition, and it is
known that they grew to that degree of beauty and size that the great elk in running through
the forests caught his antlers in the high branches of the trees and tore them off. Thus he
became extinct. The whole species perished by bleeding to death. This animal became extinct
because in the contingent world he found himself in the clutches of the law of destruction, so
that we see there is no escape in the animal realm from this; even the law of selective beauty
did not save him. Although its traces appear in this world as a foreshadowing of the reality of
the beauty of God, yet it also, encompassed by the dominating power of the natural law of
survival of the fittest, became the agency of his destruction. Likewise there is no escape for
mankind if he remain in these clutches.
There is another great law, a great intangible law, called by the economists the law of
"supply and demand". This also is a law of duality, supply and demand, ebb and flow, and in
the face of this law, mankind in the industrial sense has been helpless from the dawn of
history. Man has tried for centuries by various measures of legislation and the enactment of
statutes to overcome or modify this law, but without any measure of success.
Today, we witness various attempts in the legislatures of the world, especially in this
country, to blunt the sharp instrument of that law,—old-age pensions, minimum wage laws,
have been devised which it is believed will result in ameliorating the conditions occasioned by
the application of this greater law, but they are not adapted to the seriousness of the disease.
The old age pension law is only the faintest trace of the divine remedy which has been given
us today for the solution of sociological needs. It attempts only to take care of persons who
have passed, for instance, the age of sixty–five, and these are to be given a mere pittance
which in turn is raised by various means from taxation, but it entirely ignores those under this
age limit who are likewise subject to vicissitudes. Consider how often that men and women of
thirty, forty, fifty and sixty years find themselves the victims of this pitiless economic law,
through no fault of their own, and are deprived of the necessities of life, having to turn to
charitable organizations or the almshouses for their food and their shelter. The widow and
fatherless, left without means, find no relief under this law. The young or middle-aged, upon
whom fortune has temporarily frowned, are left without remedy. How frequently it is that
such souls, temporarily tided over the hard places, become sources of economic wealth to
their communities and countries. Is it right that mankind should be subjected to such
humiliation and pauperism as this? The old age pension plan will never care for these
universal needs, it [X:Bl:RXm] cannot be acceptable as a complete remedy.

)*$
Likewise the minimum wage law. Originally intended to assist the poorest paid women
workers—a very high ideal brought it forth—it was found, in many typical cases, that the
moment it was put into operation these needy ones became the victims of the law, wholesale
unemployment resulting in factories and in stores. In my own state of Massachusetts, from
the moment the minimum wage decrees went into effect in certain industries, hundreds of
girls were discharged by their employers, who said, "If we must pay a high wage, we will see
that we get the very most efficient service, and you to whom we have been paying a low wage
are not able to earn this, therefore you must go out in the street,"—and when that condition
was brought home to some of the advocates of the law, they said, it is true it is inevitable, but,
they said "No wages is better than low wages." Does this sound reasonable? And yet these are
the highest expressions and attempts of American and English legislation to meet this
tremendous question which is on the tongues of every one, which is responsible for the
risings in Russia, which is responsible for the famine in Europe, which is responsible for the
breadlines in New York.
We as Bahá 'ı́s, nay the whole world, have been given a complete and detailed remedy by
the heavenly law-giver. Why, then, do we reach out to the theories and imaginations or the
disputes of theorists in Russia or anywhere else? Their protest is sound. They need the
divine, help. They need proper legislation. They need kindness. They need brotherhood and
all the high elements of life, but the remedy they offer and the means they use is the remedy of
force and violence, is the remedy, at times, of assassination, is the remedy of ignorance, is the
remedy of a class system, simply substituting a class control by a certain part of the workers
for the former class control by the Czar and his nobles. This limited remedy cannot surely be
acceptable in this divine plan because 'Abdu'l-Bahá has said, "Force is not acceptable, you
cannot obtain these remedies by force," he says. It must be done through love, it must be done
through justice, it must be done through the inclusion of every class, for, as he said to the
Socialists, "There must always be the captain of industry, the general, as he called him, the
captain, the private, and lieutenant in the body of humanity."
You cannot level mankind. You cannot equalize mankind in that sense because it is
contrary to the inherent creative elements with which man has been endowed by God
Himself, the law of variant capacities. These theories which we are hearing from all quarters
are the theories of desperation and of imagination; they are theories which ignore absolutely
the law of unity so wonderfully set forth in the Bahá 'ı́ teachings, which show that the body of
humanity is even as the body of a man. 'Abdu'l-Bahá says, in substance, "The body of
humanity is stretched on the bed of severe disease, almost perishing, and only the divine
physician can save it." That is, the diagnosis and prescription of that Holy One alone can raise
this patient, desperately ill, into health.
Among the theories of the controlling Russian element today is one ignoring certain
classes. For instance, they say, "We will not have the bourgeois have any part or share in
government", yet the bourgeois, as we know them in this country, are frequently the eyes and
the ears and the brain, we will say, or some other important function of the body politic, not
more important, not more necessary than the other organs, but necessary. The truest and
most divine government is that which co-relates, most closely to the divine type of the
composite man, the various functions of that body as represented by the varying capacities of
the individuals and groups [X:Bl:RXX] making up its citizenship. Therefore until they produce
a system, a method of adequately meeting the real evils, shall we run after their ideas when
God Himself has given us the solution to these industrial and economic problems?
Only the emanations, of the divinity, the love of God, can solve this problem. Until the
hearts of humanity are instilled with that love, until they are transformed, until the bird of
humanity is raised from the mud and clay of desire and passion and selfishness, and released
from these chains, and from the prison of the contingent world, and flies in the air of the spirit,
)*%
how can we apply the divine remedy? In other words, it is transformation, it is
metamorphosis, it is resurrection, it is rebirth, which is needed. And that is the mission and
the task of the great Manifestation of this age, and the Centre of His Covenant who is amongst
us; and unless we look to that divine plan we have no redress.
If we want to help the people of the world and ourselves and rise from this low, degraded
station, let us find the sweet words of life which have flowed from the lips of the mighty
Manifestation of God. He is the skilful physician whose finger is on your pulse and mine, on
the pulse of those needy souls in the Bowery, on the pulse of the souls in the palaces. He is
God, and He includes them all, and He has a provision for all, and His provision is this—His
provision contemplates an arrangement which will forever prevent pauperism, which will
forever prevent the sufferings of the poor, such as we have known and know today, which will
forever prevent the continued amassing of cumbersome fortunes on the scale we have
witnessed by those who recognize no master but self, in respect to the use that they make of
their possessions.
This provision will equalize to a certain degree society, without interfering with the
inherent, creative, and individual initiative, which God has implanted at the roots of our
beings. It is not going to be a Socialistic collectivism or communism. 'Abdu'l-Bahá says this is
impossible because it would interfere, or attempt to interfere, with the divine law itself, and
when you attempt to interfere with the divine law you are overborne, defeated. Therefore,
these remedies of equality, so-called, which do not take into consideration the varying
capacities of men, do not succeed. The divine physician recognizes His handiwork and He
calls for the administration of justice to every soul, and the inclusion of all.
Now this divine plan comprises several different aspects. First, the inheritance law. No
longer shall a wealthy man be able to hand down his entire fortune to his oldest son, creating
a family autocracy of enormous wealth, which through the years, or so long as the family
resists the process of degeneracy, may constitute a menace to society. Instead of this, the
Bahá 'ı́ law provides that every fortune, small and great, shall be distributed equally among the
children, and others of kin and groups in certain definite proportions. In this, also, is
contained another important provision which in turn must not be ignored because it relates to
the very heart and soul, that of education—that is, for the establishment in every life, in every
distribution of fortune, of a definite part to be given to the teachers of the world. How this
will elevate the station of the teacher, which is so crippled today, ill-trained, poorly paid as
many of them are, incompetent in many cases. Under the training of the divine institutes,
illumined by the light of the new and wonderful sciences of this new age, the teachers of the
world, endowed and protected by this fund, will become the mirrors of heavenly knowledge,
and the moulders of character and wisdom. Then, you will see humanity leap for- [X:Bl:pCC]
ward into the arena of mental conquests previously undreamed of, under the guidance of
teachers adequately prepared for this greatest of human services. Such teachers will be
informed of the inner life of the child, the realities, of the indwelling spirit which must be
brought forth, fostered and made brilliant, inasmuch as these are the divine jewels of each
soul.
Next, we have the encouragement of profit-sharing for the worker, i.e., the employee; this
provision forms a part of the divine solution. Wages, as a means of satisfying labour, have
proved inadequate. The wage system has led to strike upon strike, force upon force, violence
upon violence. This is because wages alone, as a means of determining the value of labour, are
peculiarly subject to the inexorable economic law of supply and demand, which is a
requirement of nature, as we have seen. There must be an added determinant of value which
will draw the worker nearer the centre of common interest which the industry presents both
to him and his employer. This common interest is the welfare and prosperity of the business
itself. If this be done, the outer pressure upon the worker which ever seeks to array him
)*&
against the employer, by force, if necessary, finds its influence diminished and the appeal to
force will be substituted by that persuasion of unity which is the common interest of both.
Until society properly and justly cares for the worker by making him a real partner in
enterprise to a certain degree which is just and equitable, entitling him to a share, at the end
of the year, of the profits according to the interest he holds, we will never find labour either
quiescent, peaceful or contented.
It is certain that wages alone as a means of compensation has led to these constant strikes
and lockouts, bitterness and great economic loss; whereas the matter should be dealt with at
the fountain head. The meaning is not to abolish the wage system, but to supplement it. The
bargaining power of enormous aggregations of workers, i.e., trade unions, is at present
necessarily invoked to combat a stubborn employer, or one who is himself helpless in the
grasp of the economic law of competition with its frequently sharply defined margin of profit.
But this bargaining power of the labour union sometimes openly ignores the justice of the
common interest. In its anxiety to demonstrate its power, unemployment, following the
strike, hits hardest at the slender pocketbook of the worker, the unionist, himself. Its most
serious failing, however, lies in its being an instrument of force and compulsion, setting up a
similar psychology in the employer. Shutdowns, and lockouts result, with great financial loss
to the ones who can least afford this, the workers themselves.
This mode of settling great industrial conflicts is rejected by the enlightened thought of this
new age. "Not warfare, but perfect welfare," says 'Abdu'l-Bahá , is the aim. The organs of this
industrial body must co-relate and, in sympathetic co-operation, function in the utmost unity.
The eye of man does not see because the liver arises with force to compel. Rather, under such
conditions, the vision becomes impaired and the whole body poisoned. On the contrary, in
the healthy body each assists the other, each draws necessary aid from the other, and each
contributes harmoniously to the highest functioning of the other.
Therefore, force and violence are seen to be the handmaids of the contingent world, not the
divine agencies of happiness. The rich and the powerful ones among us must voluntarily and
through recognition of this great industrial truth, give a full measure of justice to the noble
place of labour freely consenting to a fundamental law which recognizes the industrial body of
unity. For Bahá 'u'llá h has exalted labour denoting it even a worship to God, and [X:Bl:pCB] has
said to the wealthy ones of earth, "The poor among ye are My trust. Therefore guard My trust
and be not wholly occupied with your own ease."
Next, is the great law of the tithe or income tax. In this, a new and wonderful principle has
been disclosed by Bahá 'u'llá h as interpreted by the Centre of the Covenant. A trust principal, a
great trust fund and a beneficiary of that fund has been created by him. For the first time in
the history of the world, a Prophet of God has dealt in a comprehensive way with the
economic question, and revealed a law for its solution. As he says:
"We have heard the midnight sighing of the poor."
His Holiness Christ said:
"Blessed are the poor for theirs shall be the Kingdom of Heaven."
And His Holiness 'Abdu'l-Bahá , explaining this, says:
"Blessed are the nameless and traceless poor, for they are the leaders of mankind."
In the Qur'á n it is written:
"We desire to bestow our gifts upon those who have become weak on the face of the earth,
and make them a nation and the heirs (of spiritual truth)."
This is interpreted by 'Abdu'l-Bahá to mean.

)*'
"We wish to grant a favour to the impotent souls and suffer them to become the inheritors
of the Messengers and the Prophets."
Thus, it is seen that, in this day of restitution of all things, the divine promises respecting
the poor are fulfilled. The divine justice establishes that which mankind in its selfish
absorption, has forgotten. And this establishment, being inclusive of all classes, preserves the
rights of the rich, as well. Under this law, a portion of the surplus income of every soul must
be diverted to this trust fund which will be administered by the wise men of every
community, to be put into effect first with the farmer. Agriculture will receive a great impetus
and from this the plan will be extended into the other industrial fields. For the first time the
poor are assured the right to the necessities of life. Let it be understood clearly that to be
entitled to this right, one must not have failed in conscientious effort according to his ability.
"God has provided for all," 'Abdu'l-Bahá tells us. "His rain showers upon all, His sun shines
upon all." There is ample food for all, there is ample provision in this expanse of earth for
everyone for their necessities. The principle underlying this trust is this,—that every child
born into the world has a right to the necessities of life, and this is a Bahá 'ı́ principle, praise be
to God!
Now, without going into the details of the tithe or income tax, it is sufficient to indicate that
it is levied upon the surplus income in a progressive measure; according to the size of one's
surplus, one must pay a certain increased proportion. It still leaves each soul an ample
incentive, making his own the true balance of that surplus, to do with as he wishes, protecting
his individual rights; it does not aim at private property as some socialist philosophy would
advocate, converting the substantial part of all wealth into a collectivism governmentally
controlled and owned; but it protects both extremes, protecting the individual even as it
protects the common need. This will result in preventing so called swollen fortunes. It will be
found to be the greatest means of raising up the poor to the place to which they are rightfully
entitled, a position of self-respect. It does away forever with the humiliation of pauperism
and assures necessities. It casts off the industrial shackles, opening the door to comfort and
well-being. Can the Kingdom of God find existence while industrial serfdom continues, while
humanity made in the image of God dwells in constant fear of becoming the objects of
almsgiving, destroying self-respect, ex- [X:Bl:pCR] tinguishing the light of hope, blunting the
finer qualities of the soul?
Applying this trust principal, 'Abdu'l-Bahá says that if a man who has not failed in
endeavour fails to raise a crop,—we will say he is a farmer—because of the difficulties of the
weather or pests, so that he and his family are without means of provision, then that man has
a right to go to the storehouse, i.e., the trust fund, in that village and secure the necessities of
life. This is a divine principle. It may be, of course, and frequently is the case, that through
previous savings, accumulated property, or outside income, etc., one whose income in a given
year falls below necessary expenditure, is enabled to meet his annual deficit. My
understanding is that the right to necessities from the common storehouse would not accrue
to one in this position, since no need arises.
The principle of taxation must be here considered. If a man has only earned enough to
supply the necessities of his family, then no tax shall be levied against him. Is it just that we
levy a tax on a man who earns five hundred dollars a year who needs every cent for the actual
necessities of life, and only levy the same degree of tax upon a man whose income is one
hundred thousand dollars? Again, just what is the duty of such a needy one to the community
in respect to taxation? Taxation, briefly, is the charge laid by the sovereign power upon the
property of its subjects. By its essential nature it is an enforced contribution for the support
of government and for all public needs. Under the common law, there was no liability of the
public authorities to render aid to the unfortunate class commonly denominated as paupers.

)*(
Up to recent times, and the enactment of the Poor Laws, these wretched ones had no recourse
from their misery and destitution. Imprisonment for debt, precarious individual almsgiving,
or downright beggary, were their sole guarantees of continued existence. But statutory
enactments in most of the states now require assistance to be given such a man, when applied
for and received with a full knowledge of the nature of the charity. A man may thus become a
pauper in the legal sense if he accepts aid from his municipality, even though he is actually
providing partial support for his family. Such a man in that event becomes a pauper. But the
aid given him is not given him as a matter of right, and the price he pays is the pauper
cognomen.1
Applying this to the illustration. Our subject, A___, we will say, has earned just enough for
the bare necessities of his family and himself. Had his income been any less, then he must
subject his family to deprivation and consequent suffering, turn to friends for temporary
relief, which is usually impossible, or apply to the public authorities. We have seen the
consequences of this latter step. It is impossible to exaggerate the loss of self-respect, the
intensity of anguish and utter humiliation which lays hold upon a human soul—we must
consider the average type—obliged even to contemplate this step.
We have already seen that under such deplorable conditions a right is created, under the
trust principal stated, which would encircle such a family with its protection. But these
considerations are also important in analyzing the relation to taxation of the man who has
broken even in income and necessary expenses. Suppose A___'s income was of that kind. He
must necessarily deduct, under present conditions, the amount of his tax from his naked
necessities. By this levy the state is not only theoretically but often actually forcing that family
across the dead-line into the forsaken abode of pauperism. Unless new credits can be found,
he has no alternative. Whether or not pauperism results, a deadly blow has been dealt and
the psychology of that family has been rudely shaken. This is the industrial and social
serfdom of the age, the cult of the blacksmith [X:Bl:pCp] applied to the delicate mechanism of
the human soul.
Now, it is proved that taxes are levied, among other objects, for "all public needs". Even at
present, a portion of the tax levy in the town of B___, we will say, is used in the care of paupers.
This, then, even under the existing laws, is one of the "public needs" for which the taxing
power is exercised. It follows that A___, having been driven another step down the ladder by
reason of the enforced contribution of the tax, and compelled thereby to apply for and accept
public aid, has to a certain definite extent been proceeding in a circle. He has to the extent of
the tax paid thrown the scales of income and expenditure against him, and now to that extent
again he restores the balance by receiving from the community, this time as a pauper, the
amount necessary to complete his necessities, which, theoretically, is the exact sum he was
taxed.
This, of course, is a technical example, but it illustrates the principle and to a greater or less
degree may be found in operation among the masses of humanity. In this connection, one well
known axiom of our English law is that nothing need be done which must, in the nature of
things, be immediately reversed. Merely circuitous action is or should be as absurd and
unnecessary in the case of taxation, as in other social adjustments. A fortiori,2 when, as a
consequence, degraded status results.
So the divine justice, whose voice is now heard in the world, is rending asunder our socalled human justice, exposing its weakness, remedying its inequalities. Pauperism must
succumb to the sanction of right. The beneficiary of a trust possesses something he can claim
without humiliation or shame. That same self-respect, which he thereby retains and fosters,
A nickname.
a fortiori (Latin): more conclusively.

)*)
serves a two-fold purpose as his protector against his invoking that right without a sound
reason. To apply this concretely is the crying need of the hour. The order of the world will be
thus promoted, revolutionary, and desperate demands set aside, force and violence seen to be
a satanic instrumentality, and the great law of unity and co-operation enthroned in the hearts
of rich and poor alike. The differentiation of capacities in individuals is preserved, fruitless
attempts to level humanity to mean averages are rebuked, and the respective functions of the
body politic are witnessed as divinely bestowed. Since it is the function of the eye to see, and
any means of impairment of that vision is a menace to the welfare of the whole body, so it is
understood that those men and women who, in the community, correspond to that function
must be encouraged to fullest activity, not hampered and made ineffective by the jealousy and
ignorance of the other branches of the body politic. Under this law, such men and women
become in truth servants of the whole body. Under this law, they must, and gladly will, render
their full measure of obligation to the needs of the needy. They are themselves equally bound
with all others, by the necessities of the trust principal, as outlined.
Similarly, the function or capacity of these individuals corresponding to other organs and
parts of the body of the race, must be unimpaired. There must be freedom also in this. What
restraining force is necessary has been provided for, as has been seen. Because a given
capacity is apparently less brilliant, less compelling than another does not make it inferior or
less important. The skin and the nails, the bones and the joints of society are a part of the
body, and without them health is impossible. Up to now, these and other important functions
have been degraded, unjustly oppressed and diseased, whereas in reality they are of the
noblest of capacities. Hence, the present outcry of labour, the anguished protests of the poor.
We must consequently realize that the happiness of each depends upon its full co- [X:Bl:pCo]
operation and the recognition of its rights. The stomach, if called upon to see, would make a
miserable failure. But can the eye perform the Work of digestion? These are the teachings of
unity.
In closing, meditate upon this paragraph from the utterances of His Holiness, 'Abdu'l-Bahá ,
on this subject, a most significant utterance given in Montreal, p September BXBR:
"Although the body politic is one family yet because of lack of harmonious relations some
members are comfortable and some in direst misery, some members are satisfied and some
are hungry, some members are clothed in most costly garments and some families are in need
of food and shelter. Why? Because this family lacks the necessary reciprocity and symmetry.
This household is not well arranged. This household is not living under a perfect law. All the
laws which are legislated do not ensure happiness. They do not provide comfort. Therefore a
law must be given to this family by means of which all the members of this family will enjoy
equal well-being and happiness.
"Is it possible for one member of a family to be subjected to the utmost misery and to abject
poverty and for the rest of the family to be comfortable? It is impossible unless those
members of the family be senseless, atrophied, inhospitable, unkind. Then they would say,
'Though these members do belong to our family—let them alone. Let us look after ourselves.
Let them die. So long as I am comfortable, I am honoured, I am happy—this my brother—let
him die. If he be in misery let him remain in misery, so long as I am comfortable. If he is
hungry let him remain so; I am satisfied. If he is without clothes, so long as I am clothed, let
him remain as he is. If he is shelterless, homeless, so long as I have a home, let him remain in
the wilderness.'
"Such utter indifference in the human family is due to lack of control, to lack of a working
law, to lack of kindness in its midst. If kindness had been shown to the members of this family

)**
surely all the members thereof would have enjoyed comfort and happiness."1
"The purport is this that we are all inhabiting one globe of earth. In reality we are one
family and each one of us is a member of this family. We must all be in the greatest happiness
and comfort, under a just rule and regulation which is according to the good pleasure of God,
thus causing us to be happy, for this life is fleeting.
"If man were to care for himself only he would be nothing but an animal for only the
animals are thus egoistic. … Nay, rather, man should be willing to accept hardships for himself
in order that others may enjoy wealth; he should enjoy trouble for himself that others may
enjoy happiness and well-being. This is the attribute of man. This is becoming of man.
Otherwise man is not man—he is less than the animal."2
"Man is he who forgets his own interests for the sake of others. His own comfort he forfeits
for the well-being of all. … Such a man is the honour of the world of humanity. Such a man is
the glory of the world of mankind. Such a man is the one who wins eternal bliss. Such a man
is near to the threshold of God. Such a man is the very manifestation of eternal happiness."3
"We ask God to endow human souls with justice so that they may be fair, and may strive to
provide for the comfort of all, that each member of humanity may pass his life in the utmost
comfort and welfare. Then this material world will become the very paradise of the Kingdom,
this elemental earth will be in a heavenly state and all the servants of God will live in the
utmost joy, happiness and gladness. We must all strive and concentrate all our thoughts in
order that such happiness may accrue to the world of humanity."4
Allá h-u-Abhá !
X:'7, '. January '.*/ [X:BZ:pBR]
News from Haifa, Palestine
Letter from Mrs Corinne True
Cairo, Egypt.
l November BXBX.
To the Editors of the Star of the West:
We spent eleven heavenly days in Haifa with 'Abdu'l-Bahá . Two weeks ago this morning (R
November) we reached there after pushing through many difficulties. None of the countries
have recovered from the war. Travelling is really filled with discomforts, and the innumerable
official signatures necessary to enter or leave a country is most annoying. We were held up
for three weeks in Paris getting our British visa to enter Egypt. Fugeta wrote me from Naples
that he was held up indefinitely there for the same reason. Of course we could not go to
'Abdu'l-Bahá without first going to find out just how Fugeta was situated. This necessitated
our sailing for Egypt via Italy. We had to leave him in Naples, greatly to our regret, but there
was a service we could render him in Cairo by hastening the sending on of his British visa that
the consul had cabled for. We had a beautiful steamer from Brindisi, Italy, to Alexandria, and
the trip was lovely in every way.
Let me go back to tell you that in Paris, Mı́rzá 'Alı́ Qulı́ Khá n and his charming wife were
adorable to us, and perfect lifesavers. They were the only two Bahá 'ı́s we could find at that
time in Paris, Mr and Mrs Scott having gone to the country on a protracted stay. The
afternoon we were leaving Paris for Italy, Mr Randall and George Latimer came to our hotel to
'Abdu'l-Bahá , Foundations of World Unity, pp. Ii–Ij.
'Abdu'l-Bahá , Foundations of World Unity, p. bF.
'Abdu'l-Bahá , Foundations of World Unity, p. bF.
'Abdu'l-Bahá , Foundations of World Unity, p. bI.

*++
see us, and at six o'clock we had dinner with the five members of their party. It was so good to
see them.
In Brindisi we found Dr Esslemont at our hotel, waiting for his ship. He sailed in the
afternoon and we in the [X:BZ:pBp] morning of the same day, but our ship was the fastest ship
we could get to Egypt, and then we proceeded to Haifa by rail. The railroad in Palestine was
built and is run by the military, therefore we required a military permit to ride on it. Getting
this permit required us to come to Cairo, military headquarters. This also took time, so Edna
made good use of every moment for sightseeing, as we did not expect to return to Cairo.
Finally arrangements were perfected for us to take the train Saturday evening at l:Bg and we
reached Haifa Sunday morning about BB o'clock. It was the most difficult part of the journey,
no comforts whatever on the train, only a bunk to wrap oneself in a steamer rug and stretch
out for the night. It was quite thrilling to find oneself riding through that territory which
Moses led the children of Israel through in his journey from Egypt to the Promised Land.
Our struggles to attain the goal of reaching Haifa so soon after a world war, in which all the
countries we passed through had been vital factors, were indeed great compared to the ease
with which Arna1 and I had made the journey twelve years ago, but this very struggle made
the joy of arrival so great that we were almost stunned to find ourselves actually in the
presence of 'Abdu'l-Bahá and in Haifa.
In one of his talks he has said that it will be impossible for us to realize his fatherhood for
us while we are in the body. I think this is in Divine Philosophy. Upon reaching Haifa the first
thing was an expression of his divine fatherhood for his spiritual children. He had prepared a
pilgrim house for the American Bahá 'ı́s, even hiring a European housemaid (a deaf German
woman from their colony). One must pass through the many struggles of travel through
broken down war countries, still tied up with military red tape, to fully realize what the joy
was first to actually be in his holy presence again and partake of his fatherly care awaiting our
arrival. His welcome was all the heart needed to wipe away every trace of the struggle, and
count every discomfort as the greatest comfort. Eleven days were spent in that Holy Spot.
Beginning the morning by meeting with the holy family in 'Abdu'l-Bahá 's living room at l:pC,
where chanting was done and those far-famed cups of tea were served, which seem like
veritable draughts of life. Sometimes we asked 'Abdu'l-Bahá questions and sometimes he
talked to us without questions. Always was that marvellous flow of divine knowledge and
wisdom. We usually went back to the American pilgrim house after chatting with the Greatest
Holy Leaf or the Holy Mother or the daughter of 'Abdu'l-Bahá .
One of the sweetest things happened early one morning that I must tell you about. The
daughter, Ṭ ú bá Khá num, her husband, Mı́rzá Muḥ sin, and their little child, a boy of three
years, were in Beirut when we arrived, but returned in a day or so. The first morning after
their return, when the little three-year-old grandson came into the family gathering, he went
to 'Abdu'l-Bahá with the deepest sense of reverence, and picking up the hem of his garment,
which was a white 'abá that morning, he kissed it and buried his little head in its folds. It was
a picture never to be forgotten. The act of the child was clearly spontaneous, one could see.
From the Orient the Occident must learn the real lesson of reverence. This is a spiritual
quality she has to impart to us, while on the other hand the Occident has some qualities to
reciprocate—it is give and take—the two embracing as two lovers.
A beautiful part of the day was after we had returned to the pilgrim house and been served
a European breakfast, and some piece of work was taken up which we could do on the front
balcony. Seeing us free the Oriental pilgrims would come on this balcony and visit with us,
and from them we learned much of the early history of the Cause in Persia, and also the

Mrs Corinne True's daughter, Arna True Perrin. Arna is a shortened form (from Hebrew) of Arnı́na, fem. of Aaron.

*+!
present methods by which it is being spread. I am bringing [X:BZ:pBo] a photo containing the
faces of all the dear pilgrims, and when I see you will talk to you for hours about them.
At o o'clock again we went to the holy family for tea and a visit. Then at l:pC we American
women were permitted to meet with the men believers, who gather every evening with
'Abdu'l-Bahá for an hour. The evening dinner was one of the most wonderful times. Seated
on his left was Edna, and on his right this servant, and at the table about a dozen of these
wonderful Oriental pilgrims, who are mostly the great Bahá 'ı́ teachers. That is another long
chapter, but I must close.
Lovingly in His Name,
Corinne True. [X:BZ:pBo]
Letter from George Latimer
On board S.S. Canopic.
BX December BXBX.
To the Star of the West
After twelve wonderful days at Haifa, on the "Mountain of God" with 'Abdu'l-Bahá our boat
arrived three days ahead of time to bring us back to America. At first the news of its sudden
arrival saddened us, but we soon realized that our cup of capacity had already been filled to
the brim and our greatest joy was to carry back the love and fragrances of that holy spot to the
friends in America.
Now that all the doors of communication have been opened, 'Abdu'l-Bahá is extremely busy
welcoming the pilgrims from all parts of the world and sending out his teachings and
instructions everywhere. Often he works many hours into the night correcting Tablets and
answering letters. His power, energy and activity was an inspiration to us all, and his
supreme joy is the news of unity and the progress of the Cause.
On BX November, when he came to the Pilgrim House, prepared for Western friends, to
have lunch with us, it was remarked that upon our return to America the first question the
friends would ask is: "When will the Master return to America?" His face lighted up with a
beaming smile as he said [X:BZ:pBg]
"We will see what God wants. If America becomes illumined, its illumination like a magnet,
will draw me there. If America will become the America I want it to become, I will surely
come and I will go to all parts, to every state."
These words were still ringing in our ears and hearts when on RZ November, the time of
parting came. Before our departure, 'Abdu'l-Bahá again expressed the greatest longing of his
heart, saying:
"You must all do your best to increase love among the friends, that really and sincerely the
friends may all love one another—so that faith in the Kingdom may give forth good results,
because life in this world depends upon love. The illumination of the world of man depends
upon love, the splendour of God depends upon love, tranquillity of heart and soul both depend
upon love. Any thing beside that is personified imagination. If a friend arrives from another
city or state, friends must show him the utmost love so that he may be pleased with coming to
the city and meeting the friends."
Will not this call of the Centre of the Covenant, the call which pulsates through all the
arteries of the world of humanity, awaken within us that love and unity of purpose which will
become the torch of illumination that will once more attract him to our shores?
With Bahá 'ı́ love and greetings,

*+#
George Latimer
NOTE: Those returning from this pilgrimage are Mr and Mrs Randall, their daughter
Bahá 'ı́yyih, Albert Vail, Arthur Hathaway and myself.
X:'7, '. January '.*/ [X:BZ:pBg]
"Universal peace is one of the principles of Bahá'u'lláh"
Tablet from 'Abdu'l-Bahá to the Hon. William Sulzer
To the Honourable William Sulzer, ex-Governor, New York—Greetings!
HE IS GOD!
O thou who art the well-wisher of humanity—felicitations!
Your epistle concerning the League of Nations has been received and read with great joy. I
am hopeful that the members of the League of Nations, especially President Woodrow Wilson,
the well-wisher of the world, shall be confirmed in this, that in accordance with the teachings
of Bahá 'u'llá h there shall soon be established a great tribunal, the members of which shall be
composed of the best men and women from all the governments of the earth. This great
tribunal must be the guarantor of universal peace.
The present is the beginning of the dawn of universal peace. The hope of the world is this:
That the sun of universal peace may rise with a supremacy that shall entirely dispel the
darkness of war and its infamous disgrace.
The question of universal peace is one of the principles of the teachings of Bahá 'u'llá h.
These teachings have other principles that make them complete, such as: The oneness of
humanity; the investigation of truth and reality and the abandonment of old superstitions;
unity and religious amity; that religion must be the cause of concord; that all religions must
conform with science and reason; that there must be no religious, racial or national
prejudices; that there must be a oneness of language—that is, the adoption of a universal
auxiliary language, so that every mind shall know two languages, one the national tongue and
the other the universal language; that there must be a solution of social problems and
economic questions based on justice to all; that there must be equality of the rights of women
and men, that righteousness and justice must prevail, and that [X:BZ:pBl] there must be
education and freedom for all the sons and daughters of mother earth.
With the efforts of your President the matter of universal peace has come forth as
expounded in the League of Nations.
Through the favour of the True One, and by the Word of God, I pray the League of Nations
shall soon become a fact; that universal peace shall thenceforth be established; that then the
brotherhood of man shall then be recognized, and that your honour and the people of your
country, may continue a manifestation of their confirmation.
Praise be to God!
Love and benediction.
(Signed) 'Abdu'l-Bahá
Revealed Bm June BXBX, Haifa, Syria. Translated by Dr Ḍı́yá ' M. Baghdá dı́, Chicago.
X:'7, '. January '.*/ [X:BZ:pBl]
Recent tablets from 'Abdu'l-Bahá to American Bahá'ís
Viola Kluge
To the maid-servant of God, Miss Viola Kluge, Chicago, Illinois—Upon her be Bahá 'u'l-Abhá !

*+$
HE IS GOD!
O thou radiant child!
The letter thou hast written in the utmost sweetness has been perused. It evidenced and
indicated thy brilliant capacity, thy wit and thy understanding. The epistle was clear and
consummate and I therefore became hopeful of thee, as thou attainest maturity, thou mayest
become a radiant, merciful and Godly maiden, freed and sanctified from the impurities of the
world of nature, partaker and participator of the illumination of the divine reality and the
cause of the glorification of the world of humanity.
Convey to thy father and thy mother my greetings and my kindness and likewise to thy
acquaintances.
His Holiness Bahá 'u'llá h has endured for your sake all these calamities and trials, that the
light of guidance may illuminate your hearts. 'Abdu'l-Bahá has passed his days in
confinement, in exile and under a drawn sword; not for a single hour did he ever entertain the
hope of deliverance until the present time when an equitable government has pitched its tent
over these regions. Now the means of assurance have been provided. In fine, all my
intentions centre around this: that radiant children may be trained by divine education and
become the blazing candles of the world of humanity.
Upon thee and upon thy father and mother be greetings and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, home of 'Abdu'l-Bahá , Haifa, Palestine, B February BXBX.
[X:BZ:pBZ]
Jessie Revell
To the maid-servant of God, Jessie Revell, Philadelphia, Pennsylvania—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Thy detailed letters were received. Although the pressure of occupation is extreme and
excessive, leaving no time for a short letter and particularly for a detailed one, yet I am
affectionately attached to thee. Notwithstanding the lack of time, I write thee this letter that
thou mayest know how dear thou art to me. As thou art brilliant and pure and hast no wish
but to serve the Cause of God and promulgate the divine teachings, I pray and entreat at the
threshold of God and beg for thee limitless assistance and bounty.
Convey on my behalf greeting and kindness to Grace van Sciver and Joline Ruestle. On their
behalf, I pray that they may be reared in the arms of the kind father, His Holiness Bahá 'u'llá h
and may become the cause of illumination of mankind.
On behalf of Effie Dixon I beg pardon and forgiveness from the compassionate Lord that
she may be immersed in the ocean of forgiveness and may become in the Divine Kingdom the
recipient of favour and bounty.
Convey on my behalf respectful greeting to Mrs Rorer and say: "If thou art the lover of
mankind, strive to promote the teachings of Bahá 'u'llá h for these teachings are the essence of
love, of kindness and of the unity of mankind."
Convey on my behalf the utmost love and respect and favour to the favoured and attracted
maid-servants of God, Mrs Brittingham and Mrs Nourse. I beg for them eternal happiness and
unbounded glory.
As to thy presence in these days at the Holy Land, it is not in accordance with wisdom.
*+%
Thou must engage in those regions, day and night in service.
As to the marriage of the maid-servant of God, Badı́'ih,1 to Laurie Culver, it is a blessed one.
I pray God that this marriage may be eternal, spiritual and merciful.
As to the new name thou hadst requested, let it be "Naerman".2
The Assembly of Philadelphia is indeed worthy of praise. I supplicate from the bounties of
God that that assembly may become a heavenly rose-garden and may receive everyday a
share from the Lord's Supper.
Thyself and thy sister are striving to learn Spanish; this is highly acceptable, that, God
willing, after its acquisition, thou mayest promote heavenly teachings.
As to the appearance of Christ after war and commotion, by this is meant the promulgation
of divine teachings, that throughout all regions the teachings of God will be promoted and the
result will be universal peace. For universal peace is unachievable save through the power of
the Word of God.
Convey on my behalf to the maidservant of God, Ruth Lerman, the utmost kindness and say:
"How fortunate thou wert that this supreme glad-tiding hast attained thine ears and thou hast
been awakened by the call of the divine Kingdom."
Convey to thy respected mother my greeting and say to her to strive with heart and mind in
order to cause the coloured group to enter the Kingdom, to illumine their hearts, to help them
to acquire heavenly characteristics and to cause them to attain unto everlasting glory.
As to your residence in Philadelphia or Ohio, wherever the means of comfort are
forthcoming therein reside.
Impart to the maid-servant of God, Ethel, the glad-tiding of the divine bestowals. I pray
that Mr Elliott, Miss Brooks, Miss Thompson, Mr Ellwood and his wife may illumine their sight
with the resplendent light that shines from the Kingdom of Abhá . [X:BZ:pBm]
The two gatherings which ye had held in Philadelphia wherein the friends of God have been
present as well as newcomers to the Cause, these two meetings are highly acceptable in the
divine Kingdom and have been praised and extolled. The hope is entertained that
advantageous results may be derived, that is to say, whenever a favourable occasion presents
itself, such meetings may be again held.
As to the children with whom thou are speaking, thy pure breath will undoubtedly exert its
influence upon them.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, Bl July BXBX.
Maria Rebecca Robertson
To the maid-servant of God, Maria Rebecca Robertson, New York City—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Thy letter was received. Formerly I have met thee and have given thee certain admonitions
with the utmost kindness. Undoubtedly thou bearest them in mind. At present, moreover, I

Badı́'a[h or t] (fem. of Badı́').
Narı́má n?, name of a famous hero of Persia; a very brave and courageous man.

*+&
am writing thee an answer. Consider how kind I am that I desire thee to become related to
the Kingdom, lordly, merciful, illumined and one of the heavenly angels. Such are my
admonitions. Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, Bl July BXBX.
Edgar Waite
To his honour, Mr Edgar Waite, Los Angeles, California—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art turning thy face to the divine Kingdom!
Thy respected wife has written a letter and has praised thy character and thy conduct; thou
hast become lordly, illumined, attracted to the Kingdom, hast secured a share and portion
from the breaths of the Holy Spirit, hast attained unto everlasting life, and hast been
gladdened and filled with joy. She has also sent the poem which she composed in praise of the
Convention. Verily, the verses were in the utmost eloquence and sweetness, and were the
cause of the gladness of their hearers. I hope that through the bounties of God [X:BZ:pBX] both
of you may pass your days in the utmost joy and fragrance and become the cause of the
promulgation of the divine teachings.
Convey on behalf of 'Abdu'l-Bahá to thy respected wife my wonderful Abhá greetings, and
say: "The kindness, the training and the education extended to prisoners is an exceedingly
important matter. As thou hast therefore exerted an effort along that line and hast awakened
some of them, and hast been the cause of the turning of their faces to the divine Kingdom, this
praiseworthy deed is highly acceptable. Persevere assuredly along this line. Convey on my
behalf to the two prisoners at San Quentin the utmost kindness, and tell them, "That prison in
the sight of the wise souls is the school of training and development. Ye must strive with
heart and soul that ye may become famous in character and knowledge."
Upon thee and upon them be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, Bm July BXBX.
Ollie James Watts and J. E. Gilligan
To their honours, Messrs Ollie James Watts and J. E. Gilligan, through Mrs Louise R. Waite,
Los Angeles, California—Upon them be greeting and praise!
HE IS GOD!
O ye two servants of the Kingdom!
Your letter was received. It was conducive evidence that, praise be to God, ye have been
freed from the darkness of superstitions, have attained to the centre of Truth, have been
emancipated from the old imitations that indicate antiquity of the world, and are investigating
Truth. This undoubtedly is due to the bounty of God and is indicative of the lordly bestowals.
Consider how the people of the world are immersed in a sea of imitations, they lack
perception and hold fast to what they hear. Although they have been immersed for thousands
of years in the ocean of superstitions and have acquired no results, yet they are still sleeping.
Praise be to God, therefore, that your inner sight has been opened, that ye have discovered
the Truth, and have attained unto that which is the cause of heavenly glory and everlasting
life.
Upon you be greeting and praise

*+'
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, Bm July BXBX.
Ruth Klos
To the maid-servant of God, Ruth Klos, Atchison, Kansas—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou seeker of the Kingdom!
Thy letter was received. Thou hast written that "I am not worthy." Who is worthier than
thee? Hadst thou not been worthy, thou wouldst not have turned to God and wouldst not
have wished to enter the Kingdom.
Thy worthiness has guided thee until this blessing and bounty have encompassed thee.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine, Rg July BXBX.
Peter Maus
To his honour, Mr Peter Maus, Helena, Montana—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou faithful servant of God!
Thy letter diffused a musk-scented perfume—the perfume of the flowers and fragrant
herbs of the love of God. The nostrils were perfumed and the heart was gladdened, that,
praise be to God, that firm and steadfast soul has become the cause of the illumination of two
other ones and has led them to the [X:BZ:pRC] fountain of life, that each of them may, in the
divine orchard, become a fruitful tree, may cast an extensive shade and may extend their
branches and leaves to the divine Kingdom. I pray God that both may be illumined, assisted
and confirmed.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RR July BXBX.
Emily Olsen
To the maid-servant of God, Emily Olsen, Chicago, Illinois—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou pure leaf of the Blessed Tree!
Thy letter was received. Thou hast written thou hadst translated some epistles and Tablets
into Danish and sent them to Europe during the war. So far nothing has been heard of them.
As war was going on, answer from Europe was delayed. But now as war has given way to
peace it is hoped that the translation of these Tablets and epistles may be disseminated
throughout Denmark.
As to the teachings thou hast arranged for children, God willing, they will be enforced.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RR July BXBX.

*+(
James Morton
To his honour, Mr James Morton, New York City, N.Y.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou dignified personage!
Thy letter was received. Its terms were most eloquent and its significances in the utmost
perfection. Praise be to God, thou hast harkened to the call of the Kingdom, hast secured a
share and portion of the divine teachings, hast been freed from the world of imitations, hast
investigated Truth and hast comprehended the mysteries of heavenly books. At present thy
wish is to become the cause of the illumination of the world of mankind, to promulgate the
principle of universal peace, to awake the slumbering and to cause the heedless to become
heedful; so that they may be freed from ignorant prejudices, may secure rest and comfort
under the shade of the pavilion of the oneness of mankind, may partake of divine bestowals
and may become the centre of merciful susceptibilities. There is no purpose higher than this.
My hope is that thou mayest be confirmed therein.
Thou art thinking of travelling to Persia. The project is a blessed one. I hope that after
visiting the Holy Land thou mayest be confirmed in that voyage.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RR July BXBX.
Racine Assembly
The members of the Bahá 'ı́ Assembly, Racine, Wisconsin, care of his honour, Mr Andrew
Nelson—Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O illumined Assemblage!
Praise be to God, that ye have been confirmed in establishing that Assembly and that your
aim centres around the promulgation of universal peace, the establishment of the oneness of
mankind and the investigation of Truth.
I pray to God that heavenly assistance may encompass that Assembly, that it may daily
progress so that it may become the centre of merciful susceptibilities and radiate all around
the rays of supreme guidance.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RR July BXBX.
X:'1, 7 February '.*/ [X:Bm:pRp]
The resurrection of Christ after "three days"
Instructions from a letter written many years ago by Mı́rzá Abu'l-Faḍ l on the meaning of the
"three days" Christ is said to have lain in the grave before His resurrection. Selected and
condensed by Marie A. Watson.
Concerning the resurrection of His Holiness Christ after three days and nights: The term
"day" is applied to many meanings; the first is the ordinary one of twenty–four hours.
According to this meaning 'Abdu'l-Bahá explains the "three days" before Christ's resurrection
thus:
After the ascension, departure of Christ, on account of the tyranny of the Jews, for three

*+)
days and nights His blessed Name was not mentioned among the disciples. The wicked Jews
were sure that they had uprooted that blessed tree, and the disciples of His Holiness repaired
to solitude and seclusion through fear. Thus the Sun of Truth was outwardly concealed in the
darkness of disappearance, and Peter, the apostle, who was the shining moon in the heaven of
divine Religion, was veiled, depressed.
After three days and nights Mary Magdalene, whose valour, courage, perseverance and
efforts caused her name to be written in the book of perpetual honour, for she gave her
utmost energy, called each one of the disciples from the places of concealment and led them
into the presence of Peter. She called forth a new spirit within them through the heat of her
encouragement and explanation. Then again they arose to assist and serve the Cause of
Christ, revivified and spread the name of His Holiness in the world, which name was
considered by the Jews to be concealed in the grave of disappearance.
According to this explanation the meaning is in the utmost exaltation and in the highest
simplicity and plainness, and it is true to say that His Holiness Christ arose from the grave
after three days, for the purpose of His manifestation was the spread of His holy Name and
penetration of His Word throughout the world, and this point was realized three days after
His departure, for by the rising of His noble disciples the lights of His brilliant Cause shone
forth through the East and the West, and His blessed Name was promulgated in the extensive
parts of Europe, Asia and Africa.
The second application of the word "day" denotes the duration of a spiritual leadership, or
individual reign; as it is said, the "day" of the reign of David, the "day" of the reign of Solomon.
This duration is determined by the term "day", though it lasted forty years; or, as is said in
America, the "day" of the presidency of Washington or McKinley, and the like, although the
presidency of each lasted some years.
According to this standard, the "day" of each one of the Manifestations of God signifies the
interval of the time between His rise and the appearance of a subsequent Manifestation—a
second coming, or rising of the Sun of Truth. During this interval the laws, regulations and
ordinances of that Manifestation continue effective and lead to the development and salvation
of men. According to the terminology of the proph- [X:Bm:pRo] ets this day has a daytime and a
night-time. Its daytime signifies the days during which the Sun of Truth is manifest among
people and with whose meeting is identical with the meeting of God, and can be attained while
in the body of flesh. Its night-time means the duration of the time in which the Sun of Truth is
hidden in the veils of concealment, and the Manifestation of God in human form is absent from
among nations, and has ascended to the supreme horizon.
According to this meaning, if it be said that the "day" of Moses was the interval of the time
between His rise in Egypt and the appearance of His Holiness Christ in the Holy Land, it is
true. During this time the laws enacted in the Pentateuch were effective in securing the glory
and felicity of the Jews, providing they complied with those laws. But after the appearance of
Christ, nay, even after the arising of John the Baptist, this manifest efficacy was removed from
the Mosaic laws, which led to the effacement of the felicity of the Jews.
Consider the Blth and BZth verses of the Xth chapter of Matthew, and the BBth, BRth and Bpth
verses of the BBth chapter of the same book for further elucidation of this subtle point and you
will realize how the mysteries of the seals of the book are opened in this Manifestation of the
Lord of Lords.
According to the standard of the term "day", the time between the appearance of Christ and
the rising of the ideal Sun from the horizon of the East was lRR years; consequently, this
number denotes the real "day" of His Holiness Christ, during which the laws revealed in the
Gospels continued effective. In multiplying the lRR by three the result is B,mll. This shows

*+*
clearly the mystery of the hidden point concerning the meaning of the three days. For in the
year CE Bmll, which corresponds to AH BRmp, the mention of the declaration of the most holy
Beauty of Abhá in the city of Adrianople, was spread through different lands; the divine call
was raised, and then the real meaning of the second descending of the Spirit of God from the
heaven of divine command became manifest and realized. In those very days of the blessed
person of the orb of the horizons, the Centre of the Covenant, His Holiness 'Abdu'l-Bahá —May
the life of all the creatures be a sacrifice to Him!—was in His verdancy of age, and in the prime
of youth, and His blessed Name was spread in the world with the titles, "The most great
Branch" and "The most excellent and perfect Mystery of God". Then the meanings of the
words in the mth and Xth verses of the prd chapter of Zechariah and the BRth and Bpth verses of
the lth chapter became fulfilled and evident.
Accordingly, the essence of the meaning of the resurrection after "three days" is this: that
after the lapse of three periods of lRR years, which was the time of the manifestations of the
lights of Christianity, the most great Spirit of God resurrected in the Name of Bahá 'u'llá h from
among the slumbering nations and the dead of the world, and the beauty of the Branch
extended from that Ancient Root dawned forth and appeared in that day. By this
"resurrection" the prophecies of the prophets and saints were all fulfilled.
As to the third meaning of "day", in the terminology of the Jewish doctors, each "day" is
applied to a year. This application is termed by the Jewish learned men Youm Leshan1 in
Hebrew, that is, "a day for a year". Most of the Christian scholars have also relied upon this
application in their commentaries on the Old and New Testaments. They have derived this
point from the poth verse of the Both chapter of Numbers and lth verse of the oth chapter of
Ezekiel. Most of the Christian scholars and all the Jewish learned men have based their
interpretations of [X:Bm:pRg] the symbolical dates in the mth and BRth chapter in Daniel and the
BBth and BRth chapter in Revelation upon this point, that is, have taken each day for a year. But
this meaning has nothing to do with the "resurrection after three days" spoken of by His
Holiness Christ.
As the fourth meaning of the word "day", it is applied to one thousand years, and is called
the "Lordly Day". This point is alluded to in the mth verse of the prd chapter of the Second
Epistle of Peter the Apostle.
It is clearly revealed in some of the holy books thus: "Verily, one day with the Lord is as a
thousand years of those which ye compute." To this application the Millennium of Christ
spoken of in Revelation has reference; for the spiritually minded believe that in every one
thousand years the world is renewed and the Sun of Truth dawns. The laws, cycles and
conditions, even languages, undergo a manifest change. This application of the word "day"
has likewise no connection with the resurrection of Christ after "three days".
X:'1, 7 February '.*/ [X:Bm:pRX]
Recent tablet from 'Abdu'l-Bahá to Alfred E. Lunt
To his honour, Mr Alfred Lunt, Boston, Massachusetts—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Rest thou assured in the bounty of the Merciful, and be hopeful for the blessings of the
Abhá Kingdom, for thou dost exert the utmost effort in service for Truth and this magnet
attracts assistance and confirmation. The addresses thou hast delivered with reference to

Day-year principle (Hebrew yom l'shanah, "day to year"). See Num. :b.Ib; Ezek. b.e; Some Answered Questions, Fnd edn,
pp. cI–b.

*!+
economic problems are highly suitable. The essence of the Bahá 'ı́ economic teachings is this,
that immense riches far beyond what is necessary should not be accumulated. For instance,
the well-known Morgan, who possessed a sum of three hundred mil- [X:Bm:ppC] lions, and was
day and night restless and agitated, did not partake of the divine bestowals save a little broth.
This wealth was for him a vicissitude and not the cause of comfort.
He invited me to his library and to his home, that I might visit the former and have dinner
at his house. I went to the library in order to look at the Oriental books, but did not go to his
house, and did not accept his invitation. In short, he eagerly desired that I should visit him in
the library but meanwhile important financial problems arose which prevented him from
being present, and thus he was deprived of this bounty. Now, had he not such an excessive
amount of wealth, he might have been able to present himself.
As to the events that had been predicted—Praise be to God!—all of them have come to
pass, and all that had been the explicit and irrefutable declarations of His Holiness Bahá 'u'llá h,
and had been incorporated in the addresses of 'Abdu'l-Bahá in America and Europe, all of
them, word by word, have been fulfilled. These explicit declarations of His Holiness
Bahá 'u'llá h were revealed fifty years ago by the Supreme Pen, and at present they have been
made evident and manifest.
At present, thou hast a lofty aspiration, and hast the desire to engage in every service. My
hope is, that through a heavenly power, and a Lordly influence, and by the assistance of the
Holy Spirit thou mayst be confirmed in distinguished services—a service which thou dost
think advisable and its success assured.
Thou hadst inquired that if a person owned a piece of land and is not able to develop it, and
his revenues are less than his expenditures, is it permissible that he sell a portion of that land
and mortgage it? Undoubtedly, it is permissible. Concerning the case of profit-sharing by the
employers among the workers, which thou hadst written about, undoubtedly the workers
must secure their daily salary, and in addition, must have shares with the employers so that
they may engage with the utmost effort in that work. For example, a capitalist has a thousand
employees, he must give them a moderate salary every day, that they may not remain hungry
and naked, and also assign a definite share of the profit to the workers so that at the beginning
of each year it may be distributed among them, that this may cause the workers to exert the
utmost care and effort in their job.
Embrace on my behalf thy sweet children, and name the son Ḥusayn, for it is a portion of
the name of the Blessed Beauty, and call the daughter Zohreh.1 The letter thou hast written to
the Boston paper is highly pleasing and favourable.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RR July BXBX.
X:'1, 7 February '.*/ [X:Bm:ppl]
Spiritual communication
A talk with 'Abdu'l-Bahá by Mrs Stannard
Notes sent by Mrs J. Stannard to Mrs Louise R. Waite
I asked 'Abdu'l-Bahá concerning the state of all those young men souls who have fallen so
suddenly and tragically during our world war. Could they affect our present living conditions
in any way?

Zuhrah.

*!!
His reply ran as follows: "God treats these people with His mercy, not with His justice,
since God is against war. But as many did not will the war, but were obliged to go to the battle
field by force of circumstances, therefore God has mercy for they suffered much and they lost
their lives. These deserve the forgiveness of God. As they suffered in the world and were
afflicted by great calamities and their blood was shed and in reality they were treated unjustly
and thus died unwillingly, therefore God will have mercy and forgive their shortcomings and
will reward them. He will compensate them for loss. Is it just to be so afflicted and killed and
suffer and have no reward? This is contrary to the Kingdom of God. We supplicate God that
these murdered ones will become and stay alive in His Kingdom and be submerged in the sea
of His mercy and be happy."
I then asked whether such a great collective soul consciousness could in any way affect the
world of men. Could any get into communication?
To the first part of the question he answered: "No. They have no power to influence the
world of men and only those who in life had been among the spiritually regenerated ones,
those who had been re-born or baptized of the Holy Spirit, only such souls could consciously
communicate or have knowledge of things in this world."
When I asked about the station of the very wicked, he said:
"They are in a state of dark consciousness, deprived of the mercy of God, but were not
annihilated."
From Shoghi's Diary, on the same subject, we may read as follows:
"l June. Yesterday afternoon, at p pm, two enlightened officers, one British and the other
Irish, Col. Cash and Major Fitzgerald, called on the Master. They were hurrying back on their
way to Egypt and were leaving by the evening train for Kantarah.1 They managed to spare
two hours in order to secure an interview with 'Abdu'l-Bahá , and among the questions was
the following:
"Is it at all possible for those who have sacrificed their lives so freely on the battle field to
communicate with their relatives and kindred from the world beyond?"
The epitome of 'Abdu'l-Bahá 's reply was as follows:
This spiritual communication and mutual exchange of thoughts is conditioned upon certain
facts that prepare the person in this world to communicate with the spirit of his departed
ones. A clear mind, a pure heart and a concentrated attention are the requisites for that
spiritual inter-communication. Like unto a mirror, man's heart and mind must be purified,
clarified and polished. Any dust or rust that may be on it such as attachment to this nether
world, the turning of man's face away from God, sin or lust, animosity and rancour—all these
must be removed that the rays of the Sun of Truth may shine upon it in full splendour and
may be reflected therefrom with full effulgence. If such state or condition is attained,
communication with the world above will be made possible. Purity of purpose and
concentration with prayer are the essential requisites.
X:'., * March '.*/ [X:BX:ppX]
Recent tablets from 'Abdu'l-Bahá to American Bahá'ís
Mr and Mrs Beckett
To their honours, Mr and Mrs Beckett, Glendale, California—Upon them be Bahá 'u'l-Abhá !
HE IS GOD!

The north eastern Egyptian city of al-Qanṭara.

*!#
O ye two faithful and assured souls!
The letter was received. Praise be to God, it imparted good tidings. California is ready for
the promulgation of the Teachings of God. My hope is that ye may strive with heart and soul
that the sweet scent may perfume the nostrils.1
Miss Anna Greig, Mrs Alice Blackman, Mrs Katherine Tizzard and Dr Ruth Newland were
blessed souls and, praise be to God, they passed away firm and steadfast. They flew away
from a narrow and gloomy world to a spacious and illumined realm. They have been freed
from every pain and affliction and have attained unto everlasting joy and gladness.
Convey on my behalf to Mrs Chase respectful greetings and say: 'Mr Chase is a twinkling
star above the horizon of Truth, but at present it is still behind the clouds; soon these shall be
dispersed and the radiance of that star shall illumine the state of California. Appreciate thou
this bounty that thou hast been his wife and companion in life.'
Every year on the anniversary of the ascension2 of that blessed soul the friends must visit
his tomb on behalf of 'Abdu'l-Bahá and in the utmost lowliness and humility should with all
respect lay on his grave wreaths of flowers and spend all the day in quiet prayer, while
turning their faces toward the Kingdom of Signs and mentioning and praising the attributes of
that illustrious person.3
Those souls who during the war have served the poor and have been in the [X:BX:poC] Red
Cross Mission work, their services are accepted at the Kingdom of God and are the cause of
their everlasting life. Convey to them this glad-tidings.
Upon ye be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, Rp July BXBX.
Mrs Rasmussen
Through the maid-servant of God, Mrs Ella G. Cooper—Upon thee be Bahá 'u'l-Abhá !—To
the maid-servant of God, Mrs Rasmussen—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou beloved maid-servant of God!
Although the loss of a son is indeed heart-breaking and beyond the limits of human
endurance, yet the heedful and observing person is assured that the son has not been lost but,
instead, has stepped from this world into another, and he will find him in the Divine Realm.
That meeting shall be eternal, whereas in this world separation is inevitable, and this in its
turn entails its consuming fire.
Praise be unto God, thou hast faith, are turning thy face toward the everlasting Kingdom
and believing in the existence of a heavenly world. Therefore, be thou not disconsolate, do not
languish, do not sigh, and refrain from wailing and bemoaning; for agitation and moaning
deeply affect his soul in the divine realm. That beloved child addresses thee from the hidden
world, thus: "O thou kind mother! Thank divine Providence that I have been freed from the
narrow and gloomy cage and, like unto the birds of the meadows, have soared to the divine
world:—a world spacious, illumined, and ever gay and jubilant. Therefore, lament not, O
mother, and be not grieved; I am not of the lost ones and have not been exterminated and
destroyed. I have shaken off the mortal form and have raised the banner in this spiritual

'Abdu'l-Bahá , Selected Writings of 'Abdu'l-Bahá, p. :je.
I; September :j:F.
'Abdu'l-Bahá , Selected Writings of 'Abdu'l-Bahá, p. :je. [Last two paragraphs.]

*!$
world. Following this separation is everlasting association. Thou shalt find me in the heaven
of the Lord, immersed in an ocean of light."
Upon thee be Bahá 'u'l-Abhá ?
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, m January BXBX. [X:BX:poB]
Edna Bellora Belmont
Through the maid-servant of God, Mrs Parsons, Washington, D.C.—Upon her be Bahá 'u'l-
Abhá !—to the maid-servant of God, Edna Bellora (Belmont)—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art tested with calamities and ordeals!
Verily, I became exceedingly saddened for thy sadness, because of the affliction with a
calamity which thou art unable to bear. This is the condition of the world. Therefore, be thou
not distressed, neither be in despair of the mercy of God, because in this suffering there is a
great wisdom concealed from thee. Thou shalt learn of this wisdom when thou wilt look at
their faces (the departed children) in the everlasting Kingdom. Then rest thou assured that,
verily, thou hast not lost them and their death was only the departure from the restrictions of
the nether world to the Supreme Heights. Thou shalt see their faces in the sublime heavens,
for the Merciful Gardener, if He loves a young tree, takes it out from among the others and
carries it from the restrictions of narrowness to a large farm and a beautiful, flourishing
garden, in order that the young tree may develop, its branches grow high, its flowers open, its
fruits appear and its shadow expand. But the rest of the trees do not know this, because this is
a hidden mystery which becomes unfolded to us in the eternal Kingdom.
O thou maid-servant of God! Grieve not and do not lament, consolation will come to thee
from God. Have thou serene patience for therein is an abundant recompense. Think not that
the girls have waded in the waters of death, nay, rather, they have flown from the mortal
world to the realm immortal. Thou shalt behold their faces in the Supreme Aviary.
In regard to thy particular question: Whereas, the revered Mrs Parsons desires that thou
remainest with her as her companion, therefore, this is easier for thee than to be a nurse
enduring great hardships. Nevertheless, the good is in that which thou choosest for thyself;
should the revered lady come to these regions thou mayest accompany her on the journey, so
that thou mayest be honoured by visiting the blessed and white spot and we see thee patient
in calamity and thankful in difficulties and sufferings. It behoveth one like unto thee to thank
thy Lord while thou art submerged in the seas of anguish. This is the quality of every maidservant who is meek and humble before God, and is desirous of the eternal life in the Kingdom
of God.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Dr Ḍı́yá ' M. Baghdá dı́, Chicago, Illinois, BB July BXBX. Revealed RB May BXBX.
[X:BX:poR]
Mr and Mrs Gift
To their honour, Mr and Mrs Gift, Peoria, Illinois—Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye two guiding souls!
Your letter was received. It was indicative of your being devoted in the path of the
Kingdom and of your detachment and self-effacement. Ye have no wish save the good
*!%
pleasure of God, and entertain no hope except in divine Providence. Ye strive for the guidance
of souls and become the cause of the illumination of hearts. This is a supreme bounty. Arise
in gratitude to it for its consequences and advantages are innumerable. From among these is
the establishment of one's remembrance and the attainment unto supreme bounty in the
Abhá Kingdom.
Convey on my behalf to the souls that have been attracted by the divine teachings, Mrs _____
Miss _____ Mr _____ and Mrs _____, greeting, love and kindness.
Extend my greeting to Mrs _____ and say: "Be not grieved, be not disconsolate, be not
depressed and do not lament, for this world is a mortal abode and we shall all be transferred
from this world to another. Thy dear daughter is accepted at the Threshold of the Almighty, is
immersed in the ocean of pardon and forgiveness and is drowned in a sea of light in the world
of mysteries."
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine, Rl July BXBX.
Flora Clark
To the maid-servant of God, Flora Clark, care of the maid-servant of God, Mrs True—Upon
her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou dear maid-servant of God!
Thy letter was received. From its contents prayer and supplication to the Kingdom of God
were noted. No matter how strenuously man may strive in this world, ultimately no result
will be attained. Naked has he stepped into this world and naked shall he get out of it—except
if he turns unto God, supplicates to His Kingdom, strives in His path, serves the Almighty and
acquires a pure heart, a seeing eye, a responsive ear and a spirit that is gladdened by the gladtidings of God. This has a result and gives forth good fruit.
Otherwise man shall not gather any advantage from life.
Praise thou God, that thou hast been confirmed by such a bounty and hast attained unto
heavenly illumination.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Effendi, Haifa, Palestine, Bp October BXBX.
X:'., * March '.*/ [X:BX:poR]
Obituary [X:#::8<8]
Mrs A. M. Bryant
…
The Centre of the Covenant placed upon her head a glorious crown in the following short
Tablet received by her in BXCB:
To the maid-servant of God Mrs A. M. Bryant—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art attracted by the fragrance of God!
Beloved art thou, for thou hast lighted the lamp of the love of God in the glass of America,

*!&
called out in His Name among the people, and guided them to the Kingdom of Abhá .
O maid-servant of God! Fly away with joy, for God hath strengthened thee in this great gift,
which is a glorious crown, the gems of which are scintillating with the light of guidance.
Blessed is thy head, for it is decorated with this crown. Verily, this is better for thee than the
dominion of the word.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated at Chicago, by Mı́rzá 'Alı́ Qulı́ Khá n, Ro December BXCB. [X:BX:pgC]
Sanford Kinney
…
Extract from recent Tablet from 'Abdu'l-Bahá to Charles Mason Remey:
"I have been greatly affected by the death of Mr Sandy Kinney. What a lovely child he was.
On my behalf tell Mr and Mrs Kinney: 'Do not grieve and do not lament. That tender and
lovely shrub has been transferred from this world to the rose garden of the Kingdom, and that
longing dove has flown to the divine nest. That candle has been extinguished in this nether
world that it may be rekindled in the Supreme Concourse. Ye shall assuredly meet him face to
face in the world of mysteries at the Assemblage of Light.'"
__________
Recent Tablet revealed by 'Abdu'l-Bahá for 'Abdu'l-'Alı́ Sanford Kinney after his departure:
For 'Abdu'l-'Alı́ Sanford Kinney—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O Thou divine Providence!
Sanford was a child of the Kingdom and, like unto a tender shrub, was in the utmost
freshness and grace in the Abhá Paradise. He has ascended to the world of the Kingdom, that
in the everlasting rose-garden he may grow and thrive on the banks of the river of Everlasting
Life and may blossom and attain fruition.
O Thou divine Providence! Rear him by the outpouring of the cloud of mercy and nourish
him through the heat of the sun of pardon and of forgiveness. Stir him by the breeze of bounty
and bestow patience and forbearance upon his kind father and mother, that they may not
deplore his separation, and may rest assured in meeting their son in the everlasting kingdom.
Thou art the Forgiver and the Compassionate!
(Signed) 'Abdu'l-Bahá
Haifa, Palestine, Rp November BXBX. Brought by Mrs Wm. H. Randall to Ṣ afá and Vafá
Kinney.
X:'., * March '.*/ [X:BX:poo]
Editorial—psychic forces
…
The following is a copy of a tablet written by 'Abdu'l-Bahá on "psychic forces":
"To tamper with the psychic forces while in this world interferes with the condition of the
soul in the world to come. These forces are real, but are not be active upon this plane.
"The child in the womb has its eyes, ears, hands, feet, etc., but these powers are not in
activity. The whole purpose of the womb life is the coming forth into this world. So the whole
purpose of this matrix world life is the coming forth into the world of Reality, where all these
*!'
forces will be active. They belong to that world."
I don't think anything could be clearer than that.
Anna Mason Hoar
XI:', *' March '.*/ [XI:B:o]
Twelve basic Bahá'í principles
compiled from the words of 'Abdu'l-Bahá
These twelve basic Bahá 'ı́ principles were laid down by Bahá 'u'llá h over sixty years ago and
are to be found in his published writings of that time.
B. The oneness of the world of humanity
R. Independent investigation of truth
p. The foundation of all religions is one
o. Religion must be the cause of unity
g. Religion must he in accord with science and reason
l. Equality between men and women
Z. Prejudice of all kinds must be forgotten
m. Universal peace
X. Universal education
BC. Solution of the economic problem
BB. A universal language
BR. An international tribunal
'. The oneness of the world of humanity
Bahá 'u'llá h addresses to the world of man saying, "Ye are all the leaves of one tree and the
fruits of one arbour." That is, the world of existence is no other than one tree, and the nations
or peoples are like unto the different branches or limbs thereof, and human individuals are
similar to the fruits and blossoms thereof … while in all past religious books and epistles, the
world of humanity has been divided into two parts: one called the "people of the Book", or the
"pure tree", and the other, the "evil tree". One-half of the people of the world were looked
upon as belonging to the faithful, and the other as belonging to the irreligious and the infidel;
one-half of the people were consigned to the mercy of the Creator, and the other half were
considered as objects of the wrath of their Maker. But Bahá 'u'llá h proclaimed the oneness of
the world of humanity—he submerged all mankind in the sea of divine generosity.
*. Independent investigation of truth
No man should follow blindly his ancestors and forefathers. Nay, each must see with his
own eyes, hear with his own ears, and investigate truth in order that he may find the Truth;
whereas the religion of forefathers and ancestors is based upon blind imitation—man should
investigate the truth.
0. The foundation of all religions is one
The foundation underlying all the divine precept is one reality. It must needs he reality,
and reality is one, not multiple. Therefore the foundation of the divine religions is one. But
we can see that certain forms have come in, certain imitations of forms and ceremonials have
crept in. They are heretical, they are accidental, because they differ; hence they cause
differences among religions. But if we set aside these imitations and seek the reality of the
foundation we shall all agree, because religion is one and not multiple.
6. Religion must be the cause of unity among mankind
Every religion is the greatest divine effulgence, the cause of life amongst men, the cause of
the honour of humanity, and is productive of life everlasting amongst humankind. Religion is
*!(
not for enmity or hatred. It is not for tyranny or injustice. If religion be the cause of enmity
and rancour, if it should prove the cause of alienating men, assuredly non-religion would he
better. For religion and the teachings which appertain to it are a course of treatment. What is
the object of any course of treatment? It is cure and beating. But if the outcome of a course of
treatment should be productive of mere diagnosis and discussion of symptoms, the abolition
of it is evidently preferable. In this sense, abandoning religion would be a step toward unity.
=. Religion must be in accord with science and reason
Religion must be reasonable; it must agree perfectly with science, so that science shall
sanction religion and religion sanction science. The two must be brought together
indissolubly, in reality. Down to the present day it has been customary for men to accept a
thing because it was called religion, even though it were not in accord with human reason.
[XI:B:g]
A. Equality between men and women
This is peculiar to the teaching of Bahá 'u'llá h, for all former religious systems placed men
above women. Daughters and sons must follow the same form of study and the same
education. Having one course of education promotes unity among mankind.
7. Abandonment of all prejudices
It is established that all the prophets of God have come to unite the children of men and not
to disperse them, and to put in action the law of love and not enmity. Consequently we must
throw aside all these prejudices—the racial prejudice, the patriotic prejudice, the religious
and political prejudices. We must become the cause of unity of the human race.
1. Universal peace
All men and nations shall make peace. There shall he universal peace amongst
governments, universal peace amongst religions, universal peace amongst races, universal
peace amongst the denizens of all religions. Today in the world of humanity the most
important matter in the question of universal peace. The realization of principle is the crying
need of the time.
.. Universal education
All mankind should partake of both knowledge and education, and this partaking of
knowledge and of education is one of the necessities of religion. The education of each child is
obligatory. If there are no parents, the community must look after the child.
'/. Solution of the economic question
No religious books of the past prophets speak of the economic question, while this problem
has been thoroughly solved in the teachings of Bahá 'u'llá h. Certain regulations are revealed
which insure the welfare and well being of all humanity. Just as the rich man enjoys his rest
and his pleasures surrounded by luxuries, the poor man must likewise have a home, be
provided with sustenance, and not be in want. Until this is effected happiness is impossible.
All are equal in the estimation of God; their rights are one and there is no distinction for any
soul; all are protected beneath the justice of God.
''. A universal language
A universal language shall be adopted which shall be taught by all the schools and
academics of the world. A committee appointed by national bodies shall select a suitable
language to be used as a means of international communication, and that language shall be
taught in all the schools of the world in order that everyone shall need but two languages, his
national tongue and the universal language. All will acquire the international language.

*!)
'*. An international tribunal
A universal tribunal under the power of God, under the protection of all men, shall be
established. Each one must obey the decisions of this tribunal, in order to arrange the
difficulties of every nation.
About fifty years ago Bahá 'u'llá h commanded the people to establish universal peace and
summoned all the nations to the "divine banquet of international arbitration" so that the
questions of boundaries, of national honour and property and of vital interests between
nations might he decided by an arbitral court of justice.
Remember, these precepts were given more than half a century ago. At that moment no
one spoke of universal peace, nor of any of these principles; but Bahá 'u'llá h proclaimed them
to all the sovereigns of the world. They are the spirit of this age, the light of this age; they are
the well being of this age.
The Bahá 'ı́ Revelation is the spirit of this age. It is the essence of all the highest ideals of
this century. The Bahá 'ı́ Cause is an inclusive movement: the teachings of all religions and
societies are found here. Christians, Jews, Buddhists, Muslims, Zoroastrians, Theosophists,
Freemasons, Spiritualists, et al., find their highest aims in this Cause. Socialists and
Philosophers find their theories fully developed in this Revelation.
The Cause of Bahá 'u'llá h is the same as the Cause of Christ. It is the same temple and the
same foundation. In the coming of Christ the divine teachings were given in accordance with
the infancy of the human race. The teachings of Bahá 'u'llá h have the same basic principles,
but are according to the stage of the maturity of the world and the requirements of this
illumined age.
'Abdu'l-Bahá
XI:', *' March '.*/ [XI:B:X]
Bahá'í—A revelation of the spring-time of God
From The Progressive Thinker, BC May BXBX.
Albert Vail
Bahá 'ı́ is but another word for spring-time—the spring-time of God upon this earth-world.
The Bahá 'ı́ Gospel is the proclamation of a new age, a new cycle of spiritual realization and
universal brotherhood now breaking upon our consciousness. The signs of the coming of this
springtime appeared over sixty years ago in Persia, that home of ancient seers and mighty
inspiration. There the great Bahá 'ı́ teacher, Bahá 'u'llá h, was born in the town of Nú r, which
being interpreted means "the city of Light". He was a prince of the royal Persian family, a
prince of earth, but when the inspiration of the spiritual world poured its glory through his
pen, his face, his pure and selfless life, he became the prince of spiritual, of heavenly
revelation.
The Persian government and the priests, the church and the vested interests could not
tolerate his universal and progressive teachings, and, although "the common people heard
him gladly", perhaps because the common people came to him by the thousands to be taught
the wonderful new truths which would free them from oppression and ignorance, the rulers
of Persia drove him with his family and a little band of followers from prison to prison, and at
last, discovering what they believed to be the most pestilential and wretched spot on the
earth, they carried Bahá 'u'llá h to the town of 'Akká , Palestine, and there chained him to the
stone floor of a tower cell. They could not believe that there was any power in heaven or
earth strong enough to survive such conditions as they there imposed upon him.
But Bahá 'u'llá h, triumphant and glorious, in a little cell, wrote volumes of Tablets with

*!*
tempestuous eloquence sustained by a mighty flood of divine inspiration from the unseen
oceans of light. From this prison, fifty years ago, he wrote letters, called Tablets, summoning
the kings of the world to a League of Nations, the law of mutual disarmament and to universal
peace.
He wrote in Bmlm to Louis Napoleon predicting his overthrow, and telling him that because
of his injustice an enemy would come upon him from over the Rhine, would defeat him in
battle, and Louis Napoleon would lose his throne. This prophecy was fulfilled to the letter in
the Franco-Prussian war.
In that tortuous prison cell of 'Akká the doors of the divine and unseen spheres were wide
open before the pure spiritual vision of Bahá 'u'llá h. Wondrous beings from the highest
heavens visited him in garments of light. He describes it thus: "The gales of the All-Knowing,
the All-Glorious, passed by me and taught me the knowledge of what hath been and is and is
to be. I have not studied these sciences which men possess, nor have I entered the col-
[XI:B:BC] leges. This (Bahá 'u'llá h) is a leaf which the breezes of the will of thy Lord the Mighty,
the Extolled, have stirred. Can it be still when the rushing winds blow? Verily, I was not save
as one dead in the presence of His command, the hand of thy Lord, the Merciful, turning me."
The inspiration was so rapid, perfect, glorious, that sometimes he wrote in a night a book of a
hundred or two hundred pages, each sentence as beautiful as though infinite pains had been
spent upon its literary perfection.
In BmZp he wrote to the Emperor of Germany: "Remember! Where is he who was greater
than thou and of more honour and dignity (Napoleon III), and where are his possessions?
Awake, and be not of those who sleep. Consider his condition and remember those who in
past times subdued the countries and governed the people. Verily, God hath made them
descend from palaces to graves." "O banks of the River Rhine! We have seen ye drenched in
gore, because the swords of retribution were drawn against ye; and ye shall have another
trouble. And we hear the lamentation of Berlin, though it be today in manifest glory."
For the next fifty years Bahá 'u'llá h and 'Abdu'l-Bahá foretold the coming of the great
universal war, when a spark left over from the Balkans would ignite the arsenals of all Europe
and would produce the greatest conflagration in human history. In fact, Bahá 'u'llá h
prophesied one long succession of historical events. He also foretold, nineteen years before it
came to pass in BmXR, the year of his ascension into the heavenly world.
'Abdu'l-Bahá , his son and successor in spiritual guidance and servitude to the new cycle,
possesses the same marvellous gifts. Continually Bahá 'u'llá h has sent him messages from the
unseen world, and also a perfect glory of spiritual light which has made him celebrated
through western Asia for knowledge and divine illumination. Scholars and sages of many
sects and religion have journeyed to his prison door to hear his wonderful inspiration and his
forecasts of the new world-order of universal brotherhood, spiritual illumination and the
most great peace.
When the prison doors of 'Akká were opened in BXCm by the revolution of the Young Turks,
'Abdu'l-Bahá came forth from fifty–four years of prison and exile. His face was furrowed with
the lines of humanity's sorrows, yet radiant with universal love; his hair and beard were silver
white, but his step majestic and rhythmic with the vigour of eternal youth; his voice was
melodious with the melody of the heavenly worlds where his spirit had dwelt in glory. When
he visited Europe and America in BXBB and BXBR, his message was found to be so modern, so
prophetic of the new age, so brilliantly stated, so luminous with the Holy Spirit, that he was
immediately asked to speak in the great City Temple, London, and at St. John's Westminster,
and in a long succession of churches, synagogues, peace societies, universities, meetings for
progressive religion. For three years he travelled, giving public addresses and receiving
hundreds of callers daily. In all his addresses he proclaimed the foundation principles of the

*#+
new Jerusalem, the universal city of God which he and his father, Bahá 'u'llá h had, with their
pure spiritual vision, seen descending from the heavens of light into this world of confusion, a
glorious Sun of Truth with healing on its wings for all the nations and also light to flood the
world with new knowledge, new physical and heavenly sciences, a new hope, a new love, a
new and holy power.
"Praise be to God," says 'Abdu'l-Bahá in a letter to the Asiatic Quarterly of London, England,
"that the Sun of Reality has shone forth with the utmost brilliancy from the eastern horizon.
The regions of the world are flooded with its glorious light. There are many rays to this Sun:
[XI:B:BB]
"The first ray is heavenly teachings.
"The second ray is the oneness of the world of humanity.
"The third ray is the establishment of universal peace.
"The fourth ray is the investigation of reality.
"The fifth ray is the promulgation of universal fellowship.
"The sixth ray is the inculcation of divine love through the power of religion.
"The seventh ray is the conformity of religion with science and reason.
"The eighth ray is the abandonment of religious, racial, patriotic and political prejudices.
"The ninth ray is the universal spread of education.
"The tenth ray is the organization of the arbitral court of justice, or Parliament of Man,
before the members of which all the international and inter-governmental problems are
arbitrated.
"The eleventh ray is the equality of the sexes—the giving of the same educational facilities
to women as to men, so that they may become adorned with all the virtues of humanity.
"The twelfth ray is the solution of all the economic problems of the world so that each
individual member of humanity may enjoy the utmost comfort and well-being.
"The thirteenth ray is the spread of an auxiliary world language.
"Just as the rays of the phenomenal sun are infinite, likewise the rays of the Sun of Reality
are infinite. The above summary only contains a few of its rays.
"The spreading of these rays will deliver the world of humanity from the darkness of
ignorance, strangeness and narrowness, and will guide it to the centre of all these rays. Then
the foundation of warfare and strife, animosity and hatred, will be destroyed from amongst
the people, and the misunderstandings existing among the religions will be dispelled. The
foundation of the religions of God is one and that is the oneness of the world of humanity."
When some of us met 'Abdu'l-Bahá in America, and beheld the brightness of the spiritual
light in his face, felt the glorious vibration of divine power from his presence which swept the
room, heard him answer questions on economics, politics, physics, history, philosophy, we felt
his heart and mind were a veritable fountain of light. He talked with chemists about
chemistry, with electricians about electrical engineering, with Elbert Hubbard about the
American poets, with politicians about politics, with little children about their games, all with
matchless ease. But he always threw the material knowledge into the divine light, turned it all
toward the service of humanity, the pressing call for social and spiritual reconstruction to
meet the new and diviner age.
Moreover, he is in his own life a manifestation of the full-orbed light of the new day. He not
only reflects its pure, perfected knowledge in words and addresses clear as crystal, universal
*#!
as humanity, luminous with the knowledge of earth and the diviner planes beyond our seeing;
he lives his gospel in a life of marvellous perfection, pure love and triumphant joy. For years
he slept on the damp, earth-covered floor of a cellar room. His food was of the poorest. Yet
every morning when he awoke he praised God that another day was before him. Every night
when he went to sleep he thanked God he had been permitted to serve Him another day in
prison. "I was in prison for forty years," he said, with a smile bright as heaven's own light,
"but every day was a day of perfect joy." His body was in prison, but his spirit traversed the
glorious worlds of God. As Bahá 'u'llá h says of the great masters, the "Mirrors of Unity", "While
walking among the servants, they soar in the skies of Nearness. They journey in the land of
spirit without motion of foot, and fly [XI:B:BR] upward to the summit of oneness without wing.
In every moment they traverse the world of creation east and west, and in every moment pass
through the kingdom of the seen and the unseen."
Behind 'Abdu'l-Bahá 's words shines this divine experience, this exalted consciousness, this
resplendent joy, this heroic will and a love which will often melt a heart of stone. For twenty–
four years, when he was in the prison city of 'Akká , a fanatical Muslim fakir cursed,
persecuted, reviled him. But 'Abdu'l-Bahá poured out upon him love and kindness, sent him a
physician when he was ill, food when he was too poor to buy for himself. But the man always
refused to speak to 'Abdu'l-Bahá and showered upon him his fanatical curses and abuse. The
love of "the Master of 'Akká " never varied in its divine sweetness and holy power. At last the
fakir came to 'Abdu'l-Bahá 's door, threw himself at his feet, and said: "Forgive me, Sir! For
twenty–four years I have done evil to you. For twenty–four years you have done good to me.
Now I know I have been in the wrong."
It is this love and victorious spiritual power shining through the spoken and written words
of both Bahá 'u'llá h and 'Abdu'l-Bahá which makes them so powerful in transforming hearts
and minds. Through their writings and spiritual radiance thousands of lives have been raised
from the graves of materialism and prejudice and selfishness into the glorious consciousness
of God's new day. Through their words they put one into connection with their spirit, which is
simply the life of God shining from the mirrors of their minds with the full-orbed glory of the
new cycle. This new light shining from their spirits has lifted a multitude of Muslims,
Christians, Jews, Pá rsı́s, Buddhists, Hindus, of many lands and races, into the open plains of
the most universal spiritual brotherhood the world has ever seen. It has so endowed these
many souls with heroic love and the spiritual vision which looks through martyrdom into the
heavenly glory beyond the transparent screen called death, that twenty thousand men,
women and children have joyously laid down their lives for this great and universal
movement toward religious rebirth, world unity and peace.
In a word, the Bahá 'ı́ movement is a proclamation of the principles of the spiritual
springtime soon to sweep over the earth. "The Bahá 'ı́ Movement is the spirit of the age. It is
the essence of all the highest ideals of this century. The Bahá 'ı́ Cause is an inclusive
movement; the teachings of all religions and societies are found here. Christians; Jews,
Buddhists, Muslims, Zoroastrians, Theosophists, Freemasons, Spiritualists, et al., find their
highest aims in this Cause."
The Bahá 'ı́ Movement is transforming and uniting peoples of so many races and religions
because it states these universal principles in universal terms and reinforces them by the lives
of great masters who not only proclaim the truth but are "the life, the truth, the way".
"Guidance hath ever been by words, but at this time it is by deeds." "The truth of words is
tested by deeds and dependent upon life. Deeds reveal the station of a man." (The Hidden
Words of Bahá 'u'llá h.)
The Bahá 'ı́ Cause is a new tree of life growing in the orchard of the old, very old trees of the
historic world-religions. These trees were once young and beautiful, and they yielded

*##
heavenly fruits. Now a new tree, vital, glorious in spiritual perfection, "with world-wide
growing capacity", is the need of the hour. The Bahá 'ı́s believe that in the universal teachings
and spirit of Bahá 'u'llá h and 'Abdu'l-Bahá they have found that tree of life whose leaves shall
be for the healing of the nations.
XI:', *' March '.*/ [XI:B:Bo]
The Mashriqu'l-Adhkár
The first erected on Mt. Carmel, Palestine; the second in 'Ishqá bá d, Russia,
and the one to be built in Chicago, USA.
Two excerpts referring to the Mashriqu'l-Adhkár to be built in Chicago.
Through his honour, Mı́rzá 'Alı́ Qulı́ Khá n, and the maid-servant of God, Mrs Helen S.
Goodall, to Miss Angeline Haste, San Francisco, California.
O thou lover of truth!
O thou beloved maid-servant of God! The two stars thou didst behold were wonderful
signs, for they were shining above Lake Michigan; and now the ground for the Mashriqu'l-
Adhká r is located there. This was a spiritual revelation and those two stars were two
heavenly orbs which were manifested to thy eyes, indicating that the Bahá 'ı́ luminary will
dawn above Lake Michigan, which will illumine all parts. This means that the power of God
shall find a wonderful penetration and by the rays of the kingdom enlighten all directions. …
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, RR November BXCX.
__________
The following extract is contained in a compilation of incidents and short sayings of
'Abdu'l-Bahá , sent out by Mrs Henrietta Clark Wagner, in BXBR:
"Miss Boylan said that while in Thonon (Switzerland), last summer, she asked 'Abdu'l-Bahá
about the work of the Mashriqu'l-Adhká r, feeling that it was extremely necessary to push this
work and get the Temple built as rapidly as possible, and that he must come to build it, in
fulfilment of the prophecy that the Lord would come to rebuild the Temple which had been
torn down.
"Miss Boylan said 'Abdu'l-Bahá re- [XI:B:Bg] plied that he had fulfilled that prophecy by
building the Tomb of the Bá b. He said the Tomb of the Bá b on Mount Carmel was the first
Mashriqu'l-Adhká r, and that Temple is already built. The one in 'Ishqá bá d is a radiation from
that first one. The one in Chicago will be another radiation. In future there will be many all
over the world, all radiating from the central Mashriqu'l-Adhká r."
__________
From Shoghi Rabbani's Diary, 1 June '.'.
The eternal edifice of the Mashriqu'l-Adhká r, of 'Ishqá bá d, Russia, its perfection, its
importance and its unique role was the sole absorbing theme of our conversation and the
subject of our thoughts.
This imposing monument is nearing perfection, its dome, large and brilliant, looms from
afar. The Greatest Name, carved in gold and in large conspicuous characters, reflects the rays
of the sun; while all of its accessories have been provided and many of its branches, such as
schools for girls, orphanage, reception rooms, and hospital are nearing completion. Its nine
attractive gardens completely encircle the Temple, intercepted by nine spacious walks and
having each at their central portion a magnificent fountain with beautiful jets of water that
add much to the beauty and charm of the place. Electric lights flash amid the trees that cover
with their extended branches these fountains and in such a cool and lovely place the friends

*#$
gather and offer to Almighty God their prayers and their praise. Although the public park in
that city is wide and imposing, yet comparatively speaking, it is forlorn and forsaken—the
attraction and charm of the gardens encircling the Temple by far surpassing the beauty of the
park.
Not a visitor, not a passer-by, not a resident comes to that city without visiting this
matchless spot, none without expressing his admiration and astonishment at such an
exceptional set of buildings, so strongly built, so magnificently designed, and so richly
provided. Many have made the following remark: "He who erected this edifice and laid the
foundation of such a monument is assuredly divine."
Often it is the case that the construction of the Temple, its lovely gardens, its completeness
and thoroughness in material, intellectual and spiritual equipments, the character of its
occupants and owners, their hospitality, their fervour and their conduct—often these awaken
the minds of the people and attract them to the Cause.
Such was the description given by Au qá Mı́rzá Mihdı́ as he with the friends in 'Akká gathered
this afternoon around 'Abdu'l-Bahá , at the Tomb of Bahá 'u'llá h for the Sunday afternoon visit.
When 'Abdu'l-Bahá inquired the condition and the association of the friends, it was
intimated that unlike the days gone by the friends are intimately associating with all the
people of every shade and opinion, of every sect, and social standing. He said: "Such is the
way that must be adopted, for only through intimate association will the friends be able to
teach and sow a seed in the heart of a seeker. The flower must be brought close and near in
order to inhale its scent and fragrance."
Then referring to the Mashriqu'l-Adhká r, 'Abdu'l-Bahá said: "The Temple of 'Ishqá bá d is
unique in that it is the first temple of the kind that has been erected. Many such temples shall
be constructed in the future, but this one will ever enjoy this unique privilege and preference.
When its accessories are completed and its full machinery starts running, when the melody of
vocal and instrumental music arises and bursts upon the air with its joyous trends, when the
prayers and supplications addressed at dawn and at sunrise ascend to the Throne of the
Almighty, then will the effect of the Mashriqu'l-Adhká r be made [XI:B:BX] evident and manifest.
The Temple that is going to be erected in the United States will be an important and
magnificent one, its influence and reaction upon the Cause will be tremendous, and the
impetus it shall give to the movement, irresistible."
Soon shall the city of Ṭ ihrá n, Persia, witness the laying of the foundation of the Temple of
Worship, for restrictions have been removed and hindrances eliminated.
It will be of interest to note that a hearty invitation has been extended to 'Abdu'l-Bahá by
the friends of 'Ishqá bá d, in writing and through an oral message, supplicating him to come to
'Ishqá bá d and thus rejoice those expectant friends.
XI:', *' March '.*/ [XI:B:BZ]
Editorial note1
Through a misunderstanding the Bahá 'ı́s of the Occident believed that the "blessed days",
foreseen by Daniel (BR:BR), began in the year Zp of the Bahá 'ı́ dispensation, which corresponds
to the year BXBZ of the Christian calendar, or BCC years after the birth of Bahá 'u'llá h, but this
error on our part has been corrected by 'Abdu'l-Bahá in a recent tablet to Farazu'Allah Zaki El-
Curdi,2 as follows:
"As to the question thou hast asked in connection with the verse in Daniel's book, namely:

Refer to Some Answered Questions, p. bI (Fnd edn p. c;); and Lights of Guidance, No. :b:b, p. bIF.
Shaykh Faraju'llá h Dhakı́ al-Kurdı́, Bahá 'ı́, editor and publisher in Cairo.

*#%
'Blessed is he who cometh to the thousand three hundred and five and thirty days.' This year
should be taken as a solar year and not a lunar one, for in accordance with this calculation one
century will have elapsed from the rising of the Sun of Truth, when the teachings of God will
have been firmly established, when the lights will have flooded all the regions in the East as
well as the West. On that day will the believing souls rejoice. …"
This indicates that there are over thirty years more of storm and sunshine, of difficulty and
happiness before the beginning of the blessed millennial summer time of the Kingdom of God
on earth.
Let us appreciate the value of the springtime.
Allá h-u-Abhá !—The Editors.
XI:', *' March '.*/ [XI:B:RC]
"Before choosing a wife a man must think soberly"
Talk by 'Abdu'l-Bahá to Mirza Ahmad Sohrab on RR December BXBm, the day before his
departure from the Holy Land.
Now that thou art returning to America thou must think of taking unto thyself a wife. Do
thou choose a girl who may be suitable to thy intellectual and spiritual ideals. She must be
wise, intelligent, and a symbol of aspiring perfection. She must take an interest in all the
problems pertaining to thy life, and be thy companion and partner in every phase of thy
existence. She must be sympathetic, kind-hearted, happy and endowed with a joyful
disposition. Then thou must devote thy self to her happiness and love her with a glorious,
spiritual love.
Before choosing a wife a man must think soberly and seriously that this girl will be his
friend throughout all his life. It is not a temporary matter. She is a soul with whom he must
associate all the days of his life; she will be his mate and his intimate confidant; therefore, day
by day their love and their attachment to each other must increase.
The greatest bond that will unite the hearts of man and wife is faithfulness and loyalty.
Both must exercise toward each other the utmost faithfulness and loyalty and not let any trace
of jealousy creep between them; for this thing like unto poison vitiates the very foundation of
love.
The man and wife must dedicate their knowledge, their talents, their fortunes, their titles,
their bodies and their spirits, first to Bahá 'u'llá h and then to each other. Their thoughts must
be lofty, their ideals luminous, their hearts spiritual, and their souls the dawning-places of the
rays of the Sun of Reality. They must not become ill-disposed toward each other on account of
the ephemeral incidents and accidents of this changeful life. Their hearts must be spacious, as
spacious as the universe of God. In case any difference of opinion should arise between them,
they must do their utmost to settle it by themselves, and not let its knowledge go out of the
family; for people are apt to change a speck into a mountain. Again, in case a circumstance
causes a real offence between the two, they must not keep it in their hearts, but rather explain
its nature to each other and try to remove it as soon as possible. They must prefer fellowship
and amity to jealousy and hypocrisy, and be like two pure mirrors reflecting the light of the
stars of love and beauty to each other.
You must tell to each other all your noble and heavenly conceptions. Have no secrets
between you. Make your home a haven of rest and peace. Be ye hospitable and let the doors
of your home be open to the faces of friends and strangers. Welcome everyone with a smiling
face and let them all feel that they are in my home.
God has created such union and harmony between man and wife that no one can conceive

*#&
in this world a greater plane of union. You must irrigate continually the tree of your union
with the water of love and affection, so that it may remain green and verdant throughout all
the seasons, producing the most luscious fruits for the healing of the nations.
In short, you two must live such a life that your home may become a vision of the paradise
of Abhá ; so that whosoever enters therein may feel the essence of purity and cleanliness, and
may cry out unconsciously: "Here is the home of love, here is the palace of love, here is the
nest of love, here is the garden of love;" and you two, like unto two sweet-singing birds, must
be [XI:B:RB] perched on the highest branches of the tree of life, filling the air with songs of love
and happiness.
Endeavour as far as you are able to lay the foundation of your love in the very centre of
your spiritual being, in the very heart of your consciousness, and do not let this foundation of
love be shaken in the least.
And when God gives you sweet and lovely children, exert yourselves in their education and
training, so that they may become the imperishable flowers of the divine rose-garden, the
nightingales of the ideal paradise, the servants of the world of humanity and the fruits of the
Tree of Life.
Live ye in such a manner that others may take your life as an example, and may say to each
other: "Look! How they live like unto two doves in one nest with perfect love, affinity and
harmony. It is as though God had kneaded from eternity the very essence of their beings for
the love of each other."
When such conditions exist and such ideals hold sway, then you have taken a large portion
from the everlasting life, have quaffed deeply from the fountain of Truth, and have spent your
days in the paradise of glory gathering the immortelles1 of divine mysteries.
Be ye to each other as heavenly lovers and divine beloved ones. Spend your life in the
paradise of love. Build your nest on the leafy branches of the tree of love. Soar ye in the clear
atmosphere of love. Swim ye in the shoreless sea of love. Walk ye in the eternal rose-garden
of love. Move ye in the shining rays of the sun of love. Be ye firm and steadfast in the path of
love. Perfume your nostrils with the sweet fragrance of the flowers of love. Familiarize your
ears with the soul-entrancing melodies of love. Be ye intoxicated with the wine of love. Drink
we deeply of the elixir of love. Let your ideals be the bouquet of love, and your conversation
the white pearls of the ocean of love.
Translated by Mirza Ahmad Sohrab, l December BXBX, Sebastopol, California.
XI:*, . April '.*/ [XI:R:Rg]
Tablet of 'Abdu'l-Bahá
We do not look at the evil deeds of the people. We do not consider the race, the religion, or
nationality. We do our utmost to help everyone. The inhabitants of these parts know this and,
therefore, whenever they are in difficulties, or have had business reverses they come to us
and we will never send them away unaided or deprived. This is the quality of the Bahá 'ı́s.
This is the conduct of the believers. This is the path of the kingdom of God.
'Abdu'l-Bahá : Diary of Mirza Ahmad Sohrab, Ro January BXBo.
XI:*, . April '.*/ [XI:R:RZ]
The coming of the Promised One
Address by Howard C. Ives of New York City, delivered at the Eighth Session of the Bahá 'ı́
Congress at Hotel McAlpin, New York City, Wednesday afternoon, pC April BXBX.
French: Everlasting.

*#'
Did you ever stand upon a high point and see the sun rise? I have stood among the foothills
of the Rocky Mountains and watched the dawn break over the hills, the morning star
gradually dimming in its glory, the faint first rosy light creeping up the horizon, and then
gradually, above the mountains, the first rim of the radiant glory of the orb; then lifting, and
lifting, and flooding the earth with its glory. Not in all nature is there such a sight; nothing will
compare with that wonderful miracle. I have heard it said that if it happened only once a year
people would be on their knees for days before, longing, searching, for the first sign, hoping
for that coming. Imagine, friends, if it only happened once every thousand years. Stretch the
wings of your imagination and think of the legends that would be handed down from father to
son, and son to son, from generation to generation and think how they would watch the
constellations of the sky—for praise be to God, even in the darkest night, there are stars in the
sky—and think how the traditions would have mentioned that, before the dawning, a morning
star would appear, and when that morning star arose above the horizon and gradually found
its way toward the zenith, think how men's hearts would leap with joy, and they would say,
"He is coming! He is coming! I have seen his sign in the sky!" And then think what a dawning
that would be when the sunrise came once only every thousand years. You could not stand
and wait for it. The father would see the first faint gleam upon the horizon, and the sons
would see it gradually grow and grow, and the grandsons would see the first faint roseate
tinge upon the mountain tops, and the great-grandsons would look and long for the orb to
appear, and the great-great-grandsons would see it gradually rise above the horizon.
My friends, there is not one single thing in all this world that is not a symbol of the spiritual
reality, and what I have just painted in words for you is an actual fact. The Sun of Reality rises
only once every thousand years or so, the stars in the heaven precede his dawning, the hearts
of men become weary through the night as they watch the stars in the sky and long for the
coming of that which the stars promise. Throughout the ages it has been said that in the time
of the coming of the Sun of Truth there shall be a new heaven and a new earth. What does
that mean? Certainly not that this sky shall be changed and this earth beneath our feet
altered. No! The sky that we see and the earth beneath our feet are but symbols again, just as
the sun is a symbol and the stars are symbols. The sky is a symbol of the heaven of religion
and the earth is a symbol of the hearts that are softened for the springtime.
Many thousand years ago a Sun appeared—we call his name Abraham—a [XI:R:Rm] Sun of
Reality rose gradually according to the promise; and the star—I don't mean the material star, I
mean the heart and the longing thoughts of men, longing just then as we do now—and the
constellations, arose with him, thus a new heaven appeared. Abraham, Isaac, Jacob, David,
Solomon, Isaiah, Jeremiah, Amos, Ezekiel were the stars of that heaven, they were the
constellations appearing with that promised One.
And then Moses came, bringing with him his own group.
Then Jesus Christ came. Think of the stars that rose with him. John, Stephen, Paul,
Timothy, Mary Magdalene, Mary the mother of Jesus, Mary and Martha the sisters, Luke the
physician, Matthew the publican, Peter the fisherman! Ah, they are the illuminating lights that
come with that promised One, they are the stars of his heaven, and they, after the sun has set,
illuminate the dark sky throughout the age, then gradually dwindling in glory until the sun
again rises. But when the sun appears from the horizon of the vernal equinox, on the twenty–
first of March, it brings the glory of the springtime; so when the Sun of Reality rises, He brings
healing on His wings, and a new springtime comes to the human heart.
Just as the farmer goes out and ploughs and harrows the hard soil, so the Spirit of God
moves upon the hearts, and pain, sorrow and suffering plough the hearts. Nations tremble
because of starvation, famine, agonies and tears! That is why the earth is filled with woe—
woe, woe, woe—when the promised One appears. Praise be to God, for without that woe our

*#(
hearts would still be hard, just as the ground is hard until with the softening of the rain and
the warmth of the sun and the plough and the harrow, it is broken to pieces, in order that the
seed may fall and fructify and grow and bring forth a hundred fold.
My friends, praise be to God, the promised One hath come again. We have waited long
throughout the centuries; our hearts have grown into stone, our hearts have become frozen,
our hearts have fallen low in woe and weeping. Praise be to God, he hath come again! He hath
come again! The Sun of Reality hath risen. O that isn't all, for there is a new heaven, and there
is also a new earth. What good would the sun be? What good would the crossing of the
equinox be in the early spring were there not an earth to feel its rays? Of what earthly use is
it, if the promised One, the Sun of Reality, dawns and there are no hearts to receive the light?
Praise be to God, there are always hearts to receive the light. We are His creatures, the
children of His hand, the offspring of His love. We long for Him and He longs for us. Now in
this great Day of God the hearts are turning unto Him.
Was it yesterday that our dear sister, Mrs Maxwell, quoted the beautiful words from Daniel
that "the wise shall shine as the sun and they that turn many to righteousness as the stars
forever and ever." There is your perfect symbol. That is the ancient version, the old version,
but the revised version has it much more beautiful: "They that be teachers shall shine as the
sun; they that turn many to righteousness as the stars, forever and ever." Bahá 'u'llá h glorified
God in his wonderful Book, The Kitáb-i-Íqán: "At that time the signs of the Son of Man shall
appear in the heavens." That is, the promised Beauty and substance of life shall come from
the court of the invisible into the visible world. That is the coming of the promised One; that
is the coming of the Son of Man; that is the dawning of the signs in the heavens. "The
appearance", as he says again in another passage, "when the face of the promised One and the
beauty of the adored One shall descend from heaven riding upon a cloud." That is, the divine
Beauty will appear from the heavens of the Supreme Will in the human temple.
So my friends, change your point of [XI:R:RX] view for a moment from thinking of the
heavens above and the rising of the sun and its glory; change your point of view to the divine
Beauty appearing in the human form here on earth. Imagine the divine Beauty descending
from heaven "riding on a cloud", that is the human form, the cloud hiding him from our eyes,
nevertheless dwelling in the human temple, seeing with human eyes, walking with human
feet, eating, drinking, suffering, longing—the divine Beauty nevertheless, the promised Beauty
and substance of life! Think of those words, the promised Beauty, the very substance of life,
appearing in a human temple. This is the Sun of Reality I am talking about, shining upon the
human earth, the earth of human hearts.
Ah, my friends, make the picture, for his human temple is the Sun of Reality, and within that
human temple, which is nothing but a cloud, the Sun is shining to those whose eyes can see it.
Shall he shine in our hearts? Shall he bring forth fruits meet for repentance, as Jesus said?
Shall the wheat of divine love grow? Shall the fruits of glorious perfection appear? Shall the
clouds of mercy from the divine heaven pour upon ready hearts the drops of his mercy and
the fire of his love? Shall there appear from this earth the great and glorious results worthy of
such a Sun from such a heaven? Praise be to God, I don't even have to ask, for the new earth
has come.
When the sun rises in the springtime, when the sun gradually crosses the line, what do we
see? Do we see all at once the earth burst into beauty and perfection? Do we see all at once
the fruits of the harvest appear? Oh, no, we see a blade of grass here and there, a little green
leaf, then the rest; we see a tree just beginning to show its buds—but these are the new earth.
All the cold and hard world does not exist. I don't care how many millions of dead leaves
there are, the one blade of grass, the one green leaf is the new earth. And so, show me one
soul responding to the new Sun; show me one life ready to lay itself down in self-abnegation

*#)
and perfect renunciation; show me one martyr to the Sun of Truth; show me one who is
placing heart and soul on the altar of self-sacrifice, purity and love that is the new earth! That
is all the earth there is. Let the rest go, it doesn't exist. It is dark and cold, it is dead.
Does it exist? Do you say that the dead bodies in the graves exist in comparison with the
people walking on the street? I tell you, my friends, all those who do not know Bahá 'u'llá h,
and his glory, all those who do not turn to him in this new age, simply do not exist. On the
other hand, verily, they are in their graves and they know it not. Arise, arise, O earth of human
hearts! Arise, burst the prison bars, come out from the cage! Be ye resurrected from the dead
bodies of self and desire and ascend to that station for which ye were created! When the Sun
of Reality arises in the human temple, it creates effects upon the human hearts just as the sun
does upon the material earth, and results appear. He speaks, and it is done.
My friends, think, think of these last four days you and I have been listening—don't let us
lose the figure—you and I have been seeing the rays of the Sun of Truth shining upon the
earth and results appearing. Go ye into all the world, shine as the Sun of Truth, carry to all the
world the news that rays of the Sun of Reality shining upon the world shall transform it,
proclaim to them that the Prince of Peace hath come, that never again shall there be war
amongst nations, never again shall there be war between creeds and classes and sects, never
again shall labour and capital be arrayed against each other, never again shall there be
loveless homes and divorce courts, never again shall there be strife between children in the
streets, never again shall there be anything that shall mar the beauty of the love of God in the
human heart. That is the procla- [XI:R:pC] mation—and it is done. What difference does it
make if it doesn't come at once? Does that alter the fact? We who see the sun rise and cross
the equinox every springtime, do we say, because the whole world does not burst into beauty
and harvest at once, that it won't come? I tell you the first blade of grass is the whole thing, to
anyone who sees. And so when the Word of God goes forth, the thing is done.
Arise! Arise! O ye chosen of the world, and be ye the divine helpers of God, says
Bahá 'u'llá h. How? Praise be to God, the command not only goes forth but the way of
development is shown not only in words but in example. Bahá 'u'llá h says, "Though ye cut off
my limbs, yet shall the love of God not depart out of my heart. Verily, I was created for
sacrifice, therefore do I glory over the world." Do you want then to know how you shall glory
over the world, how you shall establish the Kingdom of God in hearts, how you shall carry out
the teachings of these blessed Tablets that we are listening to? Here is the recipe, "Though
they cut off my limbs, yet shall the love of God not depart out of my heart. I was created for
sacrifice, therefore do I glory over the world!" Those who believe in Bahá 'u'llá h, those who
have turned their hearts to the Centre of His Covenant, those who love the Blessed Perfection,
were created by the Sun of Reality in the human temple for sacrifice, and by sacrifice shall
they glory over the world as He did and establish the Kingdom of the promised One in the
hearts and souls.
"The blessed person of the promised One is interpreted in the holy books as the Lord of
Hosts, i.e., the heavenly armies! By heavenly armies those souls are intended who are free
from the human world, transformed into celestial spirits and have become divine angels."
There are your celestial armies. They who shall become divine angels, are those who have
turned their backs upon the world, who were created by the love of God and His Blessed
Beauty for sacrifice.
Allá h-u-Abhá !
XI:*, . April '.*/ [XI:R:pC]
The most great characteristic: The Centre of the Covenant
Address by Dr Ḍı́yá ' M. Baghdá dı́ of Chicago, delivered at the Eighth Session of the Bahá 'ı́

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Congress at Hotel McAlpin, New York City, Wednesday afternoon, pC April BXBX.
As I have been quite ill for the last three days, I did not expect to be here this afternoon, but
memory recalled a beautiful afternoon, in the year BXBR, when our beloved 'Abdu'l-Bahá , the
Centre of the Covenant, commanded his Persian party, including this servant, to address the
friends in New York on the same subject that we have this afternoon, "The Centre of the
Covenant", and therefore I was strengthened to come to this blessed gathering.
Why is it that the most great characteristic of the teachings of Bahá 'u'llá h concerns the
Centre of the Covenant? Why this greatness or extreme importance? Because the Covenant is
the one power that preserves unity among mankind, prevents sectarianism and protects all
the principles of Bahá 'u'llá h. For example: The investigation of reality is a principle of
Bahá 'u'llá h. If one were to say, "I can interpret that. It has another meaning. It does not mean
that we must investigate reality." The power of the Covenant is the one weapon that would
stop such an interpreter. If one were to say, regarding the principle of Bahá 'u'llá h to do away
with racial and all other prejudices, "I understand it differently, racial differences must exist",
the only weapon with which you could overpower such an interpreter is the Covenant. In
other words, the only interpreter is the beloved 'Abdu'l-Bahá . Should one in most eloquent
language [XI:R:pB] try to prove the inequality of the sexes, reply to such a one that the only
interpreter is His Holiness 'Abdu'l-Bahá , the Centre of the Covenant, and the power of the
Covenant will prevent wrong interpretation. Should one try to convince the world that
universal peace was not right, we would know, by the power of the Covenant, that such
interpretation was wrong, and that would be the only way to stop such false interpretation.
So, you see, all the other principles of Bahá 'u'llá h are protected, too, by that power of the
Covenant. The progress of the religions of the past depended upon the unity of the believers,
and the failure thereof was caused by the disunity and differences of the believers. Consider
the essence of history. Take the Jewish religion. Its founder, Moses, delivered the people of
Israel, who were enslaved and persecuted by the Pharaohs, and saved them from bondage in
Egypt. Under him all became free in the Land of Promise. For four hundred and fifty years
they were ruled by four hundred judges, a congress, in the Holy Land. They progressed day by
day because they were united. Through the power of the prophet Samuel, Saul, the first king,
was placed on the throne and became the ruler of the Jews. They were united upon the text
and teachings of Moses. Saul died and was succeeded by David. Still that religion was
progressing. David died and his son Solomon was made king. That period was the highest of
the Jewish civilization. The kingdom extended to the Euphrates and the Red Sea. They
became the teachers of the then known world. Many of the philosophers of the Romans, the
Greeks and other nations went to learn from them and to be educated. The downfall of the
Jews began when, after the death of Solomon, his son Rehoboam became king, the Jews
splitting into two factions or kingdoms, one of which, the kingdom of Judah remained loyal
and offered allegiance to Rehoboam, while the other, the Kingdom of Israel, elected for its
sovereign Jeroboam from the descendants of Joseph who lived in Mesopotamia.
This first split divided their power, creating enmity, suspicion and hate, and wars resulted
to the extent that Jeroboam declared that it was just as good to worship a bull as to go to
Jerusalem, the holy city, and worship God, because he did not want his people to go and
become acquainted with the other king, the son of Solomon. When that discord took place
and wars had begun between the two factions, other nations attacked and crushed them.
Then the Romans, Assyrians, Babylonians and Egyptians came and destroyed them, the Jews
falling into degeneration and slavery. The Assyrians annihilated the kingdom of Israel, and
Nebuchadnezzar, the king of Babylonia, attacked Judea, taking captive and burning Jerusalem.
The kingdom of Israel was utterly annihilated and the remnants of the kingdom of Judea were
saved by the mercy of the Persian kingdom. Later the Jews were divided into the Pharisees,
the Sadducees, the Publicans, etc.
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At such time Jesus Christ appeared. He came to unite them and to guide all the people.
Instead of receiving and following him, they crucified him. After his departure Christianity
was a target of persecution for seventy years. Titus, the Emperor of the Romans, then became
interested in the Christian religion. He killed more than a million of the Jews, scattered the
rest and destroyed Jerusalem. To the Christians he gave freedom—that is, seventy years after
the birth of Jesus Christ and the Christians were given an opportunity to go forth and teach
the Romans. That freedom, however, was later taken from them and Nero, the Roman
Emperor, persecuted them severely. While intoxicated, Nero burned the city of Rome and in
the morning [XI:R:pZ] wanted to know who had done it. The enemies of the Christians told
him that Paul, Peter and the Christians, to whom he had given freedom, were the cause of the
burning of the city of Rome, the most beautiful capital of the world at that time. He
immediately became their oppressor and put to death those two great martyrs, Paul and
Peter. Thus not only did the Jews, but the Romans as well take part in the persecution.
Briefly, for three hundred years the Christians were oppressed.
Then Constantine, the brave Emperor of Rome, became a Christian. He spread Christianity
throughout the world and it began to progress from that time. He moved from Rome and
made his capital in Constantinople, that city being named in his honour. It was the glory of
Christianity when Constantine was the Emperor. What else did [XI:R:pm] Constantine do?
Christianity was at the zenith of its prosperity, when he did something that marked the
beginning of its fall. When he moved from Rome to Constantinople he wanted to have a
democracy among the leaders of all the churches. Every church had a bishop, but they were
all under the bishop of Rome, who was called or known as the Pope. Constantine said: "No,
we must have a democracy. The power should not be in the hands of the Pope." Thus the first
split took place in Christianity, half becoming Orthodox and the other half Catholics. Those
who wanted all the power to be in the hands of the Pope were called Catholics and those who
believed that the power should be divided and every bishop should have equal freedom were
called Orthodox.
During the third and fourth centuries another division took place in Christianity, the
subject of contention this time being that of the doctrine of the Trinity. There were those who
believed in the union of God, the Son and the Holy Ghost—the three in one—and those who
believed it could not be done; those who believed that Jesus Christ had two natures, the divine
and the human, and those who said: "No, God is above mentioning. No one can comprehend
Him. Jesus Christ is the Manifestation of God and that is all." Thus was another division
created, this time on account of the doctrine of the Trinity, and every time a division took
place, wars resulted and blood was shed.
In the year CE pRg, Constantine called the first general council at Nicaea, in Bithynia,1 in
order to settle the differences, but that could not be done. Arius, the eloquent priest, who
interpreted the Trinity and who became the cause of the controversy, was excommunicated
by the Orthodox church.
In the fifth century, another sect, the Nestorians, was created by Nestorius, a brilliant
priest. At that time the Christians believed that Jesus Christ had two natures, divine and
human, and, therefore, it mattered not whether Mary was called "the mother of the Lord" or
"the mother of Jesus". But Nestorius and his followers taught that Mary must be called only
"the mother of Jesus" and not "the mother of the Lord". Briefly, these arguments ended in
bloody battles. Then general councils were held. Nestorius was excommunicated, but the sect
remains in Persia to this day.
Another sect came into existence and that was the Jacobites, founded by Jacobus

Nicaea is south of modern Izmit, and Bithynia, Asia Minor, is a region that is now northern Turkey.

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Baradaeus, a priest. They promulgated the belief that Jesus Christ had one divine nature only
and they tried to promote unity.
In the sixth century Christianity was spread in the west of Europe as far as Britain and
Saxony, and in the east to the shores of the Black Sea and the Danube.
In the seventh century the Islamic religion appeared and the Muslims had terrific clashes
with the Christians.
In the eighth century another division took place and this was the last division. And what
caused that? Pictures! Those who believed in having pictures in the church, and those who
said: "This means that we are like the heathen. If we put a picture before us, what is the
difference between us and those who worship idols?
This controversy created another sect. There was another war and another general council
or convention, but with no result. If you travel in the Orient you will find the Nestorians and
the Jacobites as well as many other sects. These various sects have been separating
themselves from the rest of the world and living in ignorance on account of one person who
interpreted something for his own desire and his own selfishness.
In the ninth and tenth centuries there were continuous wars among the various sects—two
centuries of bloodshed—but they conquered in Hungary, Russia, and other places. [XI:R:pX]
The eleventh century began with the greatest and longest war the world had ever
witnessed. It started with the organization of mCC,CCC soldiers in Europe, who proceeded to
the Holy Land to take it from the Muslims. That was the war of the Crusaders.
The eleventh century, the twelfth, the thirteenth and the fourteenth saw nothing but wars
and struggle between the European Christians and the Muslims, resulting in nothing but
failure and manifest loss.
In the fifteenth century the Pope proclaimed himself as an absolute power.
In the sixteenth century Luther arose against the Pope and the result was the
establishment of the Protestant sect.
If we follow carefully this brief outline of the history of the Jews and the Christian church,
we come to the conclusion that had the Divine Will appointed a Centre, through Moses or
through Jesus Christ, these divisions would not have occurred.
It is not necessary to mention the divisions in the Islamic religion because they were
similar to the other religions.
Therefore, the most great characteristic of the religion of Bahá 'u'llá h is, The Centre of the
Covenant—that which the previous divine Manifestations did not bring. This will fortify the
Cause from now until at least one thousand years, and perhaps until thousands of years have
passed away. Through the power of the Covenant no one can create a sect or division in the
Bahá 'ı́ Cause.
In BmXB, Bahá 'u'llá h referred to his departure thus: "In my appearance there was a wisdom,
and in my disappearance there is another wisdom." All who heard him felt that the day of his
departure was near. It came in BmXR. The believers who were gathered in 'Akká and who
numbered not more than lCC people, in one week became divided into twenty–three sects. In
other words, in one week they had twenty–three opinions as to what would be done in the
future, now that Bahá 'u'llá h had departed. Each one had an opinion and each thought his
opinion was the best. On the ninth day a little satchel that had belonged to Bahá 'u'llá h and
which had been sealed with His blessed seal, was brought by His Holiness 'Abdu'l-Bahá and
placed before the twenty–three divisions or sects if you wish to so call them. It was opened
and, behold, it contained the Book of the Covenant, in which it was written: "All must obey and

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turn to the one whom God has chosen." In the Tablets and in The Kitáb-i-Aqdas, Bahá 'u'llá h
says: "The purpose is the Greatest Branch. He is the explainer of the Books. He is my
interpreter. He is the Branch of Holiness. He is the greatest favour and blessing for mankind
and the protection of all. He is the Mystery of God. He is the one around whom all the names
and attributes of God revolve." Even He (Bahá 'u'llá h) asks all the divine blessings for all those
who turn to him, and woe for all those who turn away from him.
That Book was read. All the faces brightened. All bowed down in the spirit of acceptance.
But certain prophecy had to be fulfilled, namely, "From the East and the West they will
come and enter into the Kingdom of God, but the children of the Kingdom will be cast out." A
few, however, with veiled spiritual vision, such as Mı́rzá Muḥ ammad 'Alı́, rejected it and
turned away, as the owls and the night birds who flee from the light of the sun. The fire of
jealousy and envy took such hold on them that they preferred to be known as ná qidı́n—
meaning violators of the Covenant. Those who turned away simply destroyed their own lives,
here, there and everywhere, as did Judas Iscariot. Those who took hold of "The Branch" grew
and produced fruit, becoming as shining stars in the horizons.
The beloved 'Abdu'l-Bahá , in order to [XI:R:oC] have us all united, accepted the station of
servitude, calling himself, "The Servant of Bahá ", that we might all learn a lesson from that
humbleness—not because his station is lower than the rest. The qualities of the sun are
manifest; the eyes behold them and it is not necessary to try to convince us that they are
there.
We should carefully study the religion of Bahá 'u'llá h and obey it. See with what names,
what attributes Bahá 'u'llá h has clothed His Greatest Branch. Study the Tablet of the Branch
and see how the Blessed Tree described its Branch. The title of "'Abdu'l-Bahá " should be our
mirror into which we should look every day to learn the lesson of humbleness and servitude.
The title which he chose for himself, namely, "The Servant", should be a lesson to us to try to
overcome our arrogance and selfishness, because the ego is the only enemy of the Bahá 'ı́. The
Bahá 'ı́ has no enemy except his own ego and that ego often makes him lower than the animals,
Jesus Christ taught the same lesson to the world when he said: "Why callest thou me good?
None is good save One, that is, God." That was a lesson to his disciples to teach them
humbleness and reverence.
In Persia the Cause is firm and on a solid foundation. If anyone comes to them with an idea
that would seemingly destroy rather than build the Cause, they ask him in a gentle manner:
"Is this your own opinion or that of 'Abdu'l-Bahá ?" If he answers: "This is my opinion," they
say: "Barak-Allah (God bless you).1 This may be a good opinion, but keep it for yourself. How
do we know? Today you praise this one and tomorrow you hate him. Today you hate this one
and tomorrow you praise him. How do we know which one you are going to take?" In this
manner they close the door of differences. This does not mean, however, that if the believers
want to build up the work, lending their influence and their opinions which are harmonious to
the Cause of God, being willing to even sacrifice their lives if necessary, that we should suspect
them. God forbid! There should be no such misunderstanding. But if there be anything
contrary to the teachings of Bahá 'u'llá h and 'Abdu'l-Bahá , then ask such an one to produce a
written statement proving his authority.
Differences are of two kinds, constructive and destructive. If one should come and say, "I
want to help you build this house," you reply, "Welcome." But should he say, "I do not agree
with you. Build it this way. I want to destroy this building. Build it somewhere else"—that
difference, my friends, would be destructive. If, therefore, there are differences of opinion
among the believers which are conducive to the promulgation of the Cause, there is no harm

Barakatu'llá h.

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in such differences; but ideas or statements that are contrary to the teachings must be
authenticated, must be shown, must be proven.
Therefore, the Bahá 'ı́s who would keep the Cause clean and strong, should, like unto a wise
and careful gardener who guards the young trees, plant seeds that will grow and which the
winds of doubt will not blow away, the heat of envy and jealousy will not burn, the thief will
not steal and the fire of desire will not consume; and should protect them from the contrary
winds of conflicting and confusing opinions that are conducive to separation rather than to
unity.
Our beloved 'Abdu'l-Bahá says that, in the future, even the rulers, the kings of the world,
will tremble if they try to deviate one hair's breadth from this great Covenant. There is no
doubt about it, because the religion of Bahá 'u'llá h is protected and fortified. That oneness,
which is the foundation of the religion of Bahá 'u'llá h, cannot be shaken when the banner of
the mighty Covenant is waving over the heads.
Allá h-u-Abhá !
XI:0, *1 April '.*/ [XI:p:op]
"The doors of the Kingdom are open"
Address by William H. Randall, of Boston, delivered at the Ninth Session of the Bahá 'ı́
Congress, held in Hotel McAlpin, New York City, Wednesday evening, pC April BXBX.
'Abdu'l-Bahá once said, "Never talk about God to a man with an empty stomach. Feed him
first." Surely in the past three days he has fed us, and in this hour that draws this wonderful
and marvellous Convention and Congress to a close, it certainly seems befitting that we should
turn our hearts to the Kingdom of the Covenant, and with the deepest reverence for this great
opportunity and great service that is before us in giving his methods to the whole world of
humanity.
For nineteen centuries the Kingdom of Heaven has been largely considered by man merely
a parable, but this seed of the Kingdom, unobserved by mankind, has been growing and
growing through the centuries until in this day it has become a tree of fruitage, and through
these wonderful Tablets of 'Abdu'l-Bahá the fruit of this Kingdom is offered to you now in the
heavenly banquet that he has served during these four days, and its life, its sustenance, its
strength are eternal. This is the hour of faith, the day of miracles, the century of light, and in
this wonderful epoch two worlds have met and embraced in the heart of 'Abdu'l-Bahá , the
world of God and the world of humanity; and how glorious, how wonderful that he should
come to us in the station of servitude and call to the whole world, "Come, ye people, unto the
Kingdom of God, for today the doors are open, and the station of servitude is the highway
thereto."
Someone asked 'Abdu'l-Bahá once why the rivers and the streams all flowed into the ocean,
and he replied, "Attraction, because the ocean places itself lower than all else it the world."
This is the supreme quality of the station of servitude, and I think if we lift our eyes to the
portals we shall find written above in letters of light, "radiant acquiescence". Who can fail to
make every effort to reach this doorway, which is the pathway unto the Kingdom of Glory?
Kingdom naturally implies organization. How is it that there can be organization in a
kingdom that we call the kingdom of the Spirit? In the world of affairs, organization in itself is
power, yet disharmony flows from it; but in the world of the Kingdom, where love is the law of
organization, unity radiates from its power. In the world of hearts, the heart is an organ, but
when the breath wings its flight with love, the organic heart turns its way back to the mineral
kingdom. The heart that seeks only the centre of self has never left the kingdom of nature, but
the heart that is enkindled with the love of humanity is already on its way to the worlds of

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God.
This Kingdom that draws us, and irresistibly draws us on through the ages, what is its
power? With man, power is effort; but with God power is attraction. It holds atoms and
worlds in one embrace and impels them through the great universe of search, search for the
centre of that attraction. It draws forth from the common soil and clothes with the [XI:p:oo]
substance of light the form of flowers and fruit. As love, it persuades man through the various
courts of attraction until his soul reaches the court of the placeless, drawn in by the Centre of
the Covenant, and therein does man find the heaven and the paradise of the preordained
command of God that is the potential unfolding of his greatest capacity, his greatest
happiness, his greatest service, that makes him one of the drops in the ocean of the unity of
God's love.
My dearest, dearest friends: We have had revealed to us in these sublime Tablets, a whole
new world order of life. We have had presented to us with its great opportunity the chance to
rise and to serve God in His world. I believe in this day that disciples choose themselves, that
all may be disciples, that we are all called to the station of discipleship in this new and
glorious kingdom; that God Himself has incarnated in the world, and founded the great
Spiritual Magna Carta and its laws, its joys and its happiness, and has placed them in the
hands of the friends of America. He has given to America the station of the illumination of the
world, and now, we must build deep that it may be high, we must build outside of time that it
may withstand time. Peter and Paul built beyond the empire of Rome, they built beyond the
time of the life of all emperors because they built deep and they built high. It is our greatest
privilege, it is our greatest joy, it is the supreme happiness now of our lives to dedicate them
to this service to the Kingdom.
Do not think I am too solemn—I never was happier in my life; but the magnitude of this
vision is so great that I seem almost lost even in the contemplation of it. We must arise, we
must become organized through that organizing power of love which is the magnet of the
spirit and we must go forth with heart and mind illumined with the living light, with the
substance of these great and universal Tablets. A few years longer, and eternity beyond; God
calls at this very hour. Can we fail? Have we any choice but to obey?
To love is a wondrous thing; to be loved is a miracle. Sometimes we falter when we love,
but it seems to me when we know we are loved our steps are firm; and 'Abdu'l-Bahá loves us,
every soul, his eye is upon every soul gathered in this Convention tonight and he loves us with
the encircling burning power of love. Can we fail to respond to that love? Can we when he
has spent every hour from childhood to the present moment, forty years of it in prison, in
hardships, going through the pathway of every possible self-denial, surrendering the human
spirit with which he contacts with the world, can we feel that at this hour we can do greater
than to turn our eyes to the call of this Kingdom and to arise and to serve and follow in the
pathway of his blessed feet?
Oh, my dear friends, I know you feel the urge; I know that you realize the magnitude of the
task, and 'Abdu'l-Bahá has said to us that he who will arise to be the herald of the glad-tidings
of this day will be sustained by the Holy Spirit, will be received with an acclamation of joy into
the Kingdom of God. We will arise to this commanding spirit, and go forth as the heralds of
light; we will spread this wondrous message of glad-tidings throughout the whole world, until
every heart is touched, until every ear has heard, and every mind enkindled with the Supreme
Spirit which composes the world in the harmony of living.
There is one splendour of the spirit that unites mankind in the service of brotherhood.
There is another glory that is celestial that transforms the heart from the image of the earthly
into the image of the heavenly. This is the pathway, the severed highway to the portals of
light and His Word is the sign: "The love of the Word of God is the magnet of heavenly beauty

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and glory."
Allá h-u-Abhá !
XI:0, *1 April '.*/ [XI:p:og]
The servant of God
Address by Albert Vail, of Chicago, delivered at the Ninth Session of the Bahá 'ı́ Congress,
held in Hotel McAlpin, New York City, Wednesday evening, pC April BXBX.
The doors of the Kingdom are open; the Sun of Truth is shining upon the world; the daysprings of mercy have appeared." What does this mean? Evidently it means that this little
world in which we live, in the sight of God is like a tiny ball floating in a universe of infinitely
wonderful light. In the sight of God, this handful of dust, the world, is but one home and all the
prayer of the eternal world is that this world may be in unity. Now when the darkness and the
storm spread over the earth, it seems very dark to us who are underneath the clouds. But if
we can rise a little in the altitude of the spirit and see the Sun of Truth eternally shining from
the heaven of God's presence, no cloud which ever came over the world would be more than a
temporary passing mist.
The God who made this little world also made all the heavenly and divine worlds. He
evidently has a clear purpose for this world on which we dwell, and that purpose is that, after
the thousands of years of war, it should enter into a millennium of peace. The world could
have no other meaning than that this strife and confusion would at last prepare the hearts of
men for the sweetness of the kingdom of universal peace.
Now, when the King begins to send His light into the world the people catch only a few rays
of the dawning Sun of Reality as it rises over the horizon of man's limitation and breaks
through the clouds of his suspicion, his ignorance and his prejudice. The first few rays in this
new day, are the desire for a League of Nations, the longing for democracy; the prayer for
woman's suffrage, for equality between men and women, the longing for universal education,
for science, for civilization, for new arts, that great yearning that touches the hearts of all men
all over the world and, stirring in their hearts, tells them that the new day is here, the divine
world is breaking into the human world.
What we want to know is the next step toward the realization of this universal prayer. Is
there a soul on this globe today who is not praying in his heart for the dawn of the Most Great
Peace amongst the nations? How can it be brought about? That is the one problem around
which all other problems revolve. Politically, the League of Nations is the first great step. We
need a society of nations, a democracy of the world. We also need woman's suffrage so that
women, tender, loving and intuitive, may more completely direct the operations of the nation.
But the fundamental problem goes deeper than any political, democratic, economic or
educational organization. 'Abdu'l-Bahá in his classic story has put the world situation like
this: He says that the governments of the world are much in the state of three men who went
out sailing in a boat. One was a Christian, one was a Muslim and one was a Jew. The Muslim
bowed down as a storm approached over the water and he said, "O Allá h, drown in the depths
of the water this infidel of a Christian." The Christian said, "O God, sink in the depths of the
sea this infidel of a Muslim." The Jew remained silent. They said, "Are you not praying in this
moment of calamity?" He replied," Oh yes, I was praying that both of your prayers might be
answered." (Laughter.)
That is the world situation which we need to transform today. That is the [XI:p:ol] world's
heart which needs to be made into a new heart. Now, how is this to be done? The only way is
to teach these people who look at each other so bitterly to see something in each other which
is supremely beautiful and glorious. If that Christian there in the boat could have looked into
the Muslim's heart and seen that he was worshipping the same God as he, only under another
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name, the Muslim and the Christian could have become brothers; and if the Jew could have
looked into both of their hearts and said, "O blessed Christ, you made the Torah celebrated all
over the world; you made Moses celebrated, you made all Hebrews celebrated; you are the
prophet of Israel," then there could be peace. If the Muslim could see the good in the
Christian, if the Christian could see the good in the Muslim, if the Jew could see that every
great prophet in the world is one of God's messengers; if all could look into each other's hearts
and see there the love of the Eternal Father, then there would begin on earth the Most Great
Peace.
When you meet a stranger, says 'Abdu'l-Bahá , say, "Yonder is coming to me a letter sent me
by God." The outside of the envelope may be dirty, and torn and broken, but if we could open
the envelope of the life that comes before us and look within the envelope and learn to read
the writing, we would find in every human soul which crosses our threshold or which is
yonder over the man-made national border, a message from God, and if we could understand
the message it would be God's benediction to us. There is only one hope for humanity today
and that is to see all human beings as rays of the one divine sun which is God, as pearls of the
one ocean which is God, flowers of the one garden whose Gardener is God, and to see all as
potentially the light of the one sun which shall be diffused, waves of the one sea which shall
overflow the world. This is the foundation of peace upon the earth, to realize, as Paul said
from Mars Hill, that "God made of one blood all nations of men for to dwell on all the face of
the earth, if haply they might feel after Him and find Him, though He be not far from any one
of us." 'Abdu'l-Bahá says that God, the divine Gardener, looking over the garden of humanity,
sees that it would be a monotonous garden if He made us all white, like white roses, and so, in
His love of beauty and variety He made some of the roses yellow like the Mongolians and
some brown like the Hindus and others red like the red men and others black like the
coloured people. God in His universal vision loves all the varieties, and for this reason He put
these different coloured roses, His children, in the garden of humanity. If we could see that
they all come from one garden and they all diffuse one fragrance and they are all under the
sun of one God, then would these fruitless strifes, these ruinous wars pass away and upon this
little planet the Most Great Peace of God would come.
How can we gain a belief in God vivid enough really to make this come about? There is only
one way and that is to find someone who manifests all that our divinest spirit wants to see of
God. Now when we look within ourselves we find our divine nature is like a tiny flickering
candle. When we look at the faces of most of our neighbours we know that their faces are
sometimes dark and sometimes bright, like the passing of clouds and of sunshine, and we are
never quite sure of our neighbour, whether he will be on his good behaviour today, or
tomorrow. We all vacillate and the divine side comes and goes. How can we be sure that the
divine is the real thing in the world, in ourselves and in our neighbour? The only way is to
know some being in whom the light of God's life is always shining, in whom the glory of God's
presence is always resplendent, on the altar of whose sacrificed human self the eternal fire of
God is always [XI:p:oZ] burning. There are human beings who are more than beings. There
are human beings who are simply temples of flesh in which is manifest the eternal glory of
God.
Jesus said, "Have I been so long a time with you, yet hast thou not known me, Philip? He
that hath seen me hath seen the Father; and how sayesth thou, then, show me the Father?"
'Abdu'l-Bahá says that God in His boundless mercy wishing the Kingdom on earth to be
established sends these Messengers, these Manifestations of the Kingdom that in a temple of
human flesh the glory of God may be made manifest and in the human heart the love of the
Eternal Father may shine with all its sweetness and its beauty. By sending the many
Manifestations of His light does God make manifest within our scope and our horizon His
eternal love, His being, His reality and His glory. When Jesus shone forth from the horizon of
*$(
Palestine reflecting, like a mirror, the Sun of Reality, he united many nations for a time. Then
the mirror was obscured by traditions, clouds and darkness, and men no longer saw the
Father in His pure glory shining in the heart of this Messenger and Manifestation. God had to
send another Manifestation to make His truth apparent, for we forget, in this world, Oh, so
easily, we forget about God. We forget what God is like. He had to send a long succession of
Messengers to India. He had to send Zoroaster to Persia, and then Muḥ ammad to the Arabian
villages. And in this twentieth century, when the world is ready at last for the descent of the
full splendour of the Kingdom, it is necessary, if we are to have a vision of God in the world,
that there should appear again One in whom God's spirit can be seen so clearly that all the
veils are stripped away, that all the doubts are burned away, and then we shall see face to
face.
This has been the promise of the centuries: "Behold there will come a great Messenger, a
Manifestation of the Eternal, the promised One at the end of the age." The Bible translators
called this "the end of the world". And it is the end of the old world of prejudice, of war, of
confusion. Then the Sun of the eternal Word will appear. The light of God will become
manifest again and, shining from the horizon of a human heart there will dawn this bright
light of God's love and His truth so that all can see and no one can doubt, so that all over the
world men can behold His glory and enter into the consciousness of God.
Bahá 'u'llá h brought this great revelation to the world, but it came in him with such sublime
light that people were almost dazzled by its splendour. His splendour is so bright we can
hardly look upon it. And so the next great Herald of the Kingdom takes the form of a servant,
the humblest form a human being can assume. He lays aside his title; he calls himself simply,
The Servant of the Glory of God.
He comes down right into the midst of men, living their life. He plants his garden; he cooks
the meals for the sick people; he makes them broth in the prison; he goes up and down the
country like a ministering angel of God's mercy; he is the tenderest, the simplest, the lowliest
of beings in the world. When he is put in prison for teaching universal peace and universal
brotherhood he counts this imprisonment the joy of his life. 'Abdu'l-Bahá tells us how when
he was one day in the streets of 'Akká and the chains were around his waist and his neck, the
jailer, his tender-hearted jailer, said, "Why don't you put a robe over those chains so the boys
won't throw stones at you?" 'Abdu'l-Bahá , turning to him, replied: "These chains are my
badges of honour, my badges of glory, I could not conceal them."
Now it is this quality of service, in annihilation of self, that makes God's [XI:p:gg] Holy Spirit
manifest. When we visited 'Abdu'l-Bahá in Chicago and he met us there with all the freshness
and joy of this eternal morning shining through his human spirit in its brightness and its
beauty, and our hearts were thrilled with the consciousness that here was one who saw God
face to face, nay, that made God's love manifest right in our midst. And he said to us, "You
know it doesn't make any difference what happens to one in the physical world. I was a
prisoner in a Turkish prison for forty years." Then he told us how he slept upon the ground or
upon the stone floor, how he was starved and chained and put into dungeons. "And yet," he
said, "every day when I awoke in the morning I praised God that another day was before me in
which I could serve Him in His prison. And every night when I lay down on the stone floor of
the prison I thanked God that He had allowed me to serve His Kingdom one more day in His
prison."
Then 'Abdu'l-Bahá , turning to us with a light in his face and a joy that was almost
overwhelmingly beautiful said, "I was in prison for forty years, and every day was a day of
perfect joy." As he said "joy" his spirit shone so bright that in our hearts we thought we had
never before known what joy and happiness meant. The people who were in the room said,
"Isn't it amazing; when we are talking here with this Servant of God, all we can think of is God;

*$)
we do not even see 'Abdu'l-Bahá ." And one woman said: "I do not even know he is here; all I
see is the Spirit of God shining in him as in a crystal or a diamond." When she went away she
did not think anything about 'Abdu'l-Bahá the human personality; all she knew was that for
one-half hour she had been in the presence of the eternal world. Like a door into the Kingdom
was 'Abdu'l-Bahá , transmitting the light of eternity. As she left his presence she said for the
first time in her life she knew that God was King, and that there was no God but the God of this
universe, and we could trust our lives to Him, our fortunes to Him, everything to Him because
God is the Reality of realities.
What 'Abdu'l-Bahá brings to us is this consciousness of God. Some people are troubled
about the thought of his personality. Those who see 'Abdu'l-Bahá 's spirit cannot understand
why they are troubled, for they never see his personality as a limitation. It is just a mirror
reflecting the light, and the light of God's presence shines so beautifully that after a while they
do not even see the mirror. They see only the light which is the Sun of Truth shining into this
world, made manifest through this human Manifestation.
This, then, is the station of servitude and this is the station also of transfiguration. "He took
the form of a servant: wherefore God highly exalted him, and gave him a Name that is above
every name." That is the way in which this Manifestation comes into the world today. The
wonderful thing, however, is this, that when we see the great Servant of God, the perfect One,
then we are inspired with a new and irresistible power to walk in his pathway. 'Abdu'l-Bahá
with the sweetest humility can say, "Look at me; be as I am; take no thought for yourself, what
ye shall eat or what ye shall drink, whether ye shall sleep, whether ye are comfortable,
whether ye are with friends or foes, whether ye receive praise or blame; for all these things
must ye care not at all. Look at me and be as I am, and so shall ye die, to yourself and to the
world, and be born again into the Kingdom of God." [XI:p:gl]
The great Servant, the great Messenger, the promised One brings to us so vivid a
consciousness of God that this consciousness begins to dominate and sway our life, makes us
know that these fruitless strifes, these ruinous wars shall pass away and the Kingdom of Peace
shall come. He conveys his certainty to us by contagion, he conveys his humility to us, he
conveys to us his purity, he conveys to us his holiness, he conveys to us his love, he becomes
like the mirror of the eternal One reflecting into our receptive hearts the love, the light, the
holiness of God. When we turn our faces toward that eternal Sun, then petty, selfish things are
melted away and the lower nature is burned away, and we say, "How little have we to give up,
a few human ambitions and comforts and the things of this transitory earth—how little, if we
may reflect just a few rays of this Kingdom into the hearts of the men and the women of this
nation and the world."
In a word, God is again sending forth His angels with a great sound of a trumpet and they
are calling: "Arise ye! O ye people, arise ye from the graves of your bodies, the graves of
yourselves, the graves of limitation, of fear, of hatred; arise, O ye people. Lo! the light of life
hath come, the Beloved of the heart hath come, the most great Servant of God hath come, and
His is the trumpet of the resurrection ringing through the world. He has really come upon this
planet; the Twentieth Century is the great resurrection day for all nations, and peoples and
races of the world.
"The spirit of Christ is risen again. The trumpet of resurrection calling today from Palestine
is the voice of this wondrous Servant of God, 'Abdu'l-Bahá , humble, lowly, nothing in his
outward personality, just the Voice through which the eternal God speaks. O ye people, the
hour of reconciliation is here, the hour of the most great federation of nations is here, the hour
when all races are to become as one race has dawned, the hour when religions will become
one religion, has now struck upon the clock of the eternal world."
And with his divine voice calling, crying, pleading and triumphantly urging, this Centre of

*$*
the Covenant, this Centre of light is able to raise a multitude of people from all lands and races.
Think of us, here in America, on the other side of the world, hearing that voice raised in
Palestine and finding in that voice the melody of God and in that heart the love of God! Think
of the people in India, in Burma, in Persia, in Russia, in Egypt, in China, in Japan—from all over
the world—they are rising from the graves of their limitations and of their bodies because the
trumpet of unity, the trumpet of universal light, the trumpet of the Kingdom has sounded from
Palestine. There again, the voice of God rings with a clear, bell-like tone summoning all
nations to climb the mountain which is above the valleys of their separation, above the vales
of exclusiveness and sectarianism, and ascends to the bell that is ringing there on the top of
the mountain. And as they draw near to the summit of transfiguration all the people, Muslims,
Christians, Jews, Buddhists, and all religions, look into each other's faces and there on the
mountain top of unity behold they are one, as their God is one!
Now God's great message, which is so clear that every one of us hears it and feels it in his
heart, is this, that those who know the glad tidings of the light made manifest must go forth
through this country and through the world and proclaim the news of its manifestations. The
people are perishing for lack of this Water of Life. They are dying of thirst; and the fountain of
the Water of Life eternal is now flowing. Whoever has the cup, whoever has found the
fountain and whoever dips the cup into the crystal fountain he becomes the cup-bearer of
unity, he becomes a servant of the oneness of the human world.
XI:0, *1 April '.*/ [XI:p:om]
Diary letters of Shoghi Rabbani1
Written to Mirza Ahmad Sohrab in America
Haifa, Palestine
BR February BXBX
Dear Ahmad,
This morning, some of the recently arrived supplications were answered in the form of
short yet effective Tablets. The second supplication from India is signed by a certain
influential person, a khwá ja,2 who has been recently attracted to the Movement and is craving
to attain the court of 'Abdu'l-Bahá 's presence. As emanating from a soul that has been
entangled in superstition and prejudice and immersed in a sea of imagination, his words
embodied in his supplication are indeed significant: "Thy generosity is the elixir and thy
bounty the solace for the weak heart of this humble servant, and the near prospect of
attaining to the holy presence sustains his breath. O most beloved Lord, look not at the
failings, short comings and weakness of this humble beseecher and entreater, but towards the
boundless ocean of thy love, mercy, bounty and grace. Grant the fervent prayer of this humble
one to approach thy holy self, keep him not far away and separate from thee and confer upon
him the high privilege of viewing thy beautiful, illumined face." The prayer of this soul has
been answered for soon he shall present himself at the Holy Land, shall view the beautiful face
of his beloved Lord and shall quaff from the inexhaustible fountain of his love. The Tablet
revealed to this friend this morning is a model of the sweetest and most gentle expressions
that a beloved can reveal to his loving ones.
News reaches us to the effect that the friends of God in the different parts of Persia,
devastated by famine, pestilence and internecine war, have been miraculously protected and
saved. With this gratitude is coupled the sense of extreme rejoicing and heartfelt gratitude for

Continued from Vol. X:::, p. FF;.
Persian "master", "lord"; honorific title, particularly for Sufi teachers. A man of distinction; a rich merchant; a doctor,
professor, teacher, preceptor, school-master; a pedant; a venerable old man; lord, master, owner; honorific title of a wazı́r
or other great dignitary; a eunuch; the master of a family; heart, soul.

*%+
the news of peace, for the restoration of communications and for the possibility of a long
awaited pilgrimage to the land of desire. Letters have been received so far from Ṭ ihrá n,
Shı́rá z, and [XI:p:oX] tonight from Najafá bá d, in the province of Iṣ fahá n, Persia, the same note
is sounded as it was written just at the time when the armistice bells were ringing. It
expressed the anticipation of the friends of God to see universal peace, as forecast so many
years ago by Bahá 'u'llá h, firmly and securely established. However, one thing brought gloom
and depression into this lively and clear atmosphere. One incident, revealing the still
prevailing grudge and antipathy of the 'ulamá s and mullá s for the friends of God, was the
cause of grief. A certain friend, buried with respect and ceremony by his beloved and
relatives, was disinterred, his coffin was smashed to pieces, his corpse was taken out and
buried directly with no wooden case whatever, this being counter to the creed and law of
their faith. From what may be judged and inferred, such sad incidents are still prevailing and
causing more or less trouble and complication. One thing is sure, however, that as the Sun of
Truth gains in splendour and brilliancy, the bats and owls proportionately double their vain
and fruitless activities until they are assured of their helplessness and incompetence.
__________
Bp February BXBX
My dear Ahmad,
The call of 'Abdu'l-Bahá bidding the friends of God to arise in one accord, to fling away, the
garb of concealment and to deliver the divine message has resounded throughout all regions
and has propagated its waves to countries hitherto the bulwark of conservatism. The city of
Damascus, upon which a new era has dawned has shaken off her somnolence and, thanks to
the activity of a few enthusiastic friends, has awakened to the spirit of the new age. The
prominent figure among its friends has attained the court of 'Abdu'l-Bahá 's presence and has
brought with him many a good news. When the permission to visit the holy sites was granted
to our eager visitor, Ḥá jı́ Muḥ ammad Yazdı́ the means of facility were miraculously provided.
Within an exceptionally short period of time he secured his pass, was assigned a comfortable
and uncrowded compartment in the train, enjoyed splendid weather and sunshine all
throughout his travel, the latter lasting only ten hours—an exceptionally swift and
comfortable journey.
This morning he was ushered into 'Abdu'l-Bahá 's presence and the first thing he did was to
offer a supplication from an erudite Arab, a native of Medina, an influential and responsible
personage in Damascus, an authority in the Muslim creed, who had been attracted and moved
to write to 'Abdu'l-Bahá as a result of the interview and discussions with Shaykh 'Alı́ 'Askar,
that seemingly cold, indifferent and powerless soul. The believers are stirred with this appeal
to spread the message and to be engaged in the diffusion of divine fragrances. The able and
well-versed sons of Shaykh Murá d who has had the matchless honour to visit the Blessed
Beauty (Bahá 'u'llá h), are all well and busily engaged in the furtherance of the Cause of God.
Shaykh Badru'd-Dı́n and 'Abdu'l-Ḥá jı́ in Homs, and Shaykh Sa'ı́d, the eldest, in the function of
deputy-assistant of the governor of the village of Zabá dá nih,1 not far from Damascus, are each
in their respective spheres trying to promote the ideals of the Kingdom.
In short, the news of our dear visitor, Au qá Ḥá jı́ Muḥ ammad-i-Yazdı́, was refreshing,
numerous and significant. With a smile and a nod of appreciation 'Abdu'l-Bahá greeted every
bit of news and was glad to know that a reaction from the passiveness and inactivity of the
past had set in. "Deliver the divine message with prudence and wisdom", was his
recommendation to the teachers who are serving in these regions. Having said this he arose,
again welcomed our guest and regained his room to correct [XI:p:gC] the Tablets that had been

City in Syria, hence should be the Arabic form, Zabá dá nı́.

*%!
revealed, leaving us with our friend whose source of news and glad tidings seemed
inexhaustible.
'Abdu'l-Bahá remained in doors until p pm, when Major Nott came and motored him to the
house of the Commander-in-chief, Sir Edmund Allenby. This was the second time 'Abdu'l-
Bahá had called on the General and this time the conversation centred around the Cause and
its progress. Interest seems to have been stimulated and eagerness to learn more of the Truth
intensified. This time, as well as last, was particularly noted for the warmth, the reserve and
the respect which characterized the conversation of General Allenby with the Master. He is a
very gentle, modest and striking figure, warm in affection, yet imposing in his manners.
Tonight a telegram received from Ahmad Lafonat in Jerusalem, fixing Major Tudor-Pole's
arrival at Jerusalem on the Both and his departure the BZth. We will be delighted to meet again
this young and active friend who is doing what he can to bring about the comfort and the
satisfaction of the Beloved.
__________
Bo February BXBX.
Dear Ahmad,
'Abdu'l-Bahá spent the whole forenoon in correcting and signing the sixty Tablets that had
been made ready during the past days and as I am dropping you these lines he is having his
fortnightly hot bath which ameliorates so much his health and strengthens his physical
constitution.
Tonight we had another concrete evidence of the merit and value of Major Tudor-Pole's
article in the Palestine News. Indeed, inquirers and seekers multiply with astonishing rapidity,
a keen interest is aroused and a wide demand is being pressed more and more. The
contributor of the article, Miss Hiscox in Cairo and Miss Rosenberg in London, are in
correspondence with many souls, most of them in active service, who desire to learn more
about the Cause than this introductory article of Major Tudor-Pole presents. 'Abdu'l-Bahá
was weary, tired and sleepy as a result of the heat of his bath and was intending to sleep when
a slight knock at the door revealed the presence of a non-commissioned officer at the door
seeking an interview. Admittance was cordially granted and there was Private Sinclair, an
Englishman, working as an assistant at the Red Cross Egyptian hospital in Haifa. During his
sojourn in Cairo, when visiting its reading room, he had come across Bahá 'ı́ literature and had
thereby caught the first glimpse of the Cause. The perusal of Major Tudor-Pole's article raised
his interest to its highest pitch and henceforth he became an ardent inquirer. From what
could be gathered from his countenance, he was so lowly, so respectful, so gentle and so
modest that the first words of the Beloved were to this effect: "I am glad to meet thee for thy
face is illumined, thy brow is pure, thy heart is clear and thy purpose is right." He then took
from his pocket a letter of introduction from Major Tudor-Pole, referring him to Miss Hiscox
for information about Bahá 'ı́ literature and giving the address of Miss Rosenberg in London,
inviting him to quaff from the fountain-head. A search so sincere, an interest so lively, an
earnestness of tone so genuine has hardly been remarked in any of the previous callers and
inquirers. In view of his earnest inquiry and his lack of any preconception, the Master spoke
in detail of the main purpose of the Bahá 'ı́ teachings, the idea of peace and reconciliation, the
most immediate need of mankind. He told him the futility of men's effort to establish a lasting
peace, resting on secure foundations, through material means. Whenever such efforts have
been exerted they were doomed to failure. History affords a striking illustration. "From what
I can gather from the events during my life", said 'Abdu'l- [XI:p:gB] Bahá , "history clearly shows
the wars that have been waged, the peace measures that were subsequently adopted, have
proved inevitable failures. The Crimean war and the Treaty of Paris in Bmgl, the Austro-Italian
war of BmgX; the Danish war of Bmlo; the Austro-Prussian war of Bmll; the Franco-Prussian war

*%#
of BmZC; the Russo-Turkish war of BmZZ and the Congress of Berlin, the Balkan war and
subsequently this world war with its present Universal Peace Conference. Wars will succeed,
peace measures and pacific documents will remain dead letters unless the Word of God and
His supreme power comes to exercise its influence. Not until this is attained may lasting
peace be realized."
Our attentive visitor listened and was absorbed. He was glad to listen to this remarkable
talk and was furthermore grateful to receive a copy of Mr Remey's Some Vital Bahá'í Principles
which 'Abdu'l-Bahá put in his hands. When he retired, he was inwardly moved and outwardly
satisfied and assured.
__________
Bg February BXBX
My dear Ahmad,
My head is in a whirl so busy and so eventful was the day. No less than a score of callers
from prince and pá shá to a simple private soldier have sought interview with 'Abdu'l-Bahá .
Tonight again, our attracted friend, Private Sinclair of the Red Cross hospital, called. His
eyes sparkled as he shook hands with the Beloved. He had read the pamphlet which had been
given to him and was glad to receive another different one, published and edited by Mr
Remey, entitled The Message of Unity. He expressed his firm intention to correspond with the
different booksellers in London, as soon as he is demobilized and thus to be able to gather
more detailed information. When he rose to take his leave, he seemed full of the spirit of
Bahá 'u'llá h, absorbed in meditation, and ablaze with His love. "Thou art my son, my dear son,
I love thee, and I pray for thee," were the farewell words as the Beloved embraced him and
patted him on his shoulders.
Letters, or rather parcels, were today received from Port Said, London and America.
Enclosed in Mr Luṭfu'llá h's letter from London, were two supplications that had been received
last year from Ṭ ihrá n. They contained good news. The Bahá 'ı́ school in Ṭ ihrá n is advancing by
leaps and bounds. The Jewish Bahá 'ı́s have established schools which are rapidly widening.
The school of Tarbı́yat in Ṭ ihrá n, Miss Kappes describes as by far the greatest establishment
among the opC schools in Ṭ ihrá n; their public exercises were unequalled by any that have
been so far held. A pavilion was pitched and everybody, high and low, nearby and distant,
heard of its fame and responded to its call. In Yazd meetings of different character, each of no
less than lC to ZC attendants were organized. A great deal of effort has been expended of late
to help the descendants and relatives of the glorious martyrs of Yazd. Vast contributions have
been gathered and the tombs of the martyred are being beautifully erected, immune from any
further aggression or danger and becoming the object of the pilgrimage of many a soul. In
Yazd also the maid-servants of God have risen and are overshadowing (or rather have
foreshadowed) the men in their spiritual activities. Of Ká shá n, the writer relates, "I had
thought of it a mount of snow but later on I found it an active volcano. The friends were
aflame with the fire of the Word of God."
From Jaffa has come a devoted friend, by the name of 'Alı́ Afandı́, who brings with him the
news of the welfare of 'Abdu'ṣ -Ṣ amad who has moved to Jaffa and is now settled. Both of
them are enkindled and both are favoured by the Beloved.
Tonight, around the Master's table for supper sat Messrs Aḥ mad Yazdı́, [XI:p:gR] Ḥá jı́
Muḥ ammad Yazdı́, Mı́rzá Ḥusayn Yazdı́, Au qá Muḥ ammad Taqı́, three of the Pá rsı́ friends of
Adası́yyih who have recently arrived, Badı́' Afandı́ and my father. The Master was tired and
did not converse long.
Major Tudor-Pole, due to a slight indisposition has had to postpone his departure from

*%$
Cairo, but, thank God, his illness is accidental and not at all serious.
__________
Bl February BXBX
My dear Ahmad,
From among the supplications recently received is one that is most significant and of
particular interest as it emanates from a Greek friend who is one of the few, if not the only of
her race, that has responded to the call of the Kingdom. Let me share with you its contents:
"Our father, I am very, glad because I am the first of the Greeks to believe in your name. Many
years ago my heart was broken because my life was full of bitterness. I don't know why
fortune is so sad for me. Perhaps sometimes I am very whimsical, and of course the good
Father sends punishment; however, I think otherwise with so much bitterness that I have
every day. But I make my sweet prayers and then my feelings are at rest. I love God and I
believe in the Father and I believe in the Apostles of God. O dear Father, how could I do
otherwise than believe in you because many times my mind is so tired, but when I take your
picture, and I read one of your prayers, I feel just like a bird when it rains, and its feathers are
wet and it cannot fly, but when the sun's rays come out, is happy and flies from tree to tree—
exactly [as] I feel every minute when I make my prayers in your name. I shall not stop all my
life, until I am an apostle for your name, to my people. (Signed) Aspasia Diamesis, Chicago."
Behind this broken language and this urbane style is revealed a heart loving,
compassionate and full with the joy of faith and the gratitude of assurance. She begs
enlightenment and guidance for her people and appreciates the supreme favour that divine
Providence has bestowed upon her. What the response of the Beloved will be, or rather how
far the Lord's favour and blessing will surround her, is one that we can hardly venture to
forecast, but one thing is sure, that the Tablet that will be revealed to this soul will act as a
mighty impetus in awakening the Greek people to this call.
This morning 'Abdu'l-Bahá went out for a long walk and returned an hour before noon,
when he resumed his work which consisted mainly of the perusal of detailed supplications
from Persia. I had a long interview this morning with Au qá Muḥ ammad Taqı́ covering a wide
range of topics which were mostly related to the activity of the Egyptian friends and the news
he had received from abroad during the war. From Ishqá bá d, in Russian Turkistá n, letters
had come which revealed the safety of the friends in that tumultuous region. He had been in
constant correspondence with the Indian friends whose activity he highly commented upon
and whose services he praised. It was on the whole a very profitable and interesting hour.
__________
BZ February BXBX
My dear Ahmad,
A day of jubilee is ahead of us. The arrival of a group of the Pá rsı́ friends of 'Adasiyyih,
including men and women, has not been without a definite purpose. Another marriage
festivity is to take place between Shahrey,1 the son of Jamshid the Pá rsı́, and the daughter (the
eldest) of a Tamal,2 who has been living for many years in the vicinity of 'Abdu'l-Bahá . The
circle of the Adası́yyih friends is ever widening and the experiences along such lines has
proved to be of great value and benefit. Preparations are now being made for that day and
everybody is looking forward to the [XI:p:gp] celebration, the first of that kind since the
extinction of the fire of war.
This morning Au qá Ahmad Yazdı́, his elder brother and Au qá Muḥ ammad Taqı́ Iṣ fahá nı́ were

Shahrı́?
Tamil?

*%%
called to the Beloved's presence. Tea was served and everybody assumed almost an
uninterrupted silence for 'Abdu'l-Bahá was all throughout perusing the supplications of the
Egyptian friends, which had recently arrived. Supplications from every corner of the globe, of
different length and character, written in different languages, enclosing clippings of papers,
pamphlets, typewritten reports, petitions, etc., are ceaselessly pouring in and the time for
their perusal is sufficient to exhaust all the time that one might possibly have at his disposal.
Although the ways have not yet fully opened and communication with all parts has not yet
been restored, one is baffled at the amount of letters, books and magazines that the post office
daily delivers.
A joint supplication from a group of the Alexandria friends has been received today. The
same note is struck and the same chorus is repeated—namely, rejoicing at the news from the
Beloved and begging his confirmation. Although these friends have not multiplied as fast as
their fellow brethren in Port Said yet they have maintained all throughout these trying times
an esprit de corps necessary to give them the initiative in their future activities.
A letter from Mı́rzá Maḥ mú d Zarqá nı́ from Bombay to Ḥá jı́ Mı́rzá Ḥaydar 'Alı́ reveals the
great longing of the Pá rsı́ friends to meet 'Abdu'l-Bahá , whether this takes place in the Holy
Land or in India. The writer, who has been recently granted the permission to visit the holy
sites, and has been journeying throughout the centre of India, had been in Rangoon and was
there confirmed in manifold services to the Kingdom of Abhá . His letter, however, contained
sad and unexpected news, namely, the passing away of Au qá Siyyid Mihdı́ of Rangoon and his
son, who were both active and tireless workers in the Cause. Assuredly their station in the
realm beyond is a lofty one and their reward abundant and glorious.
__________
Bahjí, 'Akká
Bm February BXBX.
My dear Ahmad,
Greetings with sweetest remembrances to you, my far-off friend, from this hallowed spot!
From this solitary plain of Bahjı́, in this solemn solitude, away from life's tumult and bustle, I
take the pen in remembrance of a friend with whom I passed many days in this quiet, yet
inspiring region. The Beloved has again decided to tarry for a time at the vicinity of the tomb
of his father. Here he is, in the adjoining room, sitting by the candle light, viewing from his
window the solitude from afar, the silent surroundings, which nothing breaks save the distant
roar of the waves which die away in the immensity of space. He is engaged in his meditations,
absorbed in his prayers, thinking of his friends across the seas, remembering their prayers
and their supplications and communing with his heavenly Father on behalf of such souls.
What a vivid contrast does this vicinity of the Holy Tomb represent with the increasing
activity of the life in Haifa. The air over there was filled with gases and vapours which steam
and motor engines continuously discharge, while the atmosphere here is as pure, as clear and
as fragrant as it can be. The traffic accompanied with its deafening noise and bustle, gives way
here to a stillness, a calmness and a quietude which nothing interrupts but the stillness of
nature. The dazzling lights of the city are gone and nothing but a flickering taper's light cheers
this cold and starless night. The constant movement and circulation witnessed in the
Beloved's house has stopped, and tonight everything is at a stand still, everything quiet and at
rest. The morning hour of prayer is maintained and even length- [XI:p:go] ened for twice a
day, the Beloved visits the holy shrine, kneels in reverence and devotion, orders communes to
be chanted and often spends an hour or more in silent prayer. His attendants, friends and
relatives are absent and no one save Khusraw, Isfandı́yá r and myself, the two vigilant

*%&
guardians of the Tomb, and Ali Eff,1 a friend who will leave tomorrow for Beirut, form his
small retinue.
Everything, the environment, the atmosphere, the view, the stillness, all are uplifting,
elevating and inspiring. One feels to have forgotten his cares and his concerns, his mind is
refreshed and his burden alleviated. No matter how long the Master will tarry in this
sanctified place, no feeling of monotony, and ennui overcomes the soul. It is the Spot which so
many souls crave to attain and long to visit. Particularly is it magnificent at such a time when
nature is smiling, the sky above is no more gloomy and threatening with clouds but serene
and blue, the plains and meadows as if covered with a multi-coloured carpet, the shrubs
sparkling with roses, jasmines, lilies, narcissus embalming the pure and refreshing air; the
grass growing luxuriantly everywhere and the breeze wafting in every direction. Often is the
Beloved seen in the open air, majestically walking to and fro upon the verdant plains and amid
the wild flowers that abound in this gifted region. He treads the same ground that the blessed
feet of his heavenly Father have trodden, circumambulate the shrine where for many years He
has lived, waters the flowers and plants, many of which have been blessed by His hands and
lives and moves and has his being in an atmosphere which fully reminds him of His manners
and His conduct. What a dear and blessed spot to be privileged to live in!
Shoghi Rabbani.
XI:0, *1 April '.*/ [XI:p:go]
Recent tablet from 'Abdu'l-Bahá
Jean Masson
To the maid-servant of God, Miss Jean Masson, Chicago, Illinois—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou faithful maid-servant of the Blessed Beauty!
The article thou hadst previously sent was highly acceptable, accomplished, well prepared
and well presented. Verily, it was a very eloquent article. At present whoever among the
friends may write an article and may wish to publish it, it is better that he should submit it to
the Executive Board and, after its approval, give it publicity. Assuredly, the articles thou
writest are suitable, correct and valuable for publication, but nevertheless the purpose of the
approval of the Executive Board is to preserve order, for, otherwise, others may print and
publish articles which may be not conforming with truth. That is why I write that articles
should be first submitted and approved by the Executive Board and then be published.
Dr Wilson, the missionary in Persia, is heedless and detests the Cause of God, and has
written a book in order to lead the people to error. His book is likened to those books that
have been written, during the time of Christ and subsequent to him, by the Pharisees and the
Roman philosophers, in order to refute his truth. He has published that book and it is
preferable that at present thou shouldst write, print and publish a refutatory book written in
the utmost eloquence and perfection.
Exercise thou, in my behalf, the utmost kindness to thy sister. I ask for her—healing.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RR July BXBX.

'Alı́ 'Iffa?

*%'
XI:=, = June '.*/ [XI:g:mp]
(From the New York American, Rp May BXRC.)
Bahá'í Temple strikes new art note
Louis Bourgeois' model for ƒB,gCC,CCC structure combines essence of all architectural systems.
By Peyton Boswell
On the shore of Lake Michigan, just a little ways north of Chicago, the Bahá 'ı́ Movement is
soon to begin the erection of a Temple of Peace. Many persons who have seen the model for
this building, which is the work of the architect and sculptor, Louis Bourgeois, say that the
great Temple will be the most beautiful modern structure in the world. Some go so far as to
say that it will be the most beautiful structure ever erected. A large model of the Temple,
filling almost an entire room, is now on exhibition at the Kevorkian Galleries, No. oC West
Fifty–seventh Street.
The Bahá 'ı́ Temple of Peace, whose doors will never close, day or night, and in which every
person may worship, will cost about ƒB,gCC,CCC. Its outer covering will be of cream coloured
terra cotta. It will be RRg feet in diameter and BmC feet high.
Mr Bourgeois' model was selected by a committee of forty–nine. This committee was ready
to approve the design, but because the structure differed from any other building that had
ever been erected, they felt that they needed guidance, before making the formal acceptance,
from an architect who could tell them whether it was practical.
They called in Mr H. Van Buren Magonigle, president of the Architectural League. Without
being apprised of the preference of the committee, Mr Magonigle studied all the models
submitted and quickly selected that of Mr Bourgeois. His verdict was: "It is the first new idea
in architecture since the thirteenth century. I want to see it erected."
The Bahá 'ı́ Temple of Peace combines within itself all the lovely elements of all the types of
architecture that man has ever devised. This may at first sound rather discouraging to
students of art who know how inspirationless eclectic works usually are. If a painter tries to
combine all the good points of all the schools of painting he invariably gets a picture that is
tame and uninteresting. It is the individual method that counts.
But, after looking at Mr Bourgeois' model for his beautiful Temple, listen to him explain, in
a voice trembling with enthusiasm, just how he came to combine all styles of architecture in
his design
"The Bahá 'ı́ Movement," says Mr Bourgeois, "is a fusing of the essential spiritual elements of
all religions and all philosophies. Stripped of the personalities of their founders and
subsequent leaders, all sects are found to have very much the same divine basis. All the
teachings that have held the minds of men and ennobled them are [XI:g:mo] found to be very
much alike in essence. The doctrines of Christ, of Buddha and of Muḥ ammad greatly resemble
each other. As with religions so it is with architecture. If you resolve the different
architectural systems to their idealistic basis, laying aside all extreme forms, you will see that
they harmonize so perfectly that they can be blended without one discordant note. That is
what I have tried to do in the Temple of Peace—to combine all architectural modes into a
symbol of the Bahá 'ı́ Movement."
With a burst of enthusiasm the sculptor-architect declares: "It is Bahá 'u'llá h's Temple. I
am only the channel through which it came!"
In its general shape the Temple gives one the feeling of a spiritual symbol arising with an
inevitable fitness, from the very earth.
The first story breathes the spirit of welcome. It is in the form of a nine-pointed star. Nine

*%(
circular exedras1 curve into the building, with a great doorway in the centre of each, so that
from whatever side one approaches, the structure seems to extend its arms in welcome and
embrace. The first story in its simplicity suggests the Greek and Egyptian temples, while the
treatment of the doors and windows is Romanesque in form, and the intricacy and beauty of
the ornamentation suggests the Gothic and the Arabic.
The second story, beautiful in its windowed elegance, is renaissance in line, but purely
Gothic in the interlaced arches of its openings.
The third story is renaissance in feeling, restful and quiet. Above it rises the lovely dome,
which suggest the Byzantine, while above the closed top is a unique feature—the beams of the
dome arising like hands clasped in prayer, so as to give the feeling of ascension and aspiration
found only in Gothic towers.
An intricate system of ornamentation covers the columns, surrounds the windows and
doors and comprises the dome itself, and in this one deciphers symbols of all the religions of
the world, interlacing and blending perfectly.
Here are the swastika cross, most ancient of all; the circle; the triangle; the double triangle,
known as Solomon's seal, the symbol of the sun, the five-pointed star representing the Man-
Saviour,2 be He called Christ, Buddha or Muḥ ammad; the Christian cross; the Greek cross, and
finally, the Bahá 'ı́ symbol of the nine-pointed star.3
There is a very human side to the modelling of the Temple of Peace. Mr Bourgeois has had
the Temple in mind for nine years, but it never began to take definite form until four years
ago, after he had attended the convention of the Bahá 'ı́ Movement in Boston. Then, suddenly,
in an hour's time, the architect sketched the lower story of the Temple. At first he thought he
could model the structure in three months, but he found that, so colossal was the task, that it
took three years.
Now the architect is not rich, and he realized that if he worked at his model the family
income would cease. His wife is also an artist, but, sympathizing with his work, she bought a
little store in West Englewood, New Jersey, where they live, and while he worked with the
plaster, she sold ice cream and candy and other wares to the people of the community.
When he needed plaster for his first carving and was out of money, he went into the
garden, filled his wife's clothes basket with Dorothy Perkins roses, which covered the arbour,
carried them to New York and sold them for five dollars, with which he bought the needed
material.
He says his wife is really the "Temple builder"; for, had it not been for her sympathy and
cheerful sacrifice, he never would have carried to completion the gigantic work.
The Bahá 'ı́ Movement will surround the great Temple with a community that will [XI:g:mg]
conform with it in spirit, for on the shore of Lake Michigan, around the beautiful grounds, will
be erected a series of buildings devoted to the application of true religion to life—a hospital,
an orphan asylum, a hospice or house of hospitality, a guild house and a university, among
other enterprises.
XI:=, = June '.*/ [XI:g:mg]
Persian-Indian style of architecture
As explained by Charles Mason Remey, who submitted a model at the Twelfth Annual

Exedra: in ancient Greece, a room, building, or outdoor area with seats, where conversations were held.
The nine-pointed star is also symbolic of unity (nine).
"… Strictly speaking the five-pointed star is the symbol of our Faith, as used by the Bá b and explained by Him." Shoghi
Effendi cited in Lights of Guidance, p. ::;.

*%)
Convention of the Mashriqu'l-Adhká r.
As one becomes familiar with the Bahá 'ı́ Teaching and its principles and as one seeks to
apply these in his life it is the most natural thing in the world that he should desire to express
these principles and religious ideals in the terms and language of his own art, craft or
profession. As with countless others such was my own experience. Since my connection with
the Bahá 'ı́ Cause, during the past twenty years, in the pursuance of my study of architecture at
home and abroad in many parts of the world, I have had constantly in mind the great Bahá 'ı́
Mashriqu'l-Adhká r, the first of its kind to be erected in America, my desire being that I might
be able to express in terms of architecture an offering toward this great temple.
This absorbing interest has led me, during the past twelve years to make a series of
architectural studies and preliminary designs for this edifice showing treatments of varying
dimensions in nine different styles of architecture. These were offered to 'Abdu'l-Bahá in the
hope that this work might be of some service when the time arrived for the formulation of a
building design for the Mashriqu'l-Adhká r.
When the word was received from 'Abdu'l-Bahá that a choice of designs submitted for the
Mashriqu'l-Adhká r was to be made by the delegates seated in this Twelfth Annual Convention
of Bahá 'ı́s in America held in New York, Rl–Rm April BXRC, I felt moved to make, in addition to
the drawings already mentioned, a set of models of the one of my designs which was done in
the Persian-Indian style in order to present to the Convention in as graphic and as concrete a
manner as possible the salient features of this design, which, in my estimation, so far as I now
understand the matter as viewed from points both practical and spiritual, is, I feel, the best
suited of my preliminary studies to meet this present problem. With the exception of this
design in the Persian-Indian style, which is of quite modest dimensions, each of my other eight
designs are too large in size and of too costly construction to be considered. Moreover, with
the exception of the Arabian, Moorish and Persian designs, the others were not sufficiently
oriental in character to satisfy the requirements of the problem in hand. Therefore between
these practical and aesthetic conditions there seemed to us to be but this one of my designs to
feature.
Since 'Abdu'l-Bahá ordered the Convention to choose one from among the designs which
had been offered for the Mashriqu'l-Adhká r, I did not deem it advisable to prepare any new
designs, nor to alter those which I had previously made. The models and the large drawings
of this Persian-Indian design, which I am offering together with my first drawings, are merely
enlargements and developments of the original design. There have been no changes in the
style of the design, its treatment or dimensions.
While engaged in this work my concept of an architectural treatment for the Mashriqu'l-
Adhká r underwent many changes and modifications. In considering a style for the first design
made, the Byzantine then suggested itself to [XI:g:ml] me as combining in one complete and
developed style of architecture, the characters of both the orient and the occident. Later on in
the work I made studies in various other styles from the classic to the ultra-modern which
work included some of the styles of the orient. Toward the close of this study I received an
excerpt from a Tablet of 'Abdu'l-Bahá 's addressed to Mrs Kate Ives in which he mentioned the
Mashriqu'l-Adhká r as follows:
"That Divine Form manifested itself in America and entered the great Temple which shall
soon be constructed therein. This glorious Temple resembles the oriental edifices and soon
you will see it erected there with a most solid foundation and strongest basis."
Furthermore, I learned it was reported that 'Abdu'l-Bahá showed a picture of the Taj Mahal
to Mr P___ W___, suggesting that the Mashriqu'l-Adhká r have a similar entrance.
These words of 'Abdu'l-Bahá quite revolutionized my thought regarding the style for this

*%*
first great Bahá 'ı́ Temple to be erected here in the west. With time and more study the
architecture of the orient has made its appeal more and more to me as being the best suited of
all styles as a foundation for, and a first step toward, the universal style of world architecture
eventually to find its perfect development in the Mashriqu'l-Adhká r of future generations. I
have been pleased to note latterly that the majority of the people who have seen my
preliminary drawings have expressed a preference for the Persian and the Persian-Indian
styles.
The Persian style of architecture was developed under the influence brought into Persia by
the early Muslim civilization. Some of its grandest applications are found in the mosques of
Iṣ fahá n, Qum, Ká shá n, and Qazvı́n, while the same style is found in these and other cities,
successfully applied to such buildings as bazaars, caravansaries, palaces, colleges, gateways,
bridges, and other civic structures.
The lower wall surfaces of the more elegant of these buildings are often revetted with slabs
of marble, while the main walls and upper parts are usually in stone, brick, terra cotta, and
brightly coloured tiles. Though some of these buildings have stood for centuries, the
colouring in many instances remains quite fresh and even brilliant.
The richness in colour decoration of the domes and minarets of the Persian mosques, rising
from a foreground of gardens and silhouetted against a cloudless sky, is memorable and very
beautiful. This style of decoration, so in harmony with its oriental environment, [XI:g:mZ] has
a charm of its own, to which many Persian writers, as well as foreigners travelling in that
country, have testified.
The Indian style of architecture, which is an adaptation of the Persian style, had its
development during the Mogul rule in India. Some of the finest examples of this style are
found in the vicinity of Delhi, India's ancient capital, while the world-famous Taj Mahal near
the city of Agra, is without doubt the best known and by many the most admired building of
the epoch.
The Taj Mahal is finished within and without with white marble inlaid with jasper, lapis
lazuli, and other semi-precious stones. It is surrounded by a garden intersected by waterways
separated by richly coloured flowers and foliage, and produces an effect of beauty beyond the
power of words to describe.
XI:=, = June '.*/ [XI:g:mZ]
Recent tablets from 'Abdu'l-Bahá to Mirza Ahmad Sohrab
To his honour, Mirza Ahmad Sohrab, New York City—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of the Holy Threshold! Praise be to God, that the events of the Cause from
the East and the West are conducive to the utmost rejoicing. The fame of His Highness
Bahá 'u'llá h has encircled the orient and the occident, and the voice of the promotion of the
Cause has reached the Supreme Concourse.
According to what they have written from California, you have become fully confirmed in
service in that region. This is the result of the promise that I have made to thee. Today,
whosoever is a herald of the Covenant, he becomes triumphant and victorious by the cohorts
of the Orb of Regions and is honoured and the object of the glances of mercifulness. God
willing, the event of your wedding, ere long, will likewise come to pass. In Convention this
year it must be unquestionably solemnized.
The School of Tarbı́yat used to receive some assistance from the American friends.
Undoubtedly, you have this matter in mind. If a contribution could be forwarded through the

*&+
Convention, it would be very acceptable.
Thou hast written that if a Persian teacher could come to those states and travel for awhile,
it would be most timely; therefore we have written to Persia and ere long a ripened soul with
an interpreter will be forwarded, so that for a time he may make a tour throughout America
and then return. Undoubtedly in their reception you will demonstrate the utmost
magnanimity.
Likewise, yourself, at the opportune time, travel throughout all the states and with the
utmost exhilaration and tumult raise the call of the Covenant, thus the favours of the Orb of
Regions may encircle the globe.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, RZ March BXRC, Washington, D.C.
__________
[Portion of a Tablet received by Mrs Ella G. Cooper of San Francisco, California, in regard to
Mirza Ahmad Sohrab's trip in the West]
HE IS GOD!
O thou beloved daughter!
Thy detailed letter, dated Z December BXBX, written to Shoghi Effendi, was received. Its
contents produced the utmost rejoicing for it was indicative of the promotion of the divine
teachings and the attraction of the hearts to the Kingdom of the Lord of Hosts. Likewise, the
power and might which became manifest from Au qá Mirza Ahmad in the diffusion of the
teachings and the promulgation of the Word of God. This is purely through the confirmations
of God and the help and assistance of His Highness Bahá 'u'llá h.
Consider ye, that a youth from Persia, [XI:g:mm] who has not studied sciences and arts, nor
is he informed of the political, economic and social problems, nor is he acquainted with all the
conditions of the east and the west—notwithstanding this, he delivers irrefutable lectures
before vast audiences and imparts exhilaration and motion to the souls. This is no other save
through the confirmations of His Highness Bahá 'u'llá h. This is evident and manifest. No soul
can deny it. For the bestowals of His Highness Bahá 'u'llá h, and the power of His Covenant,
will make a drop an ocean, the mosquito the eagle soaring toward the Supreme Concourse, the
tender plant the blessed tree, the weak child the powerful man, the mustard seed the
towering mountain, and the unknown well known throughout all the regions. In short, all
these are through the outpourings of His Highness Bahá 'u'llá h, and the power of the Covenant,
otherwise what existence have we?
Praise be to God, that California is in motion and attraction and the souls enamoured with
the Kingdom of Abhá !
(Signed) 'Abdu'l-Bahá
__________
To his honour Mirza Ahmad Sohrab and his respected wife—Upon them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye son and daughter of the Kingdom!
According to what you have written, spiritual connections are established between you,
and you are contemplating to enter the world of matrimony and become each other's
associate. It is my hope that this union become eternal; both of you harmonized on the

*&!
physical and spiritual planes and become one in the exoteric and esoteric1 realms;—so that
you may spend your days together [XI:g:mX] with the utmost joy and happiness and be
engaged in the glorification of His Highness Bahá 'u'llá h, because He has brought into perfect
mutual affiliation both the East and the West and has established such a divine
communication between Persia and America, that a Persian and an American have become
the expression of one soul.
In brief, I supplicate for you confirmation and assistance so that ideal affinity be unveiled
between you, both of you be occupied with the services of the Cause of God and be aided and
confirmed. You must strive to establish between yourselves such an affinity and love that you
may become the object of envy to all mankind and your wedding may serve as an example, so
that similar unions may come to pass very frequently.
Recite ye together the following prayer:
O God! O God! We are married for the love of Thy beauty, longing for the fulfilment of Thy
good pleasure and yearning to devote our lives to Thy service. O Lord! Suffer our bodies to
become one body, our spirits the expression of one spirit and assist us with Thy
confirmations—so that we may arise wholly to perform Thy services, be detached from aught
else save Thee, firm in Thy Covenant and Testament and freed from all else save Thy love. O
Lord! Assist us with all these Thy favours.
Verily Thou art the Confirmer, the Powerful, the Mighty and the Omnipresent!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Z May BXRC, New York City.
XI:=, = June '.*/ [XI:g:XC]
Recent tablet to Pauline Hannen
Words of 'Abdu'l-Bahá in eulogy of and supplication for Joseph H. Hannen.
To the beloved daughter, Mrs Hannen, Washington, D.C.—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O Thou Compassionate Lord!
Thou knowest the magnitude of my sorrow as I engage in this following supplication. The
favoured servant of the Kingdom, Mr Hannen, that pure and spotless soul, was the first selfsacrificing person in the path of the Merciful One. At night he was restless and during the day
he was untiring. Not a moment did he rest and all his lifetime was consecrated to the service
of the Kingdom. In the assemblage of Thy friends he was an active member and in the
gathering [XI:g:XB] of Thy favoured ones an enkindled torch. In the horizon of guidance he
twinkled like a radiant star and in the Abhá Paradise he appeared a magnificent palm. He was
an illumined soul, merciful, kingly, lordly.
At present that bright candle has been extinguished in the globe of this mortal world that
thereby it may shine resplendently in the globe of the Kingdom. That radiant star has set from
this world below that it may rise effulgently from the Supreme Horizon.
O Thou Forgiving Lord!
Set up this esteemed soul in Thy glorious Kingdom upon the thrones of everlasting
sovereignty and make him a heavenly prince. Help him to soar in the limitless realm and
draw him unto the close companionship of heavenly birds in the hidden world. Immerse him
in the ocean of Light, and make him the prince over the Realm of Mysteries. Bring him unto
the effulgent concourse and help him to attain his object in the realm of Thy presence and the
Exoteric: that can be understood by the public; popular.

*&#
heights of the Supreme Concourse.
Thou art the Forgiver, the Pardoner, and the Compassionate!
O thou daughter of the Kingdom!
This calamity is overwhelming and painful, and undoubtedly its effects are most severe. A
thousand times alas, that like unto a star, that glorious personage disappeared from the
horizon of the immensity of space. He has arisen from a horizon that knows no setting and
has hastened unto a realm that is infinite. He has been detached from this world below and
has attained unto Everlasting Life. He has ascended from this gloomy world and hastened to
the Centre of Light.
Grieve not therefore and be not despondent. Enkindle his lamp and strive that the orchard
of his highest wish may abound with fruitful trees. Rest thou assured in the bounties of the
Lord of Hosts and endeavour to be confirmed by the favours of the glorious Lord. If he has
disappeared from this plane, grieve not, for thou shalt find him in the divine realm. Be not sad
at this temporary separation, thou shalt enjoy eternal companionship in the realm above. Be
thou therefore patient and forbearing, firm and assured.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Haifa, Palestine, BX March BXRC.
XI:=, = June '.*/ [XI:g:XB]
Recent tablets from 'Abdu'l-Bahá to American Bahá'ís
Dr Charles Hall
To his honour, Dr Charles Hall, Chicago, Illinois—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of God!
Thy letter was received. Its contents were lofty and sublime and its aim was high and
wide-reaching. The world of humanity is in need of a great amelioration for it is a material
jungle wherein fruitless trees are flourishing and useless weeds are abounding. If there is at
all a fruitful tree, it is overshadowed by the fruitless ones and if a flower grows in its midst it
is hidden and concealed. The world of mankind is in need of expert gardeners that they may
convert those forests into delectable rose-gardens, may substitute for these fruitless trees,
trees that yield fruit and may replace these useless weeds by roses and fragrant herbs. Thus
active souls and vigilant people are day and night restless. They strive until they are closely
attached to the divine Kingdom and thereby become the manifestations of infinite bounties
and the ideal gardeners of these forests. Thus the world of humanity will be wholly
transformed and the merciful bounties become manifest.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine, Rl July BXBX. [XI:g:XR]
Louis G. Gregory
To his honour, Mr Louis Gregory, care of his honour, Mr Hannen, Washington, D.C.—Upon
him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!

*&$
Thy letters were received. Verily, thou hast laboured hard in this year's Convention and
hast served beyond thine own endurance. Thou hast moreover, travelled before and
subsequent to the sittings of the Convention, hast served by other ways and means, art ever
restless and active and hast, with thy respected wife, consecrated thy life to the service of the
Kingdom. Undoubtedly thou shalt be confirmed and assisted.
Strive with heart and soul in order to bring about union and harmony among the white and
the coloured and prove thereby the unity of the Bahá 'ı́ world wherein distinction of colour
finds no place, but where hearts only are considered. Praise be to God, the hearts of the
friends are united and linked together, whether they be from the orient or the occident, from
north or from south, whether they be German, French, Japanese, American, and whether they
pertain to the white, the black, the red, the yellow or the brown race. Variations of colour, of
land and of race are of no importance in the Bahá 'ı́ Movement; on the contrary, Bahá 'ı́ unity
overcomes them all and does away with all these fancies and imaginations.
Convey on my behalf to thy fellow-traveller, Mr Roy Williams, the utmost kindness. I am
greatly pleased with him and my hope is that in the future he may be greatly confirmed.
Extend on my behalf much kindness to thy respected wife. I never forget her and she is ever
in my memory.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, Ro July BXBX.
XI:A, *6 June '.*/ [XI:l:BCo]
Recent tablet from 'Abdu'l-Bahá to Fruitport Assembly
To the friends of God and the maid-servants of the Merciful, Fruitport, Michigan, care of his
honour Mr Nels Peterson—Upon them by Bahá 'u'l-Abhá !
HE IS GOD!
O ye who are firm in the Covenant!
Today whatever assembly is established that has for its purpose the welfare of mankind
and is attached to the invocation of God, that gathering is a celestial one. Undoubtedly, it shall
become the recipient of the blessings and bounty of Divine Providence. It is under the
protection of the Lord of the Kingdom, the confirmations and assistance shall encircle it from
every side and it shall grow more illumined day by day.
This, however, is conditioned upon firmness and steadfastness in the Covenant and the
Testament, that it should not fall short in its duties, should not fail to live up to its standard
and should display a powerful will and perfect steadfastness.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RR July BXBX.
XI:7, '0 July '.*/ [XI:Z:BCg]
Extract of a tablet to an Assembly
O ye who are firm in the Covenant of the Self-Subsistent, Eternal God! Praise God with glad
faces, for the favours ye have received and for the gifts which have come successively to ye;
for the mercy which has preceded ye, for the blessings which have been fulfilled, and for the
gifts which have been assigned unto ye. Verily, ye have attained unto that for which holy men
and spiritual women have earnestly longed. Seize the opportunity and use your utmost

*&%
energy to kindle the fire of the love of God, to publish the knowledge of God, to diffuse the
Spirit of God, and the fragrances of the breaths of God, to cause the penetration of the Word of
God.
Words of 'Abdu'l-Bahá : Extract from Tablet revealed for Hoboken Assembly of Bahá 'ı́s,
New Jersey.
XI:7, '0 July '.*/ [XI:Z:BCZ]
A Bahá'í pilgrimage to south America
Compiled from letters written by Miss Martha Root while enroute.
Feeling the urge to go to South America to spread the Bahá 'ı́ Message, Miss Martha Root, of
Cambridge Springs, Pa., rose up to obey. Coming to New York, the second evening at a home
where she talked on the Bahá 'ı́ Cause, the head of a newspaper syndicate met her and asked
her to sell him her articles from South America. This syndicate sends out its stories to over
one hundred newspapers. As a courtesy they, at the same time, sent broadcast a short article
of three hundred words on the Bahá 'ı́ Revelation.
Expecting to sail RB June BXBX, it was RR July when the ship finally sailed, some Chinese
sailors being brought out to take the place of striking American seamen. The ship had stood
out at the Statue of Liberty eight days.
After real illness from intense fatigue, the strain of the strike and the knowledge that many
of the passengers spoke a different language spiritually—smoking, drinking, bridge and
poker—Miss Root did not try to solve her problem of giving the Message for two days. Her
thought was that she of all people was the least fitted to meet such a group. She did not dance
or play cards, neither was she an enthusiastic sportswoman.
Reading the Creative Word, every line seemed a path for her to follow:
"Let not conventionality cause you to seem cold and unsympathetic when you meet strange
people from other countries—be kind to the strangers … help them to feel at home … ask if
you may render them any service … try to make their lives a little happier … let those who
meet you know without your proclaiming the fact that you are indeed a Bahá 'ı́." Again, "If we
are true Bahá 'ı́s, speech is not needed … our actions will help on the world, will spread
civilization, will help the progress of science, and cause the arts to develop … it is not by lip
service only that the elect of God have attained to holiness, but by patient lives of active
service they have brought the Light into the world."
Many of the Bahá 'ı́ friends had given gifts to Miss Root. These were distributed for the
comfort of others. The passengers represented inhabitants from Bahia, Argentina, Pará ,
Uruguay, Paraguay1 and business men from Great Britain, Denmark and the United States.
Probably a third were Catholics, there was one bishop of a Protestant church commissioned to
use a million and a half dollars in spreading his work; there were four Christian Scientists,
some other people of various faiths, but the majority were not visibly interested in the life of
the Spirit.
Miss Root, after serving everybody and praying for capacity to serve more intelligently and
lovingly, received her first opportunity about in this way: All the men had put up money to
buy prizes for the sports. She took the best small article in her apparel, did it up as nearly as
she could in the artistic fashion in which the Japanese present gifts, and took it to the sports
committee to be used as a prize. It was the only wom- [XI:Z:BCm] an's gift. She explained too,
that she did not know much about sports, but would join the "family party" and go in for all
but the heavy weight contest. [Miss Root is of small and slender stature.]

Bahia and Pará are states of Brazil.

*&&
The next day being the first Sunday at sea, Miss Root asked the captain's permission to
speak in the evening on the Bahá 'ı́ Cause. The purser put up a large notice on the bulletin
board. No person aboard had heard of the Bahá 'ı́ Movement. The men on the sports
committee were the first ones to enter the music room; they helped to make it popular, and
every one invited everyone else. All came except a few Catholics and one other young man.
This "one other man" had received a blue booklet1 the first day. Once he talked for five
hours and another time four hours about the Cause. Drawing the blue booklet from his pocket
he said: "I have read this not once or twice, but three times, and it is too Utopian, it will never
work out." This man has many men under him, he has tried to inaugurate equality systems
and every time the men took advantage, giving him poorer work, so he has gone back to his
old stern way with them. He is so near the Kingdom: so fine in his sterling qualities, but just
now he doubts people and movements. At the end of every talk he said, "O, I wish I could
believe in this as you do. I wish people lived this way."
The captain, purser and several officers came to the talk. The ship pitched so that Miss
Root had to hold on to a pillar with one hand while she spoke. After the talk of over an hour,
the purser made a little speech of thanks. Then after dismissal the bishop took the floor and
spoke against the Bahá 'ı́ Cause. Not that he had ever heard of it before, but he said one could
never be a Christian and believe in these other religions too. Miss Root replied to him point
by point and from that evening they became friendly. His very arguments against the
Movement later made friends for it. Some young men students also began asking intelligent
questions. A little group of onlookers at the discussion said, "When you folk have any more
interesting explanations like this, be sure and let us in on them."
This evening lecture so early in the voyage opened the way for many quiet talks on deck.
The next morning one Christian Scientist said, "Your talk make a great impression, even the
'beer bums' say it is a good kind of religion." The drinking of this ship is extraordinary. "The
grave diggers" and "gentlemen drunkards", as the girls call them congregate around the bar at
intervals from l am to R am. Miss Root's room was right across from the bar, this and the fact
that her delightful happy-go-lucky roommate had two monkeys, made her understand what
'Abdu'l-Bahá meant in her Tablet,2 "That thou mayest forget rest and composure." These men
were bright and represented some of the largest business concerns in the world; they could
carry the Message to over fifty millions of people in South America. In talks on deck one
learned some of them had religious parents, one or two had been started in ministerial
schools, but had broken away from their religion. All had good qualities and manifested some
fine traits.
Next morning following the Bahá 'ı́ talk, Miss Root just in fun, read a passenger's hand.
Everybody rushed over and wanted their palms read. The captain lined them up to take their
turns and held out his own hand first. All day the palm reading continued, even every steward
had his turn, and last of all, Snowball, the dear little Barbados boy bugler, came and held out
his [XI:Z:BCX] chubby black hands. Miss Root had studied palmistry a little before she was a
Bahá 'ı́ and while there is not much in it, 'Abdu'l-Bahá says that the lines of the hands
undoubtedly do show something of the character of the individual. Anyway it helped her to
get acquainted quickly, and three days later the captain challenged her before the crowd: "I
bet you cannot read my hand exactly the same a second time. If you prove you can I will put it
on the records of the ship among the distinguished passengers that you are the first Bahá 'ı́
ever to ride over these lines, and that they can find out all about what a Bahá 'ı́ is by reading
the book (Thornton Chase's The Bahá'í Revelation) you put in the ship's library. Miss Root
called his bluff and read his palm exactly the same in the second instance.

Containing an outline of the history and principles of the Bahá 'ı́ Movement.
See Tablet to Martha Root, Star of the West, X:F, p. I;, para. :. The Editors.

*&'
Some of the passengers were agnostics. The Christian Scientist said, "My belief is so
precious to me, I would not profane it by talking it over with people who would not appreciate
it." Even aboard this ship, the conversation with all types of passengers showed that people
were ready to hear. Often the ones that the Bahá 'ı́ would expect to accept it, fell back to sleep,
and the ones that appeared to be fast asleep, woke up. If one can forget one's own poor
capacity and stand evanescent Bahá 'u'llá h can speak. It may help other Bahá 'ı́ teachers to use
the prayer revealed for Abu'l-Faḍ l: "I pray Thee by the effulgence of the sun of Thy
beneficence and by the waves of the sea of Thy generosity, to put into my words and
utterances a trace of the traces of Thy Supreme Word, so that the reality of all things may be
attracted and drawn."
The words of 'Abdu'l-Bahá in the Divine Plan came to Miss Root every day of the journey:
"O how I long that it would be made possible for me to travel through these parts, even if
necessary on foot, and with the utmost of poverty and while passing through the cities,
villages, mountains, deserts and oceans, cry at the top of my voice, 'Yá Bahá 'u'l-Abhá !' and
promote the divine teachings. But now this is not feasible for me, therefore I live in great
regret. Perchance, God willing, ye may become assisted therein."
The blue booklets were not given out that first Sunday evening. It seemed better to wait
for friends to ask for them. A young Western business woman going to Paraguay for a second
period of three years' work took several Bahá 'ı́ books and an Esperanto book which Miss Root
gave her. Some Bahia Catholics read the booklet. A young man from Montevideo, Uruguay,
said Uruguay had made the most progress of any country in South America, and one of the
principal causes was that the people had become free thinkers. Passengers from Bahia and
Montevideo asked her to be their guest. Every soul proved a friend.
It was indeed a family party. The chief steward said: "Why do you not tell our help about
this religion?"—and he complimented it. These stewards were told about the Cause, and the
Chinese sailors had the Message sent to them. At the fancy dress ball Miss Root went as a
Persian and the captain asked her to present the prizes.
__________
Pará 1 was the first city in South America sighted after a voyage of two weeks. It is situated
at the mouth of the great Amazon River and has a population of BZg,CCC inhabitants. It rains
every day in this city on the equator and people make all their appointments for "after the
rain", which usually comes about p pm. Passengers had one day ashore. Starting out at X am
the conventional automobile ride was taken.
They say that in South America a woman should never walk out alone, but in the afternoon,
"after the rain", when the other passengers were getting on street cars to ride around the city,
Miss Root left them saying that she was going to hunt for some newspaper office. After
several inquiries among newsboys, pointing to their journals one of the boys took her to a
newspaper office. It proved to [XI:Z:BBC] be the largest newspaper in Pará . Fifteen men sat
writing. No one spoke English. She was ushered into a newspaper "parlour" and one of the
older editors talked with her in French. She tried to explain the Bahá 'ı́ Cause and Esperanto.
He asked her to write one thousand words for their Journal. She had to write it in English, but
just as she finished, a man came in and all the others jumped up in excitement for this man
could speak English. He is the best lawyer in Pará and proved to be the lawyer for the
Steamship Company. He said: "If you speak English very slowly, I reply in my bad English. I
am a friend of this paper." He translated her article on the Bahá 'ı́ Cause into Portuguese for
that paper and brought her down to the ship in his motor car. Nine booklets were given to the
newspaper men and the friendship begun with the lawyer may be the means of splendid,

Belé m is the capital city of the state of Pará on the mouth of the Amazon River.

*&(
spiritual opportunities. So far as is known no one in Pará had ever heard of the Bahá 'ı́
Revelation.
__________
Pernambuco,1 the third largest city in South America, in commercial importance, was
reached on BB August BXBX. Bahia,2 which had been closed on account of yellow fever, lay
several hundred miles below, en route to Rio de Janeiro.
Then began the inner drama leading to what was best for Miss Root to do. 'Abdu'l-Bahá , in
his recent Tablets had particularly mentioned the importance of Bahia, and that Bahá 'ı́s
should travel there. On the other hand, yellow fever had been ranging in Bahia and the recent
rains had only begun to abate in violence. To go to Bahia might mean a long delay and a
quarantine of two weeks outside of port Rio de Janeiro when the journey was continued. It
meant the loss of the ticket on the ship from Pernambuco to Rio, and every one strongly urged
her not to take the risk. From a business standpoint the new Consul General just appointed by
the United States Government was to travel on the boat and the days on ship board might
mean several articles for the New York syndicate. Added to all this, four cases of yellow fever
had developed that day in Pernambuco, and a revolution started in which several were killed,
street cars burned, bridges bombed, so the safest outlook seemed to be to keep aboard and
journey safely to Rio. Four American business men who had intended to remain in
Pernambuco, gave up their plans and returned aboard the ship. Throwing herself down on
the bunk in the stateroom after this perplexing day, she looked through the porthole into the
darkness where all alone Jupiter shone brightly, steadily unmoved in his course. She rose up,
ordered her bags ashore where she had made reservations with two steamship companies, in
hope of getting a passage to Bahia on some Brazilian ship. She took the chance, insane as it
looked to the other passengers.
There is almost no English spoken in Pernambuco. Portuguese is heard everywhere.
Hearing there was an American business woman at the Hotel do Parque Miss Root went there
to try to see her and engage a room in the same hotel until a ship would come. The two Bahia
people she had met on shipboard were being entertained on a houseboat. The American
woman was in. Almost immediately Miss Root said, "I am a Bahá 'ı́," and the American woman
replied "Did you ever know my cousin, Lua Getsinger?"3 Through the bounty of the Holy Spirit
these two American women, over seven thousand miles away from home, each found a friend
in the other! This American business woman, Mrs Lillyan Vegas, loved Lua Getsinger
devotedly. They were favourite cousins, the same age, they had played [XI:Z:BBB] together,
worked together but after their early marriages they did not see each other much. Mrs Vegas
never met Lua after the latter became a Bahá 'ı́, but she heard of this wonderful new religion
from Lua's mother.
Mrs Vegas has made eighteen trips to South America. She speaks Portuguese, French and
Spanish as fluently as English. It was she who established milk stations for poor mothers and
babies in Brazil; she took charge of supplies during a famine in the interior of Brazil, and in
New York City she was one of the most brilliant speakers in the Third and Fourth Liberty Loan
drives. At present she is in Brazil as a representative of one of the largest American business
houses and has been at the Hotel do Parque for seven months. As there was "no room in the
inn" she had a cot put in her room for Miss Root. Business men abroad the ship had heard of
Mrs Vegas' ability and when Miss Root went back to say good-bye and told them who her
companion was, it certainly made an impression. The captain and others asked for more blue

Recife is the capital city of the state of Pernambuco.
Salvador is the capital city of the state of Bahia.
Lua Getsinger was one of the first in America to accept and serve the Bahá 'ı́ Cause. See Star of the West, VII:b, pp. Fj–I;;
and VII::j, pp. :jI–:jb. The Editors.

*&)
booklets. Some of the passengers sent Mrs Vegas some American candy and came with Miss
Root to the hotel—along empty streets guarded by soldiers and dully resounding with
explosives of dynamite and in the churches people were gathered praying that the revolution
would cease. Next morning Mrs Vegas received a cablegram making it possible for her to
travel to Bahia and Rio, in the interest of her firm. Her, agents were able to guarantee
steamship passage to Bahia, Bl August.
Miss Root had been to the editor of the largest newspaper in Pernambuco and after
speaking to him in French, she wrote an article on the Bahá 'ı́ Movement and Esperanto. Mrs
Vegas took her next morning to every one of the five large newspapers in the city and
explained in detail the Bahá 'ı́ Cause and Esperanto, acting as interpreter for her. The editors
listened with great interest.
Articles appeared, and before leaving the city, Mrs Vegas and Miss Root followed the usual
custom of going to see the editors again to thank them and to say good-bye.
__________
Going aboard the Brazilian ship Itapuhy, bound from Pernambuco to Bahia, Bl August, in
two days Miss Root gave the Message as follows: Hearing Arabic chanting she later spoke to
the passenger through an interpreter. She found he lived in 'Akká and knew 'Abdu'l-Bahá . He
described the majestic presence of the Centre of the Covenant with the greatest enthusiasm,
his face was full of light as he talked; he said he had often eaten meals in 'Abbá s Afandı́'s
house. "My father knew Bahá 'u'llá h," he exclaimed. This man has been away from 'Akká
seventeen years and is just returning. He is a Muslim; he took a blue booklet and is carrying a
little gift from Miss Root to 'Abdu'l-Bahá . This Syrian presented her with a very delicious little
Arabian cake and was kind to her on this stormy trip when everybody was seasick. The boats
are so small they roll like barrels, compared of course to the great ocean liners.
A custom house official from Pernambuco heard the Message as did also a captain from
Denmark, a man from Beirut, a first officer from Africa, a superintendent of schools in Brazil, a
young man just leaving with twenty–nine other young men sent out by the Brazilian
government to the United States to study for two years.
The next morning the boat stopped for six hours in Maceio, a city of ZC,CCC. A merchant
who knew Mrs Vegas came out with a sailboat and took Mrs Vegas and Miss Root to see his
city. After a motor ride, he drove to all the newspaper offices. When the editors were not in
he took his guests to their homes. The editor and owner of the Journal Alagoas, Mr Jose
Magathaes da Silveira, a delightful man said: "I should like to [XI:Z:BBp] see a movement that
would bring unity in religions; it is good." He also was in favour of Esperanto, explaining that
Esperanto had several followers in Maceio. Another editor said Esperanto had flourished
there but that now it had died down again. The Message was given to nine men prominent in
newspaper and business circles in Maceio. After breakfast at noon in the home of a pleasant
Catholic family, the two Americans returned to the Itapuhy.
Nearing Bahia, so much was said about the yellow fever, and ships from Bahia to Rio de
Janeiro were so uncertain, that Mrs Vegas decided to remain on the Itapuhy and go on to Rio.
It was high sea, raining torrents, stomachs were seasick, but when the little boats came out to
get the passengers the only two men on board who spoke English were Americans and both
offered to take Miss Root up to the hotel. She came with a young man who is coming to Bahia
to be a Baptist missionary in the interior of Brazil. He was met by two big strapping young
men, one a doctor, who are also in Bahia as missionaries. It was rather thrilling to see them
out in this far away place of the earth where mC per cent of the inhabitants are Africans, to give
their lives to improve conditions.
Miss Root was ill as the result of the storm and had a high fever. How vividly the words

*&*
came to her, "Let one not call himself a captain until he stands before the opposing army, nor a
Bahá 'ı́ until he meets the tests." The words in the Tablets of the Divine Plan and the prayers
were her healing.
Bahia is a city of RmC,CCC inhabitants.
The word Bahia means, Bay of All Saints. It was founded in April BgoX, by Thomas Souza, a
noble, accompanied by six Jesuits. The present popular man who will probably be re-elected
governor, Dr Jose Joaquim Seabra says: "Bahia first sent out the rays of civilization of Brazil.
God placed in its founders the best gifts of the Spirit—and in its soil riches of all kinds." The
State of Bahia—the state and city are called by the same name—is one of the richest in Brazil.
It produces everything that the other states have but is noted principally for its cocoa,
tobacco, coffee, diamonds, sugar, hides. It will in time become one of the greatest world
seaports because its natural harbour is good and it is nearer United States, Europe and Africa
than Rio de Janeiro.
There are plg churches in the city of Bahia. One who has made a study of Brazil told Miss
Root that many Brazilians are changing their faith. The higher classes among the men do not
care much for any religion. The tendency among the literate is to become rationalists, not
altogether atheists. Many of them have been educated in France and their literature consists
of French philosophy and French novels. Several of the distinguished public men of Brazil are
rationalists, but it is said that the women and lower classes are devout Catholics.
Miss Root found the "thinkers" of Brazil much interested in a universal religion, and
nowhere did she find antagonism. She visited the Catholic churches and approached the
Bahá 'ı́ Cause from the Catholic standpoint. If Bahá 'ı́s come to Brazil they must learn [XI:Z:BBo]
the Portuguese language (not hard to learn) and learn the customs of these Latin peoples.
South Americans meet strangers socially before they do any business. "Paciencia amanha"
(patience, tomorrow) is the first lesson to be learned. Brazilians do everything slowly and
with ceremony. The Portuguese and Brazilians are born aristocrats.
At the Sul Americano hotel Miss Root met Mr Miguel P. Shelley, an American who had been
doing business in Brazil for the past thirty years; he was the best business man she met in
South America. He is also a thinker, a writer, and a man loved by both North and South
Americans. She frankly explained to him the purpose of her visit and how she had
approached newspapers. He said: "You could not get the Bahá 'ı́ Cause (he had never heard of
it) and Esperanto better known in South America than to do exactly as you are doing; bring
them to the attention of the editors and have them written in all the newspapers." He also
was kind enough to say that a woman could travel alone in South America and that she would
be shown respect if she is a good woman—"that is what the people of South America want,
good men and good women from the United States to come here and do business," were his
words.
Mrs R___, a woman of influence, gave her time each day to take Miss Root to meet the most
distinguished people of that seaport. Mr Shelley accompanied Miss Root and Mrs R___ to the
newspaper offices where he had previously made appointments, and interpreted for her.
First, one makes a friendly call, and then the editors ask questions. Two of the editors have
been educated in Europe and speak English. There are eight daily newspapers in Bahia. It is
better to go to two or three of the most important ones and give the Message and then call
later or write to the others—papers in South America, as elsewhere, like a "scoop", that is, to
get a story exclusively. All the newspapers used good articles, illustrated with photographs of
Miss Root.
One editor said: "I am interested in this religion. If you have put a book about it in the
English section of the public library, I will get it and read it. Many Brazilians are beginning to

*'+
learn English and they will like English books." Miss Root placed Thornton Chase's book The
Bahá'í Revelation, into the city library and promised six more English books on the Bahá 'ı́
Cause, to be sent from the United States. The head of the library and his assistants were most
polite. A beautiful new large library building is just being completed. If any reader wishes to
send Bahá 'ı́ books to that great library, the address is Bibliotheca Publica do Estado da Bahia,
South America.
To the Secretary of Agriculture, Dr Joaquim Arthur Pedreina France, to the business people
of several countries, an American captain from California just starting for England,
missionaries, people of the interior, down to the poorest Africans, the Bahá 'ı́ Cause was
explained. People were wonderfully kind. The very fact that Miss Root was a woman
travelling alone, not knowing their language touched their hearts. One Portuguese business
man and his wife at the hotel, came to her and said in French: "We offer ourselves to serve
your religion. If you send us literature, we also shall explain it and give it to the people to
read." These same friends gave her a dinner and a large bouquet of roses and put her aboard
the ship when she left.
Miss Root had no idea when she could get a ship out of Bahia or what the quarantine
regulations would be. Even Bahia people were astonished that she was able to get a ship so
easily. The Itassuce, a Brazilian boat, came up unexpectedly from Rio with a cargo. After
unloading at the docks, this ship put out to harbour, had the strongest kind of disinfection
used and the passengers went out to this boat before the disin- [XI:Z:BBg] fection was over and
had their baggage disinfected too. It was heroic—quite brimstone enough for this world and
the next. Doctors examined the passengers and a doctor on board took temperatures each
day. (It is important to carry a thermometer and simple remedies.)
Thus Miss Root, whom everybody predicted would be delayed for several months in Bahia,
voyaged on safely after a six-day stay in Bahia—the city of which 'Abdu'l-Bahá said: "Visit ye
especially Bahia, on the eastern shore of Brazil. Because in the past years this city was
christened with the name of Bahia, there is no doubt that it has been through the inspiration
of God."
The journey from Bahia to Rio is four days. All boats were pleasant but so small they rolled
interminably and some of the most seasoned sailors were seasick. No other woman aboard
was able to go into the dining room once during the voyage. Only two persons spoke English
on the Itassuce, but several could talk in French, and with so much practice Miss Root now
gave the Message in French. One man going to his home in Curitiba, the capital of the state of
Paraná , took the book, Tablet of Ṭarázát, etc., and will place it in the city library there. The
Message was also given to a man who acts as a guide and interpreter in South American
hotels. He is a Roumanian who speaks seven languages; also some rationalists, who had seen
the articles in the papers, asked about the Cause.
__________
Rio de Janeiro harbour is called the most beautiful in the world. It is eighteen miles long
and sixteen miles wide—a magnificent "bowl" with its edges stupendous mountains whose
slender pinnacles are capped with graceful, restless palm trees; those companionable trees
that legend tells cannot live beyond the sound of the human voice. In this "bowl" are a
hundred lovely islands. Rio, one of the greatest show places on the earth, is remembered
always for its scenery. Miss Root arrived in the best time of all, the glorious sunset hour. It
was at six o'clock RZ August BXBX. She went to eight hotels finding them all crowded and at the
ninth place took a room in a Portuguese hotel where no other language is spoken. She found
her way around Rio by writing her address and showing the paper to policemen and street car
conductors.
She gave the Bahá 'ı́ Message about as follows: Interviewing the American Consul-General

*'!
the first day, he introduced her to the editor of the Journal do Commercio, who was calling at
the consulate. This is the largest paper in Brazil and Miss Root learned later that it is one of
the influential papers in the world; its news is copied by papers in other cities and small
towns throughout the twenty–one states. The editor invited her to call at his office. He was
interested in the Bahá 'ı́ Cause and gave it about three–fourths of a column, an excellent article,
outlining the vital principles. He also gave her addresses to an Esperanto writer and to the
President of the Esperanto Society of Brazil.
After that call Miss Root went out to Copacabana, a fashionable residence section by the
sea, to call upon Mr Miguel Shelly's wife and sister, Mrs Bertha Thomas—Americans who have
lived many years in Brazil. The Bahá 'ı́ Cause was the theme of the conversation and the
spiritual friendship has proved beautiful. The sister has the little prayer book, several Bahá 'ı́
booklets and a picture of 'Abdu'l-Bahá . The following day she came and took Miss Root to the
second largest newspaper, Journal do Brazil, and interpreted the Message. They met the
owner as well as the editor, and a good article appeared in the Sunday paper. The next call
was to Mr Manoel Cicero, Director of the Bibliotheca do Rio de Janeiro, in the Avenida Rio do
Branco. This is the finest library in Brazil and is stacked with oCC,CCC volumes. The Director
received Some Answered Questions, What [XI:Z:BBl] went ye out to see, Dynamic Power of the
Bahá'í Revelation, a blue booklet and the compilation on Peace and War. The director said he
would be very glad to have other books on the Bahá 'ı́ Cause. Many Brazilians are now
learning English and frequent the English section of the library as do also the Americans and
British. There are over gCC in the American colony in Rio at present.
Exceedingly delightful was the visit to the Esperantists where Miss Root and Mrs Thomas
went after lunch. Dr Everdo Backheuser, an Esperanto writer, took them to an Esperanto
social reception. On the way she presented the doctor with Mr Esslemont's Esperanto article,
"Science and Religion". Miss Root gave them the Message. The President of the Esperanto
Society of Brazil, Mr Alberto Conto Fernandes, knew about the Bahá 'ı́ Movement and showed
her Esperanto articles about Bahá 'u'llá h and 'Abdu'l-Bahá . Mr Fernandes is an engineer, a
distinguished man in business and one of the great Esperantists of the world. He has taught
Esperanto to one thousand people in Brazil, and he, as well as Dr Backheuser, has written
several Esperanto books. He reads some English, and speaks and reads French fluently.
Esperanto is taught in the normal and primary schools in Rio, classes are held in the fire
engine-house departments and in the telegraph offices. A street has just been named, "Dr
Zamenhof". Five National Esperanto Congresses have been held in Brazil. There is constant
communication between Esperantists of the different cities, and every two weeks Rio
Esperantists meet at their rooms and have programs of Esperanto plays, lectures and songs
followed by a social hour. The Esperanto library here is the most complete Miss Root has seen
anywhere in the world.
The Young Men's Christian Association in Rio has an Esperanto class and an Esperanto
library. She placed 'Abdu'l-Bahá 's London Talks in that library. The Brazil Esperantisto, a
monthly magazine, published in Rio, is using an article about the Bahá 'ı́ Cause. Rio
newspapers, not only in the interviews but later in reporting the Esperanto meetings and
when the books were put in Rio library, spoke again of the Bahá 'ı́ Cause. These articles are
often copied in other cities. The best introduction for the Bahá 'ı́ Cause anywhere is through
the newspapers.
Miss Root spoke, of the Cause in the Consulate, at the American Embassy, Brazilian School
of Naval Aviation, Brazilian Army School of Aviation, the American Chamber of Commerce in
Rio, to several Brazilian families, a cocoa plantation owner and to the United States, British,
French and Brazilian business men whom she met.
__________

*'#
Miss Root left Rio de Janeiro, g September, at Z am for Sao Paulo. On the train only two
persons could speak English, they only riding for an hour later in the day. She gave them the
Message, one a young married man from New Jersey out there for thirteen years, the other a
young married woman from Kent, England. The journey, scenically, is like riding twelve hours
in Paradise, whose wealth is not yet discovered by the world at large.
Sao Paulo is more like the "Chicago" of Brazil, as it is the place where many of the industries
are. Raw materials from the heart of Brazil are poured into Sao Paulo, some to be made up
there and more passing down to Santos port and thence shipped. Unlike Chicago, Sao Paulo
was created from the beginning with a wonderful love of the beautiful. Its station de luxe is
beside a famous park. Its business blocks are nestled amid splendid gardens, its houses
"grow" amid tropical palms, Parana pines, yellow roses climbing to the deep red roofs,
orchids, calla lilies, night blooming cereus, and most of the rarest flowers, growing in
everybody's yard. Miss Root heard a band concert in mid-afternoon in a small park in the
crowded business district and violin [XI:Z:BBZ] playing in a large grocery store. Sao Paulo in
climate, beauty and business, is ideal.
Miss Root went to four hotels before she could find a place, then paid as high as the prices
in New York, had a room on the fifth floor and no elevator. The owners were Italians but
could speak French, though no English. Sao Paulo with her population of gCC,CCC has as much
hotel accommodations as has an American town of g,CCC. It is destined, however, to be one of
the greatest centres of the business world, perhaps within a century.
Going to the largest newspaper, Estado do Sao Paulo, to meet the editor and explain the
Bahá 'ı́ Cause, Miss Root, at the same time, met a Syrian lawyer from Mt. Lebanon. He was
educated in Beirut College and has resided in Sao Paulo twenty years. His name is Assad
Bechara; his passionate aim and ideal is the liberation of his country and that the United
States shall be "its brother's keeper" until Syria like Cuba can be independent. She gave him
the Message, seeing him each day, and as the Bg,CCC Syrians in Sao Paulo, some of whom are
from Beirut, have a semi-public library, presented them with Mons. Dreyfus' book, The Bahai
Revelation. There are BCC,CCC Syrians in Brazil.
The Director of the Rockefeller Foundation, Dr S. F. Darling, who has been in Sao Paulo for
five years making a demonstration for the Brazilian Government, listened to the Message, and
the book, Divine Philosophy, was presented to the Faculada de Madicina library. Dr Darling is
one of the renowned men of the world. He made the famous hookworm demonstration
(under the Rockefeller Foundation) in Africa, Panama, Java and Fiji Islands and is making a
similar demonstration in Brazil. He said he would read the Bahá 'ı́ literature. This great new
institution is going to play a leading part in the medical profession in Brazil. The United States
or any other country, would be proud of an institution such as this is going to be. It is one and
one–half years old now, housed in the palace of a former coffee baron, and attended by
hundreds of medical students, who came to work in the laboratories and to attend Dr
Darling's lectures. It is the most advanced institution Miss Root saw in Brazil. The Brazilian
Government invited the Rockefeller Foundation to come and the two are working together.
Bahá 'ı́ books on social lines would be very good for this library.
__________
Taking the train, BC September, from Sao Paulo for Santos, a two-hour's ride, Miss Root saw
probably the richest short railroad in the world, and most perfect. An American railroad
president when asked what could be done to improve it said he knew of nothing unless to set
its rails with diamonds. The train hovers like a bird around the mountain sides, and one is
thrilled, awed by the grandeur of millions of forest trees, above and below. Eleven tunnels are
blasted through solid rock and there are mountains of granite. Arriving in Santos she left her
bags at the station and walked half a mile to a small Brazilian Hotel which proved to be a very

*'$
good one. The population of Santos is RCC,CCC. During the first six months of BXBX, Brazilian
exports were ƒRZo,pCo,CCC, of which ƒBoZ,gRl,CCC passed through the port of Santos.
The next morning, Miss Root looked up the library; it is not a city library, but one for all
people employed in the business world of Santos. Its name explains it: Sociadade
Humanitaria des Empregades, no Commercio. There are five thousand volumes and
newspapers and magazines from all Brazil. The Director, who speaks English, was not in, but
it was an easy matter to turn to their files and show them articles about the Bahá 'ı́ Cause in a
dozen papers. They seemed delighted with the books she left there: 'Abdu'l-Bahá 's London
Talks, Table Talks with Abdul-Baha (the Winterburn's book) and the blue [XI:Z:BBm] booklet.
The Library though small had a delightful atmosphere.
In the evening, Miss Root went to see the editor of the principal newspaper, A Tribuna, and
on the following evening, Theosophists, seeing the Bahá 'ı́ article in the paper, called and
invited her to address their society. As she was sailing the next day they appointed a
"commission" to meet at her hotel in the morning.
Sometimes the most glorious events in life come upon one unaware and this was one of
them. Three men came, the president of the Theosophical Society, Mr Guido Gnocchi, a great
worker since its beginning five years ago, and two other distinguished Theosophists. Miss
Root at first asked them about their society and said she would write about it in the North
American papers. The president, through an interpreter (one of their own number),
explained that he had come to learn more about the Bahá 'ı́ Cause. He had articles in his home
about Bahá 'u'llá h and 'Abdu'l-Bahá , and believed that they are the World Teachers today; he
spoke of them at a Theosophical Conference in Sao Paulo recently. He said he wished to write
about them in the different newspapers throughout Brazil, just as he had written to help
Theosophy.
Miss Root had a number of Portuguese newspaper clippings explaining the Cause and its
principles. The young man—who is an Italian by birth, an artist, and very psychological—said
immediately that he would translate the blue booklet into Portuguese and get its thoughts
into the newspapers of Brazil. He said: "I will work for this Bahá 'ı́ Cause in Brazil. I will try to
learn English to propagate it further and I have a great longing to travel around the world to
spread its Teachings." This man had never heard of travelling Bahá 'ı́ teachers. He had only
glimpsed the principles, but like Paul he had the vision. They talked for hours and she gave
them Thornton Chase's The Bahai Revelation, Abu'l-Faḍ l's Bahá'í Proofs, the Divine Plan, and
several booklets. One of the other men is from Fiume, though all three have been in Brazil
many years. He had a vision of "the oneness of the world of humanity", and wrote a book on
this subject which is in its second edition. He is much interested in the Bahá 'ı́ Cause and can
read English.
When the Santos friends came to bring Miss Root to the ship outward bound for Buenos
Aires, Mr Guido Gnocchi had with him a friend from Sao Paulo to whom he had spoken of the
Bahá 'ı́ Cause. This man, J. R. Goncalves da Silva, who for many years has been a free thinker,
occultist and scholar said he had come to ask for literature. He will tell others in the state and
city of Sao Paulo of this Bahá 'ı́ Revelation.
Mr Gnocchi read to the group a long article which he had just finished for a Brazilian paper,
giving the history of the Bahá 'ı́ Cause; it would appear that week.
Brazilians of the better classes in the large cities have much broader views and are much
more refined than people in the United States realize. They are not specialists but have a
general and very real culture. Many of them have been educated in Europe and all have
centuries of refinement back of them. Their manners are so perfect and pleasing, one cannot
help wishing other countries had ways as gentle and as truly polite. They are not creed-bound

*'%
and the very broadness of the Bahá 'ı́ Movement makes it appeal to them. Within a century
there will be Mashriqu'l-Adhká rs in Brazil. The wonderful souls, the good articles in the
newspapers, the books in the libraries will be enveloped in the clouds of the Holy Spirit, and
the Bá b, Bahá 'u'llá h and 'Abdu'l-Bahá , the Centre of the Covenant, will be known in every city
and hamlet. "Verily, He is the Powerful over all that He wisheth."
(Continued in Star of the West, XXI:BR, pp. RCl–RCZ, RBB–RBl.)
XI:7, '0 July '.*/ [XI:Z:BBR]
Recent tablet from 'Abdu'l-Bahá to Mr A. W. Randall
To his honour Mr A. W. Randall—Upon him be the Glory of God, the Most Glorious!
HE IS GOD!
O thou who art firm in the Covenant!—O thou who art attracted to the Kingdom of Abhá !
Thy letter has been received. Its perusal imparted greatest joy, because that truthful
servant of Bahá 'u'llá h, together with his honourable wife, have really, with perfect love, arisen
in the service of the Kingdom. The happiness of 'Abdu'l-Bahá is confined to this fact: that
some souls may, with the utmost purity and severance from aught else save God, become
attracted spirit (unmixed spirit) and, wholly submerged in the ocean of mindfulness and piety,
dedicate their time, day and night, to the service of the Cause of God.
His honour Fá ḍ il-i-Má zindará nı́ is from those souls who have dedicated their lives to the
service of the Cause of God. It is my hope that his pure breath may be the cause of the union
and harmony of the friends.
The papers of Mr Hearst are verily striving for the protection of the rights of the public. I
am supplicating that they may become the first papers serving the good of the world of
humanity, so that they may keep alive the blessed name of Mrs Hearst and that this name
(Hearst) may live permanently till eternity.
The model of Mr Bourgeois, praise be to God, has become acceptable to the friends,
especially that it has proved approvable to his honour, Mr Remey. [XI:Z:BBp]
Convey on my behalf the utmost kindness to all the friends of God. Upon thee be the Glory
of God!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h, Mt. Carmel, Palestine, Rg June BXRC.
XI:1, ' August '.*/ [XI:m:BRB]
Extract from a talk given at the home of Mr and Mrs Kinney, New York, d
December dndc
Know this for a certainty that today the penetrative power in the arteries and the nerves of
the world of humanity is the power of the Covenant. The body of the world will not be moved
through any power except through the power of the Covenant. There is no other power like
unto this. Consider what a transformation has been effected since my first visit. This has
been made possible through the power of the Covenant.
XI:1, ' August '.*/ [XI:m:BRR]
Tablet from 'Abdu'l-Bahá to Charles Mason Remey
To his honour, Mr Remey, Washington, D.C.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou son of the Kingdom!
*'&
Thy letter was received. Its contents were in the utmost sweetness, for it was indicative
that with the utmost power thou hast arisen in order to link together the hearts of souls that
are in America with those who are in Europe. This is of utmost importance, for the first divine
teaching is that communities must be freed from racial, political and even patriotic prejudice,
that all men are of one race and the whole universe one land. Consider how unwise and shortsighted are the leaders, the politicians and the philosophers of the present age! The American
continent and Europe, that is, Germany and France, are a small portion of the terrestrial globe.
What is the importance of this globe?—for it commands no importance when compared to
these infinite bodies that abound in this limitless space; it is like unto an insignificant spot on
the surface of the wide ocean. No importance should be attached to the terrestrial globe, how
much less to one of the countries of the globe. The inhabitants of countries are so immersed
in their imaginations that they have carved for themselves statues of imagination, which they
worship, when actually they are naught but fantastic images, yet in spite of that they are
worshipped by everyone. How heedless, unintelligent and unwise are the leaders and
philosophers of today!
In short, the divine teachings constitute the uni-coloured pavilion of the oneness of the
world of humanity. All the peoples of the world shall not attain unto rest except under its
shadow, and in accordance with these teachings, the Turk as well as the Tajik, the European as
well as the American, the Asiatic as well as the African—all shall rest under the shadow of this
pavilion. The friends of God must therefore deal with all the communities of the world with
the utmost truthfulness and friendship without any distinction of race, so that all may
embrace one another and with the utmost harmony and love may engage in the glorification
of the Lord of the Kingdom.
I have delivered an address at the university of the coloured men at Washington on the
subject of the coloured and the white. Refer to it and act accordingly.
In brief, I am greatly pleased with thy conduct and thy behaviour. Praise be to God, thou
are freed from these limitations and imaginations, hast no purpose save the diffusion of the
divine fragrances and art ever restless and active. Thou art day and night striving to hoist the
resplendent banner and to cause the shining morn to illumine all regions. From the Abhá
Kingdom I ever beg confirmation for thee, for without it the smallest things cannot be
performed, how much less this important question.
Convey on my behalf to all the friends of God, greeting.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Haifa, Palestine, BB October BXBX.
XI:1, ' August '.*/ [XI:m:BRp]
To the Central Organization for a Durable Peace1
[Translation of 'Abdu'l-Bahá 's Letter and Tablet sent to the General Secretary of The Hague.
Received by the Star of the West, Ro July BXRC.—Editors.]
[XI:m:BpC]
… This is the truth about the situation, which has been stated.
Consider how powerful are the teachings of His Holiness Bahá 'u'llá h. At a time when His
Holiness was in the prison of 'Akká and was under the restrictions and threats of two bloodthirsty kings, notwithstanding this fact, his teachings spread with all power in Persia and
other countries. Should any teaching, or any principle, or any community fall under the threat

Pages :FI–:FV, :Fj and part of page :I; can be found in Selections from the Writings of 'Abdu'l-Bahá, pp. Fje–I;V.

*''
of a powerful and blood-thirsty monarch it will be annihilated within a short space of time. At
present for fifty years the Bahá 'ı́s in Persia and most regions have been under severe
restrictions and the threat of sword and spear. Thousands of souls have given their lives in
the arena of sacrifice and have fallen as victims under the swords of oppression and cruelty.
Thousands of esteemed families have been uprooted and destroyed. Thousands of children
have been made fatherless. Thousands of fathers have been bereft of their sons. Thousands
[XI:m:BpB] of mothers have wept and lamented for their boys who have been beheaded. All this
oppression and cruelty, rapacity and blood-thirstiness did not hinder or prevent the spread of
the teachings of Bahá 'u'llá h. They spread more and more every day, and power and might
became more evident.
It may be that some foolish person among the Persians will affix his name to the contents of
the Tablets of His Holiness Bahá 'u'llá h or to the explanations given in the letters [Tablets] of
'Abdu'l-Bahá and send it to that esteemed Assembly. Ye must be aware of this fact, for any
Persian who seeks fame or has some other intention will take the entire contents of the
Tablets of His Holiness Bahá 'u'llá h and publish them in his own name or in that of his
community, just as happened at the Universal Races Congress in London before the war. A
Persian took the substance of the Epistles of His Holiness Bahá 'u'llá h, entered that Congress,
gave them forth in his own name and published them, whereas the wording was exactly that
of His Holiness Bahá 'u'llá h. Some such souls have gone to Europe and have caused confusion
in the minds of the people of Europe and have disturbed the thoughts of some Orientalists. Ye
must bear this fact in mind, for not a word of these teachings was heard in Persia before the
appearance of Bahá 'u'llá h. Investigate this matter so that it may become to you evident and
manifest. Some souls are like parrots. They learn any note which they may hear, and sing it,
but they themselves are unaware of what they utter. There is a sect in Persia at present made
up of a few souls who are called Bá bı́s, who claim to be followers of His Holiness the Bá b,
whereas they are utterly unaware of His Holiness. They have some secret teachings which are
entirely opposed to the teachings of Bahá 'u'llá h and in Persia people know this. But when
these souls come to Europe, they conceal their own teachings and utter those of His Holiness
Bahá 'u'llá h, for they know that the teachings of His Holiness Bahá 'u'llá h are powerful and they
therefore declare publicly those teachings of Bahá 'u'llá h in their own name. As to their secret
teachings, they say that they are taken from the Book of Bayán, and the Book of Bayán is from
His Holiness the Bá b. When ye get hold of the translation of the Book of Bayán, which has
been translated in Persia, ye will discover the truth that the teachings of Bahá 'u'llá h are
utterly opposed to the teachings of this sect. Beware lest ye disregard this fact. Should ye
desire to investigate the matter further, enquire from Persia.
In fine, when travelling and journeying throughout the world, wherever one finds
construction, it is the result of fellowship and love, while everything that is in ruin shows the
effect of enmity and hatred. Notwithstanding this, the world of humanity has not become
aware and has not awakened from the sleep of heedlessness. Again it engages in differences,
in disputes and wrangling, that it may set up ranks of war and may run to and fro in the arena
of battle and strife.
So is it with regard to the universe and its corruption, existence and non-existence. Every
contingent being is made up of different and numerous elements and the existence of
everything is a result of composition. That is to say, when between simple elements a
composition takes place a being arises; the creation of beings comes about in this way. And
when that composition is upset, it is followed by decomposition, the elements disintegrate,
and that being becomes annihilated. That is to say, the annihilation of everything consists in
the decomposition and the separation of elements. Therefore every union and [XI:m:BpR]
colour, of leaves, of flowers and of fruits, each will contribute to the beauty and charm of the
others and will make an admirable garden, and will appear in the utmost loveliness, freshness

*'(
and sweetness. Likewise, when difference and variety of thoughts, forms, opinions, characters
and morals of the world of mankind come under the control of one Supreme Power and the
influence of the composition among the elements is the cause of life, while dissociation and
separation is the cause of death. In short, attraction and harmony of things are the cause of
the production of fruits and useful results, while repulsion and disharmony of things are the
cause of disturbance and annihilation. From harmony and attraction, all living contingent
beings, such as plant, animal and man, are realized, and from disharmony and repulsion decay
sets in and annihilation becomes manifest. Therefore whatever is the cause of harmony,
attraction and union among men is the life of the world of humanity, and whatever is the
cause of difference, of repulsion and of separation is the cause of the death of mankind. And
when thou passest by a garden wherein vegetable beds and plants, flowers and fragrant herbs
are all combined so as to form a harmonious whole, this is an evidence that this plantation
and this rose garden have been cultivated and arranged by the care of a perfect gardener,
while when thou seest a garden in disorder, lacking arrangement and confused, this indicates
that it has been deprived of the care of a skilful gardener, nay, rather, it is nothing but a mass
of weeds. It has therefore been made evident that fellowship and harmony are indicative of
the training of the real Educator, while separation and dispersion prove wildness and
deprivation of Divine Training.
Should anyone object that, since the communities and nations and races and peoples of the
world have different formalities, customs, tastes, temperaments and morals and varied
thoughts, minds and opinions, it is therefore impossible for ideal unity to be made manifest,
and complete union among men to be realized, we say that differences are of two kinds. One
leads to destruction, and that is like the difference between warring peoples and competing
nations who destroy one another, uproot each other's families, do away with rest and comfort
and engage in bloodshed and rapacity. That is blameworthy. But the other difference consists
in variation. This is perfection itself and the cause of the appearance of Divine bounty.
Consider the flowers of the rose garden. Although they are of different kinds, various colours
and diverse forms and appearances, yet as they drink from one water, are swayed by one
breeze and grow by the warmth and light of one sun, this variation and this difference cause
each to enhance the beauty and splendour of the others. The differences in manners, in
customs, in habits, in thoughts and opinions and in temperaments is the cause of the
adornment of the world of mankind. This is praiseworthy. Likewise this difference and this
variation, like the difference and variation of the parts and members of the human body, are
the cause of the appearance of beauty and perfection. As these different parts and members
are under the control of the dominant spirit, and the spirit permeates all the organs and
members, and rules all the arteries and veins, this difference and this variation strengthen
love and harmony and this multiplicity is the greatest aid to unity. If in a garden the flowers
and fragrant herbs, the blossoms and fruits, the leaves, branches and trees are of one kind, of
one form, of one colour and of one arrangement, there is no beauty or sweetness, but when
there is variety of [XI:m:Bpp] world of oneness, they will appear and be displayed in the most
perfect glory, beauty, exaltation and perfection. Today nothing but the power of the Word of
God which encompasses the realities of things can bring the thoughts, the minds, the hearts
and the spirits under the shade of One Tree. He is the Potent in all things, the Vivifier of souls,
the Preserver and the Controller of the world of mankind. Praise be to God, in this day the
light of the Word of God has shone forth upon all regions, and from all sects, communities,
nations, tribes, peoples, religions and denominations, souls have gathered under the shadow
of the Word of Oneness and have in the most intimate fellowship united and harmonized!
Some time ago, during the war, a letter [Tablet] was written regarding the teachings of His
Holiness Bahá 'u'llá h which may appropriately be appended to this epistle.

*')
XI:1, ' August '.*/ [XI:m:Bpp]
Tablet from 'Abdu'l-Bahá
HE IS GOD!
O people of the world!
The dawn of the Sun of Reality is assuredly for the illumination of the world and for the
manifestation of mercy. In the assemblage of the family of Adam results and fruits are
praiseworthy, and the holy bestowals of every bounty are abundant. It is an absolute mercy
and a complete bounty, the illumination of the world, fellowship and harmony, love and
union; nay, rather, mercifulness and oneness, the elimination of discord and the unity of
whomsoever are on the earth in the utmost of freedom and dignity. The Blessed Beauty
[Bahá 'u'llá h] said; "All are the fruits of one tree and the leaves of one branch". He likened the
world of existence to one tree and all the souls to leaves, blossoms and fruits. Therefore all
the branches, leaves, blossoms and fruits must be in the utmost of freshness, and the bringing
about of this delicacy and sweetness depends upon union and fellowship. Therefore they
must assist each other with all their power and seek everlasting life. Thus the friends of God
must manifest the mercy of the Compassionate Lord in the world of existence and must show
forth the bounty of the visible and invisible King. They must purify their sight, and look upon
mankind as the leaves, blossoms and fruits of the tree of creation, and must always be
thinking of doing good to some one, of love, consideration, affection and assistance to
somebody. They must see no enemy and count no one as an ill wisher. They must consider
everyone on the earth as a friend; regard the stranger as an intimate, and the alien as a
companion. They must not be bound by any tie, nay, rather, they should be free from every
bond. In this day the one who is favoured in the threshold of grandeur is the one who offers
the cup of faithfulness and bestows the pearl of gift to the enemies, even to the fallen
oppressor, lends a helping hand, and considers every bitter foe as an affectionate friend.
These are the commands of the Blessed Beauty, these are the counsels of the Greatest
Name. O ye dear friends! The world is engaged in war and struggle, and mankind is in the
utmost conflict and danger. The darkness of unfaithfulness has enshrouded the earth and the
illumination of faithfulness has become concealed. All nations and tribes of the world have
sharpened their [XI:m:Bpo] claws and are warring and fighting with each other. The edifice of
man is shattered. Thousands of families are wandering disconsolate. Thousands of thousands
of souls are besmeared with dust and blood in the arena of battle and struggle every year, and
the tent of happiness and life is overthrown. The prominent men become commanders and
boast of bloodshed, and glory in destruction. One says: "I have severed with my sword the
necks of a nation", and one: " I have levelled a kingdom to the dust"; and another: " I have
overthrown the foundation of a government." This is the pivot around which the pride and
glory of mankind are revolving. In all regions friendship and uprightness are denounced and
reconciliation and regard for truth are despised. The herald of peace, reformation, love and
reconciliation is the Religion of the Blessed Beauty which has pitched its tent on the apex of
the world and proclaimed its summons to the people.
Then, O ye friends of God! Appreciate the value of this precious Revelation, move and act in
accordance with it and walk in the straight path and the right way. Show it to the people.
Raise the melody of the Kingdom and spread abroad the teachings and ordinances of the
loving Lord so that the world may become another world, the darkened earth may become
illumined and the dead body of the people may obtain new life. Every soul may seek
everlasting life through the breath of the Merciful. Life in this mortal world will quickly come
to an end, and this earthly glory, wealth, comfort and happiness will soon vanish and be no
more. Summon ye the people to God and call the souls to the manners and conduct of the
Supreme Concourse. To the orphans be ye kind fathers, and to the unfortunate a refuge and
*'*
shelter. To the poor be a treasure of wealth, and to the sick a remedy and healing. Be a helper
of every oppressed one, the protector of every destitute one, be ye ever mindful to serve any
soul of mankind. Attach no importance to self-seeking, rejection, arrogance, oppression and
enmity. Heed them not. Deal in the contrary way. Be kind in truth, not only in appearance
and outwardly. Every soul of the friends of God must concentrate his mind on this, that he
may manifest the mercy of God and the bounty of the Forgiving One. He must do good to
every soul whom he encounters, and render benefit to him, becoming the cause of improving
the morals and correcting the thoughts so that the light of guidance may shine forth and the
bounty of His Holiness the Merciful One may encompass. Love is light in whatsoever house it
may shine and enmity is darkness in whatsoever abode it dwell.
O friends of God! Strive ye so that this darkness may be utterly dispelled and the Hidden
Mystery may be revealed and the realities of things made evident and manifest.
(Signed) 'Abdu'l-Bahá
Translated by: Shoghi Rabbani, Dr Ḍı́yá ' M. Baghdá dı́, Mı́rzá Luṭfu'llá h Ḥakı́m, and Dr J. E.
Esslemont.
Haifa, Palestine, BZ December BXBX.
XI:., */ August '.*/ [XI:X:BpX]
Recent Tablet from 'Abdu'l-Bahá to Mrs Corinne True
To the dear daughter of the Kingdom, Mrs Corinne True, Chicago, Illinois—Upon her be the
light of God, the Most Luminous!
HE IS GOD!
O thou dear daughter of the Kingdom!
Thy letter has been received and the proceedings of the Convention understood. Thanks be
unto God that this Convention was supported by the confirmations of the Kingdom of Abhá
and as thou didst wish it was formed and ended.
Praise be unto God, that the model of the Mashriqu'l-Adhká r made by Mr Bourgeois was
approved by his honour, Mr Remey, and selected by the Convention. His honour, Mr Remey is,
verily, of perfect sincerity. He is like unto transparent water, filtered, lucid and without any
impurity. He worked earnestly for several years, but he did not have any personal motive. He
has not attachment to anything except to the Cause of God. This is the spirit of the firm and
this is the characteristic of the sincere.
The model of the Mashriqu'l-Adhká r is, however, too big. It needs several millions of
dollars for the cost (of construction). If possible, Mr Bourgeois may reproduce the same
model on a smaller scale, so that one million dollars may suffice for its construction. This
should be reconsidered only if possible.
Thy services to the Mashriqu'l-Adhká r are accepted at the Threshold of the Most Great One.
Convey on my behalf the most wonderful Abhá greetings to all the friends, especially to the
House of Spirituality and other Assemblies. Practice utmost affection towards thy dear
daughters on my behalf. I have no opportunity to write more than this.
Upon thee be the light of the Most Luminous!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, BR June BXRC, Haifa, Palestine.

*(+
XI:., */ August '.*/ [XI:X:BoC]
The model for the Bahá'í temple, Chicago
Louis J. Bourgeois, Architect
By J. R. Reid
[Paper from The Architectural Record, June BXRC, pp. gCB–gCg.]
The model designed by Louis J. Bourgeois for the great Bahá 'ı́ Temple to be built in Chicago
is attracting much attention from architects. It is of unusual interest from several points of
view. The Temple is a new and original form in architecture—"the first new idea in
architecture since the thirteenth century", according to Mr H. Van Buren Magonigle. Beautiful
in the harmony of its proportions, it has in addition a singular charm in its symbolism; and to
the psychologist it is noteworthy, because the creator declares: "It is Bahá 'u'llá h's temple. I
am only the channel through which it came."
In form the temple is a nonagon, or nine-sided structure, and its lower story offers a
complete innovation in architecture in the use of nine inverted half circles, with a great
doorway in the centre of each, so that from whatsoever side one approaches the edifice it
seems to extend its arms in welcome. From dome to foundation it is a unique creation and
unlike any building in existence, yet one reads in its curving beauty the story of the
architecture of the world. The first floor in its simplicity of line suggests the Greek and
Egyptian temples; while the treatment of the doors and windows is Romanesque in form, and
both Gothic and Arabic in the intricacy and beauty of ornamentation. The second story is
Renaissance in line and Gothic in the interlaced arches of its openings. The third is restful,
quiet and Renaissance in treatment. Above it rises a lovely dome, suggestive of Byzantine
forms; but above the closed top rise other beams of the dome itself like hands clasped in
prayer, so that the dome gives the feeling of ascension and aspiration found previously in the
Gothic towers alone.
In the geometric forms of the ornamentation covering the columns and surrounding
windows and doors of the temple, one deciphers all the religious symbols of the world. Here
are the swastika cross, the circle, the triangle, the double triangle or six pointed star (or
Solomon's seal, the magic symbol of necromancers of old); but more than this, the noble
symbol of the spiritual Orb, or Sun behind the Saviour of mankind; the five pointed star,
representing the man saviour—Christ or Buddha or Muḥ ammad: the Greek Cross, the Roman
[XI:X:BoB] or Christian Cross; and, supreme above all, the wonderful nine pointed star, figured
in the structure of the temple itself, and appearing again and again in its ornamentation, as
significant of the Spiritual Glory in the world today.
The nine pointed star reappears in the formation of the windows and doors, which are all
topped by this magnificent allegory of spiritual glory, from which extend gilded rays covering
the lower surfaces, and illustrating, in this vivid and artistic limning, the descent of the Holy
Spirit.
Curiously enough this Descent of the Holy Spirit was the first thing Louis J. Bourgeois
pictured in his drawing of the temple. He said, "I did the doors and windows of the lower
story first, and then I got the entire form."
The numbers X and BX recur again and again in the structure of the temple, illustrating its
basic principle of Unity—X being the number of perfection, containing in itself the completion
of each perfect number cycle, and BX representing the Union of God and man, as manifested in
life, civilization and all things.
His description of how he made the model is as interesting as the structure itself; but in
reading it one must remember that Bourgeois is an architect of long and wide experience. He
built Gothic churches in France; then he built them in Canada. His buildings are found in
*(!
Chicago, in California, where he erected and planned the well known house and garden of Paul
de Longpré , the flower painter, and also in New York.
Twenty–five years ago he had a remarkable spiritual experience, through which he came
into a knowledge of his spiritual self, as well as his physical man. Then he was told that some
day he would build a great temple, and he made a sketch of a circular twelve sided building, at
that time. Henceforth he dreamed of his temple, and tried to make a drawing of it, but could
not. He became interested in the Bahá 'ı́ Movement, and nine years ago made an architectural
drawing of a temple, in order that he might be represented in the competition spoken of at
that time for the erection of a Bahá 'ı́ temple in Chicago; but he said then, "This is not my
temple, I am only putting it in to get a chance in the competition. If I win, I can draw the real
temple."
But the competition never materialized, and four years ago, when he returned from the
Bahá 'ı́ convention in Boston, Bourgeois suddenly, in an hour's time, sketched the lower story
of his temple. But he could get no further, and half dazed by the ornate splendour of this
fragment realized that he must model it, because he could never express on a flat surface the
many-faced beauty of its plan. He endeavoured to cut into the plaster the intricate tracery of
ornament he saw; but he had never done such work, and he was obliged to ask the help of a
friend skilled in the art, and after half a day's training he went at his task successfully. He did
each successive story in this way, modelling the beauty in plaster as it was revealed to him,
never seeing the whole, yet saying to himself constantly, "How do I dare go on? Because this
is so wonderful; and how can I make a dome wonderful enough to complete it?" And then
always the thought would come, "The Power that is giving you this will give you a dome the
most wonderful of all!"
So he did the first story with its welcoming arms, and the second with its Gothic elegance,
and the third with its Renaissance quiet and beauty. One morning he wakened suddenly at
three o'clock and knew that he was to draw the dome. He was very happy; and as his fingers
flew on for a rich hour, he knew that the dome was the most wonderful of all. That is why he
says, "It is Bahá 'u'llá h's temple. It is not mine!"
There is another side to this temple story, which is both human and appealing. It has to do
with love and comprehension and faithful service. The architect is not rich, and he realized
that if he worked at his model the family income would cease, and perhaps no one would ever
build his mighty temple. His wife is also an artist, but she bought a little notion store in West
Englewood; and while he worked on the model, she sold ice cream and candy. When he
needed [XI:X:BoR] clay for his first modelling he was out of money, so he went into the garden,
filled his wife's clothes basket with Dorothy Perkins roses, which covered the arbour. He took
them to New York and sold them for five dollars, with which he bought his clay.
He thought he could make the model in three months, but it took him three years, and he
says his wife is really the temple builder, for had it not been for her sympathy and cheerful
sacrifice he never could have carried to completion the gigantic work.
The model is now on exhibition at the Kevorkian gallery in New York City. It was chosen
for erection in Chicago by the delegates to the Bahá 'ı́ Convention, held recently in New York.
Its original plan demands a building plC feet in height, and ogC feet in diameter; but these
figures will be halved for the Chicago structure, making a dimension of BmC by RRg. The
building constructed in this size will cost somewhere near a million and a half dollars.
One naturally asks what is behind such a conception and what it means for humanity. The
Bahá 'ı́ Movement, which is planning this stupendous creation, is the great international
movement of Unity and Brotherhood, which arose in Persia in Bmoo and extends its branches
and its influence everywhere at the present time. It was first taught by 'Alı́ Muḥ ammad, who

*(#
was presently given the title of Bá b or Gate, meaning a door opened between heaven and
earth. He foretold the coming of Bahá 'u'llá h, who he said would appear in nineteen years, and
would be the Glory of God for all mankind through the nobility of his life and teachings.
Bahá 'u'llá h means the Glory of God, and his influence, penetrating all mankind in the Glory
shining through him, will at length unite all religions, all nations, all races—banishing hatred,
rancour, partisanship in the great love which rises through realization of the Fatherhood of
God and the true brotherhood of mankind.
Bahá 'u'llá h died in BmXR in the prison town of 'Akká , Syria, to which he had been sent by
those persecutors who, as in the case of all the Prophets, could not distinguish light from
darkness. He left [XI:X:Bop] the leadership of the movement in the hands of his son, 'Abbá s,
also a prisoner, saying, "I have established a new covenant between God and Man, and my son
is the centre of that covenant."
His son took the title of 'Abdu'l-Bahá , or The Servant of God, literally, the Slave of the Glory,
and the name of 'Abdu'l-Bahá has already become known everywhere, the synonym for
service, love and wisdom. He was freed front imprisonment in BXCm, through the action of the
constitutional revolution in Turkey, and since then has travelled in western countries, visiting
America in BXBR.
The Bahá 'ı́ Revelation, as it is sometimes called, inspires a movement, not a sect. It has a
very slight organization embodied in a Unity Board, which manages the Temple fund. The
temple will be a great place of worship for all mankind. Its doors will never be closed; no
priesthood will ever officiate within its walls; about it will be gardens and fountains; and
beyond these, a series of buildings devoted to the application of true religion to life, a hospital,
an orphan asylum, a hospice or house of hospitality, a guild house, a university, etc. Only
worship can be voiced in the temple itself; but the results of such worship are to be evidenced
in these surrounding buildings, where all activities of the community will meet in the
comradeship inspired by mutual counsel from which criticism and politics shall have been
banished.
XI:'/, 1 September '.*/ [XI:BC:BgX]
Tablets received by American Bahá'ís in dndn
…
Mr and Mrs Latimer
To their honours, Mr James and Rú ḥ aniyyih Latimer, Portland, Oregon—Upon them be
Bahá 'u'l-Abhá !
HE IS GOD!
O ye two faithful and assured souls!
Praise be to God, your son, George Latimer, is enkindled with the fire of the love of God, and
is with all his [XI:BC:Blp] power engaged in service. This youth shall be confirmed and shall
plant for you a tree that shall eternally yield fresh fruits.
The meeting which ye prepared at the home of Mr and Mrs Nash, on the day of Naw-Rú z,
was an illumined assemblage and the recipient of merciful blessings. Such gatherings are
pregnant with remarkable results and their importance shall, in the future, be made evident
and manifest. During the autumn season the seed is sown and its significance is veiled, but
when springtime approaches and causes it to thrive, then its importance is revealed.
At present the principle of the Oneness of Mankind resembles a seed which is sown and
which at first commands no importance, but when the springtime of Universal Peace draws
near, then it shall grow and its importance be made known.

*($
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RC July BXBX.
Sophie Loeding
To the maid-servant of God, Sophie Loeding, Chicago, Illinois,—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Praise be to God, thou hast attended the Mashriqu'l-Adhká r Convention at New York, hast
witnessed that great stir and celebration, hast associated with the friends and joined them in
their songs, hast been animated and quickened and with a new spirit hast returned to Chicago.
Associate intimately with the class of young friends and join them in their activities. Convey
to them my respectful greeting and say: "O class of young people! Praise be to God, ye are
strong in body and are gladdened in spirit by the divine glad-tidings. Ye must exert an effort
and must labour hard. The light of the oneness of the world of humanity and of universal
peace must radiate from your class to the surrounding regions, ye must be the cause of the
promulgation of heavenly teachings and must summon the souls to merciful characteristics
that they may acquire a Bahá 'ı́ training and may be confirmed by divine assistance."
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RC July BXBX.
Mabel Rice-Wray
To the maid-servant of God, Mrs Mabel Rice-Wray, Detroit, Michigan—Upon her be
Bahá 'u'l-Abhá ! [XI:BC:Blo]
HE IS GOD!
O thou pure leaf of the Blessed Tree!
Thy letter was received and its contents noted. From lack of time a short answer is given,
for letters pour down like unto rain from the East as well as from the West. I have no time for
a detailed answer. In brief it is this:
It is not permissible to hang the sacred picture on the walls of rooms; but to hang the
Greatest Name, or the picture of the sacred tomb, or the picture of a spot where His Holiness
Bahá 'u'llá h has been, is permitted.
I pray to God that ye may ever be enkindled with the fire of the love of God, attracted by the
fragrances of God, assisted in benevolent deeds, in good and faithful conduct and firm in the
Covenant and Testament. Whatever thou deemest advisable for the promulgation of the
Cause, it is acceptable.
As to the election of women, this is a political question. I avoid all politics, but I say this
much, that men and women are both parts of the human branch, and for mankind two wings
are necessary. If either one is weak the bird will not fly, but if both are strong mankind will
soar to the exalted summit.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RR July BXBX.
[NOTE: Mrs Rice-Wray sends the above Tablet to the Star of the West with the following

*(%
word of explanation: "I am enclosing the copy of a Tablet received recently and which I feel is
not intended for me but for someone who asked the questions which it answers. And
someone may have my Tablet. Perhaps you have heard of someone who has a Tablet plainly
not for them. Someone surely is looking for this one."—Editors.]
Edward Struven
To his honour, Mr Edward Struven, Beverly, Massachusetts—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Thy letter was received. Thou hast mentioned in it the name of the attracted maid-servant
of God, Lua.1 Lua pertained to the Kingdom, was lordly, was merciful and was attracted by the
divine fragrances. That blessed leaf has been the cause of the guidance of many a soul for she
was endowed with a heart that was attracted, a tongue that was eloquent and spent her time
day and night in teaching. At present she is calling ye from the Abhá Kingdom saying: "O ye
my children! Are ye aware of what bounty I have attained? If so, ye would cast behind this
earthly body and would hasten and fly to this Divine Realm." In fine, Lua has acquired an
everlasting fame and an eternal bounty.
Thou hast written concerning the difficulties arising between Labour and Capital, ye may
discuss this question at Green Acre. When I was in America, I delivered different addresses on
that subject; get those speeches and discuss the topic in accordance with them.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RC July BXBX. [XI:BC:Blg]
Kawkab MacCutcheon
To the maid-servant of God, Kawkab MacCutcheon, Chicago, Illinois, care of the maidservant of God, Mrs True, Chicago, Illinois—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou resplendent Kawkab!
Thy letter was received. Associate as before with Mrs True and contribute to the
Mashriqu'l-Adhká r as much as possible. Strive for unity among the white and the coloured so
that colour may no more be taken into consideration but instead the hearts be considered.
The hearts must be illumined, must be pure and white and not the body of man. Many are the
coloured ones who, in the field of faith, have surpassed the white and won the goal, and many
are the white who in view of a darkened heart have been deprived of the bounties of God.
In short, five races exist upon the surface of the globe: the white, black, brown, yellow and
red races. This resembles the different species and colours of doves, but, on the other hand,
there is no distinction of colour among them, on the contrary the white, black, yellow, blue,
red and purple doves, all associate together in the utmost love and harmony. How can man
who is endowed with reason and intelligence be limited by these considerations of colour?
This is nothing but heedlessness, ignorance and counter to human laws.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, Ro July BXBX.

Lua Getsinger.

*(&
Oscar Hanko
To his honour Mr Oscar Hanko, Newark, New Jersey—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of the Divine Kingdom!
Thy letter was received. Its contents indicated that at a time when, due to war, the world
was in confusion and commotion, thou wert in utmost tranquillity and composure, engaged in
servitude to the threshold of the Lord of Hosts, wert serving the Kingdom, wert wishing
nothing save the illumination of the world of mankind and had no object but the exaltation of
the Word of God and the promulgation of heavenly teachings. Thus thou hast been confirmed
and assisted.
Convey on my behalf to Dr Guthrie and Mr LeDoux the utmost kindness and respect. On
their behalf, at the midnight hour, I pray and entreat at the Threshold of the All-Knowing God
and beg assistance, bounty and everlasting blessings. Undoubtedly they shall be [XI:BC:Bll]
confirmed by the heavenly legions and assisted by the Divine Spirit.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine, Rl July BXBX.
Mrs Jennie Anderson
Through his honour, Dr Baghdá dı́—Upon him be Bahá 'u'l-Abhá !—to the maid-servant of
God, Mrs Jennie Anderson.
HE IS GOD!
O thou leaf of the Tree of Life!
Your letter has been received. Because you are exceedingly worthy of an answer, therefore
this epistle has been written.
Happy is thy condition for the thickly condensed clouds did not prevent thee from seeing
the Sun of Reality. With thine own ear thou hast heard the call of the Kingdom of God and
with thine eye thou hast witnessed the lights of guidance. Rest thou assured that thou art
under the protection of the Lord of Hosts and art considered one of the daughters of the
Kingdom. Appreciate thou this station because this is a great station.
Convey thou, on my behalf, to thy revered husband the utmost kindness. Likewise, to the
children.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Dr Ḍı́yá ' M. Baghdá dı́, BC November BXBX, revealed RC September BXBX.
Mrs Carpenter
To the maid-servant of God, Mrs Carpenter, the Secretary of the Spiritual Assembly, at
Santa Paula, California—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou wooer of the love of God!
For a long time I have desired to correspond with thee, but I had no time whatever. At
present as the respected maid-servant of God, Mrs True, is returning to those regions, I am
writing thee in brief that thou mayest know that thou art ever within sight and present before
me.
*('
I beg for thee from the bounties of God advancement in the Kingdom and nearness to His
Highness the Merciful One. Thy services in the Spiritual Assembly are accepted in the sight of
the Almighty and are well known to the friends. I supplicate thy reward from His Holiness
Bahá 'u'llá h.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, BR November BXBX.
James Simpson
To his honour, Mr James Simpson, Washington, D.C.—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of God!
Thy letter and thy poems arrived. From their contents it became known that, praise be to
God, thou art ablaze with the burning fire of the love of God, hast secured a share and portion
from the bounty of the Spirit and hast purposed to render a distinguished service to the divine
Kingdom and to be the cause of the promulgation of the oneness of mankind.
If it is possible and easy, undertake a journey to North Africa and enkindle there the fire of
the love of God and summon the souls to the Revelation of Bahá 'u'llá h and to the unity of
mankind, so that religious, racial, sectarian and worldly prejudice may not remain and all may
be brought to a full realization of the Truth. If thou goest, assuredly the confirmations of God
shall assist thee. [XI:BC:BlZ]
I pray on your behalf that the light of guidance may shine in the hearts, divine bestowals
may be extended and heavenly bounty may shine in full radiance.
In this world whatever thou doest is ultimately fruitless save service to the Kingdom of God
and to all mankind.
Upon, thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine, RC July BXBX.
Charles Mason Remey1
To Mr Remey—Upon him be Bahá 'u'l-Abhá !
O thou who art firm in the Covenant!
Thy letter was received! It became the cause of the utmost happiness and rejoicing; for it
contained the news that the white and the coloured are gathered in one meeting in America
and are associating with each other with infinite love and kindness. Consider thou the power
of the Word of God which has brought together those who were against each other. To bring
the white and the coloured together is considered impossible and improbable, but the breaths
of the Holy Spirit will accomplish this fact.
The world of America must be very thankful for this realization; for this enmity and hatred
which exist between the white and the coloured races is very dangerous and there is no doubt
that it will end in bloodshed unless the penetration of the Word of God, the breaths of the Holy
Spirit and the teachings of Bahá 'u'llá h are diffused amongst them and love instead of hatred is
established between the two races.

Note: This Tablet written nine years ago, has just been received: It was delayed in transmitting. Fi February :jF;.—C. M.
R.

*((
They must destroy the foundation of enmity and rancour and lay the basis of love and
affinity. The power of the Teachings of Bahá 'u'llá h will cause the disappearance of this danger
from America.
But if Mr M___ was completely attracted to the Kingdom of Abhá these difficulties would not
have appeared.
Now he must become a real Bahá 'ı́ so that the heavenly army may assist and these troubles
may be entirely wiped away. Write to him to read the supplications and implore toward the
Kingdom of Abhá ! He must rest assured that these difficulties will be cleared.
Convey to all the friends of God the wonderful Abhá greeting.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, RZ November BXBB, Paris, France. [XI:BC:Blm]
Dr Hills Cole
Through his honour Mirza Ahmad Sohrab—Upon him be Bahá 'u'l-Abhá !—to his honour Dr
Hills Cole—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
The friends of God are most pleased with thee. They have loosened their tongues in thy
praise that thou art firm in the Covenant and Testament and art self-sacrificing in the Path of
God.
I hope from the bestowals of the True One that thou mayst advance in the Kingdom of God
and become conducive to the guidance of souls.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Rm October BXBX, at Minneapolis, Minnesota.
Elizabeth Stevens
To the maid-servant of God, Elizabeth Stevens—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Two letters have been received from thee, one from New York and another from Bermuda.
Verily, thy letter was eloquent and from it the purpose was quite manifest. Thou didst well to
undertake such a good voyage to Bermuda. I entreat and supplicate to the divine Kingdom
and beg for thee the confirmations of the Kingdom. Rest thou assured, thou shalt be
confirmed. Engage with all the power of thy heart in the promulgation of divine teachings in
those islands, and be certain that the doors will be wide opened.
After this war, all men are thirsty for universal peace, and the Divine Teachings lay the
foundation of universal peace and promulgate the oneness of the world of humanity. Praise
thou God, that He hast made thee of the chosen and has selected thee for the promulgation of
heavenly teachings. Be assured that thou shalt be confirmed.
Convey on my behalf the utmost love and kindness to the maid-servants of God, Maud
Gaudreaux and Agnes Alexander.
Upon thee be Bahá 'u'l-Abhá !

*()
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RC July BXBX.
XI:'/, 1 September '.*/ [XI:BC:BlB]
Recent tablet to the House of Spirituality,1 Chicago
To the members of the House of Spirituality, Chicago—Upon them be the Glory of God, the
Most Glorious!
HE IS GOD!
O ye dear friends of 'Abdu'l-Bahá !
The letter which ye had written to the Central States was perused. My hope is that this
Convention for Teaching will remain firm and permanent and that its honourable members
will serve the Kingdom of God with utmost unison and harmony, so that the effulgent light of
the Sun of Reality may illumine the horizons of America, and the call of His Holiness
Bahá 'u'llá h may reach everywhere. The teachings of His Holiness Bahá 'u'llá h, like unto the
breaths of the Holy Spirit, revives the people. The favours of His Holiness Bahá 'u'llá h will
encompass all mankind.
'Abdu'l-Bahá feels great attachment towards the Chicago friends, for the call of the
Kingdom of God, first of all, reached Chicago and made some souls in that city attracted to the
Heavenly Kingdom. As in the beginning they did before all attain to the Spirit of Life, so
should ye now try to preserve this bounty to the end. Resist ye like unto a firm foundation
every violent storm. Withstand ye like unto a strongly-rooted tree the severe winds. Be ye
released from every thought save that of the Kingdom of God. Be ye freed from every bond.
Have ye no attachment save that to His Holiness Bahá 'u'llá h. Strive ye day and night with
heart and soul so that ye may render some service to the Kingdom of God. These are virtues
which bear fruits, otherwise rootless trees fall to earth by furious winds; weak lamps are
extinguished through a breeze; languid bodies become overwhelmed by the slightest attack
(accident) and the superficial people run away from Reality, as it is plainly mentioned in the
Gospels. [XI:BC:BlR]
At all events, O ye friends of God, the tests are verily severe.
It needs a heavenly power so that man may remain firm.
Convey, on my behalf, longing greetings to all the friends of God, one by one.
I intended to go to Chicago by way of the Pacific Ocean, but obstacles appeared, so (at
present) I have given up the idea, waiting to see what the will of God will be and what
confirmation His Holiness Bahá 'u'llá h bestoweth.
Upon ye be the Glory of Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mı́rzá 'Azı́zu'llá h Khá n S. Bahá dur, Mt. Carmel, Palestine, B August BXRC.
XI:'', *7 September '.*/ [XI:BB:BZB]
Report of Twelfth Annual Mashriqu'l-Adhkár Convention
[Fragment]
… [XI:BB:BXZ]
[Mr. Windust] … read a further Tablet revealed RZ June BXBX, to the Bahá 'ı́ of Persia which
we reproduce in full:

Now called a Local Spiritual Assembly.

*(*
"To the members of the Spiritual Committee, Ṭ ihrá n—Upon them be Bahá 'u'l-Abhá !
"HE IS GOD!
"O friends of God!
"The magazine of the Star of the West, notwithstanding great difficulties during the days of
the war, has continued until these days of quietness and tranquillity which have come.
Although it had been cut off entirely from Persia, yet it managed to sustain its existence.
Therefore financial hardships obtained.
"But now that war has ended in peace, there must be given regularity to the Star of the
West, so that it may circulate throughout the East and the West. And this is conditioned upon
the increase in number of the subscribers. Therefore the friends in all the provinces of Persia
must subscribe to this blessed matter. Strive ye in the promulgation of this growing magazine
only for service to the Cause of God, in order that it may become the means of the stimulation
of its editors and for the best regularity of, the institution.
"Likewise, if possible, some of the friends may subscribe to the newspaper Chehreh Nema1
in Egypt and pay the subscriptions in advance.
"Upon ye be Bahá 'u'l-Abhá !
"(Signed) 'Abdu'l-Bahá "
XI:'*, 'A October '.*/ [XI:'*:*/A]
A Bahá'í pilgrimage to south America (continued)2
Compiled from letters written by Miss Martha Root while enroute.
On shipboard, in the six-day voyage from Santos to Buenos Aires, there was a great storm.
The cold, the sleet, the general discomfort of nearly every one seasick, tended to make one a
little laggard in giving the Message. Also, these people had been journeying together for four
weeks from France and had made their friendships before Miss Martha Root came aboard.
The first one to whom she gave the Message was a young man from the state of Minas Geraes,
who is going to engage in commerce between the United States and Brazil, after he completes
his language studies. After reading the Bahá 'ı́ books three days he said: "This is the best of all
the religions I have known." One [XI:BR:RCZ] Frenchman seeing the "Greatest Name" in Persian
on the book, The Divine Plan, asked her what she was reading. He knew Arabic and was
attracted. Then there was a young Frenchman, son of the owner of the largest telegraph
bureau in Paris, who spoke a little English (only two persons spoke even a little English), and
to him she explained the Cause.
Two days later Miss Root suggested they have a "conference" in the dining-room for all the
passengers and he interpreted for her the Bahá 'ı́ Cause. It took two days to prepare. First she
explained it to him in halted French, sentence by sentence, the history and vital principles, the
young Frenchman repeated it in slow English and then told it in Spanish to a young man who
was with him; the Frenchman then wrote it sentence by sentence in his own English, but
afterwards wrote it in the most brilliant French. Almost every one came to the "conference"
announced by the Captain for four o'clock, immediately after tea. The Frenchman read the
address, then as friends asked questions, Miss Root begging them to pardon her French,
replied. There were twenty aviators in the audience and all asked for literature. Later when
these aviators disembarked, Buenos Aires met them at the pier with flowers and beautiful

Chihra-Namá. Could be translated as "Face view", "portrait painter" or "real face of people". Iranian newspaper first
published (possibly :ij;s) in Alexandria and then Cairo. It acted as a conduit of ideas (unable to be published in Iran)
between Egypt and Iran in the campaigns of political, social, and cultural reform.
First part is in Star of the West, Vol. XI:V, pp. :;V–:::, ::I–::i.

*)+
ceremonies. The commandant who is from Argentina was carried off the ship on the
shoulders of his countrymen and marched through the principal thoroughfares. The young
Frenchman in saying good-bye added, "I have not always understood well the words you
speak, but I understood the life you have, and it is for that I am interested."
__________
September BXth, Miss Root spent in Montevideo, Uruguay, where the French ship stopped
for twelve hours. Her roommate on the ship out from New York lived there. The latter was an
American girl who had married an Uruguayan. The father-in-law had also been a passenger
on the ship. Miss Root went to their wholesale business house where they took her in a
touring car to their beautiful home. They are people of wealth and distinction. After lunch
and a drive they put a Bahá 'ı́ book in the English Club, another was taken to the National
Biblioteca which is a part of Montevideo University, an excellent library where other Bahá 'ı́
books can be sent. Then they called upon the editor of the leading paper, El Dia, and he used
an article. Returning to the store, the hostess explained the Bahá 'ı́ Cause to the four brothers
and a noted physician.
Montevideo has a population of oCC,CCC. There are pCC journals in Uruguay but they are
principally small papers as Montevideo is the capital and is the only large city in this country.
Uruguay is small; its population is B,oCC,CCC—the majority being of Spanish and Italian origin.
The standard of living is very high and the people are broad in their religious views.
International headquarters for much religious and philanthropic work for South America is in
Montevideo.
__________
Buenos Aires, capital of Argentina, South America, with its more than a million and a half
population, the largest Spanish city in the world, the largest city in South America, and the
fourth largest in the western hemisphere, was the scene of Miss Martha Root's pilgrimage for
two weeks. From RC September to o October BXBX, this is what occurred:
She did not know one soul in Argentina, but had several letters of introduction, three from
the United States, the others gathered along the way. A chambermaid, by telephone, made an
appointment for her to go to the home of Dr Frederico de Valles Vargas, general secretary of
the Theosophical Societies of Argentina, at one o'clock. Dr Vargas and his family had not
heard of the Bahá 'ı́ Movement, but as soon as [XI:BR:RBB] it was explained, they were deeply
impressed. The doctor and their friends, Mrs Maria Hersch, of Alsace-Lorraine, took Miss
Root that afternoon to a Theosophical hall, where arrangements were made for her to address
that society in Spanish, through an interpreter, the next Sunday afternoon. All conversation
with the doctor and the Theosophists was in French, as he does not speak Spanish nor they
English. Dr Vargas also arranged for her to meet another group of Theosophists in his home
Monday night. Mrs Maria Hersch, who speaks English well, interpreted.
The doctor saw that Miss Root was properly introduced to the Spanish newspaper and
magazine editors. His friend, a magazine editor, took her to the journals. One paper, La
Prensa, is one of the largest world newspapers. No other newspaper anywhere is housed so
palatially. It is one of the two most powerful and admirable organs in South America. Judged
by its advertisement spaces it stands on a level with the first of London publications. Its
advertising rates are high so it can do things undreamed by our papers. Its building, in
addition to the splendid plant, contains also a concert hall, lecture rooms, reading rooms,
baths, cafes, music rooms, apartments where visitors are entertained, a free dispensary for
those who are too poor to pay for a physician and the services of a lawyer are furnished free.
Another paper visited, almost of equally high rank, was the Nacion, famous for its literary
articles and said to be the most independent paper in South America. The Caras y Caretas,
whose editor took Miss Root to call upon the director of the Nacion, is said by Argentina

*)!
authorities to be one of the best magazine publications in all South America. The visits to
newspaper offices were made during two days of torrential, unceasing downpour of rain. The
magazine editor offered to go to the Italian newspapers and magazines in Buenos Aires—
there were none that did not use a Bahá 'ı́ article sometime during the two weeks. The Herald
had an article each day and several papers sent reporters to each lecture.
Mrs C. G. de Bischoff, a normal school teacher and translator, who had heard of the Bahá 'ı́
Cause and had attended a Bahá 'ı́ meeting when visiting New York, gave her days and nights to
interpreting for Miss Root. She arranged for an address before the Woman's Club of Short
Story Writers at the Phoenix Hotel, Thursday morning. The owner of the hotel offered a hall
and himself paid its rental for a talk Saturday evening on "The Economic Solution of World
Problems through the Bahá 'ı́ Revelation". The only advertisement of this meeting was
through the newspapers. It was attended by a most cosmopolitan audience, representing
almost every country and religion. Three magazine editors were present, three reporters,
several heads of world firms and teachers from normal schools. Almost every man in the
audience had a clipping of the Bahá 'ı́ principles in his pocket. The whole event showed that
the trend of thought in Argentina is towards spiritual freedom.
Wednesday evening, Miss Root addressed the Esperantists. They have a membership of
oCC, with two correspondence schools for the provinces. Their magazine, Argentina
Esperantisto, is using an article on the Bahá 'ı́ Cause.
Thursday evening, Dr and Mrs Vargas gave a dinner for Miss Root and later at a
Theosophical meeting in their home, they read aloud the Bahá 'ı́ principles in Spanish. A
celebrated New York inventor, a guest at the dinner, said in an aside to her, "I have travelled
up and down South America and I as- [XI:BR:RBR] sure you, you have met the finest people in
this country in knowing Dr and Mrs Vargas." Their hospitality was genuinely delightful, their
love for this Bahá 'ı́ Cause so great that they not only did all the big things, but all the little
ones, too. They are studying English and will come to the United States in February. Mrs
Hersch will accompany them. They will visit the Bahá 'ı́ Assemblies in North America during
their journey across the continent.
The Bahá 'ı́ Message was presented to the president of the Single Tag society through the
courtesy of the Phoenix Hotel owner. There are three Suffrage parties in Buenos Aires. Miss
Root met with them four times and spoke for a few minutes at three events. Her subjects
were, "Equality of Men and Women", "Economic Problems" and "Universal Education". At the
first informal meeting when she spoke, they all arose during the Bahá 'ı́ talk, as a mark of
respect. Mrs de Bischoff interpreted. Men as well as women attend the suffrage meetings in
Argentina. Madam Elvira Rawson de Dellepiane, president of the Suffrage Society called
"Association Pro-Derechos de la Mujur", gave a tea for Miss Root, and the organization as a
whole gave a tea for her later in one of their fashionable clubs. At the latter tea she met
several newspaper women and women authors. The Bahá 'ı́ Revelation was presented at each
gathering. Newspaper reporters and photographers were present at both meetings.
An editor of a Syrian magazine, who attended the Saturday evening lecture, later showed
Miss Root an article which he had written ten years ago on the Bahá 'ı́ Cause and had never
published it. He is using an article now. Another prominent Syrian, decorated with the cross
of honour recently by the French Government, is editor of La Nota. He used a two-page article
giving a picture of 'Abdu'l-Bahá and outlining the vital principles of the Bahá 'ı́ teachings. The
magazine is in Spanish.
Still another magazine, Caras y Caretas, used a long article with two photographs. The
Theosophical Magazine, published in Buenos Aires and sent to all countries in South America,
used an article with photographs.

*)#
Unlike other South American cities, Miss Root found that a few people had heard of the
Bahá 'ı́ Cause. An artist there had heard it from Miss Watson in Paris and later Juliet
Thompson, of New York, had sent her many Tablets. Mrs de Bischoff had heard the name
through this artist and later had met Mr Pauli and Mr and Mrs MacNutt in New York and
attended a Bahá 'ı́ meeting in the MacNutt home. A Frenchman, who attended the lectures, had
seen 'Abdu'l-Bahá in Paris. It was this Frenchman who volunteered to translate Miss Root's
history of the Bahá 'ı́ Cause into Spanish for the Theosophical Magazine. He has five books on
the Cause written in French, and is loaning these to Dr Vargas to read. A school girl had heard
of this religion while travelling in Switzerland and through the head of her school Miss Root
was invited to come there. A young man came who said he had known of Mr Urbain LeDoux'
kindness at the Bowery Stepping Stone in New York.
The trip to South America has convinced Miss Root that while Esperanto is excellent and to
be ardently supported, it will only bear its best fruits in the next generation. Bahá 'ı́s for the
decades just ahead must master as many languages as possible. In order to meet these South
Americans half-way, she started in to learn from them Spanish pronunciation and first
principles. One can only do one's best, but every hour spent by a Bahá 'ı́ on language study will
help some.
__________
The plan was to cross the Andes and come up the west coast to Panama. As this trans-
Andean trip seemed extremely hazardous some of the friends tried to dissuade Miss Root
from attempting it. [XI:BR:RBp] The week before she had talked with some who had frozen
faces and feet, and some were ill from coming over, and a new storm had stopped all traffic
since their arrival. One American said in a newspaper article published the day before she
started: "If you would consider riding around the edge of the Woolworth building, when it is
covered with ice and snow, on a gentle mule, a safe pastime, then have no fears regarding the
inconveniences in crossing the Andes in winter." He told about riding around the cliffs within
an inch of a precipice some hundreds of feet high. He said he wore three suits of woollen
underwear, a sweater, a bath robe, overcoat, ponchos, had his feet wrapped with pieces of
sack and then nearly froze to death.
Miss Root realized that to return via the Atlantic Ocean meant not to give the Bahá 'ı́
Message up the west coast and in Panama, the place 'Abdu'l-Bahá had especially mentioned.
Dr Vargas who knows South America well, assured her she would get through, and she bought
her ticket. She started amid gifts of books, flowers, fruits, candy and lunches. Mrs de Bischoff
brought her own very heavy coat and woollen underwear telling Miss Root to use them and
then pass them on to a sister in New York. She also brought food, sweets, and port wine. Mrs
Vargas said in her new English, so carefully studied: "I have prepared chicken sandwiches for
you myself." Dr and Mrs Vargas and Madame Hersch brought delights for the spirit, mind and
body. The artist came with another lunch, and other friends with offerings were
Theosophists, a Belgian girl, a German, a Scotch woman and a Peruvian.
A New York business diplomat, partner in one of the largest exporting houses, was crossing
and had said he would do anything he could for Miss Root. Her roommate in the "camorata",
sleeper of the train, was a charming Italian girl, well educated and fluent in French. The
American looked after both of them with the same efficiency and irresistible manners that
have made his business such a success.
Dr Vargas had written and telegraphed the number of the car and camorata to the
President of the Theosophical Society in Mendoza, and next morning this stately man (who
looks exactly like Tagore) came with a little group of friends. The wait there was two hours,
and they took Miss Root and the Italian girl to breakfast and for a drive. The Italian girl spoke
Spanish and interpreted. Mendoza is a city of RCC,CCC. There was time to explain the Bahá 'ı́

*)$
Message, give them Spanish booklets and Spanish papers explaining the Revelation, and they
said they would put articles into the Mendoza newspapers.
The trip by mule-back over the "top of the world", for the Andes are among the highest
ranges, the Aconcagua rising to a height of Rp,pCC feet, was thrilling enough for the most
sensational. To pray the "Greatest Name" among these minarets of God was to glimpse the
glory of the Eternal, Unknowable. The ancient trail led BC,oCC feet above sea level. The people
on mule back were infinitesimal specks clinging to mighty terraces—as "ants in an endless
and boundless forest"—they huddled on the edge of jagged peaks, frozen chasms, and
stiffened mountain torrents. Everybody felt very small and a wonderful feeling of
"camaraderie" sprang up. Fortunately the sun shone brightly, and the acute cold was not so
terrible as all had expected. The Italian girl being an expert horsewoman, generously gave
Miss Root the man she had engaged by telegram to walk beside her mule. (She had made this
journey before and knew very well what to do.)
A detour through one dark tunnel took over an hour in stumbling, slipping blackness in
which the frightened mules shied and fell. Miss Root, as her mule plunged downward into the
mouth of the tunnel, gripped the pommel, threw her body far back, closed her eyes, and
[XI:BR:RBo] prayed the "Yá Allá hu'l-Mustaghá th" for all. Over and over again in that black
uncertainty, the clear, vibrant voice of the Italian girl would ring down the line of mules:
"Mademoiselle, are you all right?" Tears of deepest tenderness spring to the eyes at the
thought of such a friend. The New Yorker's mule was not a good one and he was so far behind
Miss Root did not see him before she entered the tunnel. All started together, but it was not
possible to keep together—one does not drive the mule but leaves the sure footed little
carrier of destiny to choose his own path.
Later, out from the tunnel, when the procession came to precipitous downward slopes
toward Chile, Miss Root could not even see the one inch margin that had been promised by the
man in his newspaper account. To her this was by far the most dangerous part of the journey.
And so it was with great joy that she saw the men getting off their mules and walking farther
in down the mountain side. She did the same for the mules would sometimes slip a yard in
this perpendicular path and they were frightened too. Taking the guide's hand they made the
descent together, and when they could not walk they could run! The warm sun had melted
the crisp ice just enough that they could get a foothold. They stopped every few minutes to
breathe as one's breath is very short in this altitude. Some fainted, some had "puna", which is
bleeding of the nose and ears. Everything given Miss Root was passed along to those who
needed it.
The train journey later ended in tropical gardens and orchards of divinely fragrant orange
blossoms. The Italian girl, Miss Root and the New Yorker said they would remember the trip
as one of the happiest of incidents. The custom house inspector at Los Andes has a Bahá 'ı́
booklet in Spanish, as has also the mule driver.
The New Yorker's firm in Valparaiso treated Miss Root as a sister. They put her bags
through the customs, had them taken by their own porters to the ship, called a messenger boy
to escort her to the Theosophists, later took her to lunch with the New York guest of honour,
and all three men took her in a launch to her ship. She explained the Bahá 'ı́ Cause.
__________
Dr Vargas had given her a note of introduction to the President of the Theosophical Society
in Valparaiso who speaks both English and Esperanto. He promised to get articles into
Valparaiso papers and to tell the friends in Santiago. (The train was delayed by storm and
Miss Root did not get to Santiago, a city of pCC,CCC and eleven daily papers.) Valparaiso has a
population of RgC,CCC. Instead of staying four days in Valparaiso, she only stayed four hours,
owing to the Andes storm.

*)%
__________
The trip up the west coast on a Chilean ship was immensely interesting. Grippe had to be
the shadow to make one appreciate the sunshine, so the first few places are but memories of
trying to get ashore to newspaper offices to explain the Bahá 'ı́ Message, then leaning against
the friendly lamp posts for strength to drag one's self back to the boat. An engineer and his
wife, who have been in Chile two years and spoke Spanish, went ashore with Miss Root at
Coquimbo and Antafogasta and interpreted.
In Iquique, a soldier boy who spoke English, took Miss Root to all four newspapers, but as it
was Sunday and Columbus Day, only one was open, but she gave the Message to a small group
there. The editor used an article. In Africa, the editorial writer of the paper was a woman.
She was much interested in the Bahá 'ı́ idea's about women. She said she would use an article
and would be glad to use others later. As Miss Root left she said in English the one word,
"sister!"
During the voyage it was not possible to give a lecture, as most of the people were
travelling short distances and the [XI:BR:RBg] passenger list changed frequently; also several
different languages were spoken. Miss Root spoke individually and copies of vital principles
of the Bahá 'ı́ Cause were later sent by passengers to Australia, New Zealand, Venezuela,
Mexico, Panama and Spain. Some of the passengers came to Miss Root and said: "We wish to
get a booklet about this religion, why did you leave us out?" The truth was the literature was
all gone except a few newspaper and magazine clippings. (Miss Root bought ƒgC worth of
magazines and daily papers containing the Bahá 'ı́ Principles in order to use them in
distribution after the gCC booklets were given out.) On this ship one passenger would tell
another, and they came to ask questions so that by the end of the two weeks the Bahá 'ı́
Message was well circulated. One young man, when hearing her tell about the Bahá 'ı́
Convention in New York, said: "Will the Cause grow as rapidly as that in South America? In
twenty–six years will we have a convention like that?" Others were very much interested in
the Temple to be built in Chicago.
__________
Lima, in Peru, the seat of the old Inca civilization, was the most important city visited after
leaving Valparaiso. Its population is RgC,CCC. Dr Vargas had given Miss Root letters of
introduction to nineteen cities and towns and four were to his friends in Lima which is his
native city—one was to a newspaper owner, one to a senator, and two to physicians. As Lima
is a half-hour's ride from the port Callao, and the ship only stopped three hours in the early
morning, it was a problem how to get there, find these men, and get back on time. On the
electric tram Miss Root met two young men from the ship who spoke English and Spanish.
They took her to the leading hotel to inquire from the manager how to reach these people. He
was an old man and wonderfully kind. He told Miss Root to sit down and write her message to
each man and he would take them with her letters of introduction, Bahá 'ı́ booklets and
magazine clippings to each man. He assured her the newspaper owner would use an article
and volunteered to translate it into Spanish. It was all done so easily and quickly, and the two
young men from the ship, getting interested, mailed to their sisters in Australia and New
Zealand, Bahá 'ı́ booklets from that hotel. After Callao no more letters of introduction could be
used as the ship was not allowed to stop at any more ports owing to fever conditions.
On the last day of the voyage the passengers asked Miss Root to give a lecture on the Bahá 'ı́
Cause in the music room. It was announced to be given in English, but when the friends came
some asked to have it in Spanish, so a Mexican gentleman interpreted, and it was given in both
English and Spanish. There was such a warmth of interest and everybody seemed happy.
Some of those present were en route to Japan, Spain, France, Germany, Panama, Venezuela,
Iona, California, Oklahoma and New York. Each one was given a clipping or something which

*)&
explained a little of the Cause.
'Abdu'l-Bahá said in regard to the Panama Canal Zone: "Likewise, ye must give great
attention to the Panama Canal Zone, for in that point the Occident and Orient find each other
united through the Panama Canal, and it is also situated between the two great oceans. That
place will become very important in the future. The teachings once established there, will
unite the East and the West, the North and the South."
Miss Root spent one week in the Canal Zone. Arriving in Panama Saturday noon, Rg
October, the first visit was to the Star and Herald office, the oldest newspaper. It is printed
one-half in English and one-half in Spanish. The editor, a young man who had heard of the
Bahá 'ı́ Movement in California, used [XI:BR:RBl] a column and a half about the Cause, giving it a
prominent place. Miss Root asked if there were any clubs or churches where she could speak.
He told her of a big event which was to be given that evening in the fashionable Ancon Club
house for the Roosevelt Memorial fund and suggested the men to see. As a result, a tenminute talk was given there where Miss Root explained what 'Abdu'l-Bahá had said about the
Canal Zone and she gave the vital principles. Four hundred people were present.
There is a Union Church in Balboa (the American city which adjoins Panama, the older city
of the Republic of Panama). One can only see where one city ends and the other begins by the
architecture and the beautiful grounds of the American part. Everything that the United
States has built in the Zone has been high in standard. The place may well be considered a
demonstration of ideals in living for the world, coming and going, to see and learn. This Union
Church is composed of people of all denominations of the Protestant faith. They gave Miss
Root twenty minutes at their evening service and the editor of their church magazine said he
would use a column about the Bahá 'ı́ Cause in his journal bringing in what 'Abdu'l-Bahá said
about the Canal Zone.
The Cause was explained to the editor of the Despatch, a newspaper for the coloured
people, and he used a story.
An attempt was made to visit the Leper Colony at Palesaco, near Panama, but the winds
were so high that in attempting to land in the little boats, two men in the launch ahead fell into
the sea, so the Doctor ordered Miss Root's launch back, but she explained the Bahá 'ı́
Revelation to the Doctor and to the wife of the Superintendent, and sent the lepers Thornton
Chase's leaflet, Before Abraham Was, and Unity Through Love, by Mr MacNutt, and four boxes
of candy. There are seventy lepers there, seven of them children.
The Message was also given to the doctors of the Canal Zone ports, to the British Minister,
and to several of the American Government officials. In a journalistic way, Miss Root met the
heads of all the Government works.
In the Canal Zone there are opportunities to get excellent positions clerking, stenography,
nearly every kind of work one would find in the States. The climate is warm and the life
extremely pleasant. It is said that the Panama Canal Zone within a decade or two will be quite
as popular as Palm Beach as a winter resort. The Bahá 'ı́ who settles there and builds up an
assembly will be doing a work that will influence every part of the globe. It is the most central
place in the world, where in the centuries just ahead the long lines of commerce and travel
will pour up and down, back and forth. The old Roman philosopher who said if he had only
had a place on which to stand he would take a lever and move the world, would find that place
today in the Panama Canal Zone. Some day someone will build a great university on the
heights of the Panama Canal Zone; how glorious if it could be a Bahá 'ı́ seat of learning!
Leaving Colon for Havana, a five-day trip, Miss Root went to the captain of the ship, showed
her credentials and explained the Bahá 'ı́ Cause, asking him for permission to give a talk. He
arranged for her to speak on Sunday morning at eleven o'clock. Nearly every one came. The

*)'
passengers were principally from the Southern States and Havana. It was the only event that
took place in the social hall during the journey and the people came promptly.
If any one feels timid about asking opportunities to speak, let him remember that no day
comes twice to any servant in the Cause, and 'Abdu'l-Bahá has said to "roar like a lion the
Words of God", and "sing like a bird the Melodies of the Kingdom". The Great Heart will not
falter and the world is ready!
Allá h-u-Abhá !
XI:'0, 6 November '.*/ [XI:Bp:RRo]
Messages from 'Abdu'l-Bahá to all the friends
Given to Mrs A. J. Parsons, at Haifa, Bg February BXRC.
"You must think now of spiritual affairs. Try to enlighten the morals and try to spread the
teachings of Bahá 'u'llá h, so that this fire of dissension which is burning in the world may be
extinguished. It is impossible for the different nations and parties which exist now—such as
socialists, Bolshevists, the extremists or radicals, strikers and those who wish for absolute
authority, to leave these dissensions and be united—save through Bahá 'u'llá h's teachings.
The teachings of Bahá 'u'llá h are like the sun and these dissensions are like the darkness. This
darkness cannot be dispelled except through the teachings of Bahá 'u'llá h. The snow of
disagreement has covered all the world and this snow cannot be melted except through the
teachings of Bahá 'u'llá h. The teachings of Bahá 'u'llá h declare the unity of the world. The
teachings of Bahá 'u'llá h are a shining reality. The teachings of Bahá 'u'llá h will dispel all
national disunion, all racial disunion, and the teachings of Bahá 'u'llá h will conquer the
economic difficulties. This is the essence of questions. You must all try to give life to the dead
people, to make the blind see, the deaf hear, and to give all the help you can to the poor. This
is what attracts heavenly assistance."
"Now you are going on your way home. For each one you must have a message. Convey to
all my greetings and tell them that they are all my friends, my very dear friends and the
servants of His Holiness Bahá 'u'llá h, and for this reason they are dear to me. I am always
thinking of them and I am constantly praying for them in the Kingdom of Abhá , so that they
may become lighted candles, so that the light of guidance may radiate from them, so that they
may become shining stars in the Heaven of Truth, that the light of Truth [XI:Bp:RRg] may shine
in this world, so that they may be the comforters of the people, so that they may live in accord
with one another, so that they may sacrifice their own souls in the service of one another, so
that they may be the consolers of the poor, so that they may be the kind parents of the
orphans and so that they may relieve the sick. Convey this message."
XI:'0, 6 November '.*/ [XI:Bp:RRX]
Recent tablet from 'Abdu'l-Bahá to Chas. Mason Remey
Through the faithful soul, Ṭ á hirih, the wife of his honour Consul Schwarz, Stuttgart,
Germany, to his honour, Mr (Charles Mason) Remey—Unto him be the Glory of God, the Most
Glorious!
HE IS GOD!
O thou enlightened beloved son!
Praise be unto God, that thou didst arrive at Leipzig safe and sound; didst [XI:Bp:RpC] see the
brilliant faces of the friends of God, and didst enjoy the spirituality and love of the German
friends. Verily, verily, the German friends are luminous, spiritual and heavenly. They are
spreading the oneness of humanity, they are in peace with all the nations of the world, and
practice love and kindness towards all the religions of the world. They are self-sacrificing in

*)(
the path of the Kingdom, and are firm and steadfast in the Covenant and Testament. Thou art
unquestionably in the utmost joy and rapture now that thou art mingling and associating with
those blessed souls.
It is my hope that thy present trip will give rise to great results. Convey on my behalf, love
and affection to all the friends, the servants and the maidservants of God!
Unto thee be the Glory of God!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, RC August BXRC, Mount Carmel, Palestine.
XI:'0, 6 November '.*/ [XI:Bp:RpC]
Recent tablets to the Bahá'ís of Germany
Tablet to Stuttgart
Through his honour Au qá Mı́rzá 'Azı́zu'llá h Khá n Bahá dur—Upon him be the Glory of God,
the Most Glorious!—to the friends of God and the maidservants of the Merciful, Stuttgart,
Germany—Upon them be the Glory of God, the Most Glorious!
…
HE IS GOD!
O ye real friends of 'Abdu'l-Bahá !
The letter of Miss Doring was perused. Praise be to God, it had the glad-tidings of your
firmness and steadfastness; of your attraction to the divine breathings and enkindlement with
the fire of the love of God. Praise be to God, that ye are all brilliant candles and trees of the
Paradise of Abhá .
'Abdu'l-Bahá feels great attachment to the Stuttgart friends. His nostrils are perfumed with
the fragrance of those flowers and his heart is exceedingly delighted with the lustre of those
blessed souls. Therefore it is certain that the teachings of the Most High, Bahá 'u'llá h, will, in
that region and country, spread to the utmost and souls from Germany will like unto the
candles enkindle and radiate streaming beams in all directions.
Therefore I am giving ye the glad-tidings that the glance of favour is directed upon ye, and
the rays of the Sun of Reality are the adornment of your hearts. There is no confirmation
greater than this. This is because the distasteful smell of violation has not, up to this time,
reached that blessed region.
Some Persian enemies, however, from the followers of Yaḥ yá (Azal) are in the region of
Berlin, who in various underhand ways are striving to penetrate into [XI:Bp:RpB] the
community of the friends and deposit like unto the snake their poison and give false
impressions. Ye should be very watchful of this, not admitting these souls in your meetings
and assemblies.
Everyone who has in his hand a letter of permission to associate with the friends, written
and signed by 'Abdu'l-Bahá ye may associate with him, else ye should avoid and abstain. No
individual of ye is permitted to associate with them because the diseases of the spirit are like
unto the diseases of the body and like unto plague, cholera and cancer will infest.
Ye should be in the utmost union and harmony with the formal community of the friends,
that is the "Bahai Bund" and communicate with it with love so that in Germany there may
exist but one ardour, one feeling, one attachment and union in order that this may penetrate
throughout the world.
Upon thee be Bahá 'u'l-Abhá !

*))
(Signed) 'Abdu'l-Bahá
Translated by Mı́rzá 'Azı́zu'llá h S. Bahá dur, X April BXRC, Haifa, Palestine. Received by Mrs
Consul Schwarz.
Tablet to Alma Knobloch
Through Au qá Mı́rzá 'Azı́zu'llá h Khá n Bahá dur—Upon him be the Glory of God, the Most
Glorious!—to the maid-servant of God, Miss Alma Knobloch, Stuttgart, Germany—Upon her be
the Glory of God, the Most Glorious!
HE IS GOD!
O thou maid-servant of the Kingdom of God!
Thy letter has been received. Its contents indicated that thou didst desire to go to Leipzig
so that thou mightest spread the divine breath there, but there appeared some obstacle. Now
no obstacle hath remained.
Before going to America thou shouldst busy thyself with the service so that the love of God
in Leipzig may effervesce with enthusiasm.
…
I beseech the Most High Bahá 'u'llá h that through His grace, He may endear these souls both
in this world and that of the Kingdom, so that they may become the emblems of guidance.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mı́rzá 'Azı́zu'llá h S. Bahá dur, pC January BXRC, Haifa, Palestine.
XI:'0, 6 November '.*/ [XI:Bp:RpR]
Tablets from 'Abdu'l-Bahá to Bahá'ís in America
Louise Smith
To the maid-servant of God, Mrs Louise Smith, Cleveland, Ohio—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou daughter of the Kingdom!
Two letters have been received from thee. Thou hast a highly praiseworthy wish and that
is service to the Kingdom of God, service to the oneness of the world of humanity, the training
of children at the home of Mrs Kibby and the promotion of the question of the Mashriqu'l-
Adhká r. All these intentions are acceptable at the Threshold of the Almighty. I therefore pray
God that thou mayest be confirmed in service, so that these children may be trained by a
divine education and may each become aware of the inner realities and significances.
Convey, on my behalf, to the friends in Cleveland, longing greeting. I hope that the love of
God may become the cause of their union and harmony and the power of the Covenant may do
away with this difference. Today, no power can do away with this difference save the power
of the Covenant of the Blessed Beauty, for a specially appointed Centre has been appointed by
the Supreme Pen to which all differences must be submitted and which settles all differences.
Whatever he says is right, for, in accordance with the explicit command, all are ordered to
turn their faces toward that Centre, and he is the expounder of the Book. Thus it is made
evident and manifest that the power of the Covenant is the power which solves all difficulties.
…
Upon thee be Bahá 'u'l-Abhá !

*)*
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, R August BXBX.
Mirza Ahmad Sohrab
Through Mr Roy C. Wilhelm, New York City—Upon him be Bahá 'u'l-Abhá !—to Mirza
Ahmad Sohrab—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of the Holy Threshold!
Thy cablegram was received, and immediately a cablegram of congratulation and
felicitation was sent. Undoubtedly it has reached thee. This news became conducive to
exceeding rejoicing. It is strongly hoped from the favour of the Blessed Perfection that it may
be consummated in the most perfect manner. Rest thou assured that there will arise no
obstacle and no impediment. Give thou importance to this matter, and manifest thou
magnanimity in its regard.
In all those regions exercise thou the utmost vigilance and caution—so that nostrils may be
protected from the evil odour, and eternal death may not creep over souls. Give thou
importance to this fundamental principle; for, if a thousand able-bodied, healthy souls, with
utmost freshness and elegance, associate with a sick consumptive the health of those
thousand souls will not affect the consumptive, but the illness of that consumptive will be
communicated in a short time to those healthy bodies. Therefore, do thou protect the souls as
far as thou art able. Send away the sickly looking consumptive. There is no other recourse.
According to the texts of the Sacred Verses, one must refrain from associating with the
wicked.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Denver, Colorado, BR February BXRC.
XI:'6, *0 November '.*/ [XI:Bo:Rpg]
His Holiness 'Abdu'l-Bahá
From The Bahá'í Proofs, by Mı́rzá Abu'l-Faḍ l.
As to the birth and life of His Holiness, 'Abdu'l-Bahá —Glorified is his Name!—he was born,
in Ṭ ihrá n, on the gth day of the month Jamá dı́yu'l-Avval, AH BRlC (Rp May Bmoo), the same day
in which the "First Point" (the Bá b)—Exalted is his Supreme Name!—had declared himself.
He was reared in that city under the training of Bahá 'u'llá h. The author has heard from his
own blessed lips, as well as from many others, that he very often suffered persecution and
execrations, while yet a child, from the fanatics of Ṭ ihrá n, during the disasters which followed
the appearance of the Bá b. When Bahá 'u'llá h was in chains in the prison of Ṭ ihrá n, 'Abdu'l-
Bahá visited him. During the time Bahá 'u'llá h resided at Baghdá d by command of the Persian
Government, AH BRlX (BmgR–Bmgp), His Holiness, 'Abdu'l-Bahá , was in his service and constantly
in his presence.
Although he had not studied in any school, yet, from his youth, fountains of knowledge
flowed in his fluent explanations. The first trace which emanated from his Holy Being in the
world of knowledge was the treatise he wrote in his early youth at Baghdá d. This was a
commentary upon the holy tradition: "I was an invisible Treasury; as I loved to be known,
therefore I created men to know Me." He wrote this commentary in answer to the request of
one of the Pá shá s. The author was present at a meeting, when some one asked Ḥá jı́ Siyyid
Javá d-i-Karbilá concerning the life of Bahá 'u'llá h. The great Siyyid answered: "That holy
being must be a shining Light whose great son hath written such a treatise during his

**+
childhood." By this the learned Siyyid meant that while it is impossible even for a scholar to
show forth such great knowledge, how much more impossible would it be for a person to
write such a treatise in his childhood without having studied. Therefore, such knowledge is
heavenly and not earthly; it is Divine wisdom, not human, and it owes its origin to the Holy
Spirit of God.
Thus, even in his childhood, the signs of grandeur and dignity were manifest from his brow
and he showed forth phenomenal intelligence and wisdom. His wonderful speech in
explaining abstruse points astonished men of intelligence, and his marvellous eloquence
everywhere attracted hearts and souls. His acute judgement was a brilliant lamp in
elucidating intricate obscurities and his penetrative discernment in managing and deciding
different affairs improved the condition of young and old. He was the companion of
Bahá 'u'llá h and the sharer of his afflictions during his successive banishments from Baghdá d
to Constantinople, thence to Adrianople, and finally to 'Akká . All the people of Bahá resorted
to him in their difficulties and obeyed his decision. More especially during the twenty–four
years of Bahá 'u'llá h's residence at 'Akká , the troubles of 'Abdu'l-Bahá were so great that no
one but himself could have endured such calamities. The very fact that 'Akká was a place of
exile for Turkish suspects and prisoners, meriting the name "Great Prison", given to it by the
Supreme Pen, is a sufficient testimony of the tribulations and vicissitudes which [XI:Bo:Rpl]
'Abdu'l-Bahá has suffered. For, as we have formerly remarked, Bahá 'u'llá h, during his
residence at 'Akká , would not, as a rule, converse with any save the Bahá 'ı́s, unless some one
especially asked permission to visit him. His Holiness 'Abdu'l-Bahá , however, held
intercourse with all the men of different religions, aims, tastes, characters, and degrees, and
each one would submit to him his individual wishes. Consequently, different classes and
nationalities of Muslims, Christians, Bahá 'ı́s, Arabs and Turks, as well as Persians belonging to
the governing and learned classes, likewise great merchants and people of the lower orders,
visited him from early morning until midnight. Some of them sought his presence for the
benefit of his spiritual explanation; others for their personal affairs and requests. Any one
informed upon the manners of oriental governments, and thoroughly acquainted with the
conditions of the inhabitants of those countries, will realize the great difficulties which
surrounded that holy being. He, under all circumstances, would receive the people with a
cheerful face, and endeavour as far as possible to grant their wishes and assist them. Even in
the present day, His Holiness is the resort of the people of that land, and all refer their wishes
and hopes to him. He is a physician to every invalid, a shelter to every exile, a refuge to every
seeker for help, and a dispeller of sorrow to every grieved soul. As God knows and witnesses,
the author, during the ten months he stayed as guest in his beneficent shelter, can testify that
even those fettered in the jail and deprived of seeing the daylight, received his benefits and
favours; and exiles forsaken in the cells of oblivion were visited by him. These excellent
characteristics were inborn in him, and no one can show forth such virtues through imitation
or pretence. Even the greatest men in the world could not manifest their like.
There is an old proverb: "Nothing manufactured is like unto the natural."
'Abdu'l-Bahá was named Mı́rzá 'Abbá s after his grandfather, but subsequent to their arrival
at Baghdá d, he was called "His Holiness, the Master". After the declaration of the Blessed
Perfection [Bahá 'u'llá h], he was given several lofty titles by him, such as "Sirru'llá h" (Mystery
of God), "Ghuṣ nu'llá hu'l-A'ẓ am" (Greatest Branch of God). By these titles he was addressed
verbally and in writing by Bahá 'u'llá h and all the believers.
In the earlier days of Bahá 'u'llá h's declaration, the blessed Book of Aqdas was revealed.
This is considered the greatest Book of the Bahá 'ı́s, and contains all the Divine Laws and
Ordinances. The following irrefutable command was revealed therein:
"When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn

**!
your faces toward Him Whom God hath purposed, Who hath branched from this Ancient
Root."1 Likewise it is recorded in another part of the same Book: "When the Mystic Dove will
have winged its flight from its Sanctuary of Praise and sought its far-off goal, its hidden
habitation, refer ye whatsoever ye understand not in the Book to Him Who hath branched
from this mighty Stock."2
Thus all the people of Bahá were informed of the One who would be the "Centre of the
Cause of God" and their resource, after the disappearance of the Sun of Truth and the
departure of the Beauty of Oneness. Thus they have hope in and rely upon this providence
shown forth by God, the Exalted, to them. They recognize in 'Abdu'l-Bahá , the expounder of
the Divine Book and the solver of the intricate points of the Heavenly Revelation; whose
decision is conclusive; through whose explanation every discord and divergence is removed,
and the seekers are brought to perfect realization, accord and affinity. They thank and praise
God, the Exalted, and manifest the utmost joy and happiness at his appointing the resort of the
Cause of God.
To the people of Faith, the clear ap- [XI:Bo:RpZ] pointment of the Centre of the Cause, after
the departure of the Manifestation, is considered the most important point in religious
matters, as it is the greatest channel which connects the servants of God with Holy and Divine
Truth. For it is only through his explanation and decision that all discord is removed.
Consequently the Bahá 'ı́s appreciate the determining of the "Appointed Centre" as the
greatest of the Divine Providences, and account his blessed being as an impregnable fortress
which protects the Divine Religion from the doubts of the sceptic and fanciful imaginations of
men. They were all sure and convinced that the purpose of God, the Exalted, in these two
blessed verses, has been no other than His Holiness, 'Abdu'l-Bahá ; for, apart from the Divine
signs that were manifest in him, Bahá 'u'llá h clearly and implicitly, verbally and in writing,
directed all of his servants to the blessed person of 'Abdu'l-Bahá , and, under all circumstances,
clearly showed that he was far distinguished above others, in order that all the servants
should look unto him alone, and follow his commands. But notwithstanding all this, as
Bahá 'u'llá h foresaw, that when his beauty of Oneness was concealed under the veils of
disappearance, the people of desire, through jealousy, would hold to groundless doubts and
suspicions, and, disregarding the prohibition to interpret the Book, would divert the real
meaning of the two verses above quoted, away from the "Appointed Centre". He, therefore,
prior to his departure, revealed the blessed Kitáb-i-'Ahd (Book of the Covenant, the Will of
Bahá 'u'llá h). This he wrote, and sealed it with his own blessed hand and seal, in order that the
darkness of discord might not again obscure the brilliant horizon of the Cause of God, and the
calamities and disasters which afflicted other religions might not overtake this movement. In
this Book (His Covenant) he clearly indicated that the purpose of the "Branch extended from
the Ancient Root", revealed in the blessed verse of Aqdas, was the Centre of the Circle of
Names, the Exalted Branch of the Blessed Tree of Abhá , His Holiness, 'Abdu'l-Bahá . Then he,
for the second time, enjoined, through an unchangeable and irrefutable command, all his
"branches", "twigs", "relatives" and the people of Bahá without exception, to look unto that
dawning-place of Divine Light, and to know him as the source and origin of the commands and
prohibitions of the Heavenly Religion. He desired, by this clear elucidation, to counteract the
imaginations of the ignorant, extinguish the world-consuming flame of the jealousy and
hatred of people of error, and guard the Divine Religion from divisions and sects which are,
according to the judgement of common-sense and the clear texts of the holy Tablets of God,
the most deplorable for religion and humanity. By this he sought to preserve the Divine Word
from human doubts, suspicions and artifices.

Bahá 'u'llá h, The Kitáb-i-Aqdas, p. eI.
Bahá 'u'llá h, The Kitáb-i-Aqdas, p. iF.

**#
But alas! All these clear texts of God, commanding people to turn to the day-spring of the
Light of the Covenant, did not check the evil thoughts of the people of discord; and his
repeated exhortations and advices did not soften the hard hearts of the men of hostility, nor
prevent them from ruinous discords and divisions, for when, in May CE BmXR (Rnd Dhi'l-Qa'dih,
AH BpCX), Bahá 'u'llá h ascended to His Most Holy Station, and nine days after his departure, the
Book of the Covenant of God was chanted in the Holy Tomb in the assembly of believers, the
gloom of animosity and disappointment became instantly manifest upon the faces of those
who had groundless pride and desire for leadership, and who sought to raise discord and
contradiction. On the other hand, cheerfulness and joy were manifest in the shining faces of
those who had no desire but that of seeking the Truth and telling the Truth. Some were
seated upon the right hand of certainty, firmness and steadfastness in the solid [XI:Bo:Rpm]
Covenant of God, and some stood upon the left hand of unhappiness, in their impossible desire
and erroneous thoughts. The former became distinguished for their firmness and inflexibility;
noted for the effectiveness of their word; their good name and success in assisting the Cause,
while the latter were distinguished by their instability, degradation and shame. From that
day, the thorn of violating the Covenant of God grew in the Garden of the Bahá 'ı́ community
and the signs of senseless hatred and hostility proceeded from a limited number of persons
who are known as the "ná qidı́n" (violators of the Covenant). …
Although these people who violated the Covenant received, during the life of Bahá 'u'llá h
and after his departure, every kindness and favour from His Holiness, 'Abdu'l-Bahá , who
considered their welfare and prosperity before his own and that of the faithful believers, yet,
on account of jealousy and selfishness, they violated the Cause of God. Thus came to pass that
which was prophesied by the prophets—especially Christ—concerning the people of the right
hand and the people of the left hand; and each will receive the reward of his deeds according
to the justice of God. Two important points increased the flame of the fire of jealousy in the
hearts of these ná qidı́n, whose number does not exceed thirty. One was that the Bahá 'ı́s of all
countries refused to accept the seditious books and pamphlets forwarded to them by the
ná qidı́n. According to the command of Bahá 'u'llá h they unanimously determined not to pay
any attention to these intrigues and temptations, but took shelter, with the utmost union and
harmony, under the banner of the Centre of the Covenant. Another point was that during a
short space of time the Cause of God became far more widely spread than before, through the
fluent pen and brilliant explanations of 'Abdu'l-Bahá ; so the number of the Bahá 'ı́s became
enormously multiplied since the departure of Bahá 'u'llá h. The fame of the dawning-place of
the Light of the Covenant spread throughout all regions, and his holy Tablets became
scattered as rose-petals throughout all countries. His great name filled the world with awe
and the renown of his glorious deeds reached all in the East and West.
XI:'6, *0 November '.*/ [XI:Bo:Rpm]
'Abdu'l-Bahá's supplication and declaration of his servitude
HE IS GOD!
My God, my God! I ask thee to forgive everything save my servitude to Thy Supreme
Threshold, and I declare myself innocent of any announcement or praise save my adoration in
Thy Merciful Presence. I isolate myself from every garment save that of humiliation and
contrition of my evanescence to Thy Lordly Oneness. I flee from every station save the arrival
to the Court of Thy Lordly Everlastingness. By Thy Power, verily, the sweetness of servitude
is the food of my spirit, with the fragrance of servitude my breast will be dilated, my being will
be refreshed, my mind will be quickened, my heart will be delighted, my eyes cleansed, my
nostrils will be perfumed, and in it the healing of my disease, the allaying of my burning thirst,
the soothing of my pain.
Immerse me, O my God, in this most bounteous, rolling ocean, give me to drink of this
**$
sweet, abundant water, cause me to enter this gateway of righteousness, ordain me for this
praiseworthy station, cause me to obtain this cup which is over-flowing with the pouring
water, light in the crystal of my heart this lamp which is giving forth its illuminating, brilliant
radiance and strengthen me for the service of Thy Cause, O my Lord, the Forgiver! Accept my
servitude in the Court of Thy Holy Oneness, O Thou, the Manifestor [XI:Bo:RpX] of Mount Sinai!
Assist me to abide in its conditions, O Thou, the Authority of Manifestation. Aid me to assist
Thy Cause in the eastern and western parts of the earth, O Thou, the Possessor of the Day of
Resurrection. I ask Thee, by Thy written Book, dispersed writings; by Thy Hidden Mystery,
and Thy defended allusions, to cause me to be firm to Thy servitude, O my Lord, the Forgiver!
Verily, Thou art the Powerful, above what Thou wishest, and verily, Thou are the Merciful and
Most Compassionate!
O thou who art calling by the Testament, in the Pivot of the horizons!
This servant, according to the clear statements in The Kitáb-i-Aqdas, and the unambiguous
texts of the Kitáb-i-'Ahd, is the Commentator, and the Explainer of the texts of God. All the
faithful ones, who are assured and firm in the Testament and Covenant of God, must neither
overreach the clear explanation of this servant, nor the unambiguous interpretation of this
slave. If anyone overreaches, he follows his own suppositions. This servant gives the real
meaning, and the meaning of the real also. The Mystery of mysteries of the texts, words and
lines, is servitude to the Holy Presence of the Beauty of Abhá , and effacement, evanescence
and perfect dispersion before the Blessed Threshold. This is my brilliant diadem, and my
glorious crown. With this I will be glorious in the Heavenly Kingdom, and the earthly. And
with it, I will vie with the beauty among the nearest ones to God, and no one is allowed to
interpret other than this, and this is the perspicuous truth.
O thou, who are proclaiming the mentioning of God! The indicated Commentator is the
Interpreter of the Words, and this servant is aside from praise, qualities, names,
characteristics, virtues, peculiarities, eulogies and honours; but my name, being, reality and
personality are servitude to the Beauty of Abhá , and I am not worthy to be considered as
having the shadow of arising. As the Manifestation (Bahá 'u'llá h) said: "Plant this Branch in
the ground of the hearts, and make it holy from shadow and arising."
XI:'6, *0 November '.*/ [XI:Bo:RoC]
Tablet to Mr and Mrs Howard MacNutt
To their honours Mr and Mrs Howard MacNutt, Brooklyn, N.Y.—Upon them be Bahá 'u'l-
Abhá !
HE IS GOD!
O ye two blessed souls!
Your letter was received. Praise be to God! ye are glad, ye are full of joy and fragrance, and
are safe and protected under the shelter of the Merciful One. Today those who are firm in the
Covenant are soaring by the Bounties of the Holy Spirit in lofty regions, while the wavering
ones are depressed, dejected and afflicted with a thousand pains and calamities. This is
because the confirmations of the Abhá Kingdom have been cut off from them. They have been
deprived of the Light of the Sun of Truth and have had no share from the breezes of the Holy
Spirit. They resemble those souls who arose to agitate the minds of men after the time of
Christ. Each one, by every subtle means, gathered around himself a group of souls, but all
were eventually led to face disappointment, loss and failure. This was because the result of
their principles was like unto a tree destitute of roots, or like the ocean foam. A rootless tree,
no matter how tall and hardy it may seem, will ultimately wither away, and the ocean foam,
however formidable it may appear, shall at last vanish and disappear.

**%
Arius, the patriarch at Constantinople, gathered around himself a million and a half
followers. He even secured the adherence of the Emperor, but as [XI:Bo:RoB] his basis was not
secure, he vanished and was exterminated. What then will the violators do who are only a
small number of feeble and insignificant souls? For thirty years they have endeavoured and at
last they succeeded in drawing around them a few thoughtless persons and some unbalanced
and undignified women. Soon ye shall see that even this small group will scatter.
How strange it is in America! When I went to Green Acre, I saw an idolatrous East Indian,
insignificant, unpleasant and offensive in appearance—whom even animals would avoid; he
had gathered around himself a group of people, had chosen a distant tree, and every morning
before sunrise would run and hasten barefooted toward it, accompanied by a number of
women. They would reach it tired and exhausted, and there would fall upon the ground as if
they were worshipping an idol from among the idols of India. After several days had elapsed,
by subtle methods he begged a few dollars from those persons and then returned to India.
In brief, my purpose is to show that whatever call is raised or proclaimed in America, a
group will doubtless gather around it; while, on the other hand, the Oriental Friends (Bahá 'ı́s)
are firm like unto the immovable mountains. For thirty years have the violators striven to
undermine the Cause, but they have failed even to attract to their side their own kindred and
relatives. That is why, undoubtedly, in Persia, twenty thousand Bahá 'ı́s have been martyred
and severe tests have been brought about. Yet, praise be to God! not even a single soul among
the Friends wavered. The violators in America do nothing but flatter, seduce and show a love
that is insincere. Consider what they did to poor Lua (Getsinger) and how unfaithful they
have been to her!
In short, take into consideration the outcomes and not the beginning. Every follower of
error mentions the name of Truth, and even the enemies of Christ have declared in the name
of God that Christ was a liar and an infidel—that He destroyed the foundation of honour, that
He was the breaker of the Sabbath day and the associate of immoral persons. Although
outwardly this charge was upholding the Cause of the Old Testament, and took into
consideration the Religion of God, yet the underlying purpose was nothing but to overthrow
the Divine Structure and to debase the exalted Christ. Although on the surface they seemed to
defend the Cause of God, yet inwardly their purpose was manifest error.
Finally, ye know how considerate I have been with some souls—how much love and
kindness I have shown them and at last found out that the Cause of God would be disgraced. I
refused the three thousand pounds which ye gathered for the expense of my travel to
America, and during my sojourn in that land did not accept anything from any person. Then I
saw that secretly and for varied motives, unworthy actions were being manifested. Consider
my feelings! My purpose was to demonstrate the independence and contentment of the
Servants of God. Ye know that I did not accept anything from any person and acted in
accordance with the admonition of Christ, who said that whenever ye leave a city, shake off
even its dust from your shoes. Notwithstanding that unworthy behaviour, I was still patient.
All were my guests. I daily paid their expenses, showed them the utmost loving consideration
and then paid fully to all of them their entire expenses. Up to the present time, after all this
assistance and love, this has been my reward. What will be the recompense of those who have
not shown this love and consideration?
In brief: The Covenant is like unto the ocean which preserves Bahá 'ı́ Unity, and these souls
are like unto the foam upon it. They manifest a tem- [XI:Bo:RoR] porary activity, but soon, like
unto Judas Iscariot and his associates and those who approved of his conduct, they shall be
completely forgotten. The ocean of the Covenant, on the other hand, is eternally surging, for it
preserves Bahá 'ı́ Unity.
At present arise ye with all your power to promulgate the Covenant and expound these

**&
matters to those who are weak and feeble and tell them that communities after Christ have
opposed this clear and explicit declaration when He said to Peter: "Thou art the rock and
upon this rock I shall build My Temple", and have thus been wholly deprived of the breaths of
the Holy Spirit and have been ruined and exterminated.
Today, the Lord of Hosts is the defender of the Covenant, the forces of the Kingdom protect
it, heavenly souls tender their services, and heavenly angels promulgate and spread it
broadcast. If it is considered with insight, it will be seen that all the forces of the Universe, in
the last analysis serve the Covenant. In the future it shall be made evident and manifest. In
view of this fact, what can these weak and feeble souls achieve? Hardy plants that are
destitute of roots and are deprived of the outpourings of the cloud of mercy will not last.
What then may be expected from the young weeds?
Consider what a commotion the Theosophists have produced in Europe and America. At
present their influence is waning, for their foundation was not as strong as it should be. What
then will the violators do?
The days I spent as a guest at your home will never be forgotten, for through the Divine
Bestowals and the breaths of the Holy Spirit, 'Abdu'l-Bahá was so stirred that the effect will
not pass from memory. I pray God that those days may be renewed. Strive as much as ye are
able not to sell that house; let it remain permanently a sign (or memorial) of yourselves.1 I
often think of you and desire that you become a hotly enkindled flame, bestowing heat and
light upon the surrounding regions. Not until the power of heat is intensified in the body of
man, will growth and development take place as they should.
I supplicate and entreat to the Abhá Kingdom and beg again for ye a fresh confirmation. I
beseech for Mr MacNutt the fluency of Peter and the eloquence of Paul.
Convey on my behalf the utmost love and kindness to the two respected souls, Victor
Harvell and Roy Herrick. My hope is that they may be confirmed in service to the Kingdom of
God and may secure every day a new power.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
P.S.—Thy last letter, dated RB July BXBX, has been received. It imparted the glad tidings of
the promulgation of the Word of God in those regions. For 'Abdu'l-Bahá no joy and pleasure
remain save in the glad tidings of the exaltation of the Word of God. Therefore as thou hast
written of the efforts put forth by the friends for the diffusion of the Divine Fragrance and hast
mentioned that thy time is confined to raising the Call of the Kingdom and consecrated in
service to the Cause of God, this news was considered as glad tidings, and my hope is that thou
mayest attain remarkable confirma- [XI:Bo:Rop] tions and mighty assistance. He says that
whosoever draws a span nearer to God, Divine Providence will approach a metre toward him.
Assuredly if man rises as he ought to in service to the Kingdom, the Spirit of the Divine
Kingdom will encompass him.
Concerning the book about which thou hast written in thy letter: It is highly suitable for
thee to write such a book, and if this effort is realized, it is highly acceptable. Convey on my
behalf to the respected maid-servant of God, Mrs MacNutt, the utmost love and kindness. If
the principle of amity and unity, which is one of the principles of His Holiness Bahá 'u'llá h, is
strengthened among the friends—and if firmness in the Covenant renders the breakers of the
Covenant hopeless and at a loss,—this like unto a magnetic power will attract 'Abdu'l-Bahá to
America.

Translation: An (that) Khaneh [Khánih] (house) tátaváníd (as much as ye are able) naforúshíd (do not sell) biguzáríd
(allow or let) an (that) asár (a sign) az shumá (of yourselves) báqí (permanent) bimánd (remain).

**'
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, Ro July BXBX.
XI:'6, *0 November '.*/ [XI:Bo:RpX]
Some important commands from the Centre of the Covenant
[XI:Bo:Rop]
"That which has come forth from the Centre of the Covenant you must take fast hold of.
That which issues from my lips and that which is written with my pen is the Reality. With this
you can irrigate the vineyard of God. With this you can make the tree of the Cause of God
become verdant. Through this the Name of the Kingdom of God will be spread all over the
world. Through this the Sun of Reality will shine. Through this the clouds of Mercy will pour
down. Whosoever utters a word you must ask: 'Where is the authority of the Centre of the
Covenant? Show it.' Without this you must not listen to him. If an angel comes down from
heaven and has no authority from the Centre of the Covenant, you must require his authority.
Otherwise the vineyard will become withered and dry. This is the reality."
In New York City, July BXBR, 'Abdu'l-Bahá said to several believers: "Any one quoting me
must have authority written either with my own hand, or Tablets signed with my seal.
Otherwise these statements do not belong to me. Every instruction, every teaching that I
desire to spread I will write with my own hand. You must know this generally. Never accept
any statement without my writing which is signed and sealed—any statement."
(Signed by 'Abdu'l-Bahá )
__________
In Egypt, in August BXBp, 'Abdu'l-Bahá stated (Mirza Ahmad Sohrab interpreting): "When in
America I repeatedly said that no one must believe one word said by another regarding any
commands, teachings or statements made by me unless they can produce the same in writing
over my signature."
XI:'=, '* December '.*/ [XI:Bg:RgB]
The Bahá'í revelation
Address by Jiná b-i-Fá ḍ il-i-Má zindará nı́, delivered at the Third Session of the Bahá 'ı́
Congress, New York City, RZ April BXRC.
Manú chihr Abhá , Interpreter.
There is no doubt that there are two powers in the world, the power of spirituality and the
power of materiality. There is no doubt that the advancement of man is in the world of
morality. Man's honour depends upon his soul and upon his morality. If man lacks
spirituality and morality he is nothing but a mere animal and is in common with animals.
There is no doubt that man needs a teacher for the education of his morality and the
education of his soul. History proves to us that without a teacher for these two phases,
morality and soul, and without education, man cannot be supreme. The greatest morality in
the world is love. Love and morality are the foundations of this world. Love in the world of
humanity is the cause of its salvation. Love and unity are the honour and progress of this
world. Love and unity are the foundations of its life; love and unity are the cause of man's
entrance into the Kingdom of God; love and unity are the cause of eternal life.
All the Manifestations of God appeared in this world only that love and unity should prevail
among mankind. The prophets of the world had no other aim except love and unity amongst
humankind. When we look into the heavenly books we see the same thing, that all the aims
have been this aim and nothing else. We see that in those spiritual books and in those Divine
books, every corruption is forbidden; we see only inimical passions have been prohibited in
those Divine books, and they have united the people in love and harmony. When we look into
and consider the Divine books, we see all the aims of all the prophets have been to perfect
**(
man's morality and to establish love and unity among all mankind. They have no other aims
besides these.
When we look into the history of every religion, we see that in their own cycle and in their
own time they established their aims and objectives. You know that in their own time they
did good work; that is to say, they established love and unity as far as it was possible in their
own time. In the time of Moses, as much as it was possible in that time, and when the time of
Jesus came as much as it was possible in his time. But by and by superstitions crept into those
pure religions and caused dissensions, and some blind imitations made it so that the people
shunned religion. Today we see in every nation that some people run away from religion
entirely. No sooner do you say a word about religion than they run away from you and say,
"We are not ready to hear anything about religion."
Now, let us see why they are shunning and turning away from religion. [XI:Bg:RgR] These
people see only the superstitions which are among the people but do not see the reality and
the significance of the religions; they see only the misunderstandings. They see only the blind
imitations. Religions are like mirrors which are covered with dust and their brilliance is
entirely dull now. The dust that has covered the mirrors is nothing but these blind imitations
or superstitions. It is because. of these superstitions and ignorances, which have caused
dissensions among the religions of the world, that they are inimical to each other, and hatred
has arisen among them. Great wars and bloodshed have been brought about by these same
blind imitations. But when we look to see the essential principles of all the religions we see
that their aims have been one. Jesus had the same aim as Moses and Abraham and the other
prophets, and they had no other aim and no other purpose except love and unity among
humankind. All these differences and dissensions were brought about by the aforementioned
superstitions and men's ignorance. The primary principles are unchangeable, but, of course,
the secondary principles and branches are changeable according to the exigencies of time. We
know that as time passes everything is changed; as you say nowadays, everything is changing.
The laws of commerce and of other transient things are changing with the exigencies of time.
The only differences that occur in religions is in the outer and secondary laws, not in the
essential principles. There is nothing important about those transient things, they change
with the exigencies of time. The point to be considered is the principles only. The people of
the world do not look at the principles and the important points but they adhere to the trifling
things, so of course there is dissension among them. These differences in religions have
caused the very destruction of the whole world. If a wise man peruses the situation of the
world today, will he deny that in this time and cycle there is need of unity among religions?
Can all these differences and dissensions remain as they are? How long should there be
differences in the world, and when is the perfection of the world to come?
Bahá 'u'llá h has dawned from the horizon of Persia, and has established laws for the
unification of all religions, and he has made the world understand that the reality and the
principles of all religions have been the same. He has brought to light the foundation of all
religions, and these principles have been published in his book. They are the same things, but
with new explanations which are very effective and influential, so that those commands
renew the world of soul and the world of heart. We see that with Divine power he is
dispelling those differences. This is what we see with our own eyes. What can be seen with
the eyes and felt with the heart cannot be denied. If a mason claims he can build a beautiful
building and he builds it right before our eyes, can that be denied? Such a fact cannot be
denied. This is what Bahá 'u'llá h claims. He said his aim was to bring unity and harmony
among humankind. There is unity among people who come under his standard, and he is
pointing out to the people the real qualities of religion and is dispelling superstition and
ignorance. This was his declaration and claim, and he attained to his aim.
We have come from the East. Now, the East was the centre of fanaticism. The people of the
**)
East were immersed in such superstition and fanaticism that they were very inimical to each
other; they even considered each other as filthy and infidels, and they would not communicate
with each other, would not [XI:Bg:Rgp] talk to each other. They thought it praiseworthy to
murder each other, and not only did they think this action praiseworthy but they thought if
they murdered one of their friends they would be nearer to God!
There were many followers of this belief in Persia, that is, those who thought that if they
should kill each other they would be nearer to God. This was not according to the Holy Book
at all. The Holy Book invited the people to love and harmony, while all of this emanated from
superstition and ignorance. But since the manifestation of Bahá 'u'llá h, people of different
religions and different nations have entered under its banner, and they now manifest the
utmost love and unity towards each other.
For instance, the Jews were very superstitious and very fanatical. In the time of Christ they
did not believe in Christ and they did not accept Christ, but now hundreds and hundreds of
them have entered under this standard; and also the other older nations that did not believe
in any of the new religions. When you enter one of the Bahá 'ı́ meetings, you see men from
different races and from different nations. You cannot distinguish the Jew from those of other
religions. You see a large number of people with great harmony and love towards each other,
whereas each was formerly under a separate religion. This unity of religion has been
established and brought about only by the Words of Bahá 'u'llá h.
This is the greatest power that reveals itself in the human world. This is the aim of all the
Divine Manifestations; this is that which is prophesied in the Holy Book, that the "last" day
will come and there will be perfect unity among the people; that the day will come when the
"wolf" and the "lamb" will graze in the same pasture, and the day will come when all
differences will be removed. Now, we see that by this Revelation and this Manifestation all
the differences are removed. Can such a tangible case be denied? Since the declaration of the
Manifestation thousands and thousands of the Bahá 'ı́s have been killed. This tree has been
watered by the martyrdom of hundreds and hundreds of people. From the beginning of this
Manifestation up to this present time, about fifty or sixty thousand have been murdered. They
were murdered by the ignorant—killed and tortured in all sorts of ways. The history of this
Cause is very long indeed. Whatever happened or took place in former religions, and former
Manifestations, appeared in this Manifestation also. The holy aim of the Bahá 'ı́s cannot be
denied by anybody. In this time, which is a luminous time, we see that it needs such a great
Manifestation, and it needs the unity of the people. Of course, it necessitates that all the
secrets of the religious Books should appear; and this is essential that all the shining hearts
from God should again be near to God.
Now, we can feel perfectly sure that if it were not for the Bahá 'ı́ Cause the whole world
would be running away from religion; that is to say, people would see only superstitions of
religion then and turn away. This period necessitates a great Manifestation, more than any
other period. His Holiness Bahá 'u'llá h appeared to mankind and said: "Ye are all the branches
of one tree and the fruits of one tree; ye are all of one race; ye are all created by the same God."
Put aside all your blind imitations and adhere to the principles of religion and then you will all
be united. My hope is that we endeavour every day to spread this Cause as much as we can,
because the progress of the world and the attraction of the attention of people to religion is
not realized by any other way except this way.
XI:'=, '* December '.*/ [XI:Bg:Rgo]
The investigation of truth
Address by Jiná b-i-Fá ḍ il-i-Má zandará nı́, delivered at the Fourth Session of the Bahá 'ı́
Congress, New York City, Rm April BXRC.
Manú chihr Abhá , Interpreter.
***
… We ask God for His assistance and confirmation, that He may guide us in His path, and
that He may lead the whole of humanity in that path. I see that this meeting is spiritual and I
could not keep still. I feel very much as if the spirit is waving all over this place.
There are plenty of meetings of different sorts and everywhere, for different purposes,
reunions and dances are held in different places, but there are few meetings which are
organized for the sake of God. The Bahá 'ı́ reunions and assemblies are for this aim, that is to
say, for the sake of God. This meeting has no other intention except the investigation of truth
and to discuss and speak about truth. All the people have been waiting so long that I am sure
that they have no other aim except the investigation of truth. The investigation of truth is the
first aim and the first principle that Bahá 'u'llá h has commanded the people to do—it should
be the aim of all the people of the world. Bahá 'u'llá h has told the people that every man
should investigate truth, because man's opinion is divided into two kinds. One belief and one
opinion exists in man because of inheritance and blind imitation. Most of his opinions and
beliefs in the world are of this sort. It is not necessary to mention it further and to take more
time in explaining it because you know it already. You know all the existent religions of the
world are nothing but blind imitation or inheritance. There is no doubt about it, and you
know it. When a father is a Christian, the son also becomes a Christian; if the parents are Jews,
the son will become a Jew; if the father is a Zoroastrian, the son will become a Zoroastrian,
and if he is a Hindu or a Buddhist or a Muslim, the son will accept the religion of his father.
We must not expect that the son of a Jew will be anything but a Jew. They are trained in that
religion and, of course, when they are grown up they have not been trained in any other
religion than that. They perpetuate their own beliefs and opinions in the hearts of their
children, and they sow the seeds of animosity in the hearts of their children against other
religions. All the existing beliefs are no better than the ones mentioned. These are blind
imitations, and I am sure they are not the cause of man's salvation. Belief in blind opinion is
the cause of all the dissension in the world. All these differences of religion have sprung from
blind opinion. This sort of religion which exists in the world is not praised by God, because
they have believed in these opinions without any proof or demonstration. All these beliefs are
the sources of dissension and the root of all differences.
There is one sort of belief that has very few followers and that is the belief in the
investigation of truth. The unity of the Bahá 'ı́s which has been brought about in the world is
from this source; that is to say, they have investigated the truth and have found the truth.
There is no doubt that people would not give up their religion unless it were founded on valid
proof; beliefs and opinions are something very dear and very precious to humankind, and
they have some reason for changing their opinion or else they would not do it. This proof is
brought about by knowledge and investigation of the truth; [XI:Bg:Rgg] there is no doubt about
that. Now, as I said before, this meeting has assembled to investigate the truth. I want every
one of you, if you have any difficulty about the Cause, to come to the Bahá 'ı́ Centre and ask me
and I will gladly tell you about it. These meetings that you see, and such gatherings as this,
they have all over the world.
This is the time of the Riḍ vá n feast of the Bahá 'ı́s and Conventions are held by the Bahá 'ı́s in
different parts of the world. At this time, Bahá 'u'llá h was exiled from Baghdá d at the
instigation of the high priests and by the help and support of the governments of Turkey and
Persia. Two powerful governments like Turkey and Persia, with the influence of their high
priests, leaders and governors, tried to exile Bahá 'u'llá h. What did they mean by this
banishment? They were not opposing Bahá 'u'llá h personally, but they opposed his words and
they were inimical to his teachings. At this time of Riḍ vá n, Bahá 'u'llá h declared his mission
and called the people to perfect unity and to remove dissension; in such a time the banner of
the standard of peace was uplifted. At such a time this religion was started. This was why all
the people of Persia and Turkey arose against his teachings. They thought by this opposition

!+++
that they could eradicate his teachings and they would not spread over the world, but they did
not know that some purposes and some intentions are supported by God's confirmation.
For instance, a man arranges according to his own ways, and everything outwardly is all
right, but he never attains to his aim and objective. He feels from the very beginning that he is
not supported by God's confirmation. He appeals to everything to attain to his objective, but
he cannot attain it. Some people arise and put into effect some sacred intention, some holy
intention, and it is done. By the outward appearance of things, I can tell from the beginning
whether you are assisted by God or not, and whether you are supported by God's
confirmation or not. The Manifestations of God were assisted by the confirmations of God. No
means and no implements do they possess. Everything and every outward appearance and
everything was against them. In spite of this opposition they put into effect their aims and
their intentions. Although they undertook to banish—although the Muslim priests and kings
undertook to banish Bahá 'u'llá h—they did not know that they were in reality assisting him in
every possible way. It was for his sake that all the glad tidings and the prophecies of the Holy
Book were fulfilled. It is written, it is prophesied in the Old Testament, that the greatest
Manifestation would manifest himself, and would appear from the Holy Land. You are well
informed of the Holy Books and it is unnecessary to remind you of them. The light of God
would appear on the Mount of Carmel and 'Akká should be the place, the destination, the hope
of the people, and the Holy Land should be the centre of the attraction of the whole world.
These prophecies were fulfilled by the enemies of Bahá 'u'llá h. Thus, every man who caused
his banishment put into effect and fulfilled those promises and those prophecies. That is why
those who go to Haifa and 'Akká see the truth and fulfilment of those prophecies. I have seen
with my own eyes how Haifa and 'Akká are the centre of attraction of the people of the world:
how people from the east and west and north and south go to the presence of the Master.
XI:'=, '* December '.*/ [XI:Bg:Rgl]
Tablet from 'Abdu'l-Bahá to Mirza Ahmad Sohrab
To his honour, Mirza Ahmad Sohrab,—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of the Threshold of the Blessed Perfection!
The maid-servant of God, Mrs Hoagg, and the maid-servant of God, Miss Culver, arrived.
They brought your photograph with green turban and that, of your respected wife; likewise
the photograph of his honour Fá ḍ il with white turban and luminous face. It was conducive to
great rejoicing. His honour Fá ḍ il, in reality, is perfect in all the grades—in knowledge and
virtue, in sincerity of intention, in beauty of character, in severance from aught else save God
and attraction with the fragrances of God. Truly I say, he is the [XI:Bg:RgZ] manifestation of
this blessed verse: "I do not ask ye any reward. Verily my reward is with God, the Lord of the
two worlds. It is written: 'If for the sake of thy self-sacrifice thou desirest a compensation, the
compensation which is given by His Holiness the Almighty is the best of all.'"
The plan of the Mashriqu'l-Adhká r was observed. Importance lies in its building. It is my
hope that this foundation may be built.
Convey longing greeting to all the friends.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Received July BXRC.

!++!
XI:'=, '* December '.*/ [XI:Bg:RgZ]
Tablet from 'Abdu'l-Bahá to Roy C. Wilhelm
To his honour, Mr Roy C. Wilhelm, New York City,—Upon him be the Glory of God, the Most
Glorious!
HE IS GOD!
O thou my dear affectionate son!
Two letters from thee have arrived. Exercise thou the utmost love and kindness towards
Petrus Darakhshanı́! He should continue the work which he has already undertaken.
His honour Fá ḍ il is a revered person. He has been growing for a long time in the Cause.
Next to his honour, Mı́rzá Abu'l-Faḍ l, he is the best informed of his contemporaries. He has no
aspiration save service to the Cause of God. He is a scholar, he is appreciative and grateful to
thee.
Thou hast written that the House of Spirituality of New York is splendidly confirmed and
consequently the number of the friends is increasing. This news imparted great joy. My hope
is that New York may become the centre of this great Cause: the glad-tidings of the Kingdom
of God may encompass (it); the banner of the oneness of the world of humanity may be raised,
and the divine teachings may pitch their pavilion in that city. In my trip to America I spent a
long time in New York. I went to Washington and returned to New York: I went to Boston
and returned to New York. I went to Chicago and came back to New York. I visited California
and went back to New York. From this it becomes evident that I feel the utmost attachment to
New York.
Well, thou and all the friends should encourage the souls (people) to become firm in
attachment to the Testament and Covenant, for the power of the Covenant brings together
and makes them united and harmonious; otherwise every ambitious soul arises to bring about
their separation, in order to draw a few souls around himself. The souls who were crying in
all the assemblies and meetings (of the friends), that everybody who did not adhere to the
Covenant and Testament of God, was excommunicated, wicked, expelled from the threshold of
the Blessed Beauty and was hopeless of the mercy of God, yielded then to ambition, sought for
fame and arose to violate the Covenant. Thou observest now how abject and miserable they
have become. In every age many such people appeared, but in the end they fell into manifest
misery.
Thou observest that after His Holiness Christ,—May my soul be sacrificed for Him,—how
many different sects appeared. Read thou the book of his honour, Mı́rzá Abu'l-Faḍ l! In the
history of the Church this is written and, recorded. Of them was the Patriarch of Alexandria
who attempted to give false impressions. One million and a half people became his adherents.
Even the Emperor of Constantinople (followed him). He produced a great [XI:Bg:Rgm]
disturbance in the nation of Christ. But ultimately he was vanquished and thrown into most
striking misery. Now these people, whose number is small, it is already known what their end
will be.
I hope that the friends will give the utmost importance to the Mashriqu'l-Adhká r. A
cablegram from Mr Randall has lately been received, indicating that they will begin its
construction. Through this news I became immensely delighted. The American friends are
greatly endeared. Therefore I desire that they may be confirmed in great achievements and
become the factors of the establishment of the Kingdom of God.
All the people of the world are, as thou observest, in the sleep of negligence. They have
forgotten God altogether. They are all busy in war and strife. They are undergoing misery
and destruction. They are like unto loathsome worms trying to lodge in the depth of the
!++#
ground, while a single flood of rain sweeps all their nest and lodging away. Nevertheless, they
do not come to their senses. Where is the majesty of the Emperor of Russia! Where is the
might of the German Emperor! Where is the greatness of the Emperor of Austria! In a short
time all these palaces were turned into ruins and all these pretentious edifices (empires)
underwent destruction. They left no fruit and no trace, save eternal ruin.
The souls who have been enlightened with the Light of the Kingdom, however, have
founded eternal sovereignty. They shine like unto the stars upon the horizon of everlasting
glory. The Apostles (of Christ) were fishers. Consider thou to what a high station they did
rise! and to what a great sovereignty they did attain; whose duration and permanence runs to
eternity. Mary Magdalene was a peasant woman. She was without any name and fame or
consequence, but her candle is in the assemblage of the world, lighted till eternity.
Upon thee be the glory of Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, X August BXRC, Mount Carmel, Palestine.
XI:'=, '* December '.*/ [XI:Bg:Rgm]
Tablets to Bahá'ís in America received in dndn and dncv
To the children of the Kingdom
To the children of the Kingdom—Upon them be Bahá 'u'l-Abhá !—care of the daughter of the
Kingdom, Bahá 'ı́yyih Randall—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O ye children of the Kingdom!
Praise ye God that in the days of childhood ye have entered the divine kingdom and have
been encompassed by the bounty and favour of God. At a time when ye were young He has
chosen and selected ye and has made ye intimates with the mysteries, while the mature and
full-grown have been deprived. This is to be attributed only to the bounty of God. Praise ye
God therefore and say:
"O Thou compassionate Lord! O Lord of Hosts! Praise be unto Thee, that thou hast
preferred these young children to the full-grown and the matured, hast endowed them with
Thy special bounty, hast guided them, hast bestowed upon them Thy light and hast given
them spirituality. Confirm us that when we attain maturity we may be enabled to serve Thy
Kingdom, may train the souls, may become ignited candles and may glitter like unto stars.
Thou art the Giver, the Bestower and the Kind!"
(Signed) 'Abdu'l-Bahá
Haifa, Palestine, Rl November BXBX. [XI:Bg:RgX]
Mr and Mrs Deuth
To their honours, Mr and Mrs Deuth—Upon them be Bahá 'u'l-Abhá !
-care of his honour, Mr Albert Vail Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O ye two servants of the Kingdom of God!
His honour, Mr Vail, has arrived and with an eloquent tongue and a brilliant language has
been praising you very highly; that these two respected souls are indeed two truthful servants
of the Word of God and are day and night roaring and surging like unto the sea. They have no
purpose save the promulgation of the teachings of Bahá 'u'llá h and seek nothing save the

!++$
guidance of souls. They have established a magazine1 which promotes the Bahá 'ı́ ideals,
which declares the oneness of mankind, which sets forth the inner meanings and the realities
of things, which expounds the mysteries of God and the words of which glitter like unto
pearls. This figure is an oriental figure by which eloquent and significant words are compared
to pearls. But these pearls are of two kinds, one is the versified language and that is called
poetry and the other is the ordinary language called prose. Now I pray to God that ye may
both in prose as well as poetry set forth glittering gems and may be so confirmed that all your
publications may be favourable to every sound intellect and suitable to all praiseworthy
characters, and that no one will be able to criticize them or make the slightest objections.
In the utmost supplication, I beseech divine providence that He may bestow His favours
upon you in this world and in the next.
Upon ye be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Supplication
O God! Make this magazine a mirror of Truth that therein the divine significances may be
reflected, the mysteries of the Kingdom may be revealed, and that it may appear effulgent and
resplendent to the eyes of men. Thou art the promulgator of publications that serve the world
of humanity!
(Signed) 'Abdu'l-Bahá
Haifa, Palestine, Rg November BXBX.
Charles Mason Remey
To his honour, Mr Charles Mason Remey—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou herald of the Covenant!
Thy letters have been received and an answer has been written. Verily, thou art firm in the
Covenant, art self-sacrificing, art the son of the Kingdom and dost deserve the confirmations
of His Holiness Bahá 'u'llá h. Consequently, 'Abdu'l-Bahá is highly pleased with thee and begs
for thee from His Holiness Bahá 'u'llá h limitless bounties. As a result of this glad-tiding fly on
the wings of joy and raise thou the melody: "Happy am I, blessed am I!"
Mr and Mrs Deuth are, in the sight of 'Abdu'l-Bahá , favoured and esteemed. Verily, they are
engaged in service. Day and night they strive that they may awaken the souls, they write
articles in a moderate tone, they do not rend the veils asunder, and thus they are praised and
esteemed by 'Abdu'l-Bahá . Convey on my behalf to Richard Mayer respectful greeting. I
supplicate for this enlightened soul the bounty of the Merciful.
O thou who art firm in the Covenant! If possible, convey to thy parents my greeting and my
respect and give them this message: "Do not be disturbed. All is in the hands of God, and He is
[XI:Bg:RlC] the kind Father. Rest assured in His bounty and assistance."
The friends in Boston are indeed arising in service. I am pleased with them, am glad of
their activities and ever thinking of them and beg for them all from the bounties of God's
assistance and confirmation. Their names are preserved and recorded in the Book of the
lordly ones in the Abhá Kingdom. They may rest assured in the bounty of His Holiness
Bahá 'u'llá h, that confirmations shall uninterruptedly descend upon them.
I have been greatly affected by the death of Mr Sandy Kinney. What a lovely child he was.

Refers to the magazine Reality, edited and published by them in New York City.—The Editors.

!++%
On my behalf say to Mr and Mrs Kinney: "Do not grieve, and do not lament. That tender and
lovely shrub has been transferred from this world to the rose-garden of the Kingdom and that
longing dove has flown to the divine nest. That candle has been extinguished in this nether
world that it may be rekindled in the Supreme Concourse. Ye shall assuredly meet him face to
face in the world of mysteries at the assemblage of Light."
At present, wisdom does not permit that the teachers should apply to the government for
half-rate fares or should have the property of the Mashriqu'l-Adhká r exempt from
government taxes. Wisdom does not permit that at present. Its time will come.
Concerning thy travel, if during the spring season thou goest to Germany and thence
proceed to the Holy Land it will be highly advisable. Thou art permitted.
Upon thee be Bahá 'u'l-Abhá !
Translated by Shoghi Rabbani, Haifa, Palestine, Ro December BXBX.
Mirza Ahmad Sohrab
To his honour Mirza Ahmad Sohrab—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou wanderer over mountain and desert in the Path of the kind Beloved!
Thy letter, after thy return from California to New York, was received. Praise be to God,
that in accord with the promise of 'Abdu'l-Bahá thou didst behold the bestowal and favour of
His Highness Bahá 'u'llá h manifest and clear in all the states of America! This is the fulfilment
of what I have said: Every soul who in this day is firm in the Covenant will become the
brilliant sign of the Kingdom of Effulgence. Do thou move and live in accord with the
teachings of 'Abdu'l-Bahá ; then thou wilt observe that all the doors are open, all the paths
straightened, help and assistance becoming one's companion and the cohorts of confirmation
descending uninterruptedly. Today whosoever is the servant of the Kingdom of Abhá will be
established upon the throne of everlasting sovereignty. Praise be to God, that thou didst
observe with thine own eyes and listened with thine own ears that today the power of the
Covenant is the pulsating artery in the body of the world. Whosoever becomes one of the
people of divine association, he is the candle of splendour and whosoever is an associate of
the people of sedition he is established and has his dwelling in the lowest abyss of hell.
In the middle of nights, like 'Abdu'l-Bahá , supplicate at the Threshold of the Blessed
Perfection and cry and lament: "O Thou kind God! I am a weak ant, bestow upon me the
sovereignty of Solomon! I am an ephemeral atom, suffer me to appear in the flow of the rays
of the Sun of Reality! I am a drop, bestow upon me the waves of the Most Great Sea! I am a
mosquito, make me the eagle of the Apex of Glory. I am lowly, endear me in Thy Kingdom! I
am unknown and signless, grant me the visible token of confirmation!"
The pilgrims returning from this land, God willing, from now on will [XI:Bg:RlB] become the
cause of union and harmony.
The Bahá 'ı́ Library in New York, truly I say is engaged in service and Mr and Mrs Deuth are
in reality self-sacrificing and are the object of the favour of 'Abdu'l-Bahá ; but the believers
must as much as possible assist this library and the magazine Reality. Mr and Mrs Deuth are
unable to bear all the expenses.
Praise be to God, that Shahná z (Mrs Waite) is full of song and melody and like unto the
flute-player is singing the notes of the divine musician.
It is hoped that ere long the Convention this year will be inaugurated in a [XI:Bg:RlR]
befitting and behoving manner and the maid-servant of God, Mrs Maxwell, Mr Randall, Mr

!++&
Mills, Mrs Marjorie Morton and Mrs Zoraya1 Chamberlain have undoubtedly become
confirmed in rendering great services.
Doctor Grant and Rev. Guthrie unquestionably have delivered detailed speeches. These
two revered souls, truly I say, are worthy of respect and honour. I pray in their behalf that
they may become assisted to render services to the Kingdom of God; each one of them may
walk in the footsteps of the Apostles and become the lighted candles in the assemblage of
Reality. In short, I hope that [XI:Bg:Rlp] in this Convention the matter of the Mashriqu'l-
Adhká r may obtain a new importance. Undoubtedly your wedding is likewise solemnized. It
is divine and blessed. I have given recommendations regarding your affairs to some of the
pilgrims. It is assured that you will spend your life with joy and composure.
His Excellency, the ideal sage, Fá ḍ il-i-Mazandarani, is the essence of humility and
submission. God willing, with Manú chihr Khá n, he has reached the United States under the
protection of the Almighty. This respected soul is evanescent in the Cause of the Blessed
Perfection. He is wise, well informed [XI:Bg:Rlo] and a thinker. There is no doubt that he will
become the cause of the exhilaration, rejoicing and the guidance of others. You must exercise
toward him the utmost respect and consideration, and placing your hands in each other's,
become ye engaged in the promotion of the Word of God.
Convey on my behalf, my love and affection to the favoured maid-servant of God, thy
respected wife and her mother.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Rm June BXRC, New York City.
XI:'A, 0' December '.*/ [XI:Bl:RlZ]
'Abdu'l-Bahá on Mt. Carmel
Notes by Mabel Paine, of Urbana, Illinois, on her visit to Haifa, Palestine, with a party of
pilgrims, September BXRC.
The experience of being in Haifa and meeting 'Abdu'l-Bahá is so great that it cannot be
contained in the narrow bounds of the few days spent there. After the pilgrimage is over new
beauties are revealed, new strength is derived. Every scene, event, and circumstance partakes
of the eternal world and so continues to grow and develop in our hearts. The sojourn there is
like being on a spiritual mountain top where broader, more spiritual views are spread before
us. Or better, it is like having the water of life flow with its penetrating, life-giving, cleansing
power into every last part of one's heart and life.
In some place, 'Abdu'l-Bahá has said that everything in the outer material world is a sign,
symbol or counterpart of a reality in the spiritual world. This truth one realizes intensely at
Haifa. The physical surroundings there are outer expressions of the spiritual life. The
Psalmist wrote "Beautiful for situation, the joy of the whole earth is Mount Zion." And this
description may now be applied to Mount Carmel. Rugged mountain, blue sea, wide plain, all
glowing in brilliant sunshine, combine to make a scene of great beauty, more beautiful
complete and varied, it seems to many, than any other scene. So, one learns while at Haifa, is
the spiritual life more beautiful than any other life.
'Abdu'l-Bahá himself is the Living Word, the very embodiment of the spiritual life. His
whole bearing, his every attitude of body and expression of face mirror forth spiritual truth.
How precious are the mental pictures of 'Abdu'l-Bahá which remain with the returned
pilgrim! I see him standing a little apart from the rest and in his bearing is absolute

A Persian "variant" of Thurayyá and Thurayyah.

!++'
independence and majesty. It is evident that he can stand alone against the whole world. It
comes to me that this great power and independence of aught save God is with him because
he is so entirely selfless. It is a part of his station, the wonderful station of servitude.
Again I see him, I can't tell when, but it is in the day time, so that I see his face most clearly.
He is walking. The head is a little bent. The eyes are full of that wonderful compassion which
all spiritual artists have tried to portray in paintings of great spiritual beings. There is a great
freshness and youth in those eyes, the freshness of early dawn, the purity of the child, a look
of wonder as of one sojourning in a strange and foreign world. Such a look may have been in
Christ's eyes when he said to his disciples, "How is it that you have so little faith?" But a look
too of great compassion, such compassion as must have existed from the beginning which
hath no beginning and which will endure to the end which hath no end. Then what
compelling, active power in those eyes when sometimes they flash a summons from this
world to the other!
__________
What a blessing comes to the pilgrim to Haifa from being able to watch the [XI:Bl:Rlm] daily
life which is the active counterpart of these heavenly pictures! The following incident related
by M. 'Azı́zu'llá h Khá n Bahá dur illustrates the unfailing kindness which 'Abdu'l-Bahá showers
so freely on every one with whom he comes in contact. M. 'Azı́zu'llá h spoke in some such way
as this:
"One morning I was in Haifa with the Master. We entered a store. Here we found a group
of people and among them a German missionary, a resident of Haifa. At first this man was
talking in such a way as to display his knowledge of classical Arabic literature. Then the
subject of his conversation changed. He spoke of his personal affairs. He was no longer
receiving remittances from the missionary board in Germany. This was during the war. He
was in need of money. When the Master heard the man speak of his need, he promptly gave
him a generous sum of money."
Mı́rzá 'Azı́zu'llá h continued: "All the time I was feeling critical of the Master and at the
same time blaming myself for feeling critical. This missionary I knew had no love for the
Master. He had opposed the Master and would oppose him again. 'Still,' I said to myself, 'if
that is not the Master, I don't know who is.'"
How often while in Haifa were we sharply confronted with this contrast between the
human and divine way of thinking! "My thoughts are not your thoughts, neither are your
ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways
higher than your ways and my thoughts than your thoughts." One morning some pilgrims
were sitting in a small room on the ground floor of the Master's house. One of the pilgrims, a
Muslim, was pouring over the pages of the Bible. He had recently become a Bahá 'ı́ and since
that time could not read the Bible enough. Soon Dr Luṭfu'llá h Ḥakı́m entered. He brought a
message from the Master to the Muslim pilgrim. It directed him to go to the hospital. He had
not been well for several days and the Master, like a kind father, was watching over him and
advising him for his best welfare. But the pilgrim answered that he had not seen the Master
for three days and that he would not go to the hospital until he had again seen the Master. In
the mind of one of the pilgrims who was watching this little scene, sprang up a feeling of
disapproval, a feeling a little critical and consequently a little hostile to this Oriental brother.
(Why was he not obeying 'Abdu'l-Bahá ?) But we were soon to see the Divine way of regarding
the man. Dr Luṭfu'llá h carried the man's message to the Master and returned immediately
with directions to the man to step outside. He did so, the rest of us following. We went by the
gravel path around to the front of the house. Soon 'Abdu'l-Bahá appeared on the porch just
above us. He looked down on the sick man with laughing kindly eyes and his beautiful
musical voice fairly rippled with laughter as he again advised him to go to the hospital. The

!++(
man's face beamed with pleasure and he went off to the hospital satisfied.
'Abdu'l-Bahá's answer to a question regarding Church attendance
It is well to worship in any place where the thought is turned to God. Whether the place is
home, church, or mosque, the object is to turn to God. But if there is a Mashriqu'l-Adhká r it is
better to worship there. In the other worshipping places the hearts are not engaged in
worshipping God. They are turned to the world. Therefore in those places the breaths of the
Merciful are not inhaled. But if there is no Mashriqu'l-Adhká r, there is no harm in going to
other worshipping places.
When I was in America I used to go to churches to speak. When I entered they were
engaged in worshipping. I also used to stand up and turn to the Kingdom of God. After they
had fin- [XI:Bl:RlX] ished their prayer I used to give the Divine Glad Tidings. I used to give the
proofs and evidences of God. I gave the teachings of the Blessed Beauty. All listened. There
was no opposition. In truth I turned to God when I entered the churches. When they were in
the congregation of God and were singing songs I enjoyed it. When they were shouting, "My
God, my God!" I was happy.
When His Holiness Christ gathered his disciples together on that last night, it was not in a
church, it was in a room. On that night they had the Last Supper. It was in a room. The idea is
that the heart should be attracted, the spirit filled with Divine Glad Tidings and the soul
turned to God. This is the object. Other things are secondary.
Tuesday, 7 September, Western Pilgrim House Haifa, after breakfast
Question: "Just before the Master came in we were talking about how to train children to
be thoughtful of others and unselfish. Will the Master speak to us on this subject?"
'Abdu'l-Bahá : "The body of man is from the world of nature. His body is akin to that of the
animal. He has animal tendencies. But the Divine power in him is great. His spirit is pure,
sanctified and heavenly. His body is satanic. If his spiritual qualities overcome his animal
qualities he becomes illumined, full of activities and good qualities. But if the animal qualities
overcome the spiritual, the spiritual will be entirely extinguished. All the qualities will be
animalistic. In such a state the love of self is found; man is immersed in passion; darkness
succeeds darkness. Man becomes negligent of God. No sign of his spirituality remains. This is
why His Holiness Christ says that we must be born again. When man is born from the womb
of the mother he is freed from material darkness. In the same way he must be born from the
world of nature so that he may become free from the darkness of the world of nature. This is
the second birth. Man must always strive to have his spirit overcome his body. When his
spirit overcomes his body, the second birth takes place and he becomes freed from
imperfections. He becomes filled with virtues. He becomes nearer the Divine and follows the
Divine teachings. He becomes like a lighted candle. This is the reality of the subject. But
when he is immersed in the world of nature he is like an animal, a fierce animal. He displays
all the worst qualities."
Sunday afternoon, = September Mt. Carmel, near the Tomb of the Báb
'Abdu'l-Bahá : "Do you like it here? Do you like the view here?"
Miss Coy: "Yes. It is most beautiful."
'Abdu'l-Bahá : "The truth is that this place has a spiritual atmosphere. There are many
beautiful views, but they have no spiritual atmosphere. All the prophets have been on Mt.
Carmel, but in the mountains of Lebanon there were no prophets. It is strange that all the
world is one, yet this part has become especially blessed. Palestine has been mentioned by
God continually. But Sumal, Lebanon, and Damascus have never been mentioned. There was
a magnificent temple of the sun at Baalbek. Its ruins still exist. It is written in the Qur'á n:
!++)
"God gives His bounty and favour to whomsoever He willeth." So it is with this land.
"The heart is attracted here. His Holiness Elijah dwelt in a cave below this spot. At that
time all the children of Israel were opposed to the religion of God. They were engaged in their
own passions and pursuits. Only their name indicated that they were the people of His
Holiness Moses. If His Holiness Moses had come among them at that time he would not have
recognized them. He would have said: 'I do not consider them as my own, for they have
entirely forsaken the religion of God. They are [XI:Bl:RZC] deprived of the law of God. There is
no light at all remaining in them. They are like a Negro servant whose name is Diamond. His
name is Diamond but he is a black servant. Such was their condition.
"Then His Holiness Elijah educated certain souls in this cave. He educated pure and sincere
souls as they ought to be and sent them among the children of Israel. They began to teach and
call the children of Israel back to God. They called them back again to the law of God. His
Holiness Elijah gathered all their chief men together and brought them to the top of this
mountain. There were three hundred and sixty of these chief men. But however much he
taught and counselled them he obtained no result. He tried to guide them, but it was no use.
For several years he worked to educate them. At the end no result was apparent. He realized
that they would corrupt other souls. Then he had these three hundred and sixty men put to
death. Then the rest of the children of Israel returned to their original spiritual morals and
behaviour. Then they regained their spiritual life. The everlasting glory again became
apparent. They overcame the neighbouring tribes. They rebuilt the Holy Temple. The laws of
God were put into effect.
"Then when His Holiness Elijah had finished his work he left it and went away. He retired.
They thought he had ascended to Heaven. But no, having accomplished his work, he retired.
He had no attachment to the world. When his object was accomplished he retired from the
world. When he realized that his work was done he devoted himself to his own development.
"The sincerity of a pure person is apparent in his deeds and activities. His Holiness Elijah
tried very much and laboured very hard. Then when the way became smooth and the time of
comfort and ease came he went away. He had no attachment to this world. All the thoughts of
man, every trace which he leaves behind him must be heavenly. He must have no attachment
to this world. This world is like the waves of the sea. It does not last. The wise person does
not attach his heart to waves."
Sunday, = September, at the supper table in 'Abdu'l-Bahá's house
'Abdu'l-Bahá : "I hope the health of the friends is good. Today you went to visit the Shrine
of the Bá b. Are you happy?
"His Holiness Christ was once eating grapes. He said, 'I will not eat grapes again until I eat
them anew with you in the Kingdom.' But the grapes of the Kingdom are not like these grapes
(referring to the grapes on the table). In the Kingdom there are no grapes like these. Now
also, I say to you all. We will eat together of the Divine Bounty, that is Divine food, God willing,
in the Kingdom. Its taste is everlasting. Its strength and power is everlasting. God willing, we
will eat together there of that heavenly food."
Mabel Paine
XI:'A, 0' December '.*/ [XI:Bl:RZR]
Two important Tablets to the Bahá'ís of America, just received
To the friends of God—America—Unto them be the glory of God, the Most Glorious!
HE IS THE MOST GLORIOUS!
O ye friends of God!
!++*
The world is still filled with tribulations and agitation, and the nations of the world are in
fact in competition, strife and war with one another. In some countries there is also open
warfare, and strife. The world of humanity is sick and unawakened and the physicians of
morality are in conflict more than all other people: they have not yet discovered the cause of
the sickness (of world), nay rather, they are utterly ignorant. In reality the physicians
themselves are sicker, weaker and more avaricious than all. In spite of this, all the nations of
the world are neglecting and disregarding the fact that, except the Divine Physician, who is
well aware of the constitution of the world of humanity, no one can remedy these diseases
and bestow the most effective antidote. Various diseases have so permeated the body of the
world that the sick, together with the nurse and the physician, have become utterly helpless
and are suffering great calamities.
Today the only community which has no prejudice and is not in conflict with any other
community, and besides this wishes the good health, ease, comfort and harmony of the world
of humanity, is this oppressed (Bahá 'ı́) community. Notwithstanding this the peoples of the
Orient are practicing the utmost oppression towards this persecuted community. In Persia
every day they create some new disturbances and take recourse in false charges as a new
[XI:Bl:RZp] pretext: the chiefs of the old religion instigate the masses in general to attack and
wipe out all these persecuted souls.
Then pray ye that the friends in the Orient may remain protected and guarded. The firm
and steadfast friends in the Orient in spite of this (persecution) are waving like unto the sea,
and their utmost aspiration is to attain to the most great martyrdom. They have attained to
complete severance, enkindlement and sincerity and are ready to ascend to the Kingdom of
God. Verily, verily they are self-sacrificing and life-giving!
Formerly in Persia divorce was very easily obtained. Among the people of the old nation
(Islá m) a trifling matter would cause divorce. However, as the light of the Kingdom shone
forth souls were quickened by the spirit of Bahá 'u'llá h, then they utterly abstained from
divorce. In Persia now divorce does not take place among the friends (Bahá 'ı́s) unless
something unbearable occurs which makes harmony impossible. Under these rare
circumstances some cases of divorce take place.
Now the friends in America must live and conduct themselves in this way. They must
strictly refrain from divorce unless something arises which compels them to separate because
of their aversion for each other, then with the knowledge of the House of Spirituality they may
decide to separate. They must then be patient and wait a year. If during this year harmony is
not re-established between them then their divorce may be realized.
As soon as a slight friction or displeasure of the heart appears between the husband and
wife, the husband should not think of union with some other woman; or, God forbid, the wife
should also think of another husband! This is contrary to heavenly purity and real chastity.
The friends of God must live and conduct themselves, exhibit excellence of character and
refinement, in such a way as to make others astonished. The love between husband and wife
should not be purely physical, nay rather it must be spiritual and heavenly. These two souls
should be considered as one soul. How difficult it is to divide one single soul! Certainly there
will appear great difficulties!
In short the foundation of the Kingdom of God is based upon harmony, love, oneness,
relationship, union and not upon differences: especially between the husband and the wife. If
one of these two becomes the cause of divorce, that one will unquestionably fall into great
difficulties, shall become the victim of formidable calamities and shall experience deep
remorse.
Unto you be the glory of Abhá !

!+!+
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, BR November BXRC.
__________
To the friends of God, America.
HE IS THE MOST GLORIOUS!
O ye friends of God!
The foundation of the Kingdom of God is laid upon justice, fairness, mercy, sympathy and
kindness to every soul. Then strive ye with heart and soul to practice love and kindness to the
world of humanity at large, except to those souls who are selfish and insincere. It is not
advisable to show kindness to a person who is a tyrant, a traitor or a thief because kindness
encourages him to become worse and does not awaken him. The more kindness you show to
a liar the more he is apt to lie, for he thinks that you know not while you do know but extreme
kindness keeps you from revealing your knowledge. [XI:Bl:RZo]
Then, O ye friends of God! Ye must not only have kind and merciful feelings for mankind,
but ye should also exercise the utmost kindness towards every living creature. The physical
sensibilities and instincts are common to animal and man. Man is, however, negligent of this
reality and imagines that sensibility is peculiar to mankind, therefore he practices cruelty to
the animal. In reality what difference is there in physical sensations! Sensibility is the same
whether you harm man or animal; there is no difference. Nay rather, cruelty to the animal is
more painful because man has a tongue and he sighs, complains and groans when he receives
an injury and complains to the government and the government protects him from cruelty,
but the poor animal cannot speak, it can neither show its suffering nor is it able to appeal to
the government. If it is harmed a thousand times by man it is not able to defend itself in
words nor can it seek justice or retaliate. Therefore one must be very considerate towards
animals and show greater kindness to them than to man. Educate the children in their infancy
in such a way that they may become exceedingly kind and merciful to the animals. If an
animal is sick they should endeavour to cure it; if it is hungry they should feed it; if it is thirsty,
they should satisfy its thirst; if it is tired they should give it rest.
Man is generally sinful and the animal is innocent; unquestionably one must be more kind
and merciful to the innocent. The harmful animals, such as the bloodthirsty wolf, the
poisonous snake and other injurious animals are excepted, because mercy towards these is
cruelty to man, and other animals. For instance, if you show kindness to a wolf this becomes a
tyranny to the sheep, for it (the wolf) may destroy an entire flock of sheep. If you give the
opportunity to a mad dog it may be the cause of the destruction of a thousand animals and
men. Therefore, sympathy to the ferocious animal is cruelty to the peaceful animal, so they
(ferocious animals) should be done away with. To the blessed animals, however, the utmost
kindness should be exercised: the more the better it will be. This sympathy and kindness is
one of the fundamental principles of the divine kingdom. Ye should pay great attention to this
question.
Unto ye be the glory of Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, BR November BXRC.
XI:'A, 0' December '.*/ [XI:Bl:RZg]
Recent Tablet from 'Abdu'l-Bahá to Mr Hall
Through Au qá Mı́rzá Luṭfu'llá h—Upon him be Bahá 'u'l-Abhá !—to his honour Mr Hall,
Manchester, England.—Upon him be Bahá 'u'l-Abhá !

!+!!
HE IS GOD!
O thou who art attracted to the Word of God and herald of the Kingdom of God!
Two letters have been received from you. Their contents produced excessive joy, for they
were indicative of this, that thou hast arisen in Manchester with a firm purpose, a superior
power and a peaceful intention, and desiring to form a luminous meeting so that the friends
may gather together. The manna which came from heaven for the disciples, was neither cress,
onion, lentil, garlic nor leek. It was bounty and knowledge; it was faith and assurance; it was
love and attraction; it was attachment and enkindlement by the fire of the love of God. These
spiritual foods were present upon that table. As the disciples ate from these bounties of His
Holiness Christ, they became filled with the love of Christ; they hastened to all parts of the
world and heralded the Kingdom of God. My hope, from the unlimited grace, is that that
gathering may also eat from this manna and bounties.
Convey this message on my behalf to Mr and Mrs Chessel: "O ye two birds of the gardens of
the Kingdom, make a nest and dwelling like unto birds upon the Tree of Life, which is the
heavenly teachings, and raise in a variety of tunes, melodious songs in the gardens of the
Kingdom."
Convey longing greetings to Mr Joseph. Say: "As the Joseph of Egypt possessed real beauty
and knowledge, he was in great demand in the Egyptian market. Although he was a stranger
and abject, yet, as he had this splendour, he became then the beloved of the divine Egypt:
attained eternal glory, and was addressed by his brothers, 'Verily, God hath given thee
precedence over us.' Now thou bearest the same name. Strive in the path of the Kingdom so
that thou mayest be addressed by all the friends with such a suitable address."
Convey on my behalf the utmost respect to Mr and Mrs Craven, and say:
"O ye two faithful souls! If ye announce the advent of the Kingdom and become the
exhibition of divine happiness and heavenly exaltation, no doubt you will become two
luminous candles and loved souls in that gathering."
Convey to Mr and Mrs Birch my profound Abhá greeting and say: "This is the century of
Lights, and the age of the unfurling of the mysteries. All the existing beings are in growth and
progress, and the realities of things sing the songs of praise and glorification to the Lord of
Hosts, because the Sun of Reality hath shone in this century at the zenith, and energized all
existence. This is why you observe every day some new discovery and superb lights appear
on the stage of visibility."
Upon thee and upon them be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Luṭfu'llá h S. Ḥakı́m, Haifa, Palestine, BR February BXRC.
XI:'A, 0' December '.*/ [XI:Bl:RZl]
Tablets to Bahá'ís in America received in dndn and dncv
August Rudd
To his honour, Mr August Rudd—Upon him be the Glory of God, the Most Glorious!
HE IS GOD!
O thou son of the Kingdom!
Thy letter was received. Thy desire is to return to Sweden, thy home. In the country of
Sweden the call of God is not yet raised. God willing, thou mayst be confirmed to raise the
divine call in that country and be the cause of guidance unto a large multitude. Let not this

!+!#
statement look strange to thee, because the confirmations of the Kingdom of Abhá are
powerful. They make the feeble strong, and give feathers and wings to the featherless bird.
The maid-servant of God, Miss Knobloch, went from America to Germany. Of course thou
hast heard how she stirred Germany and consequently how many souls were guided! Now I
supplicate to God that thou mayst be more (than she) confirmed, so that that dark country of
the world of nature may be illumined with the heavenly luminosity. Feel assured that
confirmation will reach thee.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa.
Ferdinand Peterson
To his honour Mr Ferdinand Peterson, Racine, Wisconsin—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou servant of the Divine Threshold!
Thy letter was received. Thou hadst written that this year thou hast attended the
Convention, hast been present at that illumined assemblage, hast heard those merciful
addresses, hast secured a fresh spirit and hast increased in faith, assurance and firmness in
the Covenant. Appreciate the value of this lordly bounty and thank God that thou art living in
the dispensation of the Covenant, and art attracted to the Sun of the Reality of the Abhá
Beauty—May my life be a sacrifice to His friends!
Thou hadst written concerning the piece of land which thou desirest to sell and consecrate
its price to the Cause of God. At present do not hurry, and let it remain in your hands.
On behalf of the friends in Racine I supplicate and entreat at the Divine Threshold, and beg
for them a new outpouring of the Spirit, so that they may be stirred and quickened, may be
animated and enlivened, may promulgate the Divine teachings, strive for the oneness of the
world of humanity, and serve the principle of universal peace.
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Bahjı́, 'Akká , Palestine, RC July BXBX.
Mrs Waite
To the attracted maid-servant of God, Mrs Shahná z Waite—Upon her be the Glory of God,
the Most Glorious!
HE IS GOD!
O thou sweet singing bird!
The new song1 has been received. Verily, verily art thou raising sweet melodies in the
Rose-garden of the love of God. The vibration of this melody will, forever, give pleasure to the
ears of the children of the Kingdom.
Upon thee be the Glory of God!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Bg August BXRC, Haifa, Palestine. [XI:Bl:RZZ]
William F. Kyle
To his honour, William F. Kyle; Red Wing, Minnesota—Upon him be Bahá 'u'l-Abhá !

Song entitled, "The New Liberty Bell", dedicated to 'Abdu'l-Bahá and the Bahá'í Juniors.—Shahná z Waite.

!+!$
HE IS GOD!
O thou servant of God!
Thy letter was received. On thy behalf I prayed to God and supplicated to the Kingdom of
God that thou mayest be detached from this world, may become self-effaced and may be
thinking of the everlasting Kingdom. The foundation of this world is not secure and is of no
consequence. One should devote his time to it as much as it is necessary [XI:Bl:RZm] and the
rest of his time he should consecrate to the Kingdom of God, so that eternal illumination may
be secured and everlasting existence may be attained.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, 'Akká , Palestine, Rg July BXBX.
XI:'7, '. January '.*' [XI:BZ:RmR]
Tablet to Fanny Knobloch
To the maid-servant of God, Fanny Knobloch, South Africa, the sister of Alma Knobloch,
Germany—Upon her be the Glory of God, the Most Glorious!
HE IS GOD!
O thou dear maid-servant of God!
Thy letter has been received. Verily, thy sister has lighted a lamp in Germany. God willing,
thou wilt be to a larger extent confirmed. Thou wilt kindle a luminous lamp. It may be the
Government of those regions will check thee. Thou shouldst say:
"I am a Bahá 'ı́ and am a friend to all religions and nations. I consider all to be of one race
and count them as my relatives. I have divine love and not racial and sectarian love.
According to the explicit written Command of Bahá 'u'llá h, I do not pronounce a word
pertaining to politics, because we are forbidden to interfere in political affairs. We are
concerned with affairs which are heavenly. We are servants unto the world of morality. We
consider that religious, racial, political and national prejudices are destructive to the world of
humanity. We believe that the whole of the surface of the earth constitutes one home and all
mankind form one family. With all we associate in the utmost sincerity and kindness."
Upon thee be the Glory of Abhá !
[Signed] 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, BC August BXRC.
XI:'7, '. January '.*' [XI:BZ:Rmp]
His story
What an Oriental said to an Occidental.
Arthur S. Agnew
One evening in Cairo two gentlemen called upon us at the hotel where we were stopping.
They were friends of our interpreter. Both were tall and straight, dressed in long, flowing,
spotless robes, and would have been received as men of distinction in any gathering. One of
them was a man of the desert and in our rooms at the hotel he seemed as far away from
contact with worldly things as if he were out under the stars alone with his God. The vitalized
air of the desert seemed to float around and exhale from him. After enjoying a very pleasant
visit we noticed he was having quite a lengthy conversation with the interpreter, and as the
words of his discourse began to come to us through the interpreter we found ourselves
listening to a most profound discourse. Had we known what was coming we would have

!+!%
taken notes from the beginning, so great was the impression made upon us all. As it was, the
words were ended, they had bidden us adieu and were gone before we realized it.
That was many years ago and now it seems fit that this thought should be recorded. But I
regret that I shall have to express it in my own way, for I cannot remember his illustrations
nor ever hope to produce anything like the wonderful words he used; all I can remember is
the great idea he so beautifully set forth.
Before attempting to reproduce his argument, I wish to bear tribute to the wonderful
personality of this man of the desert, the winds that cheered him seemed to blow over the
desert of self-forgetfulness of his heart and its luminous stars seemed mirrored in his eyes,
while his whole being seemed warmed with the spirit of severance from all things save God.
Consider first that little animal or insect whose life consists of less than a day
(ephemeral)—of which the morning sun witnesses the birth and the entire life is
consummated before the evening sun sets beneath the horizon. If it were an intelligent
thinking creature it would assume the world to be eternally bathed in sunlight.
Consider next the annual plants of our gardens. Their life begins with the warm days of
spring and under the impelling force of the summer sunlight they burst into bloom and in the
chill days of autumn fold their leaves about them and close up their existence. If they were
intelligent thinking creatures they would know the sun not only shines in the daytime but
drops below the horizon at night to furnish a period of sleep, rest and refreshment, only to
arise again on the following day a fiery orb to demand of them new exertion.
Now consider the shrubs and trees which survive the winter and which make a greater
growth each year. If they were intelligent thinking creatures they would know that not only
day follows night and night follows day, but that another action of the earth and sun caused
the sun to rise from a new point [XI:BZ:Rmo] on the horizon each day, producing the seasons,
and that this underlying action of the seasons does not in any way interfere or prevent the sun
rising each morning and setting each evening. They would know that here were two
apparently independent actions, the one causing the days and nights and the other causing the
seasons of the year. These two actions, one complete in twenty–four hours and the other
complete in plg days, operate independently of each other but in perfect accord, the one like
the waves on the surface of the ocean, the other like the great tide.
Now let us consider human life. It passes through babyhood, childhood, youth, manhood,
middle age and old age. Each life is lived moment by moment; each thought, each decision, is
of only a moment's duration, for time moves on imperceptibly in a way impossible to
measure; yet the higher the intelligence, and the greater and more important the life, the
greater the underlying purpose which moves steadily on from the moment of birth to that of
death.
Without using further illustrations, if you examine everything you will find in it the
momentary action and underneath the great design, the wave on the surface and the great
tidal movement, the thought of the moment and the great underlying purpose.
Man's greatest endeavour is to find his perfect relationship with himself, his family, his
neighbours, his country and his God. Only through religion is he able to do this, for without it
he cannot find the balance between the personal and the universal. What is universal to man
is personal to the neighbourhood. What is universal to the neighbourhood is personal to the
nation. That is, to make a united nation each neighbourhood must set aside its own personal
wishes in part to become a unit of the government, and each man must set aside his own
personal wishes in part and look at things in a universal way to have a good neighbourhood.
Religion furnishes this perfect balance between the personal demands and the universal
demands, because, when man sets aside his own idea of God and accepts the idea of God as set

!+!&
forth by the Manifestations of God, he finds unity in idea, and among men the proper
appreciation of values becomes realized.
Now let us consider the religions and see if we find in them the solution of the needs of the
hour and also the great underlying purpose as we find throughout nature.
The Holy Land has been the centre of religious exposition from the time of our father
Abraham. The Mountain of Carmel has seen the manifestation of the will of God to men from
Abraham, Moses, Jesus, Muḥ ammad and Bahá 'u'llá h. Abraham came from Ur of the Chaldees,
he journeyed up the Mesopotamian valley, through the fertile crescent at the north of the
Arabian Desert till he came to the Holy Land. He met the needs of the hour by setting up a
patriarchal form of government and left the promise that sometime all men would become as
brothers and that this Covenant God made with him would become established throughout
the world.
To this land came Moses from Egypt and he met the needs of the hour by establishing the
principle of law, and Moses and the prophets promised a future time when peace should reign
supreme, when men would beat their spears into ploughshares and not learn war any more.
To this land also came Jesus, to a land sanctified by the feet of the Holy ones before him, to
a land flowing with the milk and honey of spiritual endowment. He taught the needs of the
hour in the law of love and forgiveness, and he established the church or sanctuary as a place
to keep alive this sacred flame of love lest the feet of the fierce ones of the world stamp it out.
It was like the sweet childhood of religion, the manifestation of the Son of God.
And to this land came also Muḥ ammad. He taught the wild tribes of the [XI:BZ:Rmg] desert,
and he met the needs of the day in his strong denunciation of error and wrong, in his fearless
stand for righteousness and justice, and established unity in the statement that "There is no
God but God and Muḥ ammad is his prophet." The teachings of Muḥ ammad are very little
known in the Christian world, and it is only through the teachings of Bahá 'u'llá h that they can
be understood by Christians.
And now comes in this day to the Holy Land the manifestation of God for this day,
Bahá 'u'llá h. Although this is new and the centuries have not yet accorded their wealth of
adoration, it is not necessary to ask whether it is true or not, it is only necessary to take the
instructions of Bahá 'u'llá h and put them into practice in our lives to realize the warmth in the
heart and the spiritual enlightenment which follows. The proof of the sun is to step into the
sunshine. No need to ask the little plant whether it receives its warmth from the sun or from
the cool dews of the evening. This great revelation was vested in three persons, the Bá b, the
forerunner; Bahá 'u'llá h, the great central figure, revealer of the Words of Life; 'Abdu'l-Bahá ,
the successor, the explainer, the Centre of the Covenant. Bahá 'u'llá h, although born in Persia;
was transported to the Holy Land through the action of the Persian and Turkish governments.
Apparently through no will of his own he followed in a more extended way the journeying of
Abraham. Abraham came with his family and his flocks—Bahá 'u'llá h came a prisoner and an
exile, but he also came in majesty the like of which the world has never before witnessed.
It is not the purpose here to enter into a detailed account of the Revelation of Bahá 'u'llá h. It
is sufficient to say that he has with divine power opened up the sacred mysteries of all
religions, torn away all the barriers which separate mankind into unkind groups, made it
possible for all humankind to enter into one body, of one thought and purpose under the
banner of love and service, in a way entirely satisfying to the judgement of mind and heart. All
this with perfect order, everything provided in the fulfilment of this Covenant, even to the
appointing of the Centre of the Covenant in the person of 'Abdu'l-Bahá .
It is possible that mankind may reject this wonderful and perfect gift—but then again it is
not possible. It is inconceivable that a purpose extending down through the ages from before

!+!'
Abraham should fail at the appointed time of its consummation through the lack of human
minds and hearts to receive it. The Word of God has power to change the heart—history has
shown that it can raise up from the stones children to Abraham. The heart of the world is
good. Its power for good has been weakened by separation, it has grown up in separate
groups, kept apart by lack of understanding which has grown into prejudice. This prejudice
will fade away before the divine power of this wonderful unfoldment (revelation) as the mists
fade away before the morning sun. Nothing can prevent the consummation of the divine plan
throughout the ages. "These ruinous wars, this fruitless strife must cease and all men become
as one family."
So we find religion conforms to the great natural law. The Spirit of God attaches itself from
time to time to certain holy souls of such radiant purity that they are able to reflect to
mankind the will of God. Each one is a manifestation of the will of God for the needs of
humanity in their day, and opens up a new era. From Abraham down through each new
manifestation, in Moses, Jesus and Muḥ ammad, the world has been prepared for the time
when the promised Covenant might be fulfilled. And the need of this day in which we are now
living is for the establishment of this age-old promised Covenant. For the first time in history
the Manifestation of God has come at a time when all parts of the world are in [XI:BZ:Rml] daily
communication with each other. At no previous Manifestation could the whole world be
united, for during the day of Moses, Jesus and Muḥ ammad the western continents of North
and South America had not yet been discovered.
When the people of the world unite in this great idea, set aside their own wills for the will
of God (throughout the ages), the Divine Master will prevail and the world become the
Paradise of Union, Love and Service, the brotherhood of man will be realized in the
fatherhood of God, the Covenant to Abraham will have been fulfilled, the great underlying
wave will have reached the surface.
Such was the great idea left with us by this pure-hearted, charming soul of the desert, and I
think you will agree with us in the thought we expressed at the time we listened to him—that
in his heart the desert had blossomed as a rose. This and kindred thoughts were in our minds
on this pleasant evening, meeting with such a delightful personality and listening to such a
wonderful story.
XI:'7, '. January '.*' [XI:BZ:Rml]
The Bahá'í movement and Esperanto
Words of 'Abdu'l-Bahá , compiled by Rufus W. Powell.
__________
September UVWU
'Abdu'l-Bahá said to some pilgrims, "The differences between this Revelation and that of
Jesus Christ are, that in this cycle all the inhabitants of the world will be gathered into one
nation; universal peace will prevail, bloodshed and war will cease; there will be a universal
language; union and harmony will reach its highest state."
__________
December UVUb, 'Abdu'l-Bahá said:
"All through America I have encouraged the Bahá 'ı́s to study Esperanto and to the extent of
my ability I will strive in its spread and promotion."
__________
Extract from an address by 'Abdu'l-Bahá on International Language,1 given in Edinburgh,

Refer to full article in Star of the West, XI::i, pp. Fjj–I;I.

!+!(
Scotland, p January UVUq, under the auspices of the Edinburgh Esperanto Society, during which he
said:
"His Holiness Bahá 'u'llá h, many years ago, wrote a book called The Most Holy Book, one of
the fundamental [XI:BZ:RmZ] principles of which is the necessity of creating an auxiliary
language, and he makes clear the good and profit which will come because of its use. Now let
us thank the Lord because this language, Esperanto, has been created. We, therefore, have
commanded all Bahá 'ı́s in the East to study this language very carefully, and ere long it will be
spread through the entire East. I also beg of you all, Esperantists and non-Esperantists, to
work energetically for the spread of this language, for it will hasten the coming of that day,
that millennial day, foretold by prophets and seers, in which it is said that the wolf and the
lamb shall drink from the same fountain, the lion and the deer shall feed in the same pasture.
The meaning of this holy writing is that hostile races, warring nations and differing religions
shall become united in the spirit of love, and will become bound together, one with the other."
__________
While on a visit at Clifton, England, Uc January UVUq, 'Abdu'l-Bahá addressed a meeting there,
during which he said:
"The tenth principle is the establishment of a universal language so that we will not have to
acquire so many languages in the future. In schools they will study two, the mother tongue
and the international auxiliary language. The use of an international auxiliary language will
become a great means of dispelling the differences between nations."
__________
Address by 'Abdu'l-Bahá at the Esperanto Banquet, given at Hotel Moderne in Paris, France, Ub
February UVUq:
"In the human world there are two kinds of undertaking, universal and particular. The
result of every universal undertaking is infinite, and the outcome of every particular
undertaking is finite. In this age all the human problems which create a general interest are
universal and their results are likewise universal, for humanity has become interdependent.
Today international laws have great influence, international policies are bringing nations
nearer to one another. Therefore it is a general axiom that in the human world every
universal affair commands attention, and its results and benefits are limitless; therefore let us
say that every universal cause is divine and every special matter is human. For instance, the
universal light is from the sun, therefore it is divine. Special light which is electric and which
has illumined this banquet hall is through the invention of man. By this I mean that all the
affairs in the world of humanity which are trying to establish solidarity between nations and
infuse the spirit of universalism in the hearts are divine. Consequently we can say that the
international auxiliary language is one of the greatest virtues of the world of humanity, for
such an instrument will remove misunderstandings from amongst the people, and will cement
their hearts together. The universal auxiliary language will be the means for each individual
in the world of humanity to become enabled to be informed of the scientific accomplishments
of all his fellow men.
"The basis of knowledge and the excellencies of the world are to teach and be taught. To
acquire sciences, and to teach them in turn, depends on language; therefore, when the
international auxiliary language becomes universal, it is easily conceivable that the
acquirement of knowledge and instruction will likewise become universal.
"No doubt you are aware that in the past ages a common language shared by various
nations created a spirit of interdependence and solidarity among them. For instance, one
thousand three hundred years ago there were very many divergent nationalities in the Orient.

!+!)
There were Copts in Egypt, Syrians in Syria, Assyrians in Musel,1 Babylonians in Baghdá d
along the river Mesopotamia. There existed between these nations di- [XI:BZ:RXC] vergence of
opinion and hatred, but as they were slowly brought near to one another, finding common
interests, they made the Arabic language a common vehicle of speech among them. The study
of this common language by all made them as one nation. We know very well today that the
Assyrians are not Arabs, that the Copts, Syrians, Chaldeans and Egyptians are not Arabs. Each
one of these nations belongs to its own sphere of nationality, but, as they all began to study
the Arabic language, making it a vehicle of intercommunication, today, they are all considered
as one. They are so united that it is impossible to break this indissoluble bond. Today in Syria
there are many religious sects, such as Orthodox, Muslim, the Dorzi,2 Nestorians and so on. As
they all speak Arabic they are considered as one; if you ask any one of them, he will say: I am
an Arab, though in reality he is not. Some of them are Greeks, others are Jews, etc. In short,
there are many different nations and religions in the Orient that are united through the
benefit of a common language. In the world of existence an international auxiliary language is
the greatest bond to unite the people. Today the causes of differences in Europe are the
diversities of language. We say, this man is a German, the other is an Italian, then we meet an
Englishman and then again a Frenchman. Although they belong to the same race, yet,
language is the greatest barrier between them. Were a universal auxiliary language now in
operation they would all be considered as one. Just as in the Orient a common language
created common interests between the various nations, likewise, in this age a universal
auxiliary language would unite all the people of the world. The purpose of my remarks is,
that, in the world of humanity, the greatest influence which will work for unity and harmony
among the nations is the teaching of a universal language. Every intelligent man will bear
testimony to this, and there is no further need of argument or evidence. Therefore His
Holiness Bahá 'u'llá h wrote about this international language more than forty years ago. He
says that as long as an international language is not invented complete union between the
various sections of the world will be unrealized, for we observe that misunderstandings keep
people from mutual association, and these misunderstandings will not be dispelled except
through an international auxiliary language. Generally speaking the whole people of the
Orient are not fully informed of the events in the West, neither can the Westerners put
themselves in sympathetic touch with the Easterners—their thoughts are enclosed in a
casket—the international language will be the master key to open it. Were we in possession
of this universal language, the Western books could easily be translated into this language,
and the Easterners be informed of their contents. In the same way the books of the East could
be translated into that language for the benefit of the Westerners. Thus will the
misunderstandings that exist between different religions be dispersed. They bring about
warfare and strife, and it is impossible to remove them without this universal language being
spread everywhere. I am an Easterner and on this account I know nothing of your thoughts
because an international language is not yet in vogue. Likewise you of the West are shut out
of my thoughts. If we had a common language both of us would be informed of the other's
thoughts. Consequently the strongest means of universal progress towards the union of East
and West is this language. It will make the whole world one home and will become the
greatest impulse for human advancement. It will upraise the standard of the oneness of the
world of humanity, it will make the earth one uni- [XI:BZ:RXB] versal commonwealth. It will be
the cause of love between the children of men. It will cause good fellowship between the
various races. Now, praise be to God, that Dr Zamenhof has invented the Esperanto language.
It has all the potential qualities of becoming the international means of communication. All of
us must be grateful and thankful to him for this noble effort, for in this way he has served his
fellow-men well. He has invented a language which will bestow the greatest benefits on all
al-Maṣ il, Mosul, Iraq.
Durzı́ (Druze).

!+!*
people. With untiring effort and self sacrifice on the part of its devotees it will become
universal. Therefore every one of us must study this language and spread it as far as possible
so that day by day it may receive a broader recognition, be accepted by all nations and
governments of the world and become a part of the curriculum in all the public schools. I
hope that the language of all the future international conferences and congresses will become
Esperanto, so that all people may acquire only two languages—one their own tongue and the
other the international auxiliary language. Then perfect union will be established between all
the people of the world. Consider how difficult it is today to communicate with various
nations. If one studies fifty languages one may yet travel through a country and not know the
language. I know several languages of the Orient, but do not know the Western tongues. If
this international language were in force, having studied it, I should be able to speak it and
you would have been directly informed of my thoughts, and a special friendship established
between every one of us. The lack of such a language is now a great barrier.
"Therefore I hope that you will make the utmost effort, so that this language of Esperanto
may be widely spread. Send some teachers to Persia if you can, so that they may teach it to
the young people, and I have written to Persia to tell some of the Persians to come here to
study it.
"I hope that this language will be promulgated very quickly and the world of humanity
finds eternal peace; that all the nations may associate with one another and become as
brothers and sisters, mothers and fathers; then each individual member of the body politic
will be fully informed of the thoughts of all.
"I am extremely grateful to you, and thank you for these lofty aims, for you have gathered at
this banquet to further this language.
"Your hope is to render a mighty service to the world of humanity, and for this great aim I
congratulate you from the bottom of my heart."
__________
Extract from Address of 'Abdu'l-Bahá to the Theosophical Society of Paris, France, Thursday
evening, Uq February UVUq.
"We observe that today the means of unity are brought about. This in itself is an evidence
that the divine confirmations are with us. One of the principles of the oneness of the world of
humanity is the invention of the universal auxiliary language, Esperanto. We observe that this
language is spreading daily, and its advocates are increasing. It is indubitable that the
universal auxiliary language will become instrumental in wiping away the present
misunderstandings and each individual will be able to be informed of the thought of all
humanity.
"Therefore we must all strive to spread among our fellow men this language. This
international auxiliary language will be an introduction to the establishment of the oneness of
the world of humanity. The greatest efforts must be displayed in this direction."
__________
Excerpt from Tablet, UW January UVUV:
"My hope is that the Esperantists may become attracted by these epistles and may consider
the magnitude of confirmation bestowed upon the Esperanto Language and may endeavour to
translate some of the important Tablets of His Holiness Bahá 'u'llá h and propagate them all
around."

!+#+
XI:'7, '. January '.*' [XI:BZ:RmZ]
Second Tablet from 'Abdu'l-Bahá addressed to the Committee of Universal
Peace at the Hague1
To the Honourable Executive Committee of Universal Peace.
HE IS GOD!
O ye honourable Members!
Your kind answer to my letter, dated BR June BXRC, has arrived and greatly pleased me.
Praise be unto God, that it was indicative of the fact that your motive and purpose is identical
with that of ours. Its contents also consisted of spiritual susceptibilities which are expressive
of sincere love.
We, Bahá 'ı́s, feel great affection towards that honourable Assembly. Therefore have we
sent two honoured persons to that highly esteemed Assembly as a sign of strong relationship.
Today the most important problem in the affairs of the world of humanity is that of the
Universal Peace, which is the greatest means contributing to the very life and happiness of
mankind. Without this most luminous reality it is impossible for humanity to attain to actual
comfort and proficiency. Nay rather, shall it have, day by day, some additional misfortune and
tragedy.
This last terrible war has clearly proved that the modern war implements are beyond the
endurance of the world of humanity. The future cannot, however, be compared with the past,
because the arms and war implements of the past were very simple, while the modern
armaments can, in a short time, exterminate the whole of the human world, and so they are
beyond the endurance of mankind. [XI:BZ:RmX]
Therefore Universal Peace is, in this age, like unto the sun which is the cause of life to all
beings. So it is of prime importance and incumbent upon every individual to strive for this
most significant end. Now with oneness of goal we, I mean ye and we, will strive with all our
strength, sacrificing (in this path) property, life and family.
As ye may no doubt have heard, thousands of souls, (Bahá 'ı́s) have, in Persia, sacrificed
their lives in this path and thousands of homes have undergone destruction. Notwithstanding
this, we have not yielded to disappointment. Up to the present, we have been striving and
every day we are putting forth a new effort. Why? Because peace-loving is not only one of the
products of the intellect, but also it is a belief based on faith and it is one of the eternal
principles of God. Therefore, we are striving with all our energy; disregarding our selfinterests, rest, comfort and even the management of our own affairs of life, because we
consider this noble motive as the very foundation of the religions of God. It is a service to the
Kingdom of God. It contributes to the attainment of eternal life and is the greatest means for
the entrance into the Kingdom of the Merciful.
Today the advantages of Universal Peace are to mankind well proved and the
disadvantages of war are similarly unquestioned by all. But in this problem, knowledge alone
is not sufficient. An executive force is needed so that it (Universal Peace) may become
established throughout the world. Ye should be thinking to draw help from some spiritual
executive force so that this lofty ideal may be brought out from the stage of imagination into
that of realization. And it is evident that this most great aspiration cannot be attained through
the ordinary emotions. Nay rather, it needs intense spiritual feelings to turn it from
potentiality to actuality.

The first Tablet is in Star of the West, Vol. XI:i, pp. :FI–:FV, :Fj–:Ib.

!+#!
Almost all the people of the earth know that amiability of character is praiseworthy and
desirable and that badness of character is despised and distasteful. Similarly do they know
that justice and fairness is agreeable and attractive and cruelty and tyranny abominable and
repulsive. Notwithstanding this, all the people, with the exception of a limited number, are
lacking in praiseworthy character and justice.
Therefore, they are in need of a spiritual force and higher sentiments to improve their
character. Our firm belief is that the executive power for this great problem is the power of
the Word of God and the confirmations of the Holy Spirit.
We feel great relationship, love and union with ye. With heart and soul, we are longing for
the day when the pavilion of the oneness of the world of humanity may be pitched in the
world and the banner of Universal Peace may wave upon all horizons. Therefore the oneness
of the world of humanity should be established in order that the edifice of Universal Peace
may be erected.
That honourable Assembly, which is the well-wisher of the world of humanity, is highly
honoured by all Bahá 'ı́s. Therefore do we ask ye to kindly accept our highest respects and to
keep us always informed of the progress of Universal Peace in Europe. Constant
communication should be carried on between us.
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h Khan S. Bahá dur, Haifa, Mount Carmel, Palestine, BR July BXRC.
XI:'1, 7 February '.*' [XI:Bm:RXX]
International language
Address by 'Abdu'l-Bahá , delivered at Edinburgh on Z January BXBp, under the auspices of
the Edinburgh Esperanto Society. Translated into English and Esperanto.
Every movement in the world of humanity bringing on its back unity and accord is good;
and every matter which creates discord and disharmony is evil. This century is a radiant
century. Its discoveries are many. Its inventions are great. Its undertakings are
multitudinous. On account of these great accomplishments, this century is superior to all
other centuries. But the greatest undertaking is the unification of language, because it is more
beneficial and productive of more pleasure than any other undertaking of this age. The unity
of language brings about great fellowship between hearts. The union of language is the cause
of the attainment of accord. It brings about the entire sweeping away of misunderstanding
between the people; it establishes accord between all the children of men. It gives broader
conceptions and greater vision to human minds, and today the greatest undertaking in the
world of humanity is to understand and make yourself understood. Every individual member
of the body politic, on account of the widespread of an auxiliary international language, will be
enabled to put himself in touch with the current events and ethical and scientific discoveries
of the age. An auxiliary universal language will give us the key—or the master key—to the
understanding of the secrets of the past ages. Through an international language every nation
in the future will be enabled to pursue its scientific discoveries very easily and without any
difficulty. [XI:Bm:pCC]
It is well known to you that the Oriental people, young men coming to the West trying
laboriously to study the discoveries of the West, for many years must work hard, so that first
they may study the language and then their special branch of learning. At the very least, they
must give many years of their life to the study of the language of the country they go to; then
they can start on the study of that special branch of science in which they are interested. For
example, let us suppose that a young man from India or Persia or Turkistá n or Arabia,
desiring to study medicine, comes to this country; at the very least he must study the English
language for four years, and nothing else; and then he may begin the study of medicine. But if
!+##
this international auxiliary language were a part of the curriculum of education in all the
schools, in his childhood he would study that language in his own country; and then, no
matter to which country he desired to go, he would be enabled to study his special branch of
science very easily, without losing any years of his life.
Today, even if each one of us studied languages, yet, if some one desired to travel abroad,
he might be handicapped on account of not knowing the special language of a given country. I
have studied the Oriental languages very profoundly, knowing the Arabic language more
deeply than the Arabians themselves, having studied the Turkish language and the Persian in
my own native land, and knowing other languages of the East, yet, when I came to the West, I
was obliged to bring a translator with me, and it is as if I know no language whatever. But if
there were an international language, well, the Persian language of my own native land and
the other one would have been sufficient to carry me along in all the countries of the world.
Just think how the international language will facilitate communication between all nations of
the world. Let it be said that half of our lives is spent in the acquirement of [XI:Bm:pCB]
languages; for in this enlightened age every man must study languages, so that if he expects to
travel to Asia and Africa and Europe he may be able to converse with the people; but by the
time he has studied one language, there is another one to travel to. So you see that his life is
spent in the acquirement of these languages, which are a handicap to international
communication. Well, this international language will free man from all these problems. In
short, to understand and make yourself understood, there must needs be an international
instrument. The teacher and the student must know each other's language, so that the teacher
may be able to impart his knowledge and the student acquire that knowledge. In the world of
humanity there is no greater factor than to make yourself understood to your fellowmen, for
civilization itself, the progress of civilization, depends upon this process. To acquire arts and
sciences one must know how to speak, make himself understand and understood at the same
time. So on this understanding and making yourself understood will depend the acquisition of
sciences, and it will make men comprehend all affairs of life; and this process of
understanding and making yourself understood depends upon language. Therefore, if this
auxiliary language is established, all the members of humanity will then be enabled to
understand each other. As I speak now, an episode comes to my mind which happened in
Baghdá d. There were two friends who did not know each other's language. One of them got
sick; the other one called upon him, but he could not express his sympathy, so by making a
sign he asked him, "How are you?" By making another sign, the sick man answered "I am
almost dying," and the friend who called, thinking that he had told him that he was feeling
much better, said, "Thanks be to God." By such incidents you realize that the best thing in this
world is to be able to make yourself understood by your friends, and also to [XI:Bm:pCR]
understand them, and there is nothing worse in this world than not to be able to convey your
thoughts. But if there is this auxiliary language, all these difficulties will be removed.
Now, praise to God, this language of Esperanto is invented, and this is one of the special
endowments of this brilliant century; this is one of the greatest undertakings of this great age.
Up to this time the world of humanity has failed to bring about this invention. This unification
of languages had never crossed the minds of the thinkers of the past ages, and in reality it was
an impossibility in those times, because then there was no freedom in going and coming, and
no travelling and no intercourse between the various countries. Now the means of
communication and transport are greatly increased, therefore it is necessary and it is possible
to bring about the use of this international language.
His Holiness Bahá 'u'llá h fifty years ago wrote a book; that book is called "The Most Holy
Book", and in that book one of the fundamental principles of the Bahá 'ı́ movement is that
there must be the invention of an auxiliary language; and then he goes on to explain the
benefits and profits that will accrue through such a medium. Now, let us thank the Lord

!+#$
because this Esperanto language has been created. Therefore we have commanded all the
Bahá 'ı́s in the Orient to study this language very carefully, and ere long it will spread all over
the East. Therefore I request you also, non-Esperantists and fellow-Esperantists, to put your
utmost exertion into the spread and promulgation of this language, because it will hasten that
day, that millennial day, which has been prophesied by the past prophets and seers, that day
in which, it is said, the wolf and lamb will drink from the same fount, the lion and the deer
graze in the same meadow. The signification of this Holy Writ is that the contesting races,
warring nations, inimical religions, will come to each other in the spirit of love and amity—
then, the day-spring of that [XI:Bm:pCp] millennium; and every means, every instrument which
confers unity and amity upon the children of men, that is love and that is the spirit.
As we said, the greatest affair in this world is the reality of an auxiliary international
language. The unification of language will transform the world of humanity into one world;
the unification of language will do away with the misunderstandings between religions, and
the unification of language will bring together the East and the West in the spirit of fellowship
and love. The unification of language will change this world of many families into one family.
This auxiliary international language will gather the various races under one cover, as if the
five continents of the world had become one continent, because then they can convey their
thoughts to each other. The international auxiliary language will do away with ignorance and
superstition, for each child, no matter to which race or nation he may belong, will be able to
pursue his studies in science and art, because at that time he will be called on to study only
two languages—one his own native language, and one the international auxiliary language.
Let us hope for that day, when even the boundaries of native languages will be swept away
and the world will enjoy one language. What greater bounty is there than this? What more
munificent welfare is there than this? Then the world of humanity will become the delectable
paradise, just as it is said that in heaven there is one language. The material world will
become the expression of the world of the inner. Then the discoveries will be unfolded;
inventions will become multiple; sciences will advance by leaps and bounds; scientific
agriculture will take a wider sphere of accomplishment, because at that time the nations will
be able quickly to assimilate the thoughts which are expressed, and because all these thoughts
will be expressed in that universal language. If this international language is a factor in the
future, all [XI:Bm:pCl] the countries of the East will be enabled to acquire the sciences of the
West in no time, because they will be able to read these books and comprehend their
meaning; and the Western nations will be enabled to acquire the thoughts and ideas of the
East, and through this they will be enabled to improve their condition. In short, on account of
the establishment of this international language, the world of humanity will become another
world; extraordinary progress will be attained. Take, for example, a family in which the
various members speak each a different language; how difficult it is for them to convey their
thoughts to one another, and how great and wonderful it is when they are able easily to
understand one another's thoughts. For if they know one another's language, they will go on
very rapidly; there is no doubt whatever about this. Therefore it is our hope that the
Esperanto language will spread universally before long, that it may be promulgated in all the
countries, so that all the people may live together in the spirit of amity and love.
XI:'1, 7 February '.*' [XI:Bm:pCl]
Tablets to Bahá'ís in America received in dndn and dncv
James Morton, Jr.
Through Mr Wilhelm to Mr James Morton, Jr., New York City—Upon him be the Glory of
God, the Most Glorious!
HE IS GOD!

!+#%
O thou firm in the Covenant!
As to thy attendance at the Esperanto Congress at the Hague in the month of August, it is
very advisable. Thou shouldst show utmost efficiency thereat, in order to spread the divine
teachings, one of which is the oneness of language; and thence thou shouldst proceed to the
desired land (Haifa and 'Akká ). Then from here thou shouldst hasten to Persia, and return to
America, where thou shouldst give lectures, explain what thou hast experienced and give the
glad tidings of the greatness of the Cause of God.
Upon thee be the Glory of the Most Glorious!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, RZ March BXRC, Haifa.
Marie Watson
To the maid-servant of God, Mrs Marie Watson—Upon her be Bahá 'u'l-Abhá !
HE IS GOD!
O thou Herald of the Covenant!
Thy detailed letters have been re- [XI:Bm:pCZ] ceived, and have been attentively perused.
Praise thou God, that thou art confirmed in service to the Kingdom and art encompassed by
the blessings of His Holiness Bahá 'u'llá h. Heavenly confirmations are descending upon thee
and lordly assistance is encircling thee. Thou art eloquent at every gathering and art
responded to at every assemblage. Souls listen in the utmost gladness to thy words and in
case a soul objects or antagonizes he will ultimately be awakened and made aware, for the
powerful and mighty souls and the ruling potentates have failed to resist the call of the
Kingdom. Ná ṣ iri'd-Dı́n Shá h, the Sovereign of Persia, and 'Abdu'l Ḥamı́d, the Sulṭán of Turkey,
have tried to resist the call with all their power and might, but the call has been raised higher
every day and those two blood-thirsty autocratic sovereigns have been inflicted with a severe
loss and disappointment.
In short, engage with all thy power in raising the call of the Kingdom of God and rest thou
assured that assistance and confirmation shall descend upon thee. The attracted maidservant of God, Miss Juliet Thompson, is indeed spiritual, lordly and merciful. Extend to her
my greeting. His honour, Mr Wilhelm, exerts his effort under all conditions and contributes
extensively for the Bahá 'ı́ Cause. Undoubtedly, other souls should join him in promoting the
work of teaching. To the believing maid-servant of God, Miss Buskin, convey greeting and
congratulation for her marriage.
Souls are still unaware of the power of the Covenant. This testament is neither a tradition
or a tale. It has been established through the pen of His Holiness Bahá 'u'llá h with the utmost
firmness and undoubtedly if all the people of the world join in endeavouring to uproot it, they
will all eventually fail and be disappointed. What can therefore a handful of people do?
The power of the Covenant is like unto the sun and those who have acted contrary to it are
like transparent clouds. The Sun of the Covenant dissipates dense clouds and causes them to
vanish. What then will it do to these imaginary mists? Thou dost consider that in all regions
the Call of the Covenant is being raised and in the utmost power. His Holiness Christ said to
Peter, "Thou art Peter and upon this rock I will build my Church." This Word could not be
resisted by all the people of the world and eventually it has been made evident and manifest.
At present His Holiness Bahá 'u'llá h has through His sacred pen established this Covenant in
the utmost power, perfection and clearness. Consider then what power it yields. At present
some superficial souls like unto bats are plotting together in the dark, and say to one another
that this Sun of the Covenant shall be eclipsed and the resplendent Moon of the Testament
shall be concealed. But the Sun of the Covenant through one effulgence shall disperse and
!+#&
annihilate these bats.
The poems were in the utmost sweetness and delicacy. My hope from the bounties of His
Holiness Bahá 'u'llá h is that thou mayest become the cause of the awakening, the supplication,
the prayer and the guidance of souls.
In case Mr Kelsey will in the utmost longing and desire join thee in thy journey to China,
Japan and India, and is able to endure its hardships, and will not give up its responsibilities, it
is highly advisable.
Convey to Dr Mullaney on my behalf the utmost kindness and give her this message:
"Praise thou God, that in the midst of this darkness that has encompassed this world thou hast
been illumined, and hast been guided and hast been made the recipient of bounty. Thou must
be eternally grateful to the soul who has been the cause of thy guidance, for that soul hath
guided thee." [XI:Bm:pCm]
Convey to Dr McMannon on my behalf respectful greeting. My hope is that through the
light of the love of God he may become an ignited candle and a flower of the rose-garden.
Upon them be Bahá 'u'llá h!
Any soul that may like to accompany thee with the utmost pleasure and satisfaction in thy
trip and has ability and capacity and will show thee full consideration, thou mayst select and
choose to be thy fellow-traveller.
Upon the be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine, Ro December BXBX.
Mr and Mrs Killius
To Mr and Mrs A. C. Killius, Montana—Upon them be the Glory of God, the Most Glorious!
HE IS GOD!
O ye two who are firm in the Covenant!
Your letter dated Rm January BXRC has been received. Its contents were indicative of heartfelt realities, which were conducive to firmness and steadfastness in the Covenant of God.
Although in the body of the universe there are innumerable nerves, yet the main artery,
which pulsates, energizes, and invigorates all beings, is the power of the Covenant. All else is
secondary to this. Nobody is assisted and confirmed save that soul who is firm. Consider it
well that every soul who is firm in the Covenant is luminous, like unto a candle which
emanates its light on those around it. While every wavering soul is an utter failure, frozen,
lifeless, dead yet moving. This one proof is sufficient.
Ye should render thanksgiving unto God, that ye are able to travel throughout the states
and regions, and like unto the breeze of spring, transmit new spirit to every city through
which ye pass.
Praise be unto God, that thy departed father turned his face to the Supreme Aspect. He
drank from the Chalice of Guidance, and soared without feather or wing to the Infinite
Paradise. I am supplicating unto God that thy honoured mother may also attain to guidance.
The date1 Bppg is not lunar, it is solar, therefore it has not yet arrived.
Praise be unto God, that in Springfield, Illinois, the fragrances of the love of God have been
diffused and the call of the Kingdom hath been raised. The photograph of dear son Russell
was observed. Verily, the expression of his face indicates great skill. I am beseeching unto

See Chapter :F of Daniel.

!+#'
God that the friends of that city may day by day attain unto heavenly progress.
Upon ye both be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, RZ March BXRC.
Russell Jurgens
Through Mr and Mrs A. C. Killius, of Montana—Upon them be the Glory of God, the Most
Glorious!—to Russell Jurgens, Springfield, Illinois—Upon him be the Glory of God, the Most
Glorious!
HE IS GOD!
O dear child!
Thanks be unto God, that in thine infancy thou hast entered the divine Kingdom and hast
obtained a portion of the graces of the Lord of Hosts. My supplication to God is this, that thou
mayest be reared in the bosom of the love of God, and in the utmost attraction attain to thy
maturity.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, RZ March BXRC.
Reprint book 7
Vol. XI, No. BX (R March BXRB)
Vol. XII, Nos B–BX (RB March BXRB—R March BXRR)
and
Vol. XIII, Nos B–m (RB March BXRR—November BXRR)
XI:'., * March '.*' [XI:BX:pBg]
Recent tablet from 'Abdu'l-Bahá to J. Isbrucker
To the maid-servant of God, J. Isbrucker, Den Haag, Holland—Unto her be greeting and
praise!
HE IS GOD!
O thou who art searching for truth!
Thy letter has been received. Thou has written that Au qá Mı́rzá Aḥ mad Khá n (Yazdá nı́) has
given some explanation of the Bahá 'ı́ Cause to thee. What thou hast written is right, that the
Bahá 'ı́ Religion is Truth and other institutions compared to the Bahá 'ı́ Religion are not reality
and are without any great results. Although in the sight of the people they seem to have a true
foundation, yet they are like unto a fruitless tree. There are so many trees that are apparently
huge and cast a shadow, yet they are not productive of any fruit and so they will be ultimately
uprooted, as thou hast observed and wilt observe. The Divine Institution is, however, a tree
whose shadow is extended over the East and the West and every moment brings forth
wonderful fruits, as experience has shown.
Thou hast written, "How is it possible that one should obey and submit to an unjust
government?" By the government which should be obeyed is meant a just government which
protects the rights of all its people. It is a constitutional government which is bound by
stringent laws.
Thou has written, "How is it possible to imagine a life after death?" Verily, verily, life after
death is not imaginable. But do thou observe that it is evident man has evolved from the

!+#(
mineral world. As long as he was in the mineral kingdom, he could not imagine the vegetable
kingdom. He was transferred to the vegetable kingdom. In the vegetable kingdom he could
not imagine the animal kingdom. Before he emerged from the animal kingdom he could not
imagine the stage of human reason and intelligence, that is, it was impossible for him, he did
not have any knowledge thereof.
Now this earth and these trees have, by no means, any knowledge of the animal and human
worlds: they cannot imagine them, they deny existence absolutely. While the human world is
helping the animal and assisting the vegetable kingdoms, the vegetable kingdom is ignorant of
it. Similarly the human world cannot comprehend the world of the Kingdom: it is absolutely
ignorant of it, while the heavenly spirits have influence in the human world.
Do thou observe how clear this point is and yet the professors and philosophers of the
world are ignorant of this reality! The mediums are, however, speaking of the world of
thought and not of reality. But a heavenly soul who is conscious of the Divine World: whose
discerning eye is open: who is detached from the world of nature, and has attained to
spiritual power is [XI:BX:pBl] cognizant of the Divine World and those of the spirits. Reality is
pure spirit, it is not physical: that is, it does not occupy space.
Ye should esteem Mı́rzá Aḥ mad Khá n (Yazdá nı́) highly, because it was he who gave ye this
great glad tiding. Through the graces of God do I hope that that country will be enkindled
with heavenly Light: that the Divine verses will be chanted, and that such souls may be
confirmed as to become like unto Paul and Mary Magdalene.
Unto thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Mount Carmel, Palestine, Bg October BXRC.
XI:'., * March '.*' [XI:BX:pBl]
The final burial of the Báb on Mt. Carmel
Extracts from Mı́rzá Munı́r's letters, 'Akká , Syria, RR March BXCX.
Sunday morning, 'Abdu'l-Bahá drove from 'Akká to Haifa with his family and a few of the
old believers. Along the shore, half way between the two cities, there is now a small house
which the government has built for the watch of the road. Here, in the middle of the desert,
we stopped and had luncheon; then, after an hour and a half, we reached Haifa.
But few of the believers knew that nine years ago the remains of His Holiness, the Bá b, had
been quietly placed in the (place of) Ḥaẓ ıŕ atu'l-Quds on Mount Carmel.
A week before the Feast of Naw-Rú z (RB March) 'Abdu'l-Bahá had sent to Haifa two of the
believers that they should prepare everything for the coming ceremonies.
Nine years ago a believer of Rangoon (India) sent to Haifa a large casket made of marble,
beautifully worked with the Greatest Name in relief and gilded three times on each side. It
was later to hold the remains of the Bá b, which had been kept lC years (CE gX or solar years)
in safety. Now they were to be definitely buried by 'Abdu'l-Bahá .
A few weeks before some twenty men [XI:BX:pBZ] had pulled this heavy marble casket up
the mountain. 'Abdu'l-Bahá gave the last necessary instructions and it was slowly slid down
into the under part of the Tomb. This must have been performed with the help of the
Kingdom of Abhá , for though the work presented great difficulty and was done by
inexperienced men, everyone wondered at the ease with which it was done.
The Shrine under the ground was lighted with but one lamp. 'Abdu'l-Bahá waited until all
was well finished. He threw off his turban; he removed his shoes; he took off his coat—but
what followed was so impressive that it is useless for me to attempt to picture it! I will simply
!+#)
relate what happened.
Our Beloved, with his hair waving around his beautiful head, his face shining with light,
looking inspired, tragic and majestic, rushed down and threw himself on his knees. He placed
the remains of the Bá b in the large coffin (in the marble casket) and leaning his blessed head
on the border of the coffin, he wept, wept, wept—and all wept with him.
That night the Master did not sleep.
XI:'., * March '.*' [XI:BX:pBZ]
Tablet from 'Abdu'l-Bahá to Shahnáz Waite1
To the maid-servant of God, Shahná z Waite, San Diego, California.—Upon her be the Glory
of God the Most Glorious!
HE IS GOD!
O thou who art the daughter of the Kingdom!
Thy letter has been received. Due to scarcity of time, I write the answer briefly: The body
of man, which has been formed gradually, must similarly be decomposed gradually. This is
according to the real and natural order and Divine Law. If it had been better for it to be
burned after death, in its very creation it would have been so planned that the body would
automatically become ignited after death, be consumed and turned into ashes. But the divine
order formulated by the heavenly ordinance is that after death this body shall be transferred
from one stage to another different from the preceding one, so that according to the relations
which exist in the world, it may gradually combine and mix with other elements, thus going
through stages until it arrives in the vegetable kingdom, there turning into plants and flowers,
developing into trees of the highest paradise, becoming perfumed and attaining the beauty of
colour.
Cremation suppresses it speedily from attainment to these transformations, the elements
becoming so quickly decomposed that transformation to these various stages is checked.
Convey on my behalf my utmost love to thy honoured husband! I am supplicating that he
may day by day attain to spiritual development. In regard to the meeting which has been
formed in that city, it is my hope that that assembly may become illumined and like unto
[XI:BX:pBm] a rose-garden it may diffuse sweet fragrance.
Convey on my behalf respectful greetings to Miss Mary Fenn! In reality this dear maidservant of God has arisen in service, deserving the bestowal of the divine bounties. I should
like to write a letter to the friends of San Diego, but owing to the scarcity of opportunity I
sufficed with a short supplication for them:
"O Thou the Lord of Hosts! The city of San Diego was like a lifeless body. Now a breath of
the Spirit of Life has wafted over those regions. Some souls have arisen from the graves of the
world of nature which is the eternal death; they have been revived by the Holy Ghost, and
they have started in servitude to Thy threshold.
"O thou affectionate Lord! Bestow upon these featherless and wingless birds two heavenly
wings and give unto them spiritual strength, so that they may soar in the limitless space and
attain to the apex of the Kingdom of Abhá !
"O Lord! Strengthen these feeble seedlings so that each one may develop into a fruitful
Note: This tablet is in answer to a letter I wrote to 'Abdu'l-Bahá , :b April :jF;, in regard to our having formed a Board for
the San Diego Assembly, of which Mr Waite is Chairman. I also wrote of the wonderful self-sacrifice and loving service
which Mary Fenn has for several years rendered the Cause here, keeping the fire burning under most discouraging
circumstances. I also asked for instructions regarding cremation, of which I knew he does not approve, but I wished to
have his own words upon the subject.—Shahná z Waite.

!+#*
tree, exhibiting the utmost freshness and liveliness. Assist them and make them victorious, so
that they may rout and vanquish the army of ignorance and misapprehension; lift up the
banner of love and guidance among the people; bestow like unto the spring breeze freshness
and life unto the tree of humanity; give greenness and liveliness like unto the spring shower to
the meadows of that continent! Verily, Thou art the Able and the Powerful, the Bestower and
the Affectionate!"
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, R June BXRC.
XI:'., * March '.*' [XI:BX:pBm]
Prayer for the dead and progress in the after-life
Teaching given by 'Abdu'l-Bahá in BXCo to Ethel J. Rosenberg.
'Abdu'l-Bahá said that through the mercy of God, not through His justice, the condition of
those who have died in sin and unbelief can be changed. We are commanded to pray that
their condition may be changed. As we have the power to pray for these souls here, so shall
we have the same power in the after-life—in the Kingdom.
The power of this prayer of intercession is a special teaching of this religion. To pray for
the dead was not given as a special religious command (of the Divine Teacher), until this day
of the Blessed Perfection.
The grace of effective intercession is one of the perfections belonging to perfect and
advanced souls, as well as to the Manifestations of God. Jesus Christ had the power of
interceding for the forgiveness of His enemies when on earth, and He certainly has this power
now.
'Abdu'l-Bahá never mentions the name of a dead person without saying, "May God forgive
him", or words to that effect.
Followers of the prophets have also this power of praying for the forgiveness of souls,
therefore we may not think that any souls are condemned to a stationary condition of
suffering or loss, arising from absolute ignorance of God. The power of effective intercession
for them always exists.
All the people in the other world, are they not the creatures of God? Therefore, they can
progress in the other world. As they can also receive light by supplicating here, so they can
also receive light by supplicating there. The rich in the other world can help the poor, as the
rich can help the poor here. In every world all are the creatures of God. They are always
dependent on Him. They are not independent, and [XI:BX:pBX] can never be so. While they are
needful of God, the more they supplicate, the richer they become.
What is their merchandise, their wealth? In the other world what is help and assistance? It
is intercession.
Undeveloped souls must gain progress at first through the supplications of the spiritually
rich; afterwards they can progress through their own supplications.
XI:'., * March '.*' [XI:BX:pBX]
Tablet from 'Abdu'l-Bahá to Albert R. Windust
To Mr Albert R. Windust, Chicago, Illinois—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O Thou Almighty! O Thou Forgiver!

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The servant of Thy Threshold, Windust, turns his face toward the Kingdom of Abhá and
begs for his father1 Thy Grace and Bounty. O Thou Omnipotent Lord! In this Great
Dispensation Thou dost accept the intercession of the sons in behalf of their fathers. This is
one of the special infinite bestowals of this cycle. Therefore, O Thou kind Almighty! Accept
the request of this thy servant at the Threshold of Thy Singleness and submerge his father in
the ocean of Thy graces—because this son is confirmed in the accomplishment of Thy services
and is displaying the utmost of effort at all time in the pathway of Thy love! Verily Thou art
the Giver, the Forgiver and the Kind!
O thou divine servant!
Be thou not unhappy on account of the death of thy father. All of us will hasten from this
world to another world. This mundane life has no importance whatsoever. It is our hope that
in the divine world we shall find eternal union and seek everlasting fellowship. Importance
lies in this fact. This station is obtained through faith and self-sacrifice in the path of God.
Consequently we must make an effort to obtain happiness and joyousness in the other world.
Convey the wonderful Abhá greeting to the believers. Chicago, in comparison with the
cities of America, was in advance and numerically contained more Bahá 'ı́s. But when the
stench (vile odour) of the ná qidı́n was spread in that city there was stagnation. The Cause in
other cities of America is progressing day unto day, but Chicago is stationary. Therefore,
strive that the sweet fragrance of the Testament and the Covenant may become diffused, the
nostrils of the spiritual ones become perfumed, the banner of "Yá Bahá 'u'l-Abhá !" be unfurled
and the tent of the oneness of the world of humanity be pitched. Then ye shall observe that
Chicago will become the Paradise of Abhá . These few ná qidı́n cannot accomplish anything
worth while. The utmost is this that they will be the means of the drooping of the believers of
God in that city. A person deprived of the spirit of the Covenant is sentenced as dead. The
dead surely disintegrate. Therefore, breathe the spirit of the Covenant and the Testament as
much as ye can in the hearts so that the souls may progress day unto day and obtain a new
exhilaration.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, o July BXBp, Port Said, Egypt.
XI:'., * March '.*' [XI:BX:pRB]
Obituary
Charles H. Greenleaf
Tablet from 'Abdu'l-Bahá .
Through his honour Mr Chase to Mr Charles H. Greenleaf—Upon him be Bahá 'u'llá h!
HE IS GOD!
O thou member of the Merciful Meeting!
Mr Chase offered the highest praise for you, and while in the Blessed Spot ('Akká ) he
remembered you always.
Know thou his value, for he is a kind and faithful friend, firm in the Covenant and
Testament.
O thou who art firm in the Covenant! Thy services and those of thy revered wife are
acceptable in the Kingdom of Abhá , for ye have made your home a nest for the birds of God,

Thomas Windust, printer, was born in London, England, :F November :ibj. Died at Chicago, F: May :j:I, and was buried
in Mount Hope Cemetery, FI May.

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and have engaged in teaching the Cause of God.
Ye are truthful gardeners of the Garden of God, and two agreeable servants of the Holy
Threshold.
This confirmation must become the source of joy to life and repose to the conscience.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated Chicago, o August BXCZ.
XI:'., * March '.*' [XI:BX:pRm]
Some answers regarding the Fast
Words by 'Abdu'l-Bahá in answer to questions. From notes brought by Mrs Ella Goodall
Cooper of San Francisco.
Question: "Some of the friends in America say that the Fast is not to be observed now but
in the future."
'Abdu'l-Bahá : "In places where it will be the cause of trouble, such as in Bukhá rá or
Afghanistan, or in some of the towns in Persia, the Fast cannot be kept. In these places if the
friends fast it will be the cause of trouble, people will rise against them. But in those places
where there is safety and security it should be kept. I fasted sixty years—the first one who
fasted was I."
Question: "In a family where it is difficult, should one attempt to keep the Fast?"
'Abdu'l-Bahá : "Difficulty is not a preventative. But if fasting gives rise to disharmony it is
injurious."
Question: "If it is not possible to take breakfast before sunrise, should one keep the Fast
the best one can?"
'Abdu'l-Bahá : "If there be a preventative, it should not be kept. As far as one possibly can,
yes; but if there be any preventative at any time, no. But after sunrise one cannot eat. I used
to Fast from sunset to sunset. Early morning eating was difficult for me, therefore when I ate
in the evening I took nothing else until the following evening."
Question: "If one's health does not seem to permit of fasting should one keep the Fast?"
'Abdu'l-Bahá : "In that case the doctor must decide. The object is not this, that not eating is
not forbidden; but eating is forbidden. This is the [XI:BX:pRX] object: not eating is not
forbidden, but eating is forbidden."
Question: "When it is difficult or impossible to begin at sunrise is it possible to keep the
Fast as much as one can?"
'Abdu'l-Bahá : "No. After the sunrise nothing should be taken unless the doctor says that
fasting would be injurious (to one's health). In that case, one can eat at any time one wishes.
But the whole time (of fasting) is only twelve hours—this is nothing."
Question: "Some of the friends think the life is so strenuous in America that it is not
possible to work there and keep the Fast."
'Abdu'l-Bahá : "In the Torah the command for fasting is from sunset to sunset for three
days. For three days and three nights they, the Jews, take nothing. This is not obligatory.
There are Fasts of three days, seven days and nine days. Mr X in Persia did not believe that
one could fast for nine days. He brought a Jew and imprisoned him in a room and locked the
door, and did not permit anything (food or water) to be taken to him. Indeed, his prisoner

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took nothing for nine days, not even water. For six days he slept, then he could not sleep any
more, but he was very weak. But now, in this Revelation, it is for only twelve hours—very
little."
Question: "Should those men keep the Fast who are employed in mines, steel mills, etc.,
where it seems necessary to eat often to keep up their energy?"
'Abdu'l-Bahá : "This depends upon the advice of an expert doctor. If the doctor says that
fasting would be injurious to the health of such people they should not fast."
Question: "What is the age limit for fasting?"
'Abdu'l-Bahá : "Seventy years."
Notes taken in Persian by Mı́rzá Luṭfu'llá h S. Ḥakı́m at the Pilgrim House, Haifa, Rl October
BXRC, and translated by Mı́rzá 'Azı́zu'llá h Khá n Bahá dur.
XI:'., * March '.*' [XI:BX:ppC]
Prayers revealed by 'Abdu'l-Bahá
Prayer revealed and written in the house of 'Abdu'l-Bahá at Haifa, Palestine.
He is God!
O God! Make this company of Bahá'í children eternal and everlasting; bestow blessing and
profit and make the members successful in excellent administration, in capacity, faithfulness and
integrity; in order to preserve the right of the children and to act according to Thy instructions
and to form an Assembly of the blessed people so that affairs be conducted by consultation and
not like other companies to be short lived.
(Signed) 'Abdu'l-Bahá 'Abbá s.
Prayer revealed for the Societé Nonahalan1 and all combined groups of children studying
Dars Akhlá q2 [i.e., lessons taken from all Holy Books]:
Through his honour Mı́rzá Muḥ ammad Labı́b, the pilgrim. Upon him be Bahá 'u'llá h al-
Abhá !
HE IS GOD!
O pure God! Refresh and vivify these young shoots of the great river of guidance, and by the
breeze from the Garden of Oneness grant them joy, and by the heat of the Sun of Reality bestow
upon them new life, so that they may sprout and grow up, progressing day by day; bud and bring
forth leaves and fruit.
O Educator! Give to all intelligence, grant strength and power and make them manifestations
of helpfulness and favour, so that they may live among the people in the utmost degree of dignity.
Thou art the Powerful! the Mighty!
(Signed) 'Abdu'l-Bahá
XII:', *' March '.*' [XII:B:l]
The Day of God
Praise be to Thee, O God of Names and Creator of Heaven! Praise be to Thee, for Thou hast
made known unto Thy servants Thy Day wherein the River of Life streamed forth from the
finger of Thy Generosity and the Fountain of Revelation and Unity became manifest, by Thy
Shirká t-i-Naw-Nahá lá n, the Bahá 'ı́ Children's Savings Company, began as a savings vehicle for Bahá 'ı́ children in Iran in
:j:V.
Dars al-Akhlá q or Darsu'l-Akhlá q.

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Manifestation, to all who are in Thy earth and Heaven.
O God! This is a Day the Light of which Thou hast sanctified above the sun and its
effulgence. I testify that this Day is illumined by the Light of Thy Face and by the effulgence of
the dawning Lights of Thy Manifestation.
O Thou, my God, and the Beloved of my heart! With the name of this Day Thou hast
adorned Thy Tablet, which is known only to Thee. Thou hast called it "The Day of God".
Nothing is to be seen therein but Thy Supreme Self, and naught is to be remembered save Thy
sweetest Name. Wherefore, when He appeared, the foundation of nations trembled, the
learned were bewildered and the wise men were confounded, save those who came near unto
Thee took from the hand of Favour the pure wine of Thy inspiration, and drank in Thy Name,
saying: "Praise be unto Thee, O Desire of the nations! Praise be to Thee, O Beloved of the
hearts of the yearning!"
Supplication revealed by Bahá 'u'llá h.
XII:', *' March '.*' [XII:B:X]
The Bahá'í Revelation
Louise R. Waite
The Bahá 'ı́ Revelation is essentially a message of peace, love, unity and light; the
establishment of the oneness of humanity and the consolidation of the whole world into one
home. It declares that the visions of prophets, seers, sages and poets are in this "Great Day of
God" to be fulfilled; that the dawn of "The Most Great Peace" is breaking over land and sea,
and the sun of love, bringing into manifestation the deep realities of life, will soon enlighten
the hearts of men. This scientific-social-religious Revelation is rapidly spreading throughout
all countries and attracting the interest of scholars, savants and religionists, both of the
Occident and the Orient. It offers to the world a teaching applicable to the modern needs of
humanity, spiritually, mentally and physically.
In the year CE BmBX, in the city of Shı́rá z, Persia, a child was born named Siyyid 'Alı́
Muḥ ammad. He was given the ordinary school education of a Persian youth, but from
childhood he was renowned for his innate knowledge, for his deep piety, purity, and the
beauty of his person. He possessed a passionate and instinctive belief in freedom. He
protested fearlessly against the fanaticism that ruled his country and was a Luther in his
denunciation of a blinding, bigoted faith.
In the year Bmoo, on the Rp May, at the age of Ro, he announced publicly that "The Dawn of a
New Day was breaking and the Kingdom of God was soon to be established on earth as it was
in heaven"; he declared that he had been called by God to be the herald of its appearance and
he assumed the title of the Bá b, the term signifying "The Gate". He began his mission by
opening the minds of the people to the realities of their own religion. Like all great
messengers, he did not arise to destroy but to fulfil. He did not tell his Muslim hearers that
they had been deluded by a false prophet, but he berated them soundly, as Jesus did the
Pharisees, for their hypocrisy and their adulteration and distortion of true religion. He also
explained to them from their own sacred books that a Mihdı́ should come. To quote his own
words, "In the past, whenever a prophet or divine teacher was needed on earth, God raised up
such an one, bearing a book containing a divine revelation, and He will do the same in the
future whenever there is need."
From the moment of the announcement of his mission he obtained a hearing, and in a short
time a following, both among the most cultured and learned as well as in the unlettered and
poorer classes. He taught his followers that the "Promised One" of all the ages, of whom he
was but the herald, would soon appear; and that all of his writings were to give place to the

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revelation of this World Teacher, "he whom God should manifest". He pro- [XII:B:BC] claimed
that in nineteen years he would "come forth".
The rapid spread of his teachings alarmed the Persian Muslim teachers and priests, as well
as the state, and through their intrigues he was thrown into prison and finally shot at Tabrı́z,
in July BmgC. His brief mission of six years was one of heroic endeavour, and his martyrdom
one of the supreme tragedies of modern times.
The Bá b's doctrines were simple. He taught a pure faith in the One God; he inculcated a
high morality, and declared that women were equal in all respects to men. He appointed
eighteen disciples to spread the message of the "coming of the Kingdom", one of whom was a
woman, the far-famed and beautiful Qurratu'l-'Ayn, who was the Joan of Arc of her age and
country, and who was also martyred for her faith.
The Bá b had constantly exhorted his followers not to reject this Great One when he
appeared, as has been the custom of former religions and peoples upon the advent of a new
manifestation or divine teacher. Two years after his martyrdom, in BmgR, all of the leading
Bá bı́s were seized and imprisoned, and then commenced a terrible outburst of persecution
and martyrdom of the Bá bı́s, for which there is scarcely a parallel to be found in history. The
number of those martyred for their faith is variously estimated at from thirty to forty
thousand men, women and children.
Amongst the leading Bá bı́s imprisoned at this time was one whom the government
regarded as the chief leader, Mı́rzá Ḥusayn 'Alı́, born in Nú r, Persia, BR November BmBZ; a
wealthy Persian nobleman, a descendant of pure Aryan race (called Nú rı́ or "a progeny of
light") During his youth his father died and left him, as the eldest son, at the head of the
family. In his home he was instructed in the Persian language, but wisdom and the knowledge
of the deepest spiritual mysteries were revealed to him through meditation and inspiration.
On account of his good deeds he was called "the father of the poor". He became afterward
universally known as Bahá 'u'llá h ("The Glory of God"). During his imprisonment in Ṭ ihrá n he
was confined in a dungeon, with a heavy chain about his neck, attached to five or six other
prisoners, for a period of four months.
The government, after a time, being unable to substantiate any charges against him,
released him. Having confiscated his property, they exiled him with his family and a few of his
followers to Baghdá d, outside the borders of Persia and under the Sulṭán's domain. In this
neighbourhood he resided for nearly eleven years, two of which were spent alone among the
'Irá q mountains, where the light of inspiration and revelation illumined his soul. He worked
out a plan of salvation and regeneration for the triune being of humanity. All of the great
universal movements of today were conceived and set forth by him through clear revelation
years before their echoes reached the minds and hearts of men in general. The basic
principles of being are set forth in his writings with power and force; they are living spiritual
principles, for they appeal to and satisfy the soul and meet all of the moral, economical,
scientific and spiritual needs of life. These truths are the foundation of the Bahá 'ı́ Revelation.
In Bmlp the mullá s, again becoming alarmed at the amazing spread of the Bahá 'ı́ faith,
through intrigue and misrepresentation persuaded their government to demand of the Sulṭán
that he be exiled to Constantinople, and he was accordingly sent there with his family and
immediate followers. On this journey Bahá 'u'llá h with his people encamped for twelve days in
the Garden of Riḍ vá n, outside of Baghdá d, and there he announced himself, first to his eldest
son, 'Abbá s Afandı́, who chose the name of 'Abdu'l-Bahá ("the Servant of God"), and then to his
followers, as the Mani- [XII:B:BB] festation whom the Bá b had heralded. After studying the
dates, his followers found that he had made his declaration on the last day of the nineteenth
year after the Bá b had declared his mission.

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After some months residence in Constantinople the Ottoman government banished
Bahá 'u'llá h and his followers to Adrianople. Here he lived and taught for five years, his
followers ever increasing and his teachings spreading. The name of the movement was then
changed to the Bahá 'ı́ Revelation in recognition of Bahá 'u'llá h.
The government, unable to crush out the ever growing interest in and conversion to this
New Light of Truth, in Bmlm exiled these holy souls to 'Akká in Palestine, Syria (the same 'Akká ,
or Acre, of the Crusades, more anciently known as Ptolemais), its antiquated ramparts and
crumbling fortifications, the scenes of some of the bloodiest combats of military history, from
the time of the Phoenicians down to the Napoleonic war in Syria, all testifying to an earthly
power of the past. Thus 'Akká , so intimately connected with the Bahá 'ı́ Revelation today, is
most closely associated with constructiveness, spiritual power, unity, love and peace, the glad
tidings of which were sent forth to all the world by Bahá 'u'llá h from behind its prison walls.
At the time of Bahá 'u'llá h's arrival there the fortress of 'Akká was used as a prison and a
place of exile, to which criminals of the worst type were sent. The deadly, fever-stricken spot
slowly but surely accomplished the destruction of most lives confined within it. The
authorities hoped that these poor exiles would not long survive their imprisonment. For two
years after their arrival these pure, godlike people, seventy in number, were confined in two
rooms, where they suffered incredible hardships.
From 'Akká Bahá 'u'llá h sent forth "the call" to the crowned heads of the world, summoning
them to "unity and brotherhood", and declaring that the "dawn of The Most Great Peace" had
come.
Bahá 'u'llá h departed this life in BmXR; before which he told all of his followers by word of
mouth and in his writings that after his departure they must turn their faces to the Centre of
his Covenant, 'Abdu'l-Bahá , who was to be considered as one with him. He declared that his
teachings would be built up and carried forward by this son.
The Bá b, Bahá 'u'llá h, and 'Abdu'l-Bahá are the names of spiritual offices in the great world
hierarchy, not the names of individuals. Each world race has its spiritual teachers under a
different title. These three appear in the heaven of revelation as the Morning Star, the Sun,
and the Evening Star, or the Herald, the Revelator, and the Interpreter of Divine Truth.
'Abdu'l-Bahá was born Rp May Bmoo, in the city of Ṭ ihrá n, Persia, on the same day that the
Bá b arose in Shı́rá z and declared the coming of the Kingdom of Peace on earth. All his life,
from the age of nine, has been one of sorrow, persecution and imprisonment—forty years a
prisoner and an outcast. When we consider the persecution and martyrdom of these "men of
God", and the world-wide effect upon humanity of their lives and teachings, we find the everrecurring cry, "Crucify him, crucify him!" that has rung down the ages whenever a messenger
of truth has appeared. This alone, to an unbiased mind, should prove that their revelations
were of God. Bahá 'u'llá h wrote:
"Is it possible that a reasonable man would make a declaration rendering him ridiculous to
the world unless that man were sustained by God? They have made conjectures that I have
had in mind the immortalizing of my name, but is it possible that one uncertain of living until
tomorrow would work for nothing but his own glory? I have [XII:B:BR] always seen the sword
hanging over my head."
The fundamental principle of faith in the Bahá 'ı́ teachings is the need of a Divine Teacher,
one who comes speaking "with authority". As a garden without the training of a gardener
becomes choked with weeds, and the flowers give forth no fragrance, so man, the greatest of
all God's handiwork, is in need of an educator, a divine gardener; as he has material and
intellectual faculties which need development, so has he latent spiritual faculties, God-given
potentialities, which must be quickened and brought forth into expression. Such spiritual

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educators were Moses, Zoroaster, Buddha, Christ and Muḥ ammad, of the past, and his
followers believe such is Bahá 'u'llá h of today. All of these were founders of great religions and
revealed sacred books.
Students who have made a study of these religions tell us that what is most striking in their
teachings is not that they announced new ideas that had never before been revealed to man,
but that they gathered up into one definite whole all the various scattered rays of truth which
is ever illuminating the world. Just as a lens or burning-glass gathers together the rays of
sunlight into one powerful beam, so these divine teachers become as it were a focused
effulgent centre for the diffused rays of truth. Some of the noteworthy and progressive
teachings of Bahá 'u'llá h are:
First: The oneness of humanity. "Ye are all leaves of one tree and the fruits of one arbour."
Second: Independent investigation of truth. "No man should follow blindly his ancestors.
Each must see with his own eyes, hear with his own ears and investigate truth in order that he
may find it."
Third: The foundation of all religions is one. "The foundation of all the divine precepts is
one reality. It must needs be reality, and reality is one and not multiple."
Fourth: Religion must be the cause of unity among mankind. "Every religion should be the
cause of unity and productive of the life everlasting. It is not for enmity or hatred, tyranny or
injustice. If religion be the cause of enmity and rancour, if it be the cause of alienating men,
then assuredly its non-being were better than its being."
Fifth: Religion must be in accord with science and reason. "Religion must be reasonable; it
must agree with science perfectly, so that science shall sanction religion, and religion sanction
science. Down to the present day man has accepted a thing because it was called religion,
even though it were not in accord with human judgement and reason."
Sixth: The equality of men and women. This is peculiar to Bahá 'u'llá h, for all other
religions have placed men above women. "Daughters and sons must follow the same form of
study and the same education alike."
Seventh: The abolishment of all prejudices of whatever nature. "All the prophets of God
have come to unite the children of men and not to disperse them; consequently we must
throw away all racial, patriotic and religious prejudices. We must become the cause of unity
of the human race."
Eighth: Universal peace. "That all men shall make peace; that there be universal peace
amongst governments, races, religions and the denizens of all regions."
Ninth: All mankind should partake of knowledge and education. "The education of each
child is obligatory."
Tenth: The solution of the economic question. No religious books of past prophets speak
of the economic question, while this problem has been thoroughly solved in the teachings of
Bahá 'u'llá h. Certain regulations are revealed which insure the welfare and well-being of all
humanity.
Eleventh: A universal language. "A universal language shall be adopted which shall be
taught in all the schools and academies of the world." Thus everyone shall need but two
languages, his national tongue and the universal one.
Twelfth: A universal tribunal. "A tribunal which shall be under the protection of God and
under the protection of all men. Each nation must obey the decisions of this tribunal."
In the year BXCm, at the re-establishment of the Turkish Constitution, 'Abdu'l-Bahá , with

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many other prisoners and exiles, was declared free, and is now no longer under military
surveillance. Since his release he has made two tours, the first to Europe, in BXBB, and later a
return trip to Europe and [then to] America. He came forth from prison with whitened hair
and face furrowed with the lines of many sorrows, yet brilliant with the light of love.
Wherever he goes he spreads the gospel of love and light, of unity and peace. It is not so
much the crystalline purity and reasonableness of his ideas, founded upon his father's
teachings, that affect the listener, but the wonderful spirituality of his personality.
Today, amid all the suffering of his people, he lives in his own home on Mount Carmel, the
"holy mountain of God". Famine, war and pestilence surrounded him on all sides, yet he did
not flee. Amid all the devastation of the world war, when his heart was broken by "man's
inhumanity to man", he still held aloft the torch of assurance and divine Love. He says: "The
foundation of all religions is One; now is the time that all of us may embrace the law of peace,
and treat each other with honesty and straightforwardness. Let all racial supremacy be done
away with; let political expediencies be discontinued, and let the love of country be
superseded by the love of the world."
XII:', *' March '.*' [XII:B:Bp]
What 'Abdu'l-Bahá said to five American Christian missionaries
From the Diary of Mirza Ahmad Sohrab.
'Abdu'l-Bahá to five young American teachers attending a Missionary Conference in the
vicinity of Mt. Lebanon, and who came to see him, said, when asked his opinion of the United
States: "The true, liberal, religious spirit is more in evidence in America than in Europe; from
an ethical standpoint they are far ahead of European nations. The American people are as a
whole, a religious people. They investigate the Reality, and are free from the fetters of
prejudice. The Europeans are not deeply religious, and they have their prejudices. The
American are an inventive nation. In the light of their manifold inventions, their services to
the world of humanity are considered as incalculable."
Question: "Is there any leader or head in the Bahá 'ı́ Religion?"
'Abdu'l-Bahá : "The Bahá 'ı́s are a community of co-operative servants, they have no leader.
Their only leader is God. They have no ordained ministers or priests. Whosoever hears and
believes in the principles of this Cause, it is required of him to convey this Mes- [XII:B:Bo] sage
to others. The Bahá 'ı́s have no organized missionary headquarters. Because their cardinal
creed is the Fatherhood of God and the Brotherhood of Man, they have no theological
wrangles and no metaphysical speculations."
Question: "Do the Bahá 'ı́ teachings renovate the individual private life? Or are they only a
set of principles for the adjustment of general relations between men, without the necessary
requirement of personal regeneration?"
'Abdu'l-Bahá : "The teachings of Bahá 'u'llá h are the breaths of the Holy Spirit which create
men anew. Personal amity, both in private and public, is emphasized and insisted upon."
Question: "What do the Bahá 'ı́s believe?"
'Abdu'l-Bahá : "They believe that mankind must love mankind, that universal amity must be
practised; that dead dogmas must be thrown away; that we are at the threshold of the Era of
Independence; that we must forget prejudice and that universal love must, become the
dominant note of the Twentieth Century."
Question: "What do the Bahá 'ı́s teach?"
'Abdu'l-Bahá : "They teach that the internal, spiritual idea is the same in all the religions;
that a unique general plan underlies the foundation of the past faiths; that priest-craft has
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discredited the Religions of God; that the active, divine idea is hidden under the encrustation
of dead ecclesiasticism; that religion must shuffle off its tattered garments of medieval ages
and put on the robe of the Universal Precepts of God."
Question: "What is the Bahá 'ı́ Faith!"
'Abdu'l-Bahá : "Trust in God. Be kind to their fellow-men, fill the world with the spirit of
love. The spirit of faith in a Bahá 'ı́ is very strong. His trust is in the grace of the Holy Spirit."
Later, about the history and teachings of the Cause, etc., they said to 'Abdu'l-Bahá : "We (the
Missionary World) are watching with great interest the progress of this movement, for it
seems to us it is advancing with great rapidity without the usual organization, which to us
hard-headed Americans is so essential and necessary. We are watching to see what will be
the objective aim of this Cause."
'Abdu'l-Bahá , replied: "The objective aims are: The Oneness of the world of humanity,
Universal Peace, Universal Love, International Co-operation and reciprocity; the promotion of
the principles of human consanguinity and solidarity, and the establishment of the Kingdom
of God, first, in the hearts of man and then upon earth. These are the noble objective aims.
Are you not in sympathy with them? Will you not also do your utmost to hasten that day?
What harm is there in this? We are working day and night for the realization of these ideas
and purposes. God and His servants are also pleased with these souls who are serving under a
different flag and in a different camp to actualize these principles of humanity."
After several questions 'Abdu'l-Bahá said to them: "The doors of colleges and universities
must be wide open to the adherents of all religions and the members of all nationalities, so
that these people from widely scattered countries may meet and associate with each other in
those educational institutions, learn each other's customs and habits, interchange their ideas
and discard their purposeless prejudices. In this way these young men and women will grow
up with the ideas of world patriotism. There are a number of Missionary Colleges in the East
that are dogmatically sectarian, trying all the time to teach the students the falsity of their
parents' religions and the grandeur and sublimity of Christianity. The net result has been a
woeful failure, for generally the students turn out of the college with no religion. Thus it has
been witnessed [XII:B:Bg] that when a missionary teacher tries to undermine, either with bitter
antipathy or indirect references, the religions of the students in which they have been brought
up, he is unconsciously undermining the religion of Christianity.
"In short, in this Radiant Century, the Sun of Reality has dawned, scattering its bright rays
upon all humanity. We are beginning to realize that this globe is one home and all men are
brothers and sisters, the members of one family, the stars of one heaven, the tents of one
camp, the pearls of one necklace, the trees of one garden and the signs of the mercy of the
Almighty.
"Creationally there are no bad people; they are all good. It is only when we subvert the
original plan concerning our progress that the outcome is a distorted, abnormal state of being.
The tree of humanity is one and is planted by God. The origin is one and the end must also be
one."
XII:', *' March '.*' [XII:B:RZ]
Tablets to Bahá'ís in America received in dndn
Maud Thompson
To the maid-servant of God, Mrs Maud Thompson, Baltimore, Maryland.—Upon her be
Bahá 'u'l-Abhá !
HE IS GOD!

!+$*
O thou daughter of the Kingdom!
Thy letter was received. Thou hast praised the Convention of this year (BXBX). This
Convention in future shall acquire a great importance. It shall reach a point that all the
Conventions of the world shall assume a lowly and submissive attitude toward this
Convention, for its basis is the oneness of the world of humanity, universal peace, love and
harmony among all men, equality in rights among all people, benevolent deeds and the
shining forth of the light of Truth. Undoubtedly it shall increase daily in power.
Praise ye God, therefore, that He has assisted in the establishment of such a Convention. …
I hope that through the infinite bounties or God all thy family may be illumined and
assisted.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, Haifa, Palestine; Bl July BXBX.
Maud Gaudreaux
To the maid-servant of God, Maud Gaudreaux, Yonkers, New York—Upon her be Bahá 'u'l-
Abhá !
HE IS GOD!
O thou who art firm in the Covenant! Thy letter dated Rl November BXBm, was received with
the divine assistance. I hope your gathering will widen from day to day, and will increase in
union and harmony; will draw to itself the bounty of the Kingdom; will be the cause of the
appearance of the oneness of the world of humanity; will be kind to all religions and the wellwisher of all races. If in this coming summer thou goest to Green Acre it will be highly
favourable [XII:B:Rm] and if thou art confirmed in contributing to the Mashriqu'l-Adhká r, it will
be greatly praiseworthy. I pray God that thy respected husband, the children, and thy
relatives will be guided under the divine protection and will be kept safe and glad in this
world as well as in the realm of the Kingdom.
Convey on my behalf the utmost kindness to the friends Helen Whelock, Nellie Lowes, Elise
Weil, Elizabeth L. Stevens, and Ethel Adams. My hope is that ye may unanimously be
confirmed in service to the world of humanity. There is not time to write more.
Upon ye be greeting and praise
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Rabbani, X February BXBX, Haifa, Palestine.
Mr and Mrs Latimer
A prayer for Mr James and Rú ḥ á nı́ Latimer, care of his honour, Mr George Latimer—Upon
them be Bahá 'u'l-Abhá !
HE IS GOD!
O ye two souls of the Kingdom!
Turn your faces to the Kingdom of the merciful One and address this prayer:
Prayer
O thou Compassionate God! We were heedless, Thou hast made us heedful. We were
slumbering and Thou hast awakened us. We were thoughtless, Thou hast made us thoughtful.
We had no share and portion from the supreme bounty, Thou hast given us full share
therefrom. We were wanderers, Thou hast shown us the right path. We were thirsty, Thou
hast quenched our thirst. We were deprived, Thou hast made us intimates with Thy

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mysteries.
Praise be unto Thee, that such a bounty has been realized and such a guidance has been
made possible. Confirm us in firmness and steadfastness that we may be self-sacrificing in
service to the Kingdom and may attain our loftiest aim.
(Signed) 'Abdu'l-Bahá
Haifa, Palestine, Rl November BXBX.
XII:0, *1 April '.*' [XII:p:gB]
The latter days of Bahá'u'lláh
George Latimer
"Blessed is the one who has visited 'Akká , and blessed is the one who has visited the Visitor
of 'Akká . From the Traditions of Muḥammad.
Late one September afternoon in the year Bmlm the entire population of the little city of
'Akká , on the coast of Palestine, gathered on the shore to witness the arrival of several small
sail boats containing some seventy or more prisoners of the Turkish government. Little did
they realize, as these victims of Muslim oppression were led through their jeering midst to the
prison barracks, that this event would be far-reaching and world-affecting in its results—so
momentous in its consequences that the former historic events which marked 'Akká , the
battle-ground of the Crusades, would well-nigh disappear in comparison. 'Akká , once the seat
of war and bloodshed, the goal of conquest of such mighty warriors as Richard Cœur de Lion,
Philippe Auguste, Napoleon, Sir Sydney Smith and Ibrá hı́m Pá shá , was suddenly transformed
to become the home of the Prince of Peace.
In more recent years, with its fortifications in ruins, 'Akká had become the depository for
thieves, cut-throats, suspects and the religious and political prisoners of the Ottoman
government, because of its well-known foul and unsanitary conditions and death-dealing
diseases. But with the arrival of this little band of exiles, who preferred anything rather than
separation from their leader, Bahá 'u'llá h, this ancient and ruined town became the centre of
world destiny, a Mecca to the Orient and Occident alike, mirroring forth such splendour and
light as to make it appear as the "New Jerusalem".
The Star of Bethlehem shines from age to age over the haven longed for by the tried and
persecuted pilgrim in his search for the pathway to the Kingdom of God. The inspiration of
the weary traveller is the faith and certainty that this star shines for all mankind. The city
over which it appears changes from cycle to cycle, but the light it reflects is always the same.
The city in its splendour becomes a veritable paradise and refuge for the searcher.
The same intense longing that impelled the three Wise Men two thousand years ago, later
manifesting itself again in the pilgrimage to the Kaaba, has one more returned to possess the
heart of the sincere seeker, drawing him to 'Akká , the prison home of Bahá 'u'llá h, the Glory of
God.
How strange the working of fate! The effort of man is ever exerted to prevent the shining
of the star and the spreading of the Light of God by His chosen ones; yet these same efforts
become the means of the fulfilment of prophecy and the establishment of the Cause of God in
the world. Thus, as the crucifixion of Christ became his everlasting sovereignty, the defeat of
Muḥ ammad his undying renown, likewise the exile and incarceration of Bahá 'u'llá h have
become his majestic splendour and eternal glory.
As the colour of the leaves announce [XII:p:gR] the change of seasons, so the colour of man's
thoughts mark the progress of his soul. The divine palette with its variegated hues is ever
found in the city of the star, and the star always shines over the Holy Land, the home of the

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prophets. The soul of the pilgrim is the canvas prepared for the handiwork of the Creator.
It is difficult to describe the effect produced by the matchless blending of colours in the
masterpiece of the artist; it is even more difficult to portray the emotions and sensations of
the heart of the pilgrim when he visits the sacred abode of the Manifestation of God. As the
pilgrim enters 'Akká he feels his soul transcending the earthly ties to the realm of spiritual
susceptibilities. The framework of the picture, such as the life and customs of centuries gone
by, vanishes and the design itself commences to unfold.
Passing over a moat, the traveller suddenly finds himself in the courtyard of the prison
barracks. His pulse quickens, his whole being attunes itself to higher vibrations. The first
glance discloses the horse stalls where the little band of exiles were crowded together. Then
the small room, now in ruins, where Bahá 'u'llá h was cast that first night of his arrival, is seen.
The detail of the picture becomes clearer as he mounts a steep and narrow stairway to the
room of stone flags without bed and chair, where Bahá 'u'llá h, was confined for two years.
What lofty thoughts must have surged here! Glancing across the inner court, a barred window
is noticed. Here Bahá 'u'llá h was wont to stand that the foot-sore and weary pilgrims from
distant Persia might catch a fleeting glimpse of him from the plain of 'Akká , now called "the
worshipping place of God". The masterpiece has expanded but the work is not yet finished.
The pilgrim leaves the city and travels over the desert plain to the Riḍ vá n Garden. Here
Bahá 'u'llá h spent the latter years of his life perfecting the design of the Creator. Again the
wanderer sees prophecy literally fulfilled, for "the desert has rejoiced and blossomed as the
rose". The Riḍ vá n, rich in foliage and myriad blossoms, breathes [XII:B:gp] forth the gladtidings of a New Day. The picture now assumes colour and feeling, yet the final expression,
the finishing touches which added the soul-stirring qualities are yet to come.
After a short journey, the pilgrim enters the Bahjı́ Palace, the last resting place of
Bahá 'u'llá h on earth, and continues on to the sacred shrine. All thought of time and place
vanishes as the seeker reaches the Place of Visitation, and enters into communion with his
Lord. The masterpiece in all its matchless beauty is imprinted with glowing radiance on the
canvas of his soul. The Holy Grail has been attained, the design completed; a heavenly vista is
revealed. New emotions and new aspirations are created, great love expands the heart,
knowledge and certainty take the place of doubt and fear, the great longing has been satisfied,
the search rewarded and the pilgrimage ended—the transformation is complete.
The pilgrim departs with the intense desire of finding other souls upon which this
masterpiece can be reproduced; the imprint of the Spirit is eternal.
__________
Amid such surroundings it is wonderful to hear 'Abdu'l-Bahá relate some of the graphic
events which marked the latter days of Bahá 'u'llá h's life as unique and peerless in the annals
of history. It is the lot of every prisoner to be meek and oppressed, yet Bahá 'u'llá h, under the
yoke of two powerful and despotic rulers, shows forth the utmost majesty, while yet their
prisoner, proving that the only prison is the prison of the self. Such was his majesty that for
five years the Governor of 'Akká , his jailer and keeper, begged for admittance to His Holy
Presence without avail. But 'Abdu'l-Bahá tells the story to the pilgrim:
"For nine years, the first two of which were passed in strict confinement in those barracks,
the Blessed Beauty (Bahá 'u'llá h) did not leave the gates of the building and for quite a long
time he did not leave his room. Seventy of his followers, men and women, healthy and sick,
old and young, were confined in those barracks, at the gate of which stood ten or twelve
gendarmes, while two of them accompanied one of the friends who left the gates every
morning in order to provide the daily means of subsistence (for the friends).
"It was toward the end of this period of nine years that His Holiness Bahá 'u'llá h made the

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following remark: 'I have not gazed at verdure for a long (period of) time.' This remark
reaching my ears indirectly, I started immediately outside the city gates, notwithstanding the
repeated prohibitive declarations that had been made in successive farmá ns1 (orders) with
respect to [XII:p:go] our trespassing the limits of the city walls.
"The next day with some friends and officials, I went out again, unmolested and unopposed,
although the guards and sentinels stood on both sides of the city gates. The third day I
arranged a sumptuous banquet, stretched a royal table under the pine trees of Bahjı́, and
gathered around it the notables and officials of the town. I then arranged a sort of landau [this
was the first carriage to be seen in 'Akká ] and prepared the house Mazra'ih, which lies a
couple of miles north of Bahjı́. This house was nearly in ruins, but I arranged with its
proprietor, who was one of our deadly enemies, to expend its rent for its restoration.
Gardens, a courtyard, a grove of fruitful trees were soon arranged and the whole site looked
as if it were a Paradise of Eden.
"Then I solicited the Blessed Beauty to move to that place for I knew every barrier would
break down, every resistance would be destroyed, every obstacle removed as soon as his
divine will passed a certain decision. The sure and determined answer that I received to my
repeated appeals was this: 'I am a prisoner; I am confined.' At last I arranged for a certain
muftı́, a clever, humorous and kind-hearted person, who was greatly favoured by Bahá 'u'llá h,
to intercede, to fall on his knees, to grasp his blessed hand, to take hold firmly of the hem of
his garment and not to leave until he would secure the blessed consent. He did this and his
earnest solicitations made him at last successful. He then gave to me joyfully the news of His
Holiness' consent. In spite of the strict farmá n of 'Abdu'l-'Azı́z, which prohibited my meeting
and association with the Blessed Perfection, and our residence was in the same house, I drove
with him in that closed carriage with no one to approach or raise a word of objection, until we
reached the palace of Mazra'ih.
"Two years elapsed in a charming, lovely and highly contrasting environment until it was
decided to move to Bahjı́. This palace was thickly occupied, the upper story reserved for the
proprietor's household and the lower rooms crowded with the inhabitants of 'Akká who
streamed out to pass the warm season beyond the hot, oppressive and nauseating atmosphere
of the city. It was indeed providential that a disease, highly contagious, broke out in the midst
of these people and soon the palace was evacuated, the proprietor himself fleeing in distress
and ready to offer the house free of charge to any applicant. When we moved to the palace
after having fixed an exceptionally low rent, the doors of majesty and of ideal, eternal
[XII:p:gg] sovereignty were flung wide open to our face.
"Outwardly a prisoner, once enchained and once under the drawn sword, yet in reality
wielding an influence and exerting a power over his friends and entourage, whether foes or
followers, that kings might envy and emperors sigh for in vain! Governors and mayors,
generals and local officials would repeatedly request the favour of attaining the court of His
Presence, but this favour would not be granted. At last the governor-general of the city
implored this favour on the ground of his being ordered from higher authorities to meet, in
company with a certain general, the Blessed Perfection. The request being granted, the
general, who was a corpulent, fleshy person, was so humbled and struck by the majestic, aweinspiring presence of His Holiness that he remained kneeling on the ground very close to the
door, although that posture was unbearably difficult for him. It was only after repeated
insistence of Bahá 'u'llá h that the General complied with the blessed wish and accepted the
nargileh2 [pipe or hubble-bubble] that was offered him, and then he only touched it with his
lips, put it aside, crossed his arms, dropped his head and sat in silence close to his companion.

Farmá n, pl. fará má n.
Ná rajı́l, fem. ná rajı́la (Pers. also ná rjı́l, ná rgı́l).

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"Other and numerous instances go to show that it was not confinement but sovereignty
which was exhibited by the Blessed Beauty's conduct and activities. The conduct of friends,
the humbleness and sense of reverence and awe which they manifested, the officials and
notables, the bustle that reigned outside and around the place of Bahá 'u'llá h's residence, the
influx of pilgrims and outsiders, the spirit of devotion and service that was manifest
everywhere; the majestic and royal countenance of the Blessed Perfection, the effectiveness of
his words, the power of his command, the extent of his retinue, the number of his zealous
devotees—all these assured beyond the shadow of a doubt, a certain Muslim orderly of a
Bahá 'ı́ pilgrim who had come from Persia to meet Bahá 'u'llá h. He thought, assuredly this
person wields a prestige parallel to if not surpassing that of Ná ṣ iri'd-Din Shá h. He was at least
convinced that this mighty personage was not a king but a prisoner in exile.
"This is why it has at repeated instances been stated by His Holiness Bahá 'u'llá h that
'Verily, verily, the most wretched prison has been converted into a Paradise of Eden.'"
This talk of 'Abdu'l-Bahá was taken from Shoghi's diary, dated Bp June BXBX.
XII:0, *1 April '.*' [XII:p:gZ]
Recent tablets to Bahá'ís in America
Arthur S. Agnew
His honour, Mr Agnew—Upon him be the Light of God, the Most Luminous!—through his
honour, Mr Albert R. Windust, Chicago.
HE IS GOD!
O thou spiritual person!
As far as thou art able, do thou practice self-sacrifice in the path of His Holiness,
Bahá 'u'llá h—May my soul be sacrificed for His friends—and this self-sacrifice is the greatest
cause of success (prosperity), because today every soul who approaches His Holiness,
Bahá 'u'llá h, one step, verily doeth he rear up his flag on the zenith of the Kingdom, and like
unto a star shineth he from the horizon of Reality.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, Bg June BXRo.
Albert R. Windust
To his honour, Mr Albert R. Windust—Upon him be the Light of God, the Most Luminous!
HE IS GOD!
O thou true friend!
Through the graces of the Sun of Reality do I supplicate that rays of assistance and favour
be projected upon then, and that thou together with his honour, Mr Agnew, may live in utmost
attachment, love, firmness and steadfastness.
But as regards the writer of the Persian section of the Star of the West. I have this in mind,
Whenever somebody is found, I shall send him. I am beseeching a new confirmation and
especial grace and favour for thee.
Upon thee be the Light of the Most Luminous!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, Bg June BXRC.

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George Latimer
To Mr George Latimer, Portland—Unto him be the Glory of God, the Most Glorious!
HE IS GOD!
O thou who art firm in the Covenant!
Praise be unto God, that thou wert confirmed to visit many of the Assemblies and see the
attractive faces of the friends.
His honour Fá ḍ il is verily of the utmost sincerity, without any desire save service to the
Cause of God. Miss Martha Root is a loved maid-servant of God. My hope is that Miss Martha
Root and Mrs Lucy Wilson will be assisted and confirmed to attain to perfect spirituality and
enlightenment. Mr Agnew is a truthful servant of God and Mr Wilhelm self-sacrificial. Of
course you see how they are, at every assembly, confirmed to deliver eloquent speeches.
Do thou always keep up thy correspondence with the friends in Germany, Japan and
Australia. I am praying to God to enable some active teachers to arise and give light unto the
horizons of America. The erection of the monument to the memory of his honour Au qá Mı́rzá
Abu'l-Faḍ l is very appropriate and advisable. [XII:p:gm]
Convey the utmost love, on my behalf, to Mr and Mrs Weed and family. Verily they have
done their best, with the utmost sincerity, in the formation of meetings. This service has been
accepted in the Kingdom of Abhá .
His honour Mr Remey, that luminous person and heavenly man, is occupied in service in
Germany and Holland. He does not rest for a moment and does not breathe but to raise the
call to the Kingdom of God.
Unto thee be the Glory of Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, BZ September BXRC.
O. O. Wolcott
O. O. Wolcott, Spokane, Washington—Upon him be the Glory of God, the Most Glorious!
HE IS GOD!
O thou who art confirmed by the grace of the Kingdom!
Thy long letter has been perused. Thou hast given convincing answers to the questions of
the lawyer. The souls who are free from every tie and are baptized with the Holy Spirit, while
speaking, are inspired with divine inspirations. This is why it is said that (when) you are
speaking you should not think: you should speak what the heart is inspired to.
The teachings are from His Most High, The Father. The Son is the Expounder of the
teachings of the Father. Therefore, the teachings of both are one. As to the line of poem which
is mentioned in the Seven Valleys, it is from His Highness 'Alı́, "Dost thou imagine that thou art
an insignificant molecule, while in thee is enwrapped the Great Universe (Macrocosm)?"
He says, "Thou shouldst not look at the smallness of thy body which is cast out of the dust
and is simply a handful of earth; nay, rather shouldst thou look at that pure spirit. which is
inclusive of all the lofty attributes, and has some affinity to this body." Because that pure
spirit is one of the graces of God and is inclusive of all the virtues of humanity. This pure spirit
is like unto the light which is potential and in the candle and gets enflamed with the fire of the
love of God, then streams its light in the stage of visibility.
The Jewish doctors have interpreted the Bible according to their own selfish desires, and
not that they have discovered the Truth.

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But regarding the word Israel, this is the title of Jacob himself and not that of his children.
Then from the word of "Banı́ Israel" Banı́ (descendants) was dropped and they sufficed with
the word "Israel". In encyclopaedia there are many such examples. The descendants of Ham,
for example, are called "Ham",1 the descendants of Yá fis2 are called "Yá fis". The descendants
of the Turks are named "Turks", and those of Ya'rab3 are called "Arab". Examples such as
these are many. Afterward the word Israel was used to denote the "people of God" as it is
mentioned in the Bible, i.e., the nations of God. Thus it was gradually generalized as to denote
all the souls who accepted the religion of God.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, o June BXRC.
Mirza Ahmad Sohrab
To his honour Mirza Ahmad Sohrab—Upon him be Bahá 'u'llá h!
HE IS GOD!
Thy letter written BX May BXRC, duly received. Notwithstanding the lack of time I answer
the matters referred therein.
His honour Fá ḍ il—Upon him be Bahá 'u'l-Abhá !—whenever he finds an opportunity, if he
writes an article for the Star of the West, unquest- [XII:p:gX] ionable it will be good, nay rather
effective; likewise whenever you find an opportunity you write also articles. The duty of his
honour Fá ḍ il, is to travel in all parts of America and raise the call of the Kingdom of Abhá in all
the meetings, churches and gatherings. If he finds time and an occasional opportunity he may
write an article.
A cablegram was forwarded to you that if possible on important occasions and cities you
must become the associate and intimate of his honour Fá ḍ il; especially at the time of his
meeting with the scholars, philosophers and professors, unquestionably you must be present.
His honour Manú chihr Khá n, must strive by day and night so that he may obtain the utmost
proficiency in the English language.
Regarding the Bahá 'ı́ Library and the magazine Reality, truly I say they have great expenses.
No matter how much Mr Deuth may show self-sacrifice he cannot meet all the expenses.
Therefore the believers of God from amongst the rich, must show magnanimity regarding 'this
matter; so that this library and this magazine may continue forever. It is my hope that a
heavenly blessing may be vouchsafed.
In Green Acre, unquestionably, you must be the associate of his honour Fá ḍ il.
(Signed) 'Abdu'l-Bahá
XII:6, '7 May '.*' [XII:o:lZ]
The temple of universal religion—the fundamental oneness of all existing
faiths
Address of Jiná b-i-Fá ḍ il, delivered at the Bahá 'ı́ Congress, at Auditorium Hotel, Chicago,
Sunday afternoon, Ro April BXRB. Interpreted by Mirza Ahmad Sohrab.
Praise be to God, that we are today living in an age, in a cycle, in which the mysteries of

Ḥá mı́: a son or descendant of Ḥá m (Ham), Hamitic.
Yá fith (Japheth), a son of Noah.
Ya'rab is the son (or grandson) of Qaḥ ṭán, who is the legendary ancestor of the south Arabians. 'Arabı́: Arab, Arabic,
Arabian; truly Arabic; an Arab.

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God, the secrets of nature, are exposed and revealed so that man may study these laws and
gain wisdom. Such mysteries and secrets which have been known to man from time
immemorial, these divine, intellectual, spiritual, artistic secrets of the world of God are all
exposed by God so that we may gain benefit and attain to perfection.
When, seventy years ago, Bahá 'u'llá h, in Persia, laid the foundation of the oneness of
religion and declared the possibility, nay, the realization of a universal religion, people who
were doctrinaires scoffed at such an idea and thought it was impossible, but today through the
diffusion of the light of knowledge and education every forward-looking man and woman has
come to the conclusion that the greatest need of the world of humanity is universal religion,
and no other.
In those past ages when people lived in the obscurity of ignorance and narrow-mindedness,
not becoming acquainted with the contents of each other's sacred book, not realizing that
their prophets have all come to teach them the law of love and unity, they looked upon one
another with the eyes of a stranger, they anathematized one another, they thought that they
were the peculiar, the sacred, the divine race while the rest of mankind were barbarians,
savages, and deprived of the mercy of God.
His Holiness, Bahá 'u'llá h, even long before he declared his spiritual mission to mankind in
Bmlp, in all his writings, in all his utterances, likened the religions of the world to so many pure
mirrors reflecting the rays of the Sun of Reality. He proved beyond a shadow of doubt
through his divine power and spiritual words, creative and inspiring, that all the seven
religions of the world were originally like unto pure, crystalline, limpid rivers which were
flowing from the heart of God, from the heart of His manifestations through the deserts of
human concepts, but as they flowed on and on they gathered the mud, the refuse, they were
discoloured by human creeds and human imaginations and human fanaticism, and by the time
they reached the ocean they were no more the pure water coming out of the Rock of Ages, but
they were flowing mud.
Again Bahá 'u'llá h likened the world unto a university, the prophets being the teachers and
the professors of this college or school, and as it is the aim and [XII:o:lm] the desire of the
teachers to raise the intellectual, the spiritual, the artistic minds of the pupils through the
various degrees of accomplishment till they attain to a time when they get their diplomas, so
likewise the prophets had one divine plan before them toward which they were working, and
for the attainment of which they were educating the children of men, and that was the
brotherhood and the unity of mankind.
Bahá 'u'llá h planted the seeds of world citizenship and the oneness of the world of
humanity in the hearts of his friends, and he irrigated and flooded these fields to such an
extent that these Bahá 'ı́s began to study the sacred books of all the religions, collecting and
drawing out of this vast treasure house of sacred ideals those principles which agreed with
one another, putting them side by side, writing a textbook, and thus proving that the
quintessence, the original teachings of all the teachers and prophets of the past had been one
ideal, and these books are being taught to our children in our schools so that they grow up
with that universal consciousness and international mind.
Not only have the Bahá 'ı́s been working in this field of investigation but even the scholars
and the sages of this country, many of whom I met in the universities and colleges throughout
this land, have been working along similar lines, writing textbooks on comparative religions,
and showing in the most dramatic, in the most spiritual, convincing manner, that, these great
teachers of humanity throughout successive ages have taught one universal ideal.
From a philosophic standpoint we can divide the contents of the sacred books of the world
into five parts. The first part is in regard to the principle of cosmogony or genesis, the

!+%(
creation of the world, and just as you have in the book of Genesis an account of creation,
likewise other religions, Buddhists, Zoroastrians and Muslims have similar allegorical stories
about the creation of the world. This first historical part of the religious textbooks of the
world, if we read them with the eyes of orthodoxy and literalization, are all unreasonable, not
in accord with science or reason, not intellectual; they are like fairy-stories that we relate to
our children; but if we interpret them with the eye of spiritual symbology and realize that the
writers have been teaching humanity in this manner we gain the most spiritual and heavenly
knowledge.
The Hindus have a myth that when God created the globe it was in a fluid state and it was
moving through space with such velocity that there was no time for the creation of creatures,
so Juerrnath, who was one of the gods, offered his services to the Almighty that he would take
hold of this globe and keep it in order, giving time enough to God to create the rest of the
creatures, but he took hold of the globe and it was so heavy that his two hands fell off. The
Hindus have the statue of this Juerrnath in all their temples as a god without two hands. Now
if you give spiritual interpretation to this story you have a beautiful lesson; otherwise it is the
most unreasonable, fanciful story of the primitive races.
In the Zoroastrian religious books they have similar stories about the stellar globes in the
universe, stating that each one of these stars was an intelligent being, controlling, governing
and dominating the agencies of the world for a long time.
In the book of Genesis we read that on a certain day the sun was created. Now the day is
the result of the motion of the earth in relation to the sun. Inasmuch as the sun was not
created up to the third or the fourth day, how could there be any days? Hence these contexts
of the religious books of the world must be all interpreted with the modern conception of
today and thus put them in line with the universal ideal of our time, and bring them within the
harmonious institutions of the concepts of our age. [XII:o:lX]
The second part of the texts of the religious books are all about supernatural things, about
spiritual phenomena, belief in God, in the immortality of the soul, in the angel or devil, heaven
or hell, resurrection and various other ideas with which we are familiar. This second part is
shared in common in all the religious books, and those ideals belonging to the second part, if
they are not in accord with reason and science, are superstitions and must be thrown away.
The third part are the miracles or extraordinary events attributed to the prophets by their
followers. All the prophets of the past have achieved certain miracles, have performed
extraordinary things, but the strange part of this fact is that although the followers of one
prophet believe in all the miracles that their own has performed, they negate and deny similar
miracles performed by another prophet.
The fourth part are the ceremonies, the rituals, the ecclesiastical rites which are existent
more or less in different religions, in different languages. They may speak in various tongues,
but they all mean the same thing. Now if these rituals are conducive to the purification of the
soul, to the making of citizenship, of manhood, if they give spirituality and independence and
responsibility to the worshipper, they are all good, and are rendering their service in their
own place, but if they do not do that they are just useless impedimenta, intellectual and
spiritual.
The fifth and most important part, which is the kernel of the religions, are the moral and
the ethical teachings which are alike and identical in all the religions. If you place side by side
the religious books of the world, study them impartially, you will gain this deep insight that
they are all teaching the same lesson, they are all inculcating the same fundamental norms.
Their lessons consist in spiritual unity of mankind, in the refinement of character, in the
etherealization of the soul so that we may learn common sense and live side by side with the

!+%)
spirit of fellowship, kindness and comradeship.
To illustrate, Moses says, you must love your neighbour. Christ explains the same idea only
a step higher, that it is not a great thing for you to love your friend, you must love your enemy;
should some one strike you on your right cheek, show him the left also. Confucius declares
the same ideal by saying, do not like anything to be done to others that you would not like it to
be done to you. Muḥ ammad says, if you are walking along the street and some one comes and
curses you, do not seem to hear it, but continue to walk, but if he persist; in cursing, you
should turn to him and say, "Peace be upon you" (laughter and applause). Again he says, the
real believer is that soul from whose tongue and whose hand the people are safe. Thus has
the golden rule been explained or taught in different ages, in various languages, with the hope
that humanity would practise them.
Zoroaster, the prophet of Persia, takes men to a higher plane when he teaches that it is not
your merit to love humanity, because you have to love your own kind, but your merit consists
in your love for the animal kingdom. Do not harm an ant which is such a tiny creature
because the ant has life and life is precious and sweet. Therefore, all the sacrifices, all the
persecutions, all the contumely that the prophets of the past went through was for this one,
chief aim, to teach humanity how to act and live peacefully and avoid and shun
misunderstandings.
I was speaking with an individual about the prophethood of Muḥ ammad and when I
explained to him that Muḥ ammad was also the prophet of Arabia and had come to teach the
sons of the desert the knowledge of God he said "I have read the Qur'á n from beginning to end
and I have not found there one word about God, but always Muḥ ammad says [XII:o:ZC] 'Allá h,
Allá h'." (laughter) He said, "Now, what kind of a prophet is he that he never says God?" I said,
"Well, I am very sorry he did not live in America. The English language had not penetrated
into the Arabian peninsula while he was living, so he had to use his own language for the same
ideal." The prophets did not come to teach a name, they came to inculcate an ideal, and that
ideal they had to explain and utter in their own language according to the conception of their
own people, and, therefore, according to the spirit of the age in which they lived.
It has been through the sheer ignorance of men that they have looked upon the prophets
are so many generals, as so many commanders leading armies into battlefields and fighting
against each other. Do you think if the prophets were to come today, Muḥ ammad and Christ
and Moses and Buddha, that they would teach their followers to go and fight and kill, or would
they teach them to associate with one another, to set aside all their narrow-mindedness and
suspicions and bigotry and backbiting and live in accordance with the ideal of love, harmony
and unity? That is, were it possible to have a conference of the prophets of the past they
would have no other thought, they would discuss no other theme but to purify the religions of
the past from man-made dogmas and creeds and bring them back to that original source of
divine contemplation and spiritual realization.
His Holiness, Bahá 'u'llá h, appeared in this age for the revealing of this great ideal and he
has uncovered this divine mystery and has brought a universal religion but not a new religion,
a religion which is the sum total, which is the consummation, which is the gathering together
of all the past fragments of truth into one scintillating whole. The precious jewels and gems of
realities which were hidden and the thorns and thistles of human misunderstandings are
again exposed and revealed to the sight of men.
Universal religion, therefore, is in need of a universal temple, not a temple where only rites
and ceremonies are performed but a temple which is the home of universal love and service
dedicating all energies to the work of human salvation. The real temple is the heart of man.
When we build this temple in the centre of the heart we have the greatest divine temple. The
outward temple must be a symbol, an outward expression of that spiritual temple in the heart

!+%*
of humanity. The real temple where God dwells, the abode where the Almighty resides all
through eternity is the heart, provided we get hold of the broom of the love of God, and sweep
from the chambers of this inner temple all the cobwebs, all the dust of the past ages of
ignorance, of superstition and imitation. What are the cobwebs and the dust with which the
heart of humanity are covered today? They are greed, passion, lust, transgression, sin, all
these things are the devils standing at the gateway of the human temple and not letting the
angels of self-sacrifice and of self-renunciation and of divine emotions enter into the abode of
the Almighty. When the temple of the heart is cleansed with this spiritual broom and all the
dust and superstitions are scattered, then man will worship in that sacred shekinah, in that
inner sanctuary without the need of outward walls, or using the temporal temple.
One of the great prophets of the orient has uttered a wonderful truth when he said that God
told him that, "The heavens and the earth have not a place for Me, they are too small to hold
Me, but the heart of a sincere lover, the heart of a believer, is the spacious kingdom of My
presence." When the horizon of the heart is broadened, when the intellect of man is
expanded, thus allowing the infiltration of the lights of divinity, then those inner temples will
become the home of universal conscience and international mind. [XII:o:ZB]
Bahá 'u'llá h came to lay the foundation of a universal temple in the hearts of humanity, and
because this universal temple is in need of an outward symbol, has instituted this great law of
having a physical temple (the Mashriqu'l-Adhká r) where all humanity may worship God in
accord with their conscience, an exterior, outward temple, the ideals and the aims of which
may tally and correspond with that inner, interior temple of the heart. The inner temple
universal is a temple where God resides, the outer temple, which is also universal, is a place
where there are no priests, where there are no rites, where there are no ceremonies but
purely God who is the universal Father of all humanity and is worshipped with the utmost
simplicity.
Just as Bahá 'u'llá h has opened the door of this inner universal temple so that out of it
universal love may issue forth, likewise the door of the physical universal temple must be
opened for all and out of its gates the lights of universal love must be scattered to all parts of
the globe. Consequently, we hope that through the institution of these two temples always
going and advancing side by side the inner temple of the heart, the outer temple of the world,
thus through the co-operation of these two universal temples the world of humanity may be
freed from the claws of the ferocious beasts of superstition and fanaticism, the temple of
brotherhood, the temple of unity, the temple of spirituality and co-operation to be built in the
heart and out of the heart, this outer symbol, thus they may work harmoniously and make this
world as one home, the children of men as one flock and God as the universal Shepherd.
In truth, when we listen with the ear of the spirit today we hear the people of all religions
crying at the top of their voices that the spirit has left their temples. What was the cause of
the banishment of the Spirit from these temples? Because the leaders of the church wanted to
organize the Spirit, they wanted to institutionalize the Holy Ghost, and thus they lost the great
boon of spiritual spontaneity and unification. God, therefore, has a great gift for the world of
humanity today. He has freed the spirit of worship from the chains and fetters of
ecclesiasticism so that mankind may grow in this immensity of God's love with the greatest
freedom, with the greatest liberty and with the greatest joy and happiness (applause).
XII:6, '7 May '.*' [XII:o:mR]
Religion must be the cause of love and unity
Address of Jiná b-i-Fá ḍ il, delivered at the Bahá 'ı́ Congress, held in the Auditorium Hotel,
Chicago, Monday evening, Rg April BXRB. Interpreted by Mirza Ahmad Sohrab.
…

!+&+
There is no other discussion more [XII:o:mp] profitable today than the discussion of
universal love, no other ideal conducive to the betterment of the world of mankind than those
ideals which bring happiness and joy. This is indeed one of the distinguishing characteristics
of the Bahá 'ı́ meetings that when we enter therein we feel their humanity, their love, their
happiness. They have no other subject except the subject of love, no other law to put in
execution but the law of friendship and whenever and wherever they talk, no matter on what
subject, they will always somehow bring it to the conclusion and that conclusion is universal
love and universal amity.
In oriental countries whenever the people enter a Bahá 'ı́ meeting or talk with an individual
Bahá 'ı́ they, after a few moments, realize either consciously or unconsciously that they are
amongst the angels of heaven, because these Bahá 'ı́s in all their talks, in all their
conversations, have no other aim but this great universal aim of universal love. Is there,
indeed, a greater reality in the world of humanity than love? A thousand times no. Love is the
spirit of this universe. Love is the cause of the creation of phenomena. Love is the foundation
of all our social and ethical activities. God has created His world through love, He has kept it
in cohesion through love and He is creating constantly all things through the law of love.
As a person travels from one end of the globe to another, wherever he observes civilization,
progress, achievement, development, he realizes that all these things have come through the
law of affinity and association, and whenever he observes destruction, chaos, disorder, he
immediately realizes that they have been brought about through hatred, animosity, and
internecine war. The progress, the glory, the majesty and the sublimity of the world of
humanity are dependent upon love and affinity. Love is the magnet that draws unto man all
the favours, all the bounties of God. It is the spiritual electricity that illumines the hearts and
the minds of the world of mankind. In brief, love is the panacea for all the diseases of
mankind, it is the greatest and the most effective remedy that you can find in the divine
pharmacopoeia. Love is the seed out of which grows the fruit of justice. Love is the seed out
of which develops unity and agreement and personal contact with God. God is love, and He
has sent all His prophets to teach love, and all the lessons that they gave to their followers
consisted of the lessons of love.
The prophets would not only teach love but with their creative word created love in the
hearts of humanity. Through the creation of love, through the emanation of that supernatural
power which God had deposited in them they evolved that unity amongst the children of men.
When we study the history of the religions, for example, the Mosaic dispensation, and become
acquainted with its various historical facts, we come to realize that Moses created love and
unity amongst the children of Israel. Similarly Christ, unaided and alone, unfurled the banner
of love amongst his disciples, his apostles and his followers. The same illustration is true of
the coming of all the other prophets who established the law of love.
Unquestionably when people come together they can bring about the law of love through
the ties of the family. They can likewise establish the law of love through scientific
achievements. Patriotism is another instrument for bringing about the law of love, but all
these various means to realize the law of love are limited and ephemeral. They can be
brought to us through certain accidents of life, but the providence of God, the Manifestations
of the Almighty came to establish that divine love upon the Rock of Ages which is eternal,
everlasting and age abiding.
The foundation of the religions was love and amity. The result, the spirit, the working, the
law and the sum total of law given by the prophets has been [XII:o:mo] no other than the
execution of the law of love. It is, however, most regrettable that when these great
Manifestations appeared in the world and established the law of love, after a period of time
from their departure, out of the dark well of human imaginations and bigotry, smoke and

!+&!
clouds of intolerance and narrow-mindedness arose toward heaven and prevented the
shining of the Sun of Love. These clouds were the result of the evaporation of the seas of
human desires, greed and passion, and they were so impenetrable, so dense that for many
ages they kept the Sun of Reality behind their thick veils.
The angel of love left the audience of humanity and on the throne was established the satan
of hate. The principles of amity, of fellowship and concord which were the results or the
objects of the Manifestations of God, departed from this world and in their place came the
policies and the exigencies of human conditions and human notions which were no other than
destructive, than humiliating, for that divine nature deposited in the heart of man by the hand
of God.
Who were the centres and the mainsprings of these clouds of superstition, this smoke of
human imaginations? They were the religious leaders, self-seeking, self-centred men, who
had no other thought but to advance their own ideas. They were filled with spiritual pride,
they were haughty, they were the satans of their age, and thus they brought into the world all
these calamities and catastrophes. No doubt the simple-minded and the simple-hearted, who
form the mass of humanity, looked upon these dark clouds as though they contained the
heavenly rays, and they looked toward these mirages as though they were the salubrious
waters.
These people with their selfish aims and purposes divided the religion of God into so many
parts, you might call them butchers. They cut the body of the spiritual religion into so many
pieces that no spirit was left in it (laughter). Hence we can assure ourselves without any
contradiction that the foundation of religion, the essence of religion, the perfume of religion,
was love and amity, and anything aside from these primal laws was the emanation of the egos
of these self-seeking leaders. (applause)
His Holiness, Bahá 'u'llá h, appeared in Persia, and through his dynamic, divine power,
polished and cleansed the surfaces of the mirrors of religion from the dust of imagination.
The body of religion, which was covered with all these ideas of human notions and traditions,
was washed and purified. He taught humanity a most wonderful lesson, and this was that
religion is the essence of love, religion is love, and anything beside it is superstition. He
unstopped the ears, he opened the eyes, he enlarged the hearts and expanded the souls. He
explained that religion is amity, religion is friendship, religion is concord, and if any form of
religion brings about hatred, strangeness and alienation amongst men, it is better not to have
religion but to have love and amity.
It is perfectly plain that a harmful substance is not good to have around us and it is better
to keep ourselves away from it as much as possible. He likewise explained that religion is the
remedy, it is the medicine for the diseases of humanity, and if the taking of this medicine
aggravates the disease it is better not to take it.
They tell a story in Persia that there was a sick man lying on a bed, and they brought for
him a physician. The physician took the pulse, diagnosed the disease, and wrote the
prescription. When he went out the nurses came around and began to discuss with one
another whether this doctor was an allopath, or a homeopath, or an osteopath, or some other
kind of path (laughter) or whether he had diagnosed the disease rightly, whether they should
give the patient the medicine when he was sitting in his bed or when he was sitting in his
[XII:o:mg] chair. They talked so much that finally one of them said, "Let me go and find out
how the patient is", and when he went there the patient had already passed away. (laughter)
The religions of God are the medicines, the remedies for the removal of the diseases of
humanity, but the followers of these divine physicians instead of taking the medicines that
they had prescribed, sit around tables in conventions and conferences and councils, talking

!+&#
about the stations, the sublimity of these great physicians, and they never thought that the
time had come for them to take the medicine. Thus His Holiness, Bahá 'u'llá h, has warned us
that the age has come in which humanity must avoid all theological wrangles and
metaphysical discussions with which the past ages were afflicted, and has revealed to us the
quintessence of the religions of the world, which is harmony, love and unity.
When Bahá 'u'llá h, through his heavenly power, manifested to the world of humanity this
great truth, immediately the clouds were dispersed and the Sun of Reality shone forth with
the utmost brilliancy. He pitched a tent, a tabernacle of unity, on the top of Mount Carmel, in
the Holy Land, the branches of which have spread to all parts of the globe. He constructed a
home of love in the rooms and the galleries and the chambers of which all the races, all the
nations and all the religions may live with the greatest fellowship and association. This is the
century of international justice. This is the era of love. This is the cycle of friendship. This is
the time in which the power of universal religion must be revealed. This is the hour in which
all the children of men must forget their past differences and live peacefully under the tent of
universal love, being the members of one family, the stars of one heaven, the fingers of one
hand, and the flowers of one rose-garden (applause).
XII:=, = June '.*'
[XII:g:XX]
The conformity of science and religion
—the universal education of the future
Address of Jiná b-i-Fá ḍ il, delivered at the Bahá 'ı́ Congress, held in the Auditorium Hotel,
Chicago, Tuesday evening, Rl April BXRB. Interpreted by Mirza Ahmad Sohrab.
The cause of His Holiness, Bahá 'u'llá h, is a movement, a dispensation which includes in it
the dreams, the visions, the aspirations and the hopes of the past seers, prophets, thinkers and
philosophers, impartially, and with an eye of justice and equanimity.
If a student studies and investigates the realities and the principles of the religion of
Bahá 'u'llá h, he will find therein all the truth, all the realities, which are for the betterment and
the refinement of character and the development of humanity.
One of the cardinal principles of this blessed dispensation is the conformity of all religious
ideals with scientific deductions. If a person ponders over this great principle, he will realize
that it has solved one of the greatest problems of the age; it has eradicated the source of many
misunderstandings and confusions which were the causes of war and struggle in former ages.
There is no doubt whatsoever that in this universal scheme of things, in this laboratory of
nature, there is no more complete, and intricate, and subtle faculty created by God than the
brain and its manifold convolutions. The categories, psychological and spiritual, belong to the
manifestations of the brain. No matter how you may locate it, whether in the cerebrum or
cerebellum, whether in the lower or upper part of the brain—these categories are the most
wonderful, the most perfect realization of this great phenomenon called mind or brain.
The sublimity, the grandeur, and the all comprehending powers of man emanate from the
mind. If man were minus the functioning powers of the mind, he would be less than the
animals, or anything in the animal kingdom, save certain kinds, who manifest greater powers
of instinct or characteristics than man.
The intellectual function in man is like a brilliant star or lamp deposited by the hand of the
Almighty in the very centre of the human being, which functioning power has the quality of
revealing and discovering all the secret laws of nature and creation.
It is the manifesting of that mental power which has made possible the revelation of the
mysteries of the laws of nature. It is through that intellectual power that sciences, arts, crafts,
!+&$
industries, and all the other instruments and channels of modern civilization, have
transformed the world, and have brought to them those elements which have made life
liveable and comfortable in our modern civilization.
We can liken this intellectual power to a mine in the depths of which there are infinite gems
and jewels. From the beginning of creation the world of humanity has been digging and
digging so that these jewels and gems, hidden in [XII:g:BCC] the mine of intellect may be
displayed. But, how much of it have we brought into display? Only, very, very little. What we
have is only a drop, and what is hidden, still, and which we must develop and explore, is like a
great infinite, depthless, boundless ocean.
It is beyond a shadow of doubt, that these powers of the mind were undergoing from time
immemorial great changes and transformations, and these transformations and
metamorphosis lead to the expansion of the intellect, the extension of the domain of
knowledge, the bringing into the world of reality those invisible laws of creation.
If we overlook the mind and its manifestations, the results, and the outcomes issuing from
the activity of this intelligence, what would be man? What will we be? Only a conglomeration
of flesh, muscles, bones and other materials—nothing more.
Consequently this intellectual force is a guide and an unerring companion, an inner
prophet, an interior saviour deposited in the nature of man by the hand of God, that leads man
from the path of wrong into the highway of righteousness, that teaches him to shun evil and
hasten toward good.
In the world of science and knowledge, if we go back into the Dark Ages, medieval history,
we find many seemingly scientific hypothesis and theories which were looked upon as
realities in those ages; but they are today exploded through new discoveries. How are we
going to explain those phenomena? We can explain it by this fact, that those theories, looked
upon as realities by our forefathers, were simply efforts of the mind, assertions of man to
explain certain unexplained laws, and as man is a curious animal and he desires to know
things these were his efforts to find out, and when the time passed and the necessity for those
laws was obviated, greater and more perfect laws were born into the world.
The science of astronomy is the greatest illustration. Because, there was a time when the
Ptolemaic system was taught in Egypt, later on adopted by the Greeks, and then introduced
into Europe—that the earth was the centre of the universe and the sun, the stars, the planets,
all revolve around this infinitesimal globe of ours. How ridiculous this theory seems to
modern mind! And yet, for ages and ages it was taught, and anyone who departed one hair's
breadth from this theory was looked upon as a heretic and a dangerous man.
Is there any intelligent being today, who would rise and say that we must still believe in
that ancient, exploded theory of astronomy or astrology?
Now, here is one philosophical point that I call your attention to: Just as the sciences of the
world evolve and every age has its school of science and philosophy, likewise, hand in hand
with science and philosophy goes the development and the evolution of religion. Religion is
an index to the science of the day, and science is an index to the religion of the day.
The prophets and the manifestations of God are the teachers in the schools of humanity;
just as the teachers in our schools have to teach the children in accord with their receptivity
for growth and mental acquisition, likewise, these great prophets taught the children of
mankind from age to age in those lessons for which they were adapted, so that they might go
through certain classes, receive their certificate, and attain to the higher and the highest
classes of perfection.
We are living, today, in a universal age, in an era of universal consciousness, in an age of the

!+&%
discovery of the sciences, the display of imagination, the perfections and the revealing of the
mystic laws, and if we study the contents of the seven books of the religions of the past, we
find in them certain statements which are not in accord with the deductions of modern
science. What are we going to do with them? [XII:g:BCB]
Because the priests of religions, the teachers of these sacred books, assert dogmatically that
these statements must be taken literally, and not otherwise, and that their outward meanings
must be accepted by the people, without any interpretation, we find an increasing number of
men and women leaving their churches and religious organizations, disappointed with the
kind of teachings that these teachers give and thus avoiding all religions and anything that
savours of religion.
To make this matter plain—the students of religions in the past, from certain statements in
their books, gained a conception of Deity which is anthropomorphic, that is, a human being
sitting on a throne with a long white beard, with thousands and thousands of angels bowing
down before him doing his biddings and singing songs and hallelujahs. This conception is
based upon the theocratic or rather despotic Oriental idea that the king was that type, the
highest in the government, with all the ministers and courtiers doing obedience or prostrating
before him in every way. They got their conception of God from their idea of government.
Now, it is very well, and very good for our ancestors to have believed in this theory,
because the signs of the creation inculcated and developed such thought; but what can we do
today, when modern sciences have exploded that idea of heaven, that locality where this socalled God was residing? Where is that place? Science comes and tells us that this is an
infinite expanse of ether; the more you ascend the more infinite it becomes and thus the place
and the position of the ancient heavens are all obliterated.
Similarly, in regard to the question of the creation. It was taught that God created this
world in six days; that the time will come when He will repent of His creation and He will
destroy it, and all the world must come to an end. Now, the story of geology, and other similar
sciences, tells us that this world has been created millions and millions of years; that it will
run according to normal life many more millions of years. How are we going to conform these
two principles or ideas?
The ancient theologians tried to find out, or locate, hell. So after much discussion, they
came to this conclusion: That it was in the centre of the earth—very hot—and it was a square
plane, rectangular, all its angles equal to each other and that all the evil souls were thrown in
the depth of that fiery lake. Geology has come and exploded this theory.
Now, these material or physical facts of nature, misinterpreted, are miraculous religious
ideas without conformity with science and reason. Both these ideas are against scientific
principles and must somehow, in this age, be squared, before religion can advance in the
consciousness of man.
When an intelligent person presented himself before a priest and asked him questions
similar to those we have propounded in the lecture, about these matters, and asked him to
explain the meaning of these things, that they were unreasonable and unscientific—all that
that priest or minister had to tell them was, "You have to believe in these things blindly. Faith
is the law. You must not search, you must not investigate. These are beyond your conception;
just continue to believe and somehow, some day you will find it out." (Laughter) A rather
weak consolation.
This had two evil results: Firstly, a scientific mind would never believe in these
metaphysical theological dogmas; and secondly, it drove away many thousands of students
who were open minded and ready to believe, but they could not be convinced because these
ministers of religions were unable to explain these ideas and give to these men that religious

!+&&
consolation and trust which are the foundation of life.
You have only to read the development of the history of the religions and find [XII:g:BCR]
throughout various ages and cycles that there have been great prophets and great
philosophers and scholars who tried to conform religious laws with scientific postulates; but
these religious ministers, who were engrained in their fanaticism and dogmatism arose
against them and ostracized them, looked upon them as heretics, burned them at the stake
and thus throttled the voice of freedom and the development of conscience.
This struggle between science and religion, this conflict between faith and science went on
and on, till in the appearance of Bahá 'u'llá h, seventy years ago, he through his divine power,
through his supernal majesty, evolved that heavenly plan for the unification of science and
religion which will continue throughout all the succeeding ages, with increasing blessings
upon mankind.
He stated that God is reality. Religion is likewise reality, and this reality is not against
science. If religious idea is against scientific ideas, it is superstition and must be thrown away.
His greatest divine service was to write spiritual interpretations of the religious books of
the world explaining their meanings so that they are today in conformity with the scientific
conscience of the time.
Poetically and spiritually he said, "the soul of man is like unto a bird". Just as the bird
cannot soar toward the apex of heaven, likewise, the bird of the soul cannot soar or fly in the
atmosphere of knowledge without two wings—the wing of science and the wing of religion.
Science without religion is similar unto a jewel which is covered with soiled and tattered
cloths, or it is like unto a light which is shining through a dark, sooty, glass. Science without
religion is likened unto a very beautiful, perfect body, but lifeless; like unto a very clear glass,
but lightless.
Here comes in his system of education which is based upon the development of the mind
and the heart, of the intellect, of the emotions, so that side by side these two powers, religion
and science, may work and advance along the highway of humanity.
Science and religion are likened unto two eyes for the body of mankind; likened unto two
pillars for the erection of the palace of human brotherhood and solidarity.
Almost all the differences and dissensions existing among the religions of the world were
based upon ignorance and misunderstanding of the realities of their books and when
Bahá 'u'llá h explained those facts to them and corresponded their religious ideals with
scientific or intellectual principles all the differences were removed and a great urge or surge
of spiritual life appeared.
Bahá 'u'llá h, consequently, brought to us the essence of religion which is the reality of
science and he gave to us the quintessence of signs which is the jewel of religion and thus
united and harmonized the religions of the world and removed all signs and theories of
conflicts and turmoils.
This is the age of illumination, this is the cycle of light, this is the era of human
brotherhood, this is the time for universal peace, and we cannot—and will never—have the
realities of these principles until all of us will arise and conform all our religious ideas to
scientific principles. Thus these two blessings of God will transform the surface of the earth
into the paradise of glory.
XII:=, = June '.*' [XII:g:BCp]
The removal of race prejudice
Excerpts from the Holy Utterances of 'Abdu'l-Bahá .
!+&'
Compiled by M. H. and M. M.
[Passages available in the Writings have been omitted.]
__________
From a Tablet to Mr Louis G. Gregory, Washington, D.C.
O thou wooer of Truth!
Thy letter was received. Its contents indicated thy attainment to the Most Great Guidance.
Thank thou God that thou hast attained to such a bounty, discovered the faith of the Kingdom
and received the glad-tidings of the universe of the Most High. This divine bestowal is
conducive to thy everlasting glory in both worlds.
I hope that thou mayest become the herald of the Kingdom; become the means whereby
the white and coloured people shall close their eyes to racial differences and behold the
reality of humanity—that is the universal unity which is the oneness of the kingdom of the
human race, the basic harmony of the world and the appearance of the bounty of the
Almighty.
In brief, do thou not look upon thy weak body and thy limited capacity; look thou upon the
bounties of the Lord of the Kingdom, for His confirmation is great and His power unparalleled
and [XII:g:BCl] incomparable. Rely as much as thou canst upon the True One, and be thou
resigned to the Will of God, so that like unto a candle thou mayest be enkindled in the world of
humanity, and like unto a star thou mayest shine and gleam from the horizon of Reality and
become the cause of the guidance of both races.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, D.C., BZ November BXCX.
__________
From a Tablet to Mr J. H. Hannan, Washington, D.C., received at the same time as the
foregoing one to Mr L. G. Gregory.
Ye have written that the coloured Bahá 'ı́s have gathered in one meeting with the white
believers, destroying the foundation of racial differences and the barriers of colour. When a
gathering of these two races is brought about, that assemblage will become the magnet of the
Supreme Concourse and the confirmation of the Blessed Perfection will surround it.
__________
From a Tablet to Mrs Louis Washington of New York City.
O thou beloved maid-servant of God!
In thy letter thou hast intimated that thou art coloured. In the Kingdom of God no
distinction is made as to the colour of the skin, whether it be black or white; nay, rather the
heart and soul are considered. If the spirit is pure, the face is illumined, although it be black.
If the heart is stained, the face is dark and depressed, although it may be of the utmost beauty.
The colour of the pupils of the eye is black, yet they are the fountains of light.
Although the white colour is apparent, yet in it is hidden and concealed seven colours.
Therefore whiteness and blackness have no importance; nay, rather the circle of distinction is
based upon soul and heart.
__________
From a Tablet to Mrs J. H. Hannen.
Praise be to God, that the doors of the Kingdom are opened, the voice of God is raised; no
differences remain between the white and the coloured races. All of them are favoured at the

!+&(
Threshold of the Almighty and all are beloved in the sight of 'Abdu'l-Bahá .
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
__________
From a Tablet to Robert Ferrell.
O thou who art awakened by the Light of Guidance!
Praise be to God, that through Mr and Mrs Kinney thou didst hear the glad-tidings of the
Kingdom of God and found eternal life through the breaths of the Holy Spirit. It is hoped that
the ensign of the Lord of Hosts may be [XII:g:BCZ] raised and unfurled among the coloured race
and through the effort of the friends the lights of guidance be diffused, so that the
accomplishments of the black race may equal those of the white race.
Convey the wonderful Abhá greeting to the maid-servant of God, Mrs Marie Botay, and
work with her in the guidance of thy race, and endeavour thou so that thy respected wife may
be led by the light of guidance.
Upon thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, D.C., BX April BXBC.
__________
From a Tablet to Charles Mason Remey
O dear friend!
You have written that there were several meetings of joy and happiness, one for white and
another for coloured people. Praise be to God! As both races are under the protection of the
All-Knowing God, therefore the lamps of unity must be lighted in such a manner in these
meetings that no distinction be perceived between the white and coloured. Colours are
phenomenal, but the realities of men are essence. When there exists unity of the essence what
power has the phenomenal? When the light of reality is shining what power has the darkness
of the unreal? If it be possible, gather together these two races, black and white, into one
Assembly, and put such love into their hearts that they shall not only unite but even
intermarry. Be sure that the result of this will abolish differences and disputes between black
and white. Moreover, by the Will of God, may it be so. This is a great service to humanity.1
Mr Gregory is at present in great happiness. He went to 'Akká and visited the Holy
Threshold and the Supreme Court. He is now, day and night, mingling with the friends of God
and 'Abdu'l-Bahá in joy and gladness. He will return to America very soon, and you, the white
people, should then honour and welcome this shining coloured man in such a way that all the
people will be astonished.
Upon you be the Glory of God!
(Signed) 'Abdu'l-Bahá
__________
Words of 'Abdu'l-Bahá copied from notes taken at 'Akká by Mr and Mrs Hannen, February
UVWV.
There should be no differentiation between the blacks and the whites. All are the creatures
of God. All are created by one God. There is no black and white in the Kingdom of God. The
purest heart is the best whether white or black. I had a servant—Isfandı́yá r by name—he was

'Abdu'l-Bahá , Bahá'í World Faith, p. Icj.

!+&)
better than a hundred whites. He was so good tempered, so faithful and trustworthy. One
would be amazed at his intelligence.
The question of the races is one which is extremely regrettable. For the blacks hate the
whites, while the whites distrust the blacks. You must overcome this by showing them that
you make no distinction. The end will be very unfortunate for both if the differences are not
removed. [XII:g:BCm]
__________
Copied from Ahmad's diary letter, bd September UVUq.
I can never forget the day in Washington when our beloved 'Abdu'l-Bahá called on the
Ambassador of Turkey. He was sitting near the window, watching the number of men and
women passing by. At the time a young Negro as black as coal passed by. "Did you see that
young black Negro?" he asked. "Yes," I answered. "I declare by Bahá 'u'llá h that I wish him to
become as radiant as the shining sun which is flooding the world with its glorious lights," he
said earnestly.
This example will show you how our Beloved is anxious, and how he is working day and
night so that all mankind may advance daily along the degrees of spiritual and intellectual
activities of the ever marching upward till it attains to the highest station of perfection.
__________
Copy of a message from 'Abdu'l-Bahá to Mrs Botay, sent through Mrs Carrie Kinney, 'Akká,
UVWV
Give Mrs Botay my greetings and love and tell her she must greatly endeavour through the
assistance of heaven to cast light among the coloured people so that they may become as our
brothers; no blacks, no whites; both as one. By this means you shall free Americans from all
prejudice. Because in the Kingdom of God all are the same, whether black or white. The
greater the faith of either, the more acceptable is he in the Kingdom. A faithful coloured
believer is a child of the Kingdom; while a white unbeliever is deprived. God looks upon
hearts; not upon colours. He looks upon qualities; not upon bodies.
__________
Some words of 'Abdu'l-Bahá to Mrs Botay. This is not a verbatim report, but written at once
from memory.
'Abdu'l-Bahá said to me that the affiliation of the white with the coloured people was a
great work in the Cause of God; that I must strive, strive to affiliate the hearts. My services
were accepted, and that I was assisted and would be assisted. He said the hearts were not
affiliated yet, and if this condition between the white and coloured people continued much
longer, there was great danger.
__________
From notes of Mrs Botay from a private interview with 'Abdu'l-Bahá in New York City, Up June
UVUb.
I asked 'Abdu'l-Bahá if he meant by telling me to affiliate the hearts of the white and
coloured people, that I must strive to have them meet together in love and fellowship in one
meeting place. He replied: "Yes, that is what I mean." [XII:g:BRB]
__________
From a Tablet to Mrs Antoinette Crump Cone, Chicago.
O thou well-wisher of humanity!
Thy letter was received. Utmost sorrow and sadness was produced, owing to the
prejudices and enmity which exist between the white and coloured races. If this matter

!+&*
remains without change, enmity will be increased day by day and the final result will be
hardship and may end in bloodshed.
The most important teaching of His Highness, Bahá 'u'llá h, is to leave behind racial, political,
religious, and patriotic prejudices. Until these prejudices are entirely removed from the
people of the world, the realm of humanity will not find rest. Nay, rather, discord and
bloodshed will be increased day by day, and the foundation of the prosperity of the world of
man will be destroyed.
It is impossible to strike at the root of these racial, political, religious and patriotic
prejudices unless the inhabitants of the world come under the shadow of Bahá 'u'llá h. This
fact is demonstrated and has become evident in the Orient; for we can see that through the
effect of this Word Jews, Zoroastrians, Christians, Brahmins, and Buddhists, are associated
with each other with the utmost love and affinity, to such an extent that they are considered
one race. Their different names are forgotten; for instance, one often sees sitting at the same
table the Muslim, the Jew, the Christian, the Turk, the European, the Kurd, the Persian—
associating and living with each other with utmost concord and harmony. This wonderful
spirit is realized to such an extent that it seems as though all of them are both Occidental and
Oriental.
Therefore, if thou seekest a remedy [XII:g:BRR] for solving all of these problems—there is no
remedy except faith and assurance. Faith is the cause of harmony; faith is the cause of love; faith
is the cause of unity and concord.
It is my hope that this race question may be considered like unto the colours of the doves
and other birds. They do not allow differences of colour to be the cause of hatred and
animosity among them. One flock of birds is white, another grey, another yellow, another red,
another black. They soar in the air with each other with the utmost love and do not fight with
each other on account of their difference of colour. Man must, likewise, attain to this degree of
harmony, so that there may be no differences or disharmony among the children of men on
account of colour, for all of them are human beings.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Translated by Mirza Ahmad Sohrab, Washington, D.C., Ro February BXBR.
XII:A, *6 June '.*' [XII:l:BBg]
Convention for amity between the coloured and white races
Louis G. Gregory [XII:l:BBX]
…
Mirza Ahmad Sohrab, presenting the subject, "Bible Prophecies of Universal Brotherhood",
said, "I will not discuss prophecies in detail, but try to convey their spirit. The Bible is the
book of brotherhood and universality. Take the opening teaching, 'Let there be light!' This
does not refer to the light of the physical sun, but rather, let there be the light of intelligence,
understanding, sympathy. These will bring into one's life regeneration and the uplift for
which humanity strives. All the prophets taught the law of brotherhood. They were heralds
of the Message of God. They were the Light of God. The points of difference among men are
far less than the points upon which they agree. If we give proper emphasis to the points of
contact, it will be the means of ushering in the Kingdom of God upon earth." [XII:l:BRp]
…
Jiná b-i-Fá ḍ il was the last speaker. … [XII:l:BRo] … The aims of all the Prophets of God, while
they underwent persecution, was the establishment of peace among the people of the world.

!+'+
It is evident that racial prejudice has long been a disease attacking the body of humanity.
There are many blots on the pages of history due to prejudices and misunderstandings.
However, there has always been a ray of light through the gloom of tyranny and injustice. The
law of progress is due to this. Now again it is in our midst.
"In my country, Persia, racial misunderstandings were very strong, much more so than in
the United States. Although racial prejudice played a great part, there were other prejudices,
such as religious and sectarian, each one playing havoc. Each of the races had its own
language and religion; and so they fought, causing much spoliation, destruction and carnage.
Muslims persecuted Jews, withholding from them the just administration of the laws.
"There are not many coloured people in Persia, yet they appear in the records of the poets
and scientists. One of them was known as Lokman the Wise.1 His sayings are on the lips of
thousands. When dying he told his son, if ever unhappy, to find the shirt of a man who has
never been sad, put it on, and his own sadness would vanish. When difficulties came in the
life of the son he searched in vain for such a man, and thus realized that sorrows were the
common lot. One of the kings of Persia had a coloured son. In his youth he proved himself so
clever and capable that he was chosen by his father over another son as his successor. He
became one of the wisest and most sagacious kings of Persia, gathering around him many
scholars. He had the Greek books translated into Persian and his court became famous for
wisdom and learning.
"Racial and religious prejudice lately became much intensified in Persia until a great
spiritual movement appeared. The doors of the Kingdom were opened. The Divine Bounty
rained down and thousands of people were filled with the power of God. The Divine love
brought a community of interest. All antagonistic elements gathered around the standard of
unity and agreement. Liberal ideas were introduced among the children in the schools. The
children being simple and coming from God without prejudices, grew up knowing God and His
laws. In reality, children enter the world without bigotry and fanaticism, but are taught these
things by their elders. My only race is the human race. My only religion is that of God. My
country is the whole world. We must put aside narrow and limited notions, for we see the
harm they have done others. It is now the age of Divine justice and universal service. All tears
must be wiped away!
"Leaders of humanity, teachers, editors, preachers, must take the lead in developing these
ideals. The Sun of Reality has dawned from the horizon of the world. The Breeze of
Generosity is wafting and the Call of the Kingdom has reached the ends of the earth! Ere long
there will be great waves of love. The banner of Universal Peace will be hoisted! Gloom will
be dispelled. We shall all be as the leaves of one tree and the flowers of one rose-garden, and
all the friends of God will embrace each other."
XII:A, *6 June '.*' [XII:l:BRC]
Interview with 'Abdu'l-Bahá
Reported in a letter written by Dr Ḍı́yá ' M. Baghdá dı́ to Mr Alfred Lunt, Secretary of the Bahá 'ı́
Temple Unity, Chicago, BC June BXRB.2
… I hope that all the Bahá 'ı́s in America will attach great importance to the racial problem
in order that everyone shall realize the seriousness of this matter. I will state to you in brief,
an interview I had with the beloved Master, 'Abdu'l-Bahá , on l April BXRC, at Haifa, Palestine,
in which he referred to this matter.
After inquiring after my health with his usual charming and inspiring words of love and

Luqmá n.
Extracts.

!+'!
affection and giving me a cup of tea, he handed me a clipping from a newspaper, saying, "Read
this." After glancing at the contents, I said, "My Lord, this is an article written by Miss Martha
Root which appeared in a Cleveland newspaper; it contains a Tablet from 'Abdu'l-Bahá , the
contents of which are to the effect that unless the white and coloured races become united,
there will be bloodshed; that through the Bahá 'ı́ teachings only can racial, political and
religious prejudices pass away; that the Bahá 'ı́ teachings are the only means that shall bring
about love and unity."
'Abdu'l-Bahá said: "Yes, this is the truth. If the races do not come to an agreement, there
can be no question or doubt of bloodshed. When I was in America, I told the white and
coloured people that it was incumbent upon them to be united or else there would be the
shedding of blood. I did not say more than this so that they might not be saddened. But,
indeed, there is a greater danger than only the shedding of blood. It is the destruction of
America. [XII:l:BRB] Because aside from the racial prejudice there is another agitating factor.
It is that of America's enemies. These enemies are agitating both sides, that is, they are
stirring up the white race against the coloured race and the coloured race against the white
race. But of this the Americans are submerged in the sea of ignorance. They will regret it. But
of what use will their regret be after the destruction of America? Will it be of any use then?"
I told him of a letter which I had received from Chicago during the week, stating that two
houses belonging to coloured Bahá 'ı́s had been bombed with dynamite. 'Abdu'l-Bahá said: "I
foretell things before they happen and I write about them before they occur. The destruction of
two or three houses is of no importance, but the importance lies in what is coming, which is the
destruction of America. The Arabs have many proverbs. For instance, 'Heavy rains begin with
drops before it pours,' and 'The dancer starts with shaking the shoulder, then the whole body.'
Now is the time for the Americans to take up this matter and unite both the white and the
coloured races. Otherwise, hasten ye towards destruction! Hasten ye toward devastation!"
On other occasions the Master said he hoped that the race problem would be solved by the
American government.
…
Faithfully yours,
Ḍı́yá ' M. Baghdá dı́.
XII:7, '0 July '.*' [XII:Z:BpB]
The dawn of the Sun of Reality and the power of the influence of
Bahá'u'lláh
Address of Jiná b-i-Fá ḍ il, delivered at the Bahá 'ı́ Congress, held in the Auditorium Hotel,
Chicago, Wednesday evening, RZ April BXRB. Interpreted by Mirza Ahmad Sohrab.
It is indeed a source of great pleasure and joy that again we find ourselves in this splendid
audience tonight to speak on the principles of peace, love, and amity which have come to
encircle the globe.
It is an incontrovertible fact that the world of humanity today is sick, and the greatest need
of this sickness is to have a Divine physician so that He may diagnose the disease and
prescribe the medicine.
This disease, however, is not characteristic of our age—the further we advance toward the
primitive ages the more we find the traces and the signs of this disease handed to us from age
to age, cycle to cycle.
As we study universal history, and scan the pages of those ancient records, we find that the
world of humanity in all ages and cycles, has been afflicted with the satan of war, struggle,

!+'#
vicissitude, and carnage.
Long before mankind began to develop sociological groups, and various nation and state
feelings—when men were living in the trees and the eaves and the rivers, in those primitive
ages, still this satan of hatred, animosity and ill feeling held its rein over the minds and hearts
of men; but today it has made its appearance under other names, such as, racial, patriotic, and
religious distinctions.
Even when the people of the world grew in intelligence and intellectual faith, and began to
establish the foundations of states and governments, thinking that these states and
governments would protect the people from the ravages of the satanic suggestions of each
other—lo and behold, these very governments became the farmers or the sowers of the seeds
of suspicion, discontent and ill feeling amongst their own subjects and amongst the subjects of
each other.
No one can compute the millions of innocent souls that were killed in order to advance the
rapacity and the greed of these governments—except the earth which was crimsoned with the
blood of these people and the stars rolling in the immensity of heaven, looking down with
wonder and astonishment at the intolerance, ignorance and rapacity of man.
The more science advanced, the greater the display of human intelligence and genius
became manifest, the wider became the circle of human bloodshed, carnage, and spoilation.
Science brought into the arena of activity its deadly engines of warfare. Whereas, formerly,
in the Dark Ages, in a few years or in a few months only a few thousand people were killed by
the two combatants—today, with these [XII:Z:BpR] perfected instruments of carnage, in a few
days millions of men can be dispatched into the Unknown.
From a philological standpoint, if we compare the conditions of those people, whom we call
savages and barbarians, and our own people, especially in this age, calling ourselves civilized
and enlightened—the only difference between us is that whereas formerly we killed the
people with those primitive instruments, with javelins, darts and others; today we kill them
with these perfected scientific instruments and we call ourselves civilized (laughter and
applause).
This is, therefore, self-evident that intellectual accomplishments, scientific achievements,
by themselves, and through themselves, will not bring about human felicity and prosperity—
nay, rather, they increase discontent, turmoil, and conflict; setting class against class and
bringing havoc and disorder.
The last world war is the greatest demonstration of this fact; that this war in itself was the
result of the human, so-called, enlightenment and civilization.
Can we imagine that we are through with war! Or we are through forever with human
greed, passion and conflict! Any man, studying with seeing eyes and intelligent mind the
conditions before his eyes and the events transpiring in different parts of the world—any
man, I say, coming to such a conclusion is devoid of intelligence.
Having already travelled for one year throughout the various cities of the United States and
Canada and speaking before ever so many clubs, schools, colleges, universities and churches, I
have come to a rather startling conclusion; that, nationalism, which is the cause of all warfare,
is today more active in the schools and in the colleges of this country than ever before, and we
call this country the home of peace, the most progressive, and the most liberal democratic
government on the face of the earth.
In many of these so-called common schools I observed with my own eyes that the teachers
sowed the seeds of national superiority, or what we call prejudices, in the pure, virgin soil of
the minds and the hearts of these children who have to grow in this age with an international
!+'$
mind and a universal conscience. But, they grow up under the present conditions with
narrow-minded ideas, with simple thoughts concerning the almost perfection of the
conditions of their own country and environment.
The remedy for these diseases is to extricate the very root of these prejudices from the
minds and the hearts of the people of the world (applause).
No matter how far we may go back into the dim history of the past, we find spiritual
teachers, divine prophets, heavenly poets, who are shining in the heavens of human
consciousness like scintillating stars, leading and guiding men to the fountain head of peace,
brotherhood, and solidarity.
These holy souls were those who, though surrounded by many difficulties and persecutions
and sufferings, stood firm and steadfast, and called the attention of their fellow men to the
practice of those primal laws of fellowship and comradeship, and heavenly association.
Although in those ages it was impossible for these inspired teachers to practically lay the
foundation of universal peace, yet they did not sleep, they did not rest; they worked and
taught, day in and day out, and sowed the seeds of brotherhood, of unity and love in the hearts
of men.
Some of these prophets were exiled from their homes through the ignorance of men, others
were cut into pieces by the swords of intolerance, some were put on the cross, like His
Holiness, Christ—notwithstanding all these insurmountable difficulties they arose to the
situation and spread the light and the rays of the Sun of Oneness and Truth.
Then this new age dawned. The breezes of Providence wafted; the nightingales of the love
of God sang; the sun [XII:Z:Bpp] of universal consciousness dawned; and the highway of the
Kingdom of God was paved and His Holiness, Bahá 'u'llá h, appeared in the land of Ṭ ihrá n.
When this divine super-human being appeared in that ancient country, then and not till
then did the Sun of Reality shine forth; then and not till then did universal peace become the
most important problem before the face of the people.
His divine teachings, his spiritual principles, his celestial instructions, shining like unto the
refulgent rays of the sun, were spread throughout the East and the West, the North and the
South like the leaping forth of the sun from the eastern horizon.
First, through his spiritual power and divine life, Bahá 'u'llá h removed from amongst the
religions of the Orient religious prejudice and hatred which had been expressed toward one
another for ages.
It is almost impossible for the Western, American, people, who are accustomed to live in a
liberal country with practically no religious prejudice, to conceive of that hatred, of that
religious intolerance exercised in Oriental countries.
Their fanaticism and dogmatic narrow-mindedness went to such an extent that they did
not associate with one another; they thought that they were contaminated if they even shook
hands with a man who belonged to a contrary faith. They would not even go into the streets
when it was raining for the fear that their wet clothing might come in contact with the
clothing of another man walking there who did not belong to their own faith (laughter).
This is not an exaggeration. It happened often in the Orient that if a man was sick, lying in
bed, thirsty for a cup of water and some one would come and offer him a cup, he would open
his eyes and ask him, "To what religion do you belong?" And if the answer was not to his
liking he would rather die, and he actually would die by not drinking the water, because this
man did not belong to his own religion (laughter).
Only the power of God could transform the hearts of these people, and throw away these

!+'%
prejudices, which had poisoned the very fountain of their lives for many thousand years.
Through the appearance of Bahá 'u'llá h these people were so united, so well-knit together,
their hearts and minds were cemented to one another to such an extent that if a stranger
entered in a meeting where these people were, while formerly they belonged to different
religions, at that time, their love, their amity, their friendship toward one another was so
genuine and so manifest that he could not distinguish them and he could not find out to what
religion they belonged in former days.
When, last year, I arrived in this country, I heard that a large number of Christian ministers
had arisen to unite to bring together the various sects and denominations of Christianity
under the name of the Inter-Allied Church Movement. It made me extremely happy, because
any attempt to bring about unity is indeed praiseworthy.
But, when I investigated the matter a little more, I found that these worthy gentlemen had
very interesting conventions, they had banquets, they sat around decorated tables, they ate
chicken salad (laughter) and ice cream, they gave very eloquent speeches on the necessity of
unity, and agreed; but once they left those halls, they left, likewise, their talks, with the
withered flowers on the tables, and thus they continued to practice the same old dogmas,
creeds, and traditions, as though there was no attempt whatsoever to unite the churches. Nay,
rather, we added another denomination to the Christian churches under the name Inter-Allied
Church Movement (laughter and applause).
It is as evident as sunlight, that these denominations and sects are the results of dogmas
and creeds. As long as the [XII:Z:Bpo] leaders of the churches hold fast to these dogmas and
creeds, and think they are the essential foundations of their churches, there shall never be
unity or agreement.
What did Bahá 'u'llá h accomplish? He simply washed the slate of the religions of the world
clean from all caste, creeds and dogmas. He attracted the attention of mankind from exterior
sanctimony to interior devotion and worship. He suggested to them to ascend on the top of
the mountain where he had given his divine sermons, and once the people of the world gather
on the summit of that mountain with those beatitudes, there are no differences, there are no
creeds, there are no traditions; but, here, deep in the valley, in the shadow of the mountain
there are all kinds of misunderstandings, sorrows and miseries.
Bahá 'u'llá h brought into this world the Water of Life from the Paradise of the Kingdom, and
with that Water of Life he washed from the hearts all traces of religious, racial and national
prejudices—these hearts which were created by God pure and translucent in the beginning
but that became filled with these dark clouds and vapours, he caused to return to their
original state.
He baptized the hearts and the souls of men with the fire of the love of God and with the
spirit of the Word of God. As long as this eternal idea of universal peace is not planted in the
hearts of men, no matter how many thousand Leagues of Nations we may have, how many
Parliaments of Man we may establish, they will be used simply as in the play of checkers;
these various nations will be used as excuses and pretexts, and these various organizations for
no other purpose but to further the schemes and machinations of the plotting governments.
His Holiness, Bahá 'u'llá h, planted the seeds of love, fraternity, brotherhood, humanity and
kindness in the field of the universe, and day by day, we see with our own eyes that these
seeds are being watered with the heavenly rain; they are growing and sprouting, little by
little, till some day a great harvest will be gathered.
This is, therefore, the glorious cycle in which these universal ideals must be fully practised;
this is the age in which the hopes, the dreams, of all the prophets must come to pass; this is

!+'&
the time in which the flowers of intelligence must spread their perfumes throughout the
world, making the world of humanity one home; the people as the members of one family and
the growing plants of one garden.
XII:7, '0 July '.*' [XII:Z:Bpo]
"In this Dispensation consultation with expert doctors is highly advisable"
Words of 'Abdu'l-Bahá on physical health
One of the pilgrims to 'Abdu'l-Bahá sends the following to the Star of the West: " I am
enclosing a most remarkable message of 'Abdu'l-Bahá to my mother about her physical health.
It seems that during my two interviews with him, I neglected to speak about her condition, so
when I left I wrote Shoghi Rabbani and explained fully that the doctors disagreed as to what
was her trouble, how some advised an operation while others did not. She did not know what
to do. Shoghi has just sent me a letter saying he has explained fully mother's case to the
Master and his answer is this:
"I ever pray on her behalf and beg from God His divine remedy and healing. As in this
Dispensation consultation with expert doctors is highly advisable and acting in accordance with
their prescriptions obligatory, it is well for her to undergo an operation if deemed necessary by
such doctors."
XII:7, '0 July '.*' [XII:Z:Bpg]
Pen pictures of 'Abdu'l-Bahá in America
From The Diary of Juliet Thompson
…
The day after I arrived, Tuesday, Rp April BXBR, I met the Master at luncheon at the Embassy.
The table was strewn with rose-leaves, as it always is in 'Akká , and Oriental dishes were
served. … There had been a long conversation about material and spiritual diseases, their
separate origins and separate cures. Consumption had a spiritual cause; it often originated in
grief. The cure, therefore, must be spiritual. The cause of insanity was spiritual. A dear
woman present brought up some theories of spiritual causation. Just at that moment they
were serving salad.
"If all the spirits in the air," laughed 'Abdu'l-Bahá , "were to congregate together they could
not create a salad! Nevertheless the spirit of man is powerful; for the spirit of man can soar in
the firmament of knowledge, can discover realities, can confer life, can receive the divine
Glad-tidings. Is not this greater than making a salad?" (with another bright laugh).
… [XII:Z:BpZ]
…
The Turkish ambassador made an address. He called him "the Unique One [XII:Z:Bpm] of the
age", "who had come to spread his glory and perfection amongst us."
"I am not worthy of this," said 'Abdu'l-Bahá simply.
Oh, the meekness! I used to hate that word meekness, especially in connection with Christ,
until I saw 'Abdu'l-Bahá ! Then I realized this: that it is one of the essential attributes of God's
Manifestations, and is a ray of unique power; of such power indeed that I have seen it change
the atmosphere. I am not speaking at random. This happened at 'Akká when 'Abdu'l-Bahá
said, "Jesus was the bread that came down from Heaven, but I am the food prepared by the
Blessed Beauty Bahá 'u'llá h." A something celestial, affecting me like silver light, filled the
room. Perhaps I should put it in this way, that it is one of the attributes of the Servant, and
when the Manifestation in the station of the Servant shows forth this attribute, which is

!+''
identical with self-effacement, and all traces of the Servant disappear, then the station of the
Glory atone is seen. "There was God and there was nothing with Him." …
"Nothing save the love of God endures!" said 'Abdu'l-Bahá , as he drove in the park one day
with Mrs _____ and myself. "Look at these trees all in blossom now!" And in words which I will
not attempt to quote he described the inevitable coming of autumn. "This is a symbol of the
human life," he said. "Remember Babylon." He drew vividly for us a picture of the former
Babylon, its pomp and splendour; then of Babylon today, the ruins of today, "empty save for
the hyena prowling among its crumbling stones, silent except for the voice of the owl at night
or the song of the lark in the lonely day." "Remember Tyre," he continued. "Here, too, was
beauty and splendour and pomp. Think of Tyre now! I have been there. I have seen." …
One day I stayed after the meeting to see Edna Belmont, who was serving 'Abdu'l-Bahá at
the telephone upstairs.
While we were talking, suddenly the Master came into the room.
"I am just going out for a drive," he said, "but stay till I return, Edna, and you, too, Juliet,
stay. I will see you when I return."
So I waited; I waited and waited. Half-past six came; seven! Our dinner was to be at halfpast seven, and where I was going was a long way off, rather indirect on the car line and I had
not kept the motor!
"Go, Juliet, I will explain," urged Edna. But I could not. He had told me to stay.
And now I am going to digress and tell you what seems another story! I was certainly no
more than ten years old when a very presumptuous aspiration took possession of my infant
mind. I began to dream of some day painting the Christ. I even prayed for it! Child though I
was I violently hated the accepted conceptions of the Christ—sweet, effeminate, ineffectual. "I
will paint a King!" I said, "the King of Love."
And I never lost this hope till I saw 'Abdu'l-Bahá . Then I knew that no one could ever paint
the Christ! The life of the Spirit of Life, that animation, the endless revealing, the glory! How
could these be captured in material? Can you paint the lightning?
It was a little after seven when the Master came back. Entering the room where he had left
me and where of course I was still waiting, he said:
"Ah, Juliet! For your sake I returned. Mrs Hemmick wanted to keep me, but I had asked
you to wait; therefore I returned." After a slight pause he added, "Would you like to come up
and paint me tomorrow?"
So I learned the reward of obedience. Once in Haifa he said to me: "Keep my words; obey
my commands and you will marvel at the results."
By a miracle I was not late for the dinner.
The next morning I went to him early with my box of pastels, but though it [XII:Z:BpX] was
only eight o'clock, quite a crowd had gathered already and I felt that our morning was doomed
to be a broken one. Not only that, but the light in all the rooms I saw was very poor and weak;
and the delicate wallpapers with bunches of flowers on them you could not think of putting
behind his head! For a while I was in despair, for I dared not offer the suggestion that was in
my mind. In the end, however, the artist overcame the disciple in me and, begging 'Abdu'l-
Bahá to forgive me if I were doing a wrong thing, I asked if he would pose in New York
instead. This he consented to do so freely and sweetly that I had no more qualms about it.
The next day, while I was waiting in the hall to be announced, a door opened and there
stood 'Abdu'l-Bahá , beckoning to me. He was alone, so we had to fall back on his English and

!+'(
my Persian. A precious little talk it was!
Then the translator arrived.
"Tell Juliet," began 'Abdu'l-Bahá at once, "that she teaches well." (I repeat this praise only
because it is his!) "I have met many people who have been affected by you, Juliet. You are not
eloquent, you are not fluent, but your heart teaches. You speak with an emotion, a feeling
which makes people ask, 'What is this that she has?' Then they inquire! they seek and find. It
is so, too, with Lua. You never find Lua speaking with dry eyes. You will be confirmed; a great
bounty will descend upon you. You will become eloquent. Your tongue will be loosed. Teach,
always teach. The confirmations of the Holy Spirit will descend upon those who teach
constantly. Never feel fear. The Holy Spirit will give you the words to say. Never fear. You
will grow stronger and stronger."
His vibrant power as he spoke thrilled me and fear was banished forever from my mind.
The grand courage of that erect head and uplifted hand, the absolute confidence in God for
me—I am sure I shall always see this when in the future I begin to speak.
New York
…
On Bp May a meeting of the Peace Conference was held at the Hotel Astor, at which 'Abdu'l-
Bahá was the guest of honour and the chief speaker.
'Abdu'l-Bahá was really too exhausted to have gone to that meeting. He had been in bed all
day.
"Must you go to the Hotel Astor when you are so ill?" I asked him. [XII:Z:BoC]
"I work by the confirmations of the Holy Spirit," he answered, "I do not work by hygienic
laws. If I did I would get nothing done!"
…
On the RB May, also before 'Abdu'l-Bahá went to Boston, Mrs Tatum had a reception to
which he came. The people who were there were of the fashionable world, with a sprinkling
of artists and the literary set.
Suddenly there was a stir among the people, and 'Abdu'l-Bahá was in our midst. He walked
over to a big yellow couch in the bay-window and sat down. I think I must tell you how he
looked there. His surroundings were all white; sunlight streamed in; the shadows on his face
were translucent; his profile was outlined with a luminous pencilling; his background was the
crystal of the wide central window pane, the sky beyond. Behind him stood the Persians.
Soon he began to speak.
He was very happy, he said, to be with us. Think of the contrast! His outlook for years had
been a prison window and he had been confined within the limits of a fortress; now he found
himself in spacious homes.
His talk, at first apparently desultory, gradually shaped itself toward some distinct point,
which, however, he kept veiled until the end. I wondered what was coming. When it came it
was like a thunderclap.
"Think of it!" he said. "Two kings were dethroned in order that I might be freed! This is
naught but pure destiny!"
"And now," ended the Master, rising to his feet with the action of a king, "you here in
America must work with me for the peace of the world and the oneness of humanity."
And with this he left us, the room seeming strangely empty after he had gone.
!+')
I must paint one a word-picture, a morning in—how curious, I started to say "The Riḍ vá n",
I mean—Riverside Drive, in that hallowed little strip of a park which we all love to call "his
garden" into which he escaped so often to rest, which is holy with his prayers, or where we
sometimes walked with him in the evenings, or he took his daily exercise. Just a gravel path,
some benches and young trees and a low stone wall shutting off the slope to the river far
below, but unspeakably beautiful forever to me. Morning, as I started to say, in our Riḍ vá n;
'Abdu'l-Bahá in the sunlight, his turban glistening white in it, pouring attar of rose on our
hands and heads, pouring it out lavishly and with an incense of universal love breathing from
him as he did it which it is impossible to describe, as though love indeed were the one
delectable thing in the universe and the source of all joy. Oh that love! The pale, sparkling
early morning sunshine, the perfume, that figure in the graceful flowing robes and the
glistening turban, the centre of a force which made everyone around him as non-existent!
There is something almost miraculous in the way 'Abdu'l-Bahá takes the sunlight. No one
else looks so bright in it. It makes him translucent, like a shining mirror.
XII:1, ' August '.*' [XII:m:Bog]
Pen pictures of 'Abdu'l-Bahá in America (continued)
From The Diary of Juliet Thompson
Yesterday morning, BR June BXBp, I went up early to 'Abdu'l-Bahá 's house, that house whose
door opened about eight in the morning and kept open (with no one to guard it) until
midnight!
He had been away and I had not seen him for three days. I had brought my pastels,
thinking he might want to sit for me, but I found him looking utterly spent. He was in the
lower reception room, or hall, the English basement of the house, and Valı́yu'llá h Khá n was
with him. He looked up with brilliant eyes.
"What do you want of us, Juliet?" he smiled.
"Only to be near you!" (I had hidden my pastels.)
"You must excuse me from sitting for the portrait today. I am not able today."
Then he talked to us a little, but soon went out alone, to "the garden", leaving Ruth,
Valı́yu'llá h and me together.
"It is wonderful," said Ruth as 'Abdu'l-Bahá went, "to see how the world is quickened today
in all directions."
"And to know," I added, "that the voice that is quickening it, so powerfully quickening it, is
that tender voice that spoke to us just now."
Today (BR June) I went up early to his house, but not early enough. As I turned into Zmth
Street, I saw him at the other end of the block on his way to the garden, his turban a dazzling
spot in the sunlight, his robes floating out with great grace as he walked.
Later he returned. Miss Buckton had arrived by that time and a poor little waif of
humanity, a Jewess. She was all in black, this poor child, with a little pale face, careworn and
tearworn.
I had been in the kitchen with Lua. I came out upon a scene dominated by the Master. He
was sitting, as usual, at the window, the strong carving of his face thrown into high relief by
masses of shadow, his turban and white 'abá bright in the sunlight. On one side sat Miss
Buckton, on the other, this poor stricken child. While the biggest tears I had ever seen
splashed from her eyes she told him her hopelessly dismal story.
"Don't grieve now, don't grieve," he said. He was very, very still, and I think he was calming

!+'*
her.
"My brother has been in prison for three years. He was imprisoned unjustly. It was not his
fault; he was led; he was weak, a victim of others. He has four more years to serve. My father
and mother are depressed all the time. My brother-in-law, who was our support, has just
died."
There it was, the sum of human misery: poverty, weakness, disgrace, sorrow, despair and
the maddening pall of gloom.
"You must trust in God," said 'Abdu'l-Bahá .
"But the more I trust the worse things become!" she sobbed.
"You have never trusted."
"But my mother is reading the psalms all the time. She does not deserve that God should
desert her so! I read the psalms myself, the ninety–first psalm [XII:m:Bol] and the twenty–
third psalm every night before I go to bed. I pray, too."
"To pray is not to read psalms. To pray is to trust in God and to be submissive in all things
to Him. Be submissive, then things will change for you. Put your family in God's hands. Love
God's will. Strong ships are not conquered by the sea; they ride the waves! Now be a strong
ship, not a battered one."
At noon I took Mr _____ to him. As we sat alone in the library, waiting for 'Abdu'l-Bahá to
return from the garden, I said:
"I think what he said at Mr Gifford Pinchot's last week was very interesting, that the people
were rising like a great tide, wave upon wave, and unless the capitalists realized soon, they
would be driven out with violence; that the people in the future would not work for wages,
but for an interest in the concerns."
Just then Lua appeared at the door of the room where she had been sitting, bending toward
the stairway with beautiful reverence.
"He is coming?" I asked.
"Yes, he is coming, Juliet."
He came into the room with both hands extended, and in a voice like a chime from his heart
he said:
"Oh-h, Mr ____, Mr _____!"
Such love, such gladness, such sweetness, such welcome!
Then I slipped out.
When I re-entered the room 'Abdu'l-Bahá was signing a photograph for Mr _____, rather,
writing a prayer on it.
"And now," 'Abdu'l-Bahá said as he presented it, "you must give me your photograph. I
want your face. I have given you mine, now you must give me yours."
"I will pray for you," he added, as he said farewell to Mr _____. "I will mention you daily in
my prayers."
'Abdu'l-Bahá detained me a moment.
As I rejoined Mr _____, Valı́yu'llá h Khá n was entering the house. We (Mr _____ and I) were
both out in an automobile.
"Do you see that young man going into the house?" I asked. "That is Valı́yu'llá h Khá n. His

!+(+
father was cut into pieces alive while his own little son (Valı́yu'llá h Khá n's youngest brother)
was forced to look on at the butchery."
"'If you will deny Bahá 'u'llá h,' the executioners said to the child, 'we will take you to the
palace of the Shá h and honours and wealth will be heaped upon you.'
"'But I do not want these things,' the little fellow answered.
"'Then, if you do not deny him,' they continued, 'we will kill you worse than your father.' (I
am expressing this just as Valı́yu'llá h Khá n did, in his English.)
"'You may kill me a thousand times worse,' was the reply. 'Is my blood of more value than
my father's? To die in the path of Bahá 'u'llá h is my supreme desire.' Then they fell on the
child and choked him.
"A day or two ago," I continued, "Valı́yu'llá h Khá n asked me about the portrait of 'Abdu'l-
Bahá —how it was getting on. 'One should paint the soul in a portrait, I think,' he said.
"'But who can paint the soul of 'Abdu'l-Bahá ?' I asked.
"'We can paint it with our blood.' He replied, very gently, but with kindling eyes."
The next day, Wednesday, Bp June, as usual I went very early to 'Abdu'l-Bahá 's, so early that
no one was there, that is, no callers. Some of the Persians, of course, were with him—
Valı́yu'llá h Khá n and Mı́rzá 'Alı́ Akbar. I found them in the lower reception hall, the English
basement. The Master was sitting in the big chair in the corner by the window.
After a while he went out. When he returned, after he had given some private interviews to
those waiting, he talked to people, on the first floor, sit- [XII:m:BoZ] ting at the far end of the
room, his back to the window, into which the sun poured. The strongest image in my memory
is this luminous one of 'Abdu'l-Bahá sitting by the window, the majestic head dominating the
holy figure, teaching us with smiles and gestures divine.
The meeting over, a few of us went upstairs. 'Abdu'l-Bahá looked in, calling Juliet!"
whereupon I joyously ran out to him.
"Bring your things in here and paint now," he said, pointing to the front room, the library.
Oh, these sittings, so wonderful, yet so difficult! We move from room to room, from
background to background, light to light. He has given me three half hours, each time in a
different room. And—'Abdu'l-Bahá , who could paint him? …
The next morning, Thursday, I went up very early to the house, but did not see the Master.
But Lua and I had a wonderful talk with Valı́yu'llá h Khá n.
"My father," said Valı́yu'llá h Khá n, "was much with Bahá 'u'llá h. One night Bahá 'u'llá h, as he
strode back and forth in his room, said to my father:
"'At stated periods souls are sent to earth by the Mighty God with what we call the power of
the great ether. And those who possess this power can do anything; they have all power.
Even this walk of mine,' said Bahá 'u'llá h, 'has an effect in the world. Jesus Christ had this
power. The people thought him a poor young man whom they had crucified; but he possessed
the power of the great ether, therefore he could not remain underground. This ethereal
power rose and quickened the world. And now look to the Master,' said Bahá 'u'llá h, 'for this
power is his!'
"Bahá 'u'llá h," added Valı́yu'llá h Khá n, "taught my father much about Au qá . Au qá (Master) you
know is one of the titles of 'Abdu'l-Bahá , and the Greatest Mystery of God is another, and the
Greatest Branch is another. By all these we call him in Persia. The Blessed Perfection,
Bahá 'u'llá h, revealed the station of 'Abdu'l-Bahá to my father. And my father wrote many

!+(!
poems to the Master, though the Master would scold him and say, 'You must not write such
things to me!' But the heart of my father could not keep quiet. Once he wrote:
"'O Dawning-Place of the Beauty of God! I know Thee!
Though Thou wrappest Thyself in ten thousand veils—I know Thee!
Though Thou shouldst wear the tatters of a beggar—still would I know Thee!'"
In the afternoon I returned with my mother. 'Abdu'l-Bahá received us in his room, full of
lilies and carnations and roses.
"A-h-h, Mrs Thompson! Marhabá ! Marhabá !" ("Welcome".)
The intonation of that "Marhabá !"—a welcome from a heart deeper than any human heart;
a welcome indeed! Only this generation may know it on earth, but it is before all the world in
the future at the threshold of Heaven!
The next morning I saw 'Abdu'l-Bahá alone and we spoke of a friend, who had failed to
understand 'Abdu'l-Bahá 's meaning the other day, thinking he meant to teach asceticism, that
the spirit and the flesh were two separate things.
"That is not what I said," replied 'Abdu'l-Bahá . "I said that the spiritual man and the
materialist were two different beings. The spirit is in the flesh," he added.
"Yes, I know," I answered, beaming at the beauty of this and its deep significance, for there
it all was—everything was said in those six words.
Those precious sittings, so few, with dear May and Lua praying beside me while I worked,
perceiving and encouraging while I painted with a breathless and blind speed, lifted up on a
wave of inspiration, only feeling! [XII:m:BgC]
"The Holy Spirit, alone, can paint this portrait," I said to 'Abdu'l-Bahá . "All confirmation
comes from the Centre of the Covenant. Oh, inspire me!"
"You will be inspired," said 'Abdu'l-Bahá , "for you are painting only for the sake of God."
Then I let go, relying on his promise and on the prayers of May and Lua; and then a great
wave of inspiration came, lifting me to unimagined heights of confidence, endowing me with
clear, sure perception, above all, filling, thrilling me with feeling, so profound and immense
that my hand, strangely certain, as direct as though guided by a more powerful one, trembled
so it could scarcely execute. In five half-hours the portrait was done (all except a sitting for
the last touches)—each day in a different light and environment.1
To be painting from the face that mirrors the Face of God and realizing this! Oh, artists of
the future, think what that means, and forgive the inadequate expression I have left to you.
Because of these great difficulties I could not make a studied portrait, it is only a sketch. The
light was unspeakably weak and poor, everything external was against me. But they say it is
really like 'Abdu'l-Bahá —he, himself, says so. He said, "It is the very nature." But nothing is
like him to me. That immortal flash of the eyes, that mouth superhumanly mobile, the
piercing sweetness and brilliancy of the look, the celestial light of the ever-changing face—
who could paint? An emanation of holiness that is almost visible, I can find no words for it.
You will have to wait, oh people who are to come! till you see him in the Supreme Concourse.
There was that other day, when in his address to the believers 'Abdu'l-Bahá declared
himself the Centre of the Covenant. The words are on record, though not all, some he himself
struck out when the notes were presented to him, so that the record is less strong, more

A portrait this size normally takes at least forty hours. An advertisement for copies of this portrait in Star of the West,
XIV:i, p. Fcb, states that 'Abdu'l-Bahá took this portrait back with him to Haifa where it remained.

!+(#
guarded than the spoken words were. They were uttered with a great calm. That day was the
BX June. …
XII:., */ August '.*' [XII:X:Bgl]
Pen pictures of 'Abdu'l-Bahá in America (continued)
From The Diary of Juliet Thompson
RB June, 'Abdu'l-Bahá went to Montclair. Two days later Lua Getsinger, Georgie Ralston and
I were with him in Montclair.
He served at the table that day. I shall never forget his look of mystery as he entered with a
dish of fruit. It was a glass bowl, filled with golden peaches. Without turning his head—his
face was set straight before him and was strangely and majestically still in expression—he
turned a piercing glance on Lua and myself. It was a glance like a sword, strangely watchful as
it flashed from the corners of his eyes while his face was turned almost profile.
Before lunch, having banished Lua, Georgia and me to the back porch, he joined us there,
striding up and down and talking to us. As he walked he shook us with his power. I felt
myself renewed in the current of life eddying from him. I felt myself sparkle with this
vivification, this exhilaration.
His eyes—those eyes of light, which seem to be, and are, ever looking into heaven, into that
mysterious plane hidden from our sight, and when they alight for an instant upon earth glance
away at once, back to the mysteries—were more than ever brilliantly restless that day; his
whole being indeed was restless with a strange force. It seemed as though the lightning of the
Spirit could scarcely endure to remain harnessed to the body. His whole bearing was
unusually foreign to earth. He seemed almost out of the body.
While we were sitting around him on the porch I told him that a woman I knew, who had
seen him once but knew nothing of him, had said she would like to "live near him".
He laughed. "She does not want to live near me. She only wants a good time!"
Then he grew serious. "To live near me," he said, "one must have my aims and objects. Do
you remember the rich young man who wanted to live near Christ and when he found out
what it cost to live near him—that it meant to give away all his possessions, and to take up a
cross and follow Christ—then," 'Abdu'l-Bahá laughed, "he fled away!
"Among the disciples of the Bá b," continued 'Abdu'l-Bahá , "were two, his amanuensis and a
firm believer. On the eve of the Bá b's martyrdom, the believer prayed, 'Oh, let me die with
you!'
"The amanuensis said, 'What shall I do?'
"'What shall I do!' laughed the Master, in gentle mockery, 'What do you want me to do?'
"The Bá b said, 'Protect yourself.'
"The disciple died with the Bá b, his head upon the breast of the Bá b, and their bodies were
mingled in death. The amanuensis died in prison anyway, but think of the difference in their
stations! [XII:X:BgZ]
"There was another martyr," continued 'Abdu'l-Bahá after a moment.
"Mı́rzá _____ of Shı́rá z. He saw Bahá 'u'llá h only once, but he so loved the Blessed Beauty that
he could not help but follow him to Ṭ ihrá n, though Bahá 'u'llá h had told him to remain with his
aged parents, who had also become believers.
"Still he followed! And when he reached Ṭ ihrá n, it was just at the time that a great
persecution had fallen upon the Bahá 'ı́s because of the attempt on the life of Ná ṣ iri'd-Dı́n Shá h

!+($
by two fanatical believers; and Bahá 'u'llá h had been cast into a dungeon; and it was in the
dungeon that Mı́rzá _____ Shı́rá zı́ found the Blessed Perfection again, when, asking for
Bahá 'u'llá h, he was led to the dungeon to be chained, with other disciples, to his Master! So he
found him again! The disciples were all bound by the same chain to Bahá 'u'llá h. Set into the
chain were iron collars which were fastened by iron pins around the neck, and each day a
believer was unchained and killed, until Bahá 'u'llá h alone was left; and none knew whose turn
would be next. The first intimation they received that their time had come was when the
jailer took out the pin from the collar. This was the sign.
"And one day the pin was taken out from Mı́rzá _____ Shı́rá zı́'s collar. Then Mı́rzá _____
Shı́rá zı́ stepped joyfully forward. First he kissed the feet of the Blessed Beauty and then—"
Suddenly 'Abdu'l-Bahá 's whole aspect changed. It was as though the spirit of the martyr
had entered into him, or as though—the thought stabbed my heart—as though his prophetic
spirit was enacting the tragedy to come, when 'Abdu'l-Bahá himself, the Centre of the
Covenant of God, would go forth in ecstasy to his own martyrdom.
When that day comes, that day of tears for heaven and shame for earth, I shall see 'Abdu'l-
Bahá as he was at Montclair. With his head thrillingly erect, snapping his fingers high in the
air, beating on the porch with his foot till we could scarcely endure the vibrations set up,—
such electric power radiated from him—he sang the martyr's song—ecstatic and tragic
beyond anything I had ever heard.
This was what the Cause meant, then! This was what it meant to "live near him!" Another
realm opened to me, the realm of divine tragedy.
"And thus," ended 'Abdu'l-Bahá , "singing and dancing Mı́rzá _____ Shı́rá zı́ went to his death
and a hundred executioners fell on him! Later his old parents came to Bahá 'u'llá h praising
God that their son had given his life in the path of God!"
He sank back into his chair. Tears swelled in my eyes, blurring everything. When they
cleared, I saw a yet stranger look in his face. His eyes were unmistakably fixed on the
Invisible. They were as brilliant as jewels and so filled with delight that they almost made his
vision real to us. A smile of exultation played on his lips. Very low, so that it sounded like an
echo, he hummed the martyr's song.
"See!" he exclaimed, "the effect that the death of a martyr has in the world. It has changed
my condition."
There was a moment of silence, then he asked:
"What is it, Juliet, that you are pondering so deeply?"
"I was thinking of the look in your face when you said your condition had been changed. I
was thinking I had seen a flash of the joy of God over those who die happily for humanity."
Soon he spoke of Mary Magdalene.
"There was one name," he said, "that always brought joy to the face of Bahá 'u'llá h. His
expression would change at the mention of it. It was Mary Magdalene." …
__________
I did not see 'Abdu'l-Bahá again till the day of the feast, the RX June, at [XII:X:Bgm] West
Englewood. Then I entered his presence in Roy Wilhelm's house.
I had gone to West Englewood with Silvia. We walked up from the little station, through
the sweet, wild country, past the grove where the tables were set for the feast, a great circle
cleared of underbrush, shady and fragrant with tall pine-trees, in the midst of tangled woods;
then on up to the house where he was, he whose presence filled our eyes with light and

!+(%
without whom our days had been very dim and lifeless!
Ah, there he was again! There on a corner of the porch that unique figure in the flowing
garments, which meant the Heavenly Garment to us! We sat on the porch with him for a
while. Later he led us to the grove. There he talked to the people, sitting beneath a great tree,
with a poor old woman on one side, very poor and humble, but with the most shining faith,
and on the other Mrs Krug, with her radiant prettiness and rich clothes. His words have been
preserved, I will not repeat them; I remember them, besides, very imperfectly. But he said
one thing which woke all my being: "This is a New Day, a New Hour!" I could not take notes—
it was so beautiful, so life-bestowing to watch him, as he sat beneath that great tree, the
people grouped in circles around him, teaching them as Jesus used to do in the open—rustling
leaves and sky above his head!
XII:'/, 1 September '.*' [XII:BC:BlZ]
Pen pictures of 'Abdu'l-Bahá in America (continued)
From The Diary of Juliet Thompson
At the end of the divine talk the feast was ready; but no sooner had this been announced
than a sudden storm blew up. There was a peal of thunder, the clouds rolled very low.
'Abdu'l-Bahá stepped out into the road and went to the extreme end of it, where there was a
crossroad. There a chair had been left, and, as I watched him from a distance, I saw him sit
down while the Persians stood around him. I then saw him lift his face to the sky. He had
gone very far from the house; the thunder was still threatening and the clouds were
ominously black. Suddenly a change came with the wind. The clouds began to flee across the
sky, blue patches appeared, the sun came out! Then 'Abdu'l-Bahá rejoined us in the grove.
This I saw.
Later as we sat at the tables, he anointed us with rose-water. I was not at a table, but
sitting on the ground beneath a tree, with one or two believers.
"Friends here!" smiled 'Abdu'l-Bahá . In his voice was a deep and thrilling joy, the union of
hearts gives him such rest.
But the wonderful, the indescribably wonderful time came later. 'Abdu'l-Bahá went out
alone and remained for hours. When he returned it was dark. A few of us were sitting on the
porch. Below us on the grass sat the people, that is, those who had lingered. Their white
clothes in the dusk were as soft as moth wings. In their hands they held burning tapers, really
to keep off mosquitoes! but the effect was of tiny wands tipped with red stars and the incense
was like some Eastern temple. It was a fairy-like picture.
'Abdu'l-Bahá took a chair in the centre of the step, and delicately holding a taper himself, he
spoke in words of flame. I can see it all vividly still—and shall through my life—those
trembling [XII:BC:BZB] red stars among the dim white figures on the grass, behind them a
wonderful tall tree, luxuriant with rolling outlines, now a great black cloud against the silver
stars.
'Abdu'l-Bahá I could not see, as I was at his back, but his words were all the more powerful
for that. Often I lose the words in gazing at his face. He had turned before beginning to speak
and given me a long and unfathomable look.
That speech, thank God, is recorded—otherwise the words could never be remembered. It
was a reverberating call to his disciples to rise in this Day of the Great Resurrection out of the
tomb of self and revivify the world with him.
Before he had finished, he rose from his chair and started down the path, passing between
the white figures, now risen to their feet, with their trembling red stars.

!+(&
"Peace be with you," he said, as he receded into the darkness, the rich, liquid Persian and
the quivering translation floating back to us from his invisibility—"I will pray for you."
Ah, the Divine Figure growing dimmer and dimmer till at last the darkness engulfed it! Ah,
the voice that came back even when the figure was out of sight! May I remember this in the
future; nay, how could I forget it? …
"On the Fourth of July three years ago," I remarked to 'Abdu'l-Bahá on that day, "Mrs
Kinney and I were with you in 'Akká . You took us to the Tomb of Bahá 'u'llá h. I never dreamed
I would keep an anniversary with you in New York!"
At another time that evening he spoke of tests. "Even the sword," he said, "is no test to the
Persian believers. They are given a chance to recant; they cry out instead, 'Yá Bahá 'u'l-Abhá !'
Then the sword is raised; they cry out all the more, 'Yá Bahá 'u'l-Abhá !'" …
I write words, but nothing can convey the subtle influence of 'Abdu'l-Bahá —the fragrance
of his love, falling on our hearts like balm, exhilarating our spirits, changing even our physical
aspect, brightening the eyes, bringing colour to pale faces, freshening all with joy. The
fragrance of his love, the power of his peace, the currents of life streaming out from that
strong Centre—that calm and glowing Centre. In his presence we are in Heaven.
"And a man shall be as a shelter from the wind, as the shadow of a great rock in a weary
land!" …
__________
On Monday, X July, I went with 'Abdu'l-Bahá and the little band of Persians to the Natural
History Museum. It was a very hot day. When we reached the Ninth Avenue corner of the
Museum, where the employees' entrance is located, there was still a long stretch of sun
between us and the main door and 'Abdu'l-Bahá was evidently so weary that I felt we must
find some nearer [the] entrance for him. So, while he sat down to rest on a ledge of the
embankment, I went ahead to look for one. The employees' door was locked, so I hurried on
farther, even venturing past a sign marked "No thoroughfare". But just as I succeeded in
passing this I was stopped by a whistle and turned to face the watchman. He was a little old
Jew with a kind face. I explained why I was breaking the rules and asked if he could lead us to
a door nearer than the main one. He turned and looked at 'Abdu'l-Bahá , at that figure from
the East, from the past—not of this world or this time at all, sitting so quiet, on the ledge of the
embankment; and his face softened curiously.
"Come with me," he said. Then, as 'Abdu'l-Bahá and the rest of us followed him: "Is he a
Jew?"
"No," I said. "He is 'Abdu'l-Bahá of Persia."
The old Jew asked nothing more, [XII:BC:BZR] though I sensed that he wished to, but I did not
feel at liberty to speak. 'Abdu'l-Bahá , himself, was there to speak.
We went through the Museum, 'Abdu'l-Bahá being quite amused with the big whale, saying:
"He could hold seventy Jonahs."
In the Mexican exhibit, which interested him very much, he remarked on the close
resemblance of the sculpture to what had been found in Egypt. "Only, this is better," he said.
"There is a tradition," I ventured, "of a connection between this country and Asia in the far
past?"
"Assuredly," he answered, "before a great catastrophe there was connection between Asia
and America."
Though 'Abdu'l-Bahá had already rested in the Museum, he sat down again outside, on a

!+('
soft little curve of ground beneath a young tree. He sat some little time there, we standing
behind him on the flags of the walk. Was he waiting for some one?
Bye and bye the old watchman stole up to us.
"Is he tired?" he whispered softly to me. "Who is he; he looks like a great man."
Divining that the Jew was a socialist, I replied that 'Abdu'l-Bahá was a great sufferer for the
cause of brotherhood. Then I told him something of the story of 'Abdu'l-Bahá 's sufferings.
"I should like to speak to him," said the watchman, so I led him to 'Abdu'l-Bahá .
'Abdu'l-Bahá looked up, his brilliant eyes full of sweetness.
"Come and sit by me," he said.
"No, I must not," answered the watchman.
"Is it against the rules for me to sit on the grass?" asked 'Abdu'l-Bahá .
"No—you may sit there all day!"
"You didn't see the whole of the Museum," continued the old watchman. "Would you like to
go back after you have rested? There are the fossils and the birds."
"No," said 'Abdu'l-Bahá , smiling. "I am tired of going about looking at the things of this
world. I want to go above and travel and see in the spiritual worlds. What do you think about
that?" he asked suddenly, with another luminous smile.
The old watchman looked puzzled and scratched his head.
"Which would you rather possess?" pursued 'Abdu'l-Bahá , "the material or the spiritual
world?"
"Well, I guess the material," the watchman answered seriously. "You know you have that,
anyway!"
"But you do not lose it when you attain the spiritual. When you go upstairs in a house, you
do not leave the house. The lower floor is under you."
"Oh, yes!" All of a sudden the light broke from the old man's face.
Then 'Abdu'l-Bahá rose and, standing beneath that young tree, the sun shining on his robes,
taught the old Jew, with his irrefutable logic, yet with irresistible smiles and charm, of the
spiritual agreement of Christ and Moses. Oh, if only I could make you see that picture, call it
into life again for you!—the old Jew and his unrecognized Messiah, this one of whom he had
asked, "Is he a Jew?" who so strangely magnetized him and inspired him with tenderness and
awe—the touched, questioning face of the Jew, and, the Radiant Stranger, like the vision of
some long-past prophet, the "Ancient of Days" and "the Divine Youth" in one, by some strange
alchemy of spirit. Surely, the Jew must have felt something. Christians had said of this visitor
from the East: "That Figure makes me think of the plains of Judea"; "I seemed to be talking
with Moses, or Isaiah". Race-instinct, deep race-hopes, must have stirred within the Jew.
(I returned a number of times to the Museum to try to find the old watchman, but I never
saw his face again. He must have been called very soon "upstairs in the house".)
XII:1, ' August '.*' [XII:m:Bom]
Tablet of 'Abdu'l-Bahá
Portion of a Tablet revealed by 'Abdu'l-Bahá in the spring of BXCo for Mrs I. D. Brittingham,
New York City, America.
Thou hast written regarding the tests and trials to be manifested in the American countries.

!+((
Know this, that hardships and misfortune shall increase day by day, and the people will be
distressed. The doors of joy and happiness shall be closed upon all sides; terrible wars shall
happen. Disappointment and the frustration of hopes shall surround the people from every
direction, until they are obliged to turn to God. Then the Lights of great happiness will
enlighten the horizons, so that the cry of 'Yá Bahá 'u'l-Abhá !' may arise upon all sides. This will
happen!"
(Signed) 'Abdu'l-Bahá
XII:., */ August '.*' [XII:X:Bgp]
Bahá'í organization
Notes from memory written at the request of several friends, from a talk given at the home of
Herr and Frau Kommerzinrat1 Schwarz, in reply to questions of Herr Jaeger, Saturday, RC
November BXRC.
Charles Mason Remey
Spiritual consultation is one of the fundamental principles of the Bahá 'ı́ organization. As
the work of the Cause increases it is found to be necessary that such consultation be
established for the guidance, well-being, and stability of the work. For this end in various
assemblies of Bahá 'ı́s, according to the instructions of the Centre of the Covenant, boards of
spiritual consultation have been established for the organization and direction of the activities
of the Cause.
When the friends assemble for spiritual consultation, it has been found to be good to read
prayers and Tablets in order that all human thoughts in the minds of those present be
changed to divine thoughts, that the spirit of the Kingdom penetrate into the souls of all
present, thus a spiritual harmony is established which is the most necessary element of Bahá 'ı́
consultation.
After reading of the holy Utterances the various subjects to be considered may be
presented. It has been found best to consider each matter in turn, all present concentrating
upon one question until that question is settled—then proceeding to the next matter. With
this procedure there is no confusion of thought nor diffusion of energies.
In meetings of consultation it has been found to be important that each member present
should speak freely and without constraint, always with great gentleness and consideration
for the happiness of all present. It is good for each one of the people of the board of
consultation to express himself in turn. When the circuit of all present has been made, it will
often be found that the thoughts expressed by the friends give rise to other thoughts in the
minds, and then it is well to have a second or a third opportunity for each to express himself.
With this full expression of thoughts, when these thoughts are in harmony with the principles
and the spirit of the Cause, the condition is made for decisions based upon the spiritual
instructions and methods of the kingdom.
In consultation the best results can not be attained when the people do not express the
convictions and thoughts which lie deep in their hearts, for when they feel constrained the
heart is distressed, and cannot function spiritually with the hearts of the others present, and
when the hearts are constrained perfect consultation is not attained.
When the heart is expressing itself freely it is in joy and happiness, and this is an essential
element in consultation; without it true spiritual guidance is not attainable, therefore great
care should be taken that each one present should express himself fully in all spiritual joy and
gladness of heart.

Kommerzienrat, Commercial Council.

!+()
With a good knowledge of the teachings, upon which basis of the revealed Word all Bahá 'ı́
considerations should be based, and with an exaltation of the spirit of the Covenant, the
friends in consultation are of one spirit, and of one thought, and there is a unity of [XII:X:Bgo]
thought. This is only attainable with knowledge of the teachings when the hearts of all
present are in the utmost state of severance and humbleness before the threshold of the
Covenant. When this ideal condition exists, the right solutions of all questions are found, and
there are no doubts in the hearts of the consultors. However, at times ideal conditions may
not exist, and there may be a division of opinion among the members of the assembly. Under
these conditions the beloved 'Abdu'l-Bahá has instructed the believers to cast a vote, and for
those in the minority to abide by the will of the majority. It has been found by adhering to this
command that a harmony is maintained which bridges over, as it were, the times when
opinions are divided—then later, when the people have a better knowledge of the teachings,
and a more abundant confirmation of the Spirit, their difference of opinion will cease to exist,
and eventually they will unite in support of the reality of the Covenant.
Some of the friends of the Bahá 'ı́ Cause have been a little confused regarding the
organization of the holy Cause because of the wide circulation of some words, to the effect
that this Cause should never be organized—thus some have imagined that no form of Bahá 'ı́
organization should exist. Now of late we are informed by pilgrims returning to their homes
from Palestine that 'Abdu'l-Bahá has explained that these words circulated to the effect that
the Cause should never be organized, give an impression very different found that of the
reality of his teachings. Experience in the Bahá 'ı́ Cause shows us that when special questions
arise, it is always well to gather together all of the holy Words treating of the subject, for when
studying all of the divine teachings treating of any one subject we obtain an all around and a
comprehensive conception of the truth of the matter. From one short excerpt from the holy
Words, separated from its context, erroneous meanings may be obtained. This danger does
not exist when we study the particular statement in its rightful relation with the entire
teaching.
Applying this principle of the relation of any one statement contained in the holy Words to
the instructions in the entire teaching to this statement that "the Bahá 'ı́ Cause can never be
organized", we see immediately that there is a discrepancy, for in the principles of the Cause
we find the foundation for a very highly developed spiritual organization which will centre
about the establishment of the Bahá 'ı́ House of Justice. Ample provision for this institution is
found in the revealed Word. The House of Justice will be the organic centre of the Bahá 'ı́
Cause. Its duties will be so important as to be the central point of all Bahá 'ı́ matters in this
world, even to the explanation and amplification of the holy way Words. This will be a
spiritual organization.
Let us consider these two kinds of organization, namely, human and divine, or
organizations spiritually inorganic and spiritually organic. In a spiritually organic institution
there is life and growth, the organization ministering to the growth of the activities of the
institution and in no way cramping nor obstructing its life and development. However, it is
quite the opposite with a spiritually inorganic institution—one in which the workings are so
lifeless, crystallized and inflexible as to preclude all possibility of life, growth and
development, [or of] following the principles of divine organization. In the spiritually
inorganic realm there is no movement and no change, and consequently no growth nor
development. In other words, there is crystallization but no life. For example, compare a
living plant with a fossil. In one we have organization and life, whereas in the other we have
crystallization or fossilization and death. Applying this principle to religion, we see that the
Manifestations of God have [XII:X:Bgg] brought divine life and have established spiritual
organizations in the world, but with the passage of time, as these organizations have lost their
spiritual power and become crystallized forms of human thought, the spiritual life of religion

!+(*
becomes extinguished, and, as with the fossil, only the external form remains. The spiritual
organization of the Bahá 'ı́ Cause is based upon divine doctrines, and the living principles of
God's Kingdom, and not upon external or human forms and principles. In other words, the
Bahá 'ı́ Cause is not an inflexible organization, for it has life in it, and consequently its details
are ever changing and moving, allowing growth and development. Thus it may be truly said
that the Bahá 'ı́ Cause is not crystallized, but that it is organized.
In carrying on the Bahá 'ı́ work, it is necessary that we should organize our institutions
upon the divine plan outlined in the teaching, rather than according to the standards of men.
When the work is thus spiritually organized, the forms of organization are so supple as to
admit of limitless expansion and development; thus this spiritual organization is ever
ministering to the life and growth of the Cause. However, if methods of human organization
creep into the Bahá 'ı́ work, the growth of the Cause is hampered, and troubles ensue, and such
continue until the cause is removed. When an iron band is placed around a living tree one of
two things happen; if the band remains intact it kills the tree or seriously impairs its life; or
the growth of the tree bursts asunder the band. So it is with the Bahá 'ı́ Cause and the
limitations of human thought. The life of the Cause will be impaired unless these human
fetters give way, allowing the Cause to grow and develop after the divine plan of the Kingdom.
The revealed utterances of the Revelation are the basis of all activities amongst the Bahá 'ı́s. A
careful study of these principles is necessary in order that they be put into effect in the
working of the Cause.
As explained in the revealed Words, the duty of a spiritual board of consultation is to meet
in the spirit of the Kingdom in order to apply the divine principles of the Abhá Kingdom to the
various problems which are continually arising in the administration of the Cause. In order to
attain the best results in consultation, each of the members of the board should be well
informed regarding the divine commands in order that with love and oneness of spirit they
may unite in carrying out these holy instructions in the workings of the assembly.
For example, when any special problem presents itself for solution, it is well to make a
study of the holy Words pertaining to the question. Then, when these words are familiar to all
the friends of the consultation body and their hearts are freed from the self, they will be
spiritually guided in their consultations and deliberations, and the result will be good for the
well-being and the growth of the Cause.
According to the Bahá 'ı́ standard, the first requisite for the board of spiritual consultation
in an assembly of friends, is that the members should be firm in the Covenant and well versed
and strong in the teachings and in the principles of the Bahá 'ı́ Cause, and that they should
have proved themselves worthy of the responsibility of membership on this board by a record
of steadfastness and service to the Covenant. For this reason it has been found better to place
people on the bodies of spiritual consultation who have had such experience in the Cause and
whose record of service and steadfastness is well known and established beyond a doubt.
The second requisite for membership on these spiritual boards is that the members should
be able to work together and to co-operate in service. That is to say, for example, they should
be [XII:X:Bgm] those who are able to attend the meetings of consultation, and who have time
for the performance of their spiritual duties as members of the meeting of consultation.
Several months ago a board of spiritual consultation was organized in the Washington
assembly, in America, according to the following procedure: A general meeting of the entire
assembly was held at which a committee of five was appointed to make a selection of nine
candidates for the assembly of spiritual consultation. This committee of five met several
times and, after much prayer and consultation, they selected nine people. Four of these were
of their own number. Then the general assembly met, and the result of the work of the
committee was made known. The general assembly then unanimously elected these nine

!+)+
candidates. It was found much better to select the candidates in a committee of five rather
than in an open meeting with all the assembly present, for there were many matters and
details to be minutely discussed, and this discussion might not have been feasible in a large
gathering. The meetings of this body of consultation were arranged at a time most generally
convenient to all, when the friends were not hurried, but could remain as long as necessary
for the pursuance of the spiritual work.
This Committee of Consultation is now the centre of administration and direction of the
Bahá 'ı́ work in Washington. Its first work was to appoint several working committees from
among the people of the assembly who were not members of this central body. From time to
time, as conditions required it, these various committees met with the Committee of
Consultation, by special appointment, to talk over and arrange the many activities of the
Cause. The Committee of Consultation recognizing the necessity of keeping all the friends
actively engaged in serving the Cause, a special effort was made to interest the new and the
young believers in the service of the Cause, in order that all might have the blessing of
engaging actively in the pathway of the Covenant.
Charles Mason Remey.
XII:'/, 1 September '.*' [XII:BC:Blp]
A week in 'Abdu'l-Bahá's home
B–m September BXRC.
The four pilgrims who made this glorious journey together were: Mabel Paine, Sylvia Paine,
Cora Grey and Genevieve Coy.
Genevieve L. Coy
"We have beheld the King in His Beauty; we have seen the land that is very far off."
__________
U September UVbW.
Our party of four American pilgrims had left Cairo on the evening of pB August. Three of the
Egyptian Bahá 'ı́s had come to the train to bid us farewell, and to give us messages to take to
Haifa. One of the group was an Armenian, who brought a basket of fruit for the Master.
Another was Mı́rzá Tawfı́q, a young man of twenty–one or –two years of age, who is a student
in the college in Beirut. He interpreted for us often during our five days in Cairo, and also
served as a most pleasant and helpful guide in some of our trips about the city. The third
person to bid us God-speed was Muḥ ammad-Taqı́ Iṣ fahá nı́, in whose home we had spent some
of our happiest hours in Cairo. He speaks no English, but he gave us many sweet thoughts,
through Mı́rzá Tawfı́q's interpretation, and his smile was a benediction. We loved him so
much that we could not have borne parting from him had it not been that the goal of our
journey was Haifa and the Master! His parting gift to us was a tray of delicious pastry, and a
lovely bouquet of roses. Through all the next day's ride the flowers kept fresh, and on the day
after that there were two or three buds that were fresh enough to be given to the Master,
when Mı́rzá Muḥ ammad Taqı́'s message of love was told him. The Master wore them in his
girdle all the rest of that day, and said that he always was happy when he thought of the loving
heart of the Bahá 'ı́ who had given us the flowers.
When we woke on the morning of September first, the train was running through the
desert country of southern Palestine. For mile after mile the rolling sand dunes stretched into
the distance. Long lines of camels were passed; and occasionally acres of date palms, loaded
with green dates, showed where a little moisture was held in the sand below the dry surface.
For hours we looked out of the window, watching, with an intense fascination, those long
miles of desert. Some one in our party said that she could quite understand why the children
of Israel murmured in the wilderness, if that was the kind of country that they had to travel
!+)!
through! We wondered whether Joseph and Mary, and the infant Jesus, had travelled so hard
a road when they went down into Egypt. But later, in Haifa, we were told that the tradition of
the country says that they went to the port at the foot of Mt. Carmel, and from there continued
their journey to Egypt by boat.
During the middle of the day, the train passed from the desert into the pasture land. That is
as different from [XII:BC:Blo] our green American meadows as one can imagine. The pastures
are brown and dry, and we wondered how the many herds of goats and sheep that we saw
could find enough food to keep them alive. We saw almost no cows, and in Haifa we found
that it is very difficult to obtain milk; we did not see any butter while we were in Palestine.
Instead of butter, a white, salty cheese made from goat's milk is served.
In the afternoon we rode through the beautiful valley near Jaffa, with its thousands and
thousands of fruit trees. The fields have to be irrigated, but when that is done they "blossom
abundantly", and the trees are loaded with oranges and lemons, which were green at that
season of the year. A little farther north is the valley of Sharon, and we tried to remember
some of the beautiful words of the Old Testament with regard to that valley. "The wilderness
and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the
rose. It shall blossom abundantly even with joy and singing; the glory of Lebanon shall be
given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord and the
excellency of our God."
The last part of the journey was very beautiful. The train ran close to the edge of the
seashore, and we saw the sun drop down through fleecy clouds and sink in the blue waters of
the Mediterranean. On the right a low range of hills rose,—rocky, and sparsely covered with
vegetation. Beyond them appeared line after line of hills, until, far in the distance, high blue
mountains towered in to the sky. We thought that they must be the Lebanons,1 and we
wondered whether we should soon see the valley of 'Akká . After a time the lowest range of
hills rose so close that all the others were blotted out. Cora suggested that perhaps the
termination of this range was Mt. Carmel, and so it proved to be, for suddenly we rounded a
point of land, and Haifa appeared to the east, with Mt. Carmel above.
Haifa lies on a narrow plain at the foot of the mountain, but there are buildings scattered
part way up the slope. A long white road traverses the length of the hill, and reaches the top
near its western extremity. I looked for the Tomb of the Bá b, but I am not sure whether I saw
it then. The train runs through a considerable part of the town, before reaching the station,
and our eyes were very eager in their search for the various places of which we had heard so
much. Suddenly I remembered that we should now be able to see 'Akká across the bay, and
hurrying to the other side of the car, I looked out—and across the water I glimpsed the city of
the Lord, the "door of hope". We were so happy to be so near our journey's end, we were so
full of expectation, that it seemed as if the train would never reach the station. But at last we
did pull up in front of it! Cora went out to look for a porter, and I was ready to pass baggage
out of the window to her. But almost immediately a hand was reached in to shake mine, and
we were welcomed by a young man, whom we later learned was Rú ḥ ı́ Afandı́, one of the
Master's grandsons. Soon a familiar figure appeared in the car, Fugeta, whom we had last
seen in New York. He helped pass out bundles, and soon we were all on the platform with our
numerous parcels and bags beside us. We shook hands with several young men, Bahá 'ı́s from
the Master's household, and then we four American pilgrims were in the auto, with the driver,
Rú ḥ ı́ Afandı́, and some of our baggage. Sa'ı́d Afandı́, who had just arrived from Alexandria,
Fugeta, and the other friends waited for the car to return for them.
The car ran through several streets, going steadily upwards,—and I was too happy and too

The Mount Lebanon range.

!+)#
far from ordinary speech to be able to say a word. Suddenly we turned a corner, and after
going less than a hundred yards the car stopped. [XII:BC:Blg] I recognized the Pilgrim House,
from the picture of it in The Light of the World.1 On the other side of the road was the wall of
the Master's garden, and rising above it, the little room, like a watch-tower, in which the
Master often stays.
During our ride from the station, Rú ḥ ı́ Afandı́ told us that the Master was staying on the
mountain for a few days, to rest from the many demands made on his time when he is in his
house in the town. We would not see him until the next day. Perhaps we were disappointed
for a moment, but here one knows that all that the Master does is wisely done. And next
morning we were sure that it was well that we should have time to rest, and drink in the
exquisite peace of the place, before meeting him.
At the door of the Pilgrim House we were met by two Americans, Mrs Hoagg and Malcolm
McGillavrey. Malcolm had been in Haifa a week, but Mrs Hoagg bad been there since early in
the summer. She acted as hostess for the Pilgrim House; she showed us to our rooms,—one
for Cora and me, another for Mabel and Sylvia. Simple, clean, and filled with a faint fragrance
as of incense, is our place of rest, the place the Master has provided for those who come from
the West. Every hour I wonder more at the love and kindness which has so provided for our
comfort! Whenever we sit down to a meal, I think, "This is the meal the Master has given us!"
The material food has come now, but the spiritual food had reached us in America!
Fugeta cares for the house; he gets the breakfast; he serves the lunch, the food for which is
brought over from the Master's house; he washes the dishes, he cleans the lamps, he is always
busy in serving us. In the evening he helps wait on table, at dinner in the Master's house. The
other boy who serves at dinner is Khusraw, who came from Burma when he was very young,
to serve the Master.
After our arrival at the Pilgrim House we sat on the porch for a while. The night was
beautiful,—a full moon, and yet the stars were very bright. At about half past seven, Mrs
Hoagg took us over to the Master's house to meet the ladies of the household. We entered a
gate that is covered with a luxuriant growth of vines, and walked under an arbour to the
entrance of the house. It was hard to believe that we were really there! We had seen pictures
of the house often and it was so very like the pictures! (That is true of everything here. The
pictures we have seen have been very good, I think, for one recognizes places and people
immediately.)
We went up a rather long, broad flight of steps, turned to the left, and were in a highceilinged room of moderate size. There were many chairs and divans against the wall and at
the end of the room was a big wicker chair which one knew at once was the Master's.
Immediately the ladies came in they greeted us with the Greatest Name, they inquired about
our health, our journey, about the believers in America. Rú ḥ ı́ Afandı́ translated for those who
did not speak English. There were present the Holy Mother, the Greatest Holy Leaf, two of the
daughters, Ṭ ú bá Khá num and Rú ḥ á Khá num; two or three young girls, granddaughters of the
Master, and Fu'á d, the adorable four-year-old grandson, whose picture I had seen in Mr
Latimer's notebook.
The Holy Mother spoke about Bahá 'u'llá h's commands about education. The two daughters
talked with us about the friends in America. Little Fu'á d ran in and out on a very sturdy pair
of legs. I cannot remember much of what was said. We knew that we were very welcome. We
knew that we were at home as never before! I could not but try to realize that these were the
women who had been for years prisoners in 'Akká , who had undergone unspeakable hard-
[XII:BC:Bll] ships, these women with smiling faces who welcomed us so cordially.

George Latimer's :j:j pilgrimage notes.

!+)$
After a time, how long I cannot tell,—someone came and announced dinner. The ladies
said "good night", for they do not come to the table where the men pilgrims are. We were
taken out into a big, big room, which had a long table down the centre. Many men came filing
in and seated themselves. There were probably twenty or thirty at the table. Later we
learned that five religions, and six or seven nationalities were represented. Christians,
Muslims, Buddhists, Zoroastrians, Jews—were met in love and unity at the table of our
Master. Egyptian, Persian, Arab, Burmese, Japanese, American, Pá rsı́, Turk,—and perhaps
other nationalities were infinitely happy because they had found the joy that passeth
understanding, because they were the guests of 'Abdu'l-Bahá ! One does not remember words
here, but the atmosphere of joy and peace is unforgettable.
As we were leaving the house, Rú ḥ ı́ Afandı́, who had just come down from the mountain,
brought word that the Master would either come down, or send for us the next day.
At the Pilgrim House we sat out on the porch in the moonlight and talked until almost ten
o'clock, and then went to our rooms to pass our first night in the Holy Land! I slept peacefully,
and the night was all the more beautiful because I woke several times for a few minutes of
happy realization that we were at last in Haifa,—in the "land of heart's desire!"
__________
b September UVbW.
To waken in the Pilgrim House in Haifa is a very, very happy experience! From our west
windows we could catch a glimpse of the Tomb of the Bá b, and how eagerly we looked up at it,
knowing that there the Master was dwelling; there was the memorial to the wonderful young
herald of our Faith, the Supreme Bá b.
Breakfast in the Pilgrim House comes at seven o'clock. It is a simple, friendly meal. The
food consisted of tea, toast, poached eggs, honey and cheese. And the lovely companionship of
the friends! There were the seven of us who slept in the House, and Sa'ı́d Afandı́ and Mı́rzá
Luṭfu'llá h always came in and had breakfast with us. Mı́rzá Luṭfu'llá h came down from the
mountain each morning, bringing handfuls of jasmine blossoms from the garden of the Tomb,
and these he strewed on the table. They were a lovely reminder of the spiritual fragrance of
that spot!
After breakfast on that morning I was sitting in our room praying. Cora was writing at the
table, the door into the living-room was open and the various sounds of the household drifted
in to us. I was having a very happy time reading some of the prayers in the little prayer-book,
and also in praying for the friends who were not there with us. I found myself bathed in a
wonderful atmosphere of love and peace. It was like nothing I had ever experienced! It was
not supernatural, in the sense of seeming queer or strange. It was simply an all-pervading
peace and calm that seemed to fill my whole heart and spirit. I seemed to be at one with all
the beauty and joy and light in the universe. Thus, I think, some ray of love from the Master's
thought prepared me for meeting him that day.
At lunch Rú ḥ ı́ Afandı́ brought word that we were to go up to the Tomb at about four in the
afternoon, to see the Master! After lunch we all went and rested for an hour and a half. That
is part of the day's programme always. At three o'clock came tea, another invariable
occurrence.
As the hour drew near when we were to go up the "Mountain of the Lord", to meet 'Abdu'l-
Bahá , I remembered one evening we had spent with [XII:BC:BlZ] Juliet Thompson not long
before we had left New York. She had said with deep earnestness, "When you are in the
Master's presence do not be self-conscious, if you can help it. Do not be afraid. There is
nothing to fear. He is all love and kindness. Pray, pray, all the way on your journey, that your
hearts may be freed from all self-consciousness. Go to him freely, gladly!"

!+)%
I had tried to remember that, I had prayed for purity of heart that I might learn the lessons
the Master will teach those who are ready to learn. And yet as we rode up the steep road
toward the Tomb, there was a strange mixture of love and dread and longing in my heart. The
way seemed very long! And yet it was very beautiful. We saw the valley of 'Akká , with the
river Kishon winding through it down to the sea. Across the bay, 'Akká shone brightly in the
afternoon sunlight,—that "White Spot", which so many, many pilgrims have sought because
the Glory of God had lived there.
Finally we turned off from the main road, and the carriage drove down a steep incline
toward the Musá fir Khá nih,—the Persian Hospice for men. There we alighted and Mrs Hoagg
led us along a wide path, which is bordered with cypress trees on one side and with fig trees
on the other. We passed the house of the care-taker, with the little room on top where the
Master sometimes sleeps when He is on the mountain, and walked around to the front of the
Tomb.
XII:'', *7 September '.*' [XII:BB:BZX]
A week in 'Abdu'l-Bahá's home (continued)
Genevieve L. Coy
In front of the tomb of the Bá b we found perhaps thirty of the men pilgrims sitting. One of
the most majestic was a tall man, dressed in a long black robe,—one of the Bahá 'ı́ teachers
from 'Ishqá bá d. And with all his dignity, he had the most beautiful laughter-wrinkles around
his eyes! One soon realized the cause of the latter, for he smiled almost all the time!
We were shown to seats in front of the Tomb, on the edge of the beautiful garden of the
terrace. We were told that the Master would come soon. During the last few days I had
prayed so much for the ability to learn to serve the many children of the Father. I had found
myself trying to imagine what the Master's presence would be like,—and then had tried not to
do that for fear I would be hindering my realization of his actual presence! And so I had tried
to go to him with only the thought of the love of God in my heart.
Suddenly all of the believers rose and faced the East. Then, from around the corner of the
Tomb came the Master with two of the young men walking a little behind him. He came
slowly toward us,—and said, "Welcome, welcome!" in English; and then, "Sit down, sit down!"
Sylvia sat next him; then Mabel Paine, myself, Cora, and Mrs Hoagg. The other friends were
beyond her, in two rows.
When the Master had walked toward us, it seemed to me that I had seen him come just that
way at some previous time. He seemed to be so beautifully familiar to me! I suppose it must
have seemed so because of the pictures I have seen of him, and the stories I have heard other
pilgrims tell. It was a moment that one would prolong if one could, that one would never
forget!
The Master began to speak in Persian, and Rú ḥ ı́ Afandı́ translated into English. He asked
several questions; he talked of principles of living. Sometimes he would be silent for several
minutes,—with his eyes looking far, far away. It is very difficult to remember much of what
he said. Indeed, it was almost difficult to listen!
I wished only to look and look at the beauty of his face! For that was what impressed me
first, the exquisite beauty of the Master. It was like the most beautiful pictures we have of
him, with life and colour added. His is a face of living silver—the wonderful silver of hair and
beard, and the blue of his eyes. The side face is majestic and sweet and loving. It was that
which we saw most of the time. The full face is more dig- [XII:BB:BmC] nified; to me it seemed
more awe-inspiring. And yet, when he smiled, it was most exquisitely friendly, and human!
But he looked very, very tired. And one of the secretaries had said in the morning that he

!+)&
looked more rested than when he had gone up to the Tomb a few days before. It hurt
poignantly that any face of such beauty should be so weary. We had brought letters from
friends in America to give to him, but when we saw the weariness of his face, we could not
bear to add at all to the burdens he has to carry.
And yet the weariness was not, I think, a weariness of spirit. I cannot tell why I felt that
way, partly because he can reach, as no one else can, the infinite sources of spiritual strength.
I had no desire to speak to the Master; there was nothing that I could say. I do not know
what happened in my mind and heart. There was no shock, no surprise, no sadness, no
thought of my own faulty past. But I came to understand that for one who has been long in his
presence, there can be no desire except to serve him; that one's life would be happy only as
one pleased him; that one would be sad only as one grieved him. I felt then that I had begun to
learn,—that the will to serve was becoming greater, as I had prayed that it might. Having seen
the Master but once, I could make no promise to myself that that longing would carry me
through and beyond all my selfish habits of the past. But I knew that to be in his presence
would mean that I must love him, that I must do his will.
After a time, perhaps half an hour, some English visitors came; the Master begged to be
excused; we rose and watched him until he disappeared from sight. Afterward we walked
about the garden at the front of the Tomb. We saw the big reservoir for rain-water, built into
the terrace, which supplies water for the garden and for many of the people of the
neighbourhood. Mı́rzá Luṭfu'llá h brought us figs from one of the trees in the garden. We
looked across the beautiful blue waters of the bay, to 'Akká , shining in the distance. We
caught a suggestion of luxuriant growth of trees, and were told that it marked the Tomb of
Bahá 'u'llá h. The sun sank behind the mountain, and finally Mrs Hoagg said it was time for us
to be going down but that first we might see the interior of the Tomb.
The care-taker opened a door at the south-west corner of the Tomb, and spread a piece of
matting in front of it. Mrs Hoagg went with us to show us the custom used in entering the
Tomb. We removed our shoes, and then the caretaker poured rose-water on our hands, from
a little glass cruet. We followed Mrs Hoagg into the first room. It was perhaps fifteen feet
square, and the floor was covered with a beautiful dark Persian carpet. There was no
furniture of any kind. Directly in line with the outer door was a second door that led into an
inner room. That was also covered with beautiful rugs. Standing on the floor were exquisite
glass vases with candles burning in them. They were in groups, perhaps of three, and they
gave [XII:BB:BmB] the impression of flowers of living flame. I think there must have been other
objects, a few, in the room. But the whole impression was one of exquisite beauty, simplicity
and peace. The inner room was raised several inches above the outer, and the raised
threshold was covered with an embroidered cloth.
Mrs Hoagg walked slowly up to the threshold, knelt there a moment in prayer and then
came back to a corner of the room. Cora followed her, and then came my turn. I had heard of
the custom of prostrating oneself at the threshold of the Tomb, and I had wondered whether it
would not seem stilted and formal. But it did not in the least! Perhaps it was the dignity and
majesty of the Tomb, perhaps it was because we had been with the Master so recently. I was
filled with a feeling of humility, with a longing to be "evanescent at His threshold", and the
kneeling in prayer seemed the most natural thing in the world! After that moment at the
threshold, I walked to the back of the room while Sylvia and Mabel in turn went forward. We
knelt in prayer a long time. I cannot guess what was in the hearts of the others, but my own
was filled with a great longing to lose my old selfish self, and to acquire the unselfishness of
service. It was a wonderful time. I thought of that "radiant youth called the Bá b", who had
given everything,—friends, family, life itself, to prepare the way of the Lord. I thought of the
Master and the years of imprisonment and hardship that he had spent in the service of the

!+)'
Blessed Beauty. For the first time, since coming to Haifa, I was almost ready to weep, not from
sorrow, but from the sense of the greatness of the power of God.
No thought of death entered my mind while I was there. It was not a place of mourning!
When I thought of the Bá b, it was to be happy that one so pure of heart had lived and served.
The only grief was for my own faults and failures; and the future, with the hope of service, was
much more vivid than the past!
Finally Mrs Hoagg, Cora and I had left the Tomb. Mabel and Sylvia had not yet come out.
We were about to put on our shoes, when suddenly the Master came around the corner! He
smiled at us, and took up the cruet of rose-water. He held it out toward us, and I realized in a
few moments that he wished to pour some on our hands. But I did not dream of going into the
Tomb again, and so I did not realize what he meant! So he poured some on his own hands, put
some on his face, and again held out the rose-water, giving us a glorious smile as he did so.
That time we understood that he was waiting to anoint our hands,—and we gladly held them
out for the fragrant drops. Mrs Hoagg whispered, "We will go in again,"—and just then the
men believers came in a long line from the front of the Tomb. The Master anointed the hands
of each, and they passed into the Tomb. Each knelt at the inner threshold a moment, until all
had risen, and stood in a circle about [XII:BB:BmR] the room. Then the Master spoke to Rú ḥ ı́
Afandı́, who began to chant a long prayer, one of the Prayers of Visitation. His chanting was
the sweetest, the most melodious of any I have ever heard. After the prayer the believers
knelt at the threshold, and then passed quietly out. We four Americans were the last to leave,
and as soon as we had left the Tomb, Mrs Hoagg came to say that the Master was waiting to
say good-bye to us. He stood at the north east corner of the Tomb, and as we passed he shook
hands with each of us, adding a caress for Sylvia. We turned and watched him as he walked
back to the Tomb, waiting for the last glimpse! Then we walked down the mountain in the
gathering dusk, and we were very happy. On the way down Mı́rzá Luṭfu'llá h told us
interesting stories of the spread of the Cause in Persia, of the self-sacrifice and patience of the
believers in trying to bring others to see the Light of this day.
Of the Master's talk on that first afternoon I can remember the following: He said that we
were very welcome, and inquired whether we were well. Then almost immediately he asked
about Mr Vail. Mrs Paine said, "He sends his love and longing. He wishes to do the Master's
will."
'Abdu'l-Bahá : "Mr Vail is a good man, a sincere man. He is very illumined."
Cora Gray: "It is through his teaching that we are here."
'Abdu'l-Bahá : "You must be very grateful to him. He has been the cause of your life. He has
educated you. He has no aim save to serve the Kingdom.
"Some people are ready for education. They are like the fertile ground. Some have not
capacity, they are like the barren or salty ground. His Holiness Christ has told a story of the
seed that fell on stony ground and so it could not grow. Other seeds fell in the shallow earth,
and they soon withered away. But some fell on the good fertile earth, and grew and produced
fruit. So it is with my words. Some fall on hearts that have no capacity; they do not take effect
at all. Those people do not understand. Others hear and seem to understand, but they forget
my words and do not live in accordance with them. But others have great capacity; they
[XII:BB:Bmp] hear my words; they understand; they live accordingly.
"Have you seen Jiná b-i-Fá ḍ il in America?"
Cora Gray: "Yes, twice, just before we left New York."
'Abdu'l-Bahá : "He is a very pure-hearted man. He is a real Bahá 'ı́. He is confirmed in
service. He who is confirmed is confirmed in all things. Of the Persians who have gone to

!+)(
America only two have been fully confirmed Bahá 'ı́s—his honour, Abu'l-Faḍ l, and his honour,
Fá ḍ il. They are both very good."
Then the Master told the story of Mı́rzá Abu'l-Faḍ l, and the English ladies who insisted on
seeing him! Finally, when they had knocked very persistently and continuously, Mı́rzá Abu'l-
Faḍ l became tired of hearing it, so he went to the door, and said, "Abu'l-Faḍ l is not here." Up
to this point in the story, the Master had been speaking in Persian or Arabic, and Rú ḥ ı́ Afandı́
had been interpreting, but when the Master came to this part, he spoke in English, very
distinctly, and then repeated it, "Abu'l-Faḍ l is not here!" and then he smiled the most adorable
smile!
When we first saw the Master, he asked whether we had had any troubles or difficulties on
the way. Cora replied that if we had had any, we had now forgotten all of them.
'Abdu'l-Bahá : "There is a Persian poet who says that when one has attained to the goal of
one's journey, the end of one's search, he forgets all that has happened on the way."
Cora said that the friends in Alexandria and Cairo had been so kind to us, and had helped us
so much.
'Abdu'l-Bahá : "That is the duty of any Bahá 'ı́. He is greater who serves most. That is the
way to progress. Some flowers have colour and no fragrance. Some have both fragrance and
colour; some have neither. So it is with the hearts of men."
__________
q September UVbW.
On p September we did not see the Master at all, for he was still up on Mt. Carmel. I was
very, very happy, with a calm peace. During the morning I wrote in my diary. In the afternoon
we had tea with the ladies at the Master's house. Some one told Mrs Paine to sit in the big
wicker chair at the end of the room, and she was happy to sit in the Master's chair. I talked to
Ṭ ú bá Khá num for a time, mostly about education. Her daughter, Thurayyá , is to go to Cairo, to
the Protestant School for Girls this year, and Ṭ ú bá Khá num was saying how much they
disliked to have to send their children away from home. But the schools in Haifa are not
advanced enough for study beyond the age of fourteen or fifteen. She said, "We like to have
our children at home in the evening in order that we may give them some spiritual teaching
ourselves." I could faintly imagine the loss to those children from separation from the lovely
daughters of the Master! Ṭ ú bá Khá num said that the previous year Thurayyá had been in a
girl's school in Beirut. She had been eager to go, for [XII:BB:Bml] evidently life is a very
restricted affair for a girl in Haifa! But this fall Thurayyá was not quite so eager to go to Cairo.
Perhaps she had begun to realize how different her home in the Master's household is from
the ordinary places of living!
We told the ladies that we hoped some of their children would come to America to study.
But of course they think that a very long way from home to send them. Shoghi Effendi is now
in England, just ready to enter Oxford, and Rú ḥ á ngı́z, his sister, is to enter some college for
girls there.
Ṭ ú bá Khá num, and, on another day, Rú ḥ á Khá num, spoke of their hope of the founding of a
Bahá 'ı́ School on Mt. Carmel. They are so sweetly appreciative and kind; they act as though
the person to whom they are talking had all beautiful characteristics,—and one longs to arise
to meet that faith with deeds! Ṭ ú bá Khá num made me feel that way, when in speaking of a
future Bahá 'ı́ school on Mt. Carmel, she said, "When such a school is founded I hope you may
come and teach in it." What could be more wonderful! But one would have to "live the life"
perfectly in order to be worthy to teach in such a school.
After a time Mrs Paine told me to come over to sit in the wicker chair. That brought me

!+))
near dear Rú ḥ á Khá num and the Holy Mother. They talked to me about education. The Holy
Mother said that when I was teaching my classes I could show forth Bahá 'ı́ love and kindness,
even though I could not directly give the Bahá 'ı́ teachings. Besides, she said, there were many
of the Bahá 'ı́ teachings that I could mention in class, even though I did not label them "Bahá 'ı́".
The Holy Mother is very, very sweet. She is quiet, calm, giving one the impression that no
disturbance ever ruffles the evenness of her life. Her voice is low, and yet assured. There is a
"sweet reasonableness" in it that seems to say, "Why be impatient? All will be well in God's
good time!" She makes me think of the verse in the Hidden Words, "Be contented with what
we have ordained for thy sake. This is for thy good if thou art content with it." The Holy
Mother is content with His will. She was not in the group of prisoners who were exiled to
'Akká in Bmlm, but came from Persia with her brother. The journey was very hard. Much of
the time she had to sleep at night in the same room with several men, and therefore she had to
wear a veil at night, as well as in the daytime. Imagine the faith and courage of a young
woman, who would come all that journey of months, through wild countries, in order that she
might enter the Prison City, and marry—a Prisoner! When she reached 'Akká , the Bahá 'ı́s had
been removed from the barracks, and were living in a small house, one we saw when we
visited 'Akká . One can only faintly imagine the warmth of the greeting she must have received
when she came to be the wife of the beloved Greatest Branch! At that time the Master must
have been twenty–seven or [XII:BB:BmZ] eight years old. We know that even then he was the
comfort and joy of the whole Bahá 'ı́ colony!
One of the ladies apologized because they had not been over to the Pilgrim House to call on
us, for they had been unusually busy. There is much to be done in that big household, and in
addition, two or three of the children had been quite ill. I think it was Rú ḥ á Khá num who was
saying that they wanted to see more of us, and she continued, "One should go and call on one's
guests—and yet we do not!" Then she smiled and said, "But you are not our guests! you are
members of our family!" What sweeter hospitality could one desire!
I have mentioned the big wicker chair at the end of the room. However I never saw the
Master sit in it! Whenever we saw him in that room, he sat in a corner of one of the divans,—
always in the same place.
I think it was this same afternoon that the ladies took us out and showed us the garden.
The whole plot of ground upon which the house stands is from one–third to one–half an acre
in size, and all of it is a beautifully cared-for garden, except for the parts where buildings
actually stand. (There is nothing comparable in it to our American lawns of grass!)
The garden has all been made since BXBB or BXBR, by one faithful Bahá 'ı́ who loves to serve
the Master in that way. I think many of the seeds, cuttings, etc., have been sent by Bahá 'ı́s
from various parts of the world. The result of the gardener's work is a lovely place. Flowers,
fruits and vegetables of many varieties grow there. We saw peaches, lemons and
pomegranates hanging on the trees. The pomegranates were just ripening and one of the
ladies picked some for us to taste. There were two varieties, a sweet kind, that every one
likes, and a rather sour kind which reminded us of our red currants. Cora and I liked its sharp
tartness, but most of the others did not care for it. The pomegranates are a beautiful fruit,
with their dozens and dozens of bright red drops, crowded together within the reddish-yellow
rind.
The Greatest Holy Leaf walked about several of the garden paths, looking at all the plants
and trees. Some one told us that that was the first time in months that she had been in the
garden! Apparently the ladies seldom go into the garden, because there are always men about
who do not belong to the immediate family! And the Master says it is still not the time for the
Bahá 'ı́ women in Haifa to go contrary to the custom of the country with regard to veiling when
strange men are about. The ladies are longing for the time to come when they can lay aside

!+)*
the warm black veil!
To return to the garden: Several of the paths have trellises over them, with vines which
make them very lovely. Above the main gateway there is a big bougainvillaea plant which was
covered with many blossoms when we were there. Beneath one of the arbours, against the
house, and just below the Master's window, was a garden-bench, where the friends often sat
and talked. Cora and I went over there and sat for an hour two or three times, drinking in the
beauty and peace. I had heard much of the Master's garden, and I was so happy to see it with
my own eyes!
At dinner that Friday evening the friends were very merry. There was a constant chatter,
laughter and teasing! Mı́rzá Badı́' (who is interpreter for the English governor) sat next [to]
Mrs Hoagg, and they carried on a gay conversation. He has the nicest face, and his eyes
twinkle with fun all the time
We had watermelon for dessert. When the Master is not there to give the signal for leaving
the table, it is the custom for all to watch until every one has finished eating; then all rise at
once. But that evening, Malcolm and Mı́rzá [XII:BB:Bmm] Luṭfu'llá h lingered over their
watermelon longer than the others!—I think Mrs Hoagg and Mı́rzá Badı́' were responsible for
flashing a signal down the table, that we should rise and leave them there! So some twenty–
three people rose and looked on while Malcolm and Mı́rzá Luṭfu'llá h finished their
watermelon, while everyone laughed at them! We were all like the simplest children who had
played a prank on two playmates!
All day Friday we had been wondering when the Master would come down from the
mountain. We were eager for him to come because we knew that we should see more of him
then. And yet, remembering how tired he had looked, I could not help but wish he might stay
longer in the quiet peace near the Tomb, in the hope that he might become more rested.
All that day I had been very happy and content not to see him, but as the evening came on I
began to long to see his beautiful face again! And so I could not help but be happy when we
heard that he was coming down the next morning—that Isfandı́yá r was to go up for him
sometime between six and seven! And so I went to sleep in our quiet room in the Pilgrim
House, rejoicing that on the morrow we should see him again.
__________
e September UVbW.
On Saturday morning, Cora and I rose in the darkness of o:pC am, dressed, and by g:Bg we
were on our way up the mountain toward the Tomb of the Bá b. That early hour was a bit too
late, for even then we found the climb warm, and the sun rose before we had reached the
Tomb. We stopped to watch its glorious arising from behind the Lebanon hills. There were
enough clouds to make a really beautiful sunrise. The valley of 'Akká was radiant, and the
river winding through it gleamed silver! It looked, in its outward physical seeming, "a door of
hope!" We continued up the hillside to the Tomb. As we passed the caretaker's house, he saw
us, and by a gesture, asked whether we wished to enter his house. Perhaps he thought we had
come up to see the Master, whom we knew was either in the house or at the Tomb. But we
motioned toward the Tomb. He smiled, and preceding us, opened the west door into the room
where we had been on Thursday. Then he quietly departed.
The candles were not lighted and the central room was not quite so beautiful on that
account. But a soft light filtered in through the doors,—and the exquisite peace filled our
hearts. We stayed for perhaps an hour, in meditation and prayer.

!+*+
XII:'*, 'A October '.*' [XII:BR:BXg]
A week in 'Abdu'l-Bahá's home (continued)
Genevieve L. Coy
It must have been after seven when we went out into the garden. We walked about a bit,
and then Rú ḥ ı́ Afandı́ and Mı́rzá Luṭfu'llá h came out to wish us good-morning. On the
previous evening we had told Rú ḥ ı́ Afandı́ that we were going up to the Tomb early in the
morning. But when he saw us there, he said, "You really came! I didn't think you would!
Americans never get up early!" At which we laughed much! Rú ḥ ı́ Afandı́'s English is very
good, but sometimes a phrase or some slang expression is used which he does not
understand. He looks courteously questioning, half surprised, and waits for some one to
explain!
The two young men talked to us for a few minutes, and then asked whether we would like
to see the circle of cypress trees where Bahá 'u'llá h used to sit. Of course we wanted to see
them, and so Mı́rzá Luṭfu'llá h went with us, while Rú ḥ ı́ Afandı́ went to the caretaker's house. I
wondered whether the Master had already gone down the mountain, and decided that he
probably had, because it was after seven.
Mı́rzá Luṭfu'llá h led us up a path, onto a terrace back of the Tomb, and there we saw the
circle of cypress trees. There are ten of them, planted quite close together so that their
boughs interlace, forming an almost solid wall. They are on a bit of ground which is raised
about three feet from the surrounding field, and is held up by a stone wall. We went up into
the circle of ground between the trees. Above our heads was a small circle of blue sky. The
ground was brown with needles from the trees. I thought of the Blessed Beauty, and was glad
that at one time in His storm-tossed life He had been able to withdraw to that quiet green
spot. But we had been there only a few minutes, when Rú ḥ ı́ Afandı́ came toward us, calling
that the Master wished to see us! And we went on eager feet, following Rú ḥ ı́ Afandı́ to 'Abbá s
Qulı́'s house.1
Cora was ahead of me, and she told me afterward that when she entered the room where
the Master was sitting on a divan, she was not sure what to do! He bade her welcome, but still
she stood in the doorway! Then he rose, held out his hands and motioned her to a chair. She
went and sat down. Just then I came in, and the Master motioned me to a chair beside Cora. I
cannot remember whether he shook hands with us or not. (Usually he shook hands with us
when we left him, but not when we came into his presence.) Mı́rzá Luṭfu'llá h and Rú ḥ ı́ Afandı́
sat by the door, and a tall Persian or Turkish man sat near us.
The room we were in had a north window, which looked out over the Bay of 'Akká . Like all
windows in the eastern houses, it had several iron bars across it to keep out intruders. The
house is high on the hillside and there was a wonderful view across the bay. The Master sat
on a divan in front of the window, and occasionally arranged some letters and other small
objects, which [XII:BR:BXl] he finally put into a small handbag. As he did this, he talked to us.
He said, "This location here by the Tomb is very beautiful."
We said, "Yes, we enjoy it greatly."
Then he talked to us a little about the Bá b. He said, "After the Bá b was martyred, his body
was kept in Persia for several years. It was never kept in the same place for more than a few
years. Not many of the friends, even, knew where it was at any one time. After a long time it
was brought here to Haifa, and placed in the Tomb on Mt. Carmel."
Cora asked how long ago it was brought here. I think the Master's reply was, about twenty–
four or five years ago.
Caretaker of the Shrine of the Bá b.

!+*!
Cora asked Mı́rzá Luṭfu'llá h to say that we hoped that the Master was feeling more rested.
He replied, No, he was not rested, but that did not matter. And his expression implied that
physical weariness was a matter of small concern.
'Abbá s Qulı́ brought to the Master a little tray with a teapot full of what looked like tea. The
Master poured out some and drank it, explaining that it was a kind of herb drink. Then 'Abbá s
Qulı́ brought us tea in the lovely little Persian glasses. Afterward he came in with a tray full of
things to eat and placed it on a chair in front of us. The Master told us to eat. "He says you
must eat your breakfast here," Mı́rzá Luṭfu'llá h interpreted. We did not really want to eat—
when we could be looking at the Master—but at his command we ate a little. The tray had on
it ripe figs, ripe olives, honey, and slices of white bread,—and the latter were the only slices of
white bread we saw on our whole journey! I ate one or two figs, and a few olives. After a time
the tray was passed to the tall Oriental next us. Thus we had breakfast with the Master at the
Tomb of the Bá b! As we ate he was silent, looking out of the window upon the sea of 'Akká .
His beautiful profile was outlined against the window; his gaze seemed to dwell on distant
'Akká ,—and I could not but think of those long years of imprisonment that he had spent in
barred 'Akká . Some slight vision of all he had suffered swept over me. I knew then, beyond all
question, that I had found him as the Master. My spirit knelt in humility at his feet.
After a while he gave the bag he had been arranging to Rú ḥ ı́ Afandı́, and said that he was
ready to go down the mountain. We followed him from the house to where Isfandı́yá r was
waiting with the carriage. We had expected to walk down the mountain, but after the Master
had ascended to the middle seat, he motioned to us to get in the back seat. And so Cora and I
rode down Mt. Carmel with the Lord of our hearts. No word was said, but we were very
happy. At the gate of his house he alighted, and, saluting us with uplifted hand, he left us and
entered his home!
At the Pilgrim House we found Rú ḥ ı́ Afandı́ and Mı́rzá Luṭfu'llá h, who had walked down and
were there before us. Then we ate of the breakfast that Fugeta had prepared!
__________
o September UVbW.
This morning all of us had finished breakfast at about Z:og and were sitting at the table
talking. No, Mı́rzá Muḥ ammad Sa'ı́d had not finished; he had just come in, and was waiting for
Fugeta to bring him some tea. Suddenly Mrs Hoagg said, "The Master is coming!" She had
seen him pass the window! We all rose, just as he entered the door. He came in like a ray of
light and life. He sat down at the end of the table, bade us be seated; told Fugeta to give Sa'ı́d
Afandı́ his breakfast. But Sa'ı́d Afandı́ did not eat! He drank the tea Fugeta brought, because,
as he said later—that was not so hard to do, but he could not eat toast and eggs while the
Master was speaking! We quite [XII:BR:BXZ] understood his feeling, as we remembered our
experience at the Tomb yesterday morning!
The Master said that he hoped we were well and very happy. Then he asked again if we
were well.
Mrs Paine said, "We are all very well except Sylvia, who was a little ill in the night, but that
is not serious."
'Abdu'l-Bahá replied: "I hope she will soon be well."
Sylvia smiled and nodded and the Master said, "That will soon pass away and you will be
well again." Then he continued, "Your food and rooms are very simple here, but your purpose
in coming here makes them seem good to you. When a man is good, all things about him are
good. When a man is bad, all things about him are bad. It is necessary that man be very good."
After a pause the Master said, "You have come here, and every day you try to improve. You
!+*#
try to improve more each day. You must become pure in heart. Then when you return to
America, you must carry spirituality and inspiration with you. You must be like Jacob, who
inhaled the fragrance of the garment of Joseph from a distance: But more than that, you must
be one who carries the garment, who spreads the fragrances of the Spirit."
Turning to Mrs Hoagg, the Master told her to take us to church this morning. Then he
continued by saying, "The purpose of going to the church should be to worship. Turn your
hearts to God and worship Him. One can worship God anywhere, in a church, in a mosque, in
all places. But here I hope that you will go to the church."
Then he rose, smiled on us, said, "Good-bye," and walked from the room, and down the
steps. We went to the door, and watched him till he disappeared behind the wall.
I think that neither Cora nor myself had said a word all the time he was with us. I do not
know how she felt, but for me, there simply was nothing that I could say. To be in his
presence, to look on the beauty of his face, to listen to his voice, was all I wished to do. I do
not know how or why, but in his presence, all life is lifted higher; it acquires freshness and
beauty.
Mı́rzá Luṭfu'llá h translated the Master's words in this talk.
Following the Master's request, we attended the little Episcopal chapel which is near the
Pilgrim House. After our return from there we called on Rú ḥ á Khá num for almost an hour,
and such a happy time as we had! Her house is just next the Master's, so that she can easily
help entertain the Master's guests, and yet look after her own household. She and her two
sisters talked with us often, giving us wonderful stories about the Cause and instructing us in
many ways. That day she told us about the Master's life during the Great War; how he gave
food, money and encouragement to all those who sought his help, no matter what their race or
religion. The people of the household lived on the simplest food in order that they might have
food to share with the hundreds who came begging for bread. She told us, too, how few letters
and papers came from the friends all over the world, and how they longed for news of the
welfare of the Bahá 'ı́s in the different countries.
That afternoon after tea, we went over to the Master's house and talked with the ladies for
a short time. Then word came that the carriage was ready to take us up the mountain, for the
regular Sunday afternoon meeting. Ṭ ú bá Khá num, and one of her sons, Suhayl, went with us.
In front of the Tomb many of the friends were gathered; more than forty, I think. For a time
we talked with the people near us. Then Mı́rzá Luṭfu'llá h brought out the large guest book,
and asked us to write in it our names, addresses, the date of our arrival in Haifa, and some
word of greeting. Cora wrote, [XII:BR:BXm] "The valley of Achor shall be unto them for a door of
hope." Mrs Paine wrote, "Beautiful beyond compare is Mount Carmel, the joy of the whole
earth." And I added the sentence from the Hidden Words which I love so much, "Lift up thy
heart with delight." On that mountain one learns so much about why one should "lift up one's
heart with delight".
In a short time the Master came from around the eastern corner of the Tomb, followed by
little Fu'á d. The Master was radiantly beautiful. He wore a dove-coloured overcoat or wrap,
for the wind was cool on the mountain-side. Fu'á d was dressed in a stiffly starched white
dress, and made a staunch little body-guard for the Master. (Some one told us that one night
Fu'á d went up to the Master after supper and said, "You go to bed now and rest. I will take my
gun and lie across the threshold. If any thieves come, I will scare them away!")
The Master gave us the talk about Elijah, which Mı́rzá Luṭfu'llá h took down in Persian, and
later translated into English, so that we might have a copy of it. At the Tomb that day Mı́rzá
'Azı́zu'llá h interpreted for us.

!+*$
As always the beauty of the Master's face, its power and majesty, held my attention so that
it was difficult to listen to what he said. After the talk, the door at the west end of the Tomb
was opened, and we all filed past the Master, who anointed our hands with rose-water. Never
again will we be able to inhale that special rose fragrance, without the memory of that
western entrance and the Master at the door, coming to our minds!
The candles were burning in the glass vases; there was utter stillness except when the
Tablet was being chanted; and, as on the previous afternoon, my heart was won by the peace
and glory of the place. While the tall, black-robed Bahá 'ı́ from 'Ishqá bá d chanted the prayer of
Visitation in Persian, the Master stood in the doorway, and the room was filled with a divine
radiance of Love. At the threshold of that Tomb one may lay all burdens down. Life becomes
simple and straight because one feels surrounded with Divine Love.
After the meeting in the Tomb the carriage took us back down to the Pilgrim House, and
then returned to bring the Master. Cora and I watched for his return for a long time, while the
quick twilight faded into darkness. Soon above us, on the mountain, there shone out the light
in front of the Tomb, which is lighted every night unless there is very brilliant moonlight. At
last, the carriage drew up before the door of the Master's house, and we caught a glimpse of
white as he swept down from the high seat, and we heard the murmur of his greeting to the
men who were sitting in front of the gate, waiting for the call to go in to dinner. So do all the
pilgrims linger near his house, hoping that they may but glimpse his face as he passes by
them.
That night at dinner, the Master said, "I hope the health of the friends is good. Today you
went to visit the shrine (the Tomb of the Bá b). Are you happy?" His smile, his care for our
happiness and comfort, would have made any one happy, and our smiles of reply must have
been bright enough to show him a little of how happy we were!
For dessert that night we had grapes, although on every other night we had watermelon.
While we were eating the grapes, he said, "His Holiness Christ once was eating grapes. He
said, 'I will not eat of the fruit of the vine again until I eat it with you in the Kingdom.' But the
grape of the Kingdom is other than these grapes. In the Kingdom there is no bread like this.
Now also, I say to you all, we will eat together of the divine bounties, God willing, in the
Kingdom, that is, divine food, heavenly food. Its taste is everlasting. Its sustenance is
everlasting. God willing, there we all together will eat of that heavenly food." [XII:BR:BXX]
c September UVbW.
On Sunday afternoon the Master said to us, "Tomorrow, I am sending you to 'Akká !" and his
smile was light itself.
We left the Pilgrim House at about m:CC am, Ḍı́yá 'ı́yyih Khá num, Mihrá ngı́z, Riyá ḍ , of the
Master's household and Isfandı́yá r, called for us. Mrs Hoagg and we four people added five
more to the group. With joy in our hearts we began the two hours' drive to 'Akká . Down
through the narrow streets we rode, and then eastward past the railway station. We passed
through a grove of tall palm trees, and down to the shore. At last! that beautiful "way of the
sea", toward the Holy City, 'Akká ! How often we had read of the journey along the white sand,
where the horses' hoofs play in and out of the water, as they follow the hard-packed sand at
the sea's very edge. We watched the waves rush up and then back, sweeping with them tiny
sea animals. We passed trains of camels and donkeys, all on that universal highway "not made
with hands".
We thought of all the happy, longing pilgrims who have gone to 'Akká by that same "way".
Doubly happy were we that our Master was living safely in his own house in Haifa, and not as
a prisoner in 'Akká !

!+*%
Always ahead of us was a glimpse of 'Akká , which shone more clearly as our three horses
trotted along the shore. To the East, the hills of Lebanon were purple in the distance.
As we neared 'Akká , Mrs Hoagg pointed out the walls, the gate, the cemetery where some of
the Bahá 'ı́s of that group of exiles are buried. Finally Ḍı́yá 'ı́yyih Khá num pointed out the
tower of the barracks.
Outside the gate we halted, for one of our horses had lost a shoe. The blacksmith was
sitting under a tree, with his tools about him. But at Isfandı́yá r's request he came and put on
the needed shoe. While we waited, we looked at the high wall of the city, which showed how
much a prison city it had been. The walls were high and thick; the gate was small, and beyond
the outer wall was a second inner wall. A long train of camels passed us, going into the city,
and one tiny donkey, heavily loaded, came out! People in oriental garb drifted by us, and
glanced at us curiously, but not in unfriendly fashion. I remembered the showers of stones
from small boys with which the Bahá 'ı́ pilgrims to 'Akká used to be greeted, and I meditated
on the changes that time brings!
We entered the gate, passed between the two walls for a distance, and on into the town.
Isfandı́yá r stopped the horses at the foot of a long flight of steps. It was the way to the
barracks. At the head of the stairway a soldier met us, and conducted us about, for the
barracks are now occupied by a few soldiers. This man looked like an Arab, but he was under
British orders, I think. He led us through many winding passages, showing us several places
in which we had no special interest. But finally he led the way to the tower on the west side of
the court, the tower where Bahá 'u'llá h was imprisoned for two long years. Ḍı́yá 'ı́yyih Khá num
told us of the various places associated with Bahá 'ı́ history. She showed us the room where
Bahá 'u'llá h had lived, the window from which He had looked out upon the plain of 'Akká . She
showed us the rooms where the immediate family had lived, and the roof from which the
Purest Branch fell. The rooms were small, rude; a sad exchange for the royal palaces of Persia,
as far as physical comfort was concerned. Yet joy was there, because they might suffer
hardship in the service of God. To have been there in the days of Bahá 'u'llá h—for that
privilege one might have been able to bear much!
Afterwards we crossed the large court, [XII:BR:RCp] and saw the pool, or reservoir, in the
centre, from which the exiles obtained the slimy water which was their only drink during the
first twenty–four hours of their imprisonment! On the south side of the court we saw the
rooms where most of the exiles were imprisoned. They are like rather wide and long
corridors. At present they are quite well lighted, but Mrs Hoagg said that the British have
changed them a great deal, and have let in much more light. When she first saw them, they
were very dark and gloomy. And in the days of the Turkish rule, they must have been very
dirty, unwholesome and dark. Here, amid all manner of privations and sufferings, the band of
exiles praised God for having led them to believe in His greatest and newest Manifestation. As
we walked about the barracks, Ḍı́yá 'ı́yyih Khá num told us stories of those early days, making
them live again, for our instruction.
After we left the barracks, a few moments' drive brought us to another house where the
Bahá 'ı́s had been imprisoned. Bahá 'ı́ families live in it now, and they welcomed us with sweet
kindness. We saw the little room where Bahá 'u'llá h lived for seven years. In an adjoining
house, which now seems to be a part of the first house, the holy family lived for many years
more. There Bahá 'u'llá h's room has been left as it was when He used it. The windows
overlook the sea; to the south there is a view of distant Haifa; to the north, the plain of 'Akká . I
think Bahá 'u'llá h practically never left the house while they lived there. We hear of 'Abdu'l-
Bahá 's caring for the physical needs of the friends, as well as it could be done under the very
difficult conditions; engaging in trade that he might have money with which to equip a bath; in
all ways constantly serving his father!

!+*&
It was to the smaller of these two houses that the wife of 'Abdu'l-Bahá came from Persia. I
am not sure, but I think that some of the daughters were born there.
In the family of Bahá 'ı́s who care for these two houses, we met a woman. Sakı́nih Sulṭán,
whose husband, at the age of twenty, was a martyr in Persia! When we were there she was
probably over fifty years of age. A few years ago her daughter died leaving a baby boy, Labı́b,
for whom she is now caring.
Whenever one is with these Bahá 'ı́s who have been intimately associated with Bahá 'u'llá h
or 'Abdu'l-Bahá , one marvels at the spirit of service and self-sacrifice they show. We longed to
acquire in its fullness that attitude of evanescent service.
It was after eleven when we left the city of 'Akká behind us, and drove toward the Riḍ vá n.
We went north of the city wall, toward the east. By strange track-like roads we drove, past
gardens walled with cactus plants. It was perhaps a mile and a half or two miles before we
came to the Garden,—the Riḍ vá n. Just before we reached it we turned to the south, and the
road followed a little stream. We passed a water-wheel, turned by a small donkey, and later
we saw the water he had pumped, as it fell from a fountain in the garden.
At the gate we left the carriage, and Isfandı́yá r unharnessed the horses that they might
have a well-earned rest.
How I had longed to see the Riḍ vá n at 'Akká ! That spot between "the two rivers", that
garden on an island! It is a place of beauty and peace. Tall palm trees, pomegranate trees
loaded with ripe fruit, beautiful vines bearing many-coloured blossoms,—all add to the beauty
of the Riḍ vá n. From the fountain, streams of water run to the north, south, east and west,
watering the plants.
But the place of most wonderful asso- [XII:BR:RCo] ciations is the spot on the side of the
stream, where the two great mulberry trees form the "tent not made with hands", "over land
and water". There, in the later days, the Blessed Beauty used to sit beneath the trees. It is a
place of rest and peace. The troublous world seems very far away. Love and peace are in the
wind, in the soft rustling of leaves, and the murmur of the water.
Our lunch was spread on a rug beneath one of the mulberry trees. We ate of the Persian
foods from the Master's household, of the fruits from the Riḍ vá n. We were utterly content to
sit in that heavenly place and watch Riyá ḍ , and another small boy who had come with us from
'Akká , sail boats down the tiny stream from the fountain.
After lunch we all rested for an hour or more, after which we had tea. It was too sweet a
place to leave, but the hours were passing, and the supreme goal of our day was still ahead of
us, the visit to the Tomb of Bahá 'u'llá h. And so we left the Riḍ vá n, with the prayer in our
hearts that we might come again to that lovely garden of our Lord.
We drove to the north, across the rolling 'Akká plain, till the Bahjı́ appeared before us. Here
Bahá 'u'llá h lived after He left 'Akká , still technically a prisoner, but permitted to live among
trees and flowers, instead of being shut in by the dark prison walls. At the Bahjı́ we turned
westward, and soon rounded the corner of a long, low building, where the caretaker of the
Tomb lives, Siyyid Abu'l-Qá sim. There we alighted, and Ḍı́yá 'ı́yyih Khá num indicated a small
gate into the garden. Slowly, with wonder in our hearts, we followed the path through the
garden to the door of the Tomb. In the little outer room we removed our shoes. A short flight
of steps brought us into the large room of the Tomb.
We found ourselves in a large room, with a garden in the centre. At the west end were
several windows, and floods of light poured down upon us from the glass windows in the roof.
In the north west corner of the room, a curtained door led into the Tomb itself.
Ḍı́yá 'ı́yyih Khá num drew aside the curtain but the door was closed. We knelt in the space
!+*'
before the door, and Ḍı́yá 'ı́yyih Khá num chanted the prayer of Visitation. I tried to remember
the words of the Tablet of Bahá 'u'llá h, "Cause me to drink of the cup of evanescence, clothe me
in its mantle and immerse me in its sea", but my mind seemed almost a blank. I remember the
promise that the prayer one prays in all sincerity at the Tomb of Bahá 'u'llá h shall be
answered. With my whole heart I prayed for "evanescence" at His Threshold, and for the
power to serve His Cause. Then I prayed for various people I knew, who were in need of a
vision of the greatness of God's love. And then for the Bahá 'ı́ friends in America. …
And how I longed to enter that closed door, into the Tomb itself! I remembered that _____
and _____ had been inside and that they had been somewhat surprised at being led in, for they
knew that people were not always permitted to enter there. I realized how very far short I fell
of the purity of heart of that party of pilgrims. I knew that the Master gives to each one what
he most needs. And so it was as though the Master said to me, "You have not yet learned
enough to appreciate the atmosphere of that inner room. Live the life; serve the Cause;
achieve purity of heart. Then perhaps if you return here, the rewards of the pure in heart will
be yours!" And with my whole mind and spirit I pledged myself to the accomplishment of that
task.
XII:'0, 6 November '.*' [XII:Bp:RBB]
A week in 'Abdu'l-Bahá's Home (continued)
Genevieve L. Coy
We were in prayer at the threshold of the Holy Tomb of Bahá 'u'llá h for a long time. Finally
Ḍı́yá 'ı́yyih Khá num went out toward the outer door. We followed her, ready to leave that
place of light. But she returned, went to the front of the room, and opened the curtained door.
I do not know why she did it; perhaps Mrs Hoagg reminded her that it was our visit to the
Tomb. But I am sure that in some way, the Master's will entered into it. When I fully accepted
his will for me as my guide, "acquiesced", then my desire was granted.
The heavy curtains at some of the windows were pulled back, and the setting sun poured a
radiant glory of light into the room. "His resting-place shall be glorious"—with torrents of
physical light, as well as with spiritual glory. I do not know how long we knelt there. Time's
passing ceased for us. My very breathing was a dedication of myself to our glorious leader,
Bahá 'u'llá h.
Our drive home was a silent one. I think we were all rather weary, physically, from our
long day. But the spiritual significance of all we had seen filled us with so much to think
about, that we had no desire for speech.
The sun set in the blue waters of the Mediterranean, in a majesty of colour. Darkness came
down and shut us in on that crescent sea-shore. The horses sped along through the darkness,
toward the distant lights of Haifa. We were eager to be again in the Master's presence.
We reached Haifa a short time before the dinner-hour, weary, but happy. At dinner that
evening the Master said, "Did you have a happy day in 'Akká ?" And we replied, "Oh, yes, it is a
day we shall always remember!"
He replied, "You must always remember it! It must be like images cut in tablets of stone!"
That evening as he bade us goodnight, after dinner, he said in his dear, measured English,
"Go—and rest! Go—and rest!"
By the Master's love for us, we know something of the love of Bahá 'u'llá h. And from the
love of Bahá 'u'llá h we know of the Love of the Infinite Father, whose voice comes to us
through the Supreme Pen: "I knew My Love in thee, therefore I created thee; upon thee I laid
My Image, and to thee revealed My Beauty. … I loved thy creation, therefore I created thee.

!+*(
Wherefore love Me that I may acknowledge thee and in the Spirit of Life confirm thee."
__________
d September.
On the morning of m September, I went alone to the Tomb of the Bá b at sunrise. Cora had
not been sleeping well, and so she did not feel like rising at o:pC that day. But I woke, dressed
and was almost to the Tomb before the sun rose. When his full splendour began to loom
above the horizon, I sat down on a stone in the field below the Musá fir Khá nih (Pilgrim's
House), and watched the lord of day east his first light across the valley of 'Akká .
After a time I went on up to the Tomb, [XII:Bp:RBR] passing along the path with its beautiful
cypress trees. At the Tomb I entered the room on the east side, and stayed there in prayer and
meditation for almost an hour. The tall Bahá 'ı́ from 'Ishqá bá d came in and knelt in prayer for
some time, and then chanted. After he had gone, a younger man whom I did not know came in
and chanted very softly and sweetly. He went out and I was alone for some time. The folds of
the long veil I wore fell about my face and shoulders, and seemed to shut me in with God. His
radiant Presence was very near.
I tried to fill my heart with the exquisite beauty and peace of that heavenly place, for I knew
that was my last morning on the mountain. I knew that many and many would be the times
that I would long to be kneeling at that Threshold.
Finally I knew that it was time to be going down the mountain. Just as I was leaving the
Tomb, Mı́rzá Luṭfu'llá h came in. I went out into the garden, and walked about a bit, drinking
in the beauty of flowers, hills, water and sky. Soon Mı́rzá Luṭfu'llá h came out and bade me
good-morning. Then he suggested that we gather jasmine blossoms to take down to the
Pilgrim House. So we pulled off dozens of the fragrant flowers, and filled our pockets and
handkerchiefs with them. Later we strewed them on the breakfast table. Mı́rzá Luṭfu'llá h said
that he used to fill a basket full of blossoms, stripping the bushes each morning. He took the
basket to the Master, who scattered them everywhere he went.
About Z:CC am we started down the mountain. Mı́rzá Luṭfu'llá h had a stone-bruise on his
heel, and was wearing a loose slipper and carrying a cane; but never once did I hear him
complain about it. Instead he talked of how the Master works, with no thought of physical
fatigue. He works all day long, interviewing callers, etc. He goes to bed possibly by X:CC or
X:pC, but often he is up again at midnight, chanting and praying. Then he may correct Tablets
for a while, and then sleep two or three hours more. And at perhaps l:CC am he rises for the
day's Work! Apparently he averages not more than four to six hours of sleep a night! So his
whole life is given to the service of mankind.
Mı́rzá Luṭfu'llá h said, "The real Bahá 'ı́ activity is not to stay here in the light of the Master's
love. It is to go out into the world and spread his message of service. Be happy that you are
going out to work for him."
But at another time he said, "Pray for us who live here in the Master's household. We have
many temptations to guard against. We must never become impatient or give way to any
depression. Not long ago when the Master was speaking to us, he said, 'You must be an
example to all who come here. In you they must see what a real Bahá 'ı́ should be.' So we need
your prayers that we may live up to that work."
We had thought of the great joy of being a member of the Master's family, but then we
began to realize that only those of great unselfishness may be his helpers there in Haifa.
On that beautiful morning we entered the Pilgrim House before breakfast was quite ready,
and strewed the jasmine blossoms over the table.
The Master came in after breakfast, and stayed only a few minutes. He smiled at us all, and
!+*)
we were very happy to be near him. He asked especially about Mrs George's health. He said a
few words to her, smiled at all of us, and then rose and left us. We all went to the door and
watched him as he disappeared through our gate.
After breakfast we went over into the Master's garden, and waited for an opportunity to
talk with him for a few moments. After a while Rú ḥ á Khá num called Mabel and Sylvia in to see
him. While they were gone we stood talking with Mrs Hoagg and some of the young men. I
shall not forget the [XII:Bp:RBp] look on Mrs Hoagg's face when she spoke of the Master's
longing for unity among the friends. His only happiness is to know of the increase of unity
among the believers, and of their spreading the Cause. His face always becomes sad if he
hears of any contention or lack of harmony. "If people in America could see the Master, could
realize how he works, they would never do anything to sadden him," she said. When one is in
the Master's presence it seems utterly impossible that one should ever do anything that would
sadden, or make any heavier the load of work he carries! "In the light of his holy presence, all
desire dies save the desire to be like him."
Later in the morning Cora and I were called in to see the Master. Rú ḥ á Khá num translated
for us. We gave the Master the letters we had brought from American friends. We asked him
to bless the ringstones and rosaries we had bought at Mı́rzá 'Iná yatu'llá h's shop. He took
them in his hands, said a few words that must have been a prayer, kissed them, and handed
them back to us. And so we brought back to America Bahá 'ı́ ringstones, made doubly precious
by his touch of love.
The Master said that he was sorry not to have seen us more, but that he had been very busy
while we were there. "But," he continued, "it is not the length of time that one spends here
that is important. Some people stay a short time, and then go and do great service. Other
people are here a long time, and they learn nothing. There is some wood that is very dry: it
catches fire quickly and burns well. There is other wood that is so wet that it will not burn
even though you should try for a whole day. There is no result but smoke. It will not blaze, it
will not keep any one warm; it will not even cook anything!" As he said the latter he smiled.
But when Rú ḥ á Khá num translated it, Cora laughed out loud. That seemed to delight the
Master, for he laughed very heartily with the most unaffected enjoyment.
Cora asked how one should teach the Bahá 'ı́ Movement to our United States southerners,
among whom race-prejudice is so strong. He said, "Go slowly at first. Be kind and courageous
and patient. Live the Bahá 'ı́ life among these people. Do not mind if they oppose you. Their
prejudice is so strong. It is like a religion. But when they become Bahá 'ı́s they will be very
good and sincere ones. But at first teach the principles and be kind to them. The rest will
follow in time."
After this we went and talked with some of the ladies of the household. Soon the Master
called for Mabel and Sylvia, and gave Sylvia a Bahá 'ı́ name, Badı́'a, which means "something
new and wonderful". We were not present when he gave her the name, but Mabel said that he
walked up and down the room, radiating power and love.
When Sylvia came back with her new name, the Holy Mother brought out a bag of candy, in
honour of Sylvia's name-day. The candy was white with a little chocolate centre. Bringing it
out in Sylvia's honour was one of the sweetest, kindest acts of simple thoughtfulness that we
saw in Haifa. Needless to say, Sylvia Badı́'a Paine was a very happy girl that day.
It was on that morning that the Greatest Holy Leaf showed us the pictures of Bahá 'u'llá h
and the Bá b. We had already seen pictures of the Bá b, and so I think most of our attention
was centred on the photograph of Bahá 'u'llá h. The pictured face was of dignity, power and
majesty. But the feeling of the power, the glory, the supreme Reality of Bahá 'u'llá h which
came to me in Haifa, did not come from seeing His photograph. That Reality is living and

!+**
vibrant in the unselfish lives of the friends; it makes radiant the atmosphere of the Tomb on
Mt. Carmel and the Tomb at Bahjı́; it shines from the Master's eyes. [XII:Bp:RBo]
Later in the morning Cora and I were sitting on a bench in the garden, just below the
window of the Master's writing-room. Occasionally his voice floated down to us, as he
dictated or talked with a caller. Once he came out of the house, and walked to the corner of
the garden, where some masonry was being done. Soon he returned, and his voice was again
heard from his room. Such brief glimpses made us very happy, for he radiates such life that
one is lifted toward supreme joy just to know he is near. In his Essence he is so detached from
earthly things, he is so different from all human beings one has ever seen, he is Love incarnate.
Mı́rzá 'Azı́zu'llá h came and talked with us for a while, and told us stories about the
European Bahá 'ı́s whom he had visited not long ago. Other friends passed and stopped for a
word. It was a perfect morning and we were sorry when the lunch-hour called us back to the
Pilgrim House.
After dinner that evening Rú ḥ á Khá num took us to receive the Master's farewell. I can
remember very little of what he said. He told us that his love and thoughts and prayers would
go with us. He sent his love and greetings to all the Bahá 'ı́s in America.
I knew that I should not see him again, but I felt no sadness or grief. His love was too great:
it poured in a radiant flood about me, and held me suspended in a priceless moment, when
time stood still, and I lived in eternity. His eyes were glorious stars of light and love. No
words can express their beauty.
He shook hands with us in parting. When he said good-bye to Sylvia, he smiled down at her
and said, "Sylvia!—Badı́'a Khá num! Miss Badı́'a!"—and his voice was filled with the most
affectionate and sweet laughter!
Thus we left the Master's house, that wonderful home, of which he has said, "My home is
the home of peace. My home is the home of joy and delight. My home is the home of laughter
and exultation. Whoever enters through the portals of this home must go out with gladsome
heart."
Next morning, before daybreak, we ate our last meal in the Pilgrim House and said farewell
to our happy housemates there. Sa'ı́d Afandı́, Mı́rzá Luṭfu'llá h, Rú ḥ ı́ Afandı́, and faithful
Isfandı́yá r and his horses, took us to the train which left at l:CC am. We had a half-hour's talk
with the young men before the train pulled out—but of that time I remember clearly one
thing. Mı́rzá Luṭfu'llá h turned to us as he said good-bye, and added, "Be good! Be good!"
Then he smiled and said, "You know what I mean!" And no one who had seen the members of
the Master's household for a week could fail to know that "to be good" is love and service and
the spreading of the ideals that the Master teaches.
In the Hidden Words Bahá 'u'llá h has said, "If thou run with all immensity and speed through
the space of heaven, thou shalt find no rest save in obedience to Our Command and in
devotion before Our Face." In Haifa one learns, as never before, the meaning of that sentence.
The will to obey, a longing for devotion, are born in one's heart and spirit.
Since we left the Master's home, the days and weeks and months fly past, and are filled with
many duties; many calls to help in the work of the world. But the beauty of the Master's face
is with us. "In the light of His Holy Presence all desires die save the desire to be like Him."
Allá h-u-Abhá !
__________
"But I shall go down from this airy space, this swift white peace, this stinging exultation.
And time shall close about me, and my soul stir to the rhythm of the daily round.

!!++
Yet, having known, life will not press so close, and always I shall feel time ravel thin about
me;
For once I stood
In the white, windy presence of eternity."
From The Most Sacred Mountain, by Eunice Tietiens.
XII:'/, 1 September '.*' [XII:BC:Blm]
Tablet from 'Abdu'l-Bahá regarding spelling of Sacred Name
To the maid-servant of God, Miss Jean Masson (Chicago)—Unto her be the Glory of God, the
Most Glorious!—Care of his honour, Mr Roy Wilhelm (New York):
HE IS GOD!
O thou harbinger of the Kingdom!
Thy letter has been received. Its contents indicate that thou art occupied in writing a book
in answer to the one who has written against the Truth. Thou asked as to how ye should spell
in English the blessed name of His Holiness, Baha 'Ullah and also Mashreq'Ul-Azkar. Ye should
spell them thus Baha 'Ullah and Mashreq 'Ul-Azkar.1
It is my hope that in writing this book thou wilt be confirmed. The language, however,
must be very lenient and mild. Thou shouldst write it with the utmost politeness. Thou
shouldst not look at the expressions of that hostile person, because he was a man full of
prejudice and very impolite. Anybody who is endowed with a slight sense of fairness
understands that what this person has written is based on the utmost self-interestedness and
enmity. This very fact is a sufficient proof showing his fallacy.
Unto thee be the Glory of Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h Khá n S. Bahá dur, Haifa, Palestine, RX April BXRB.
__________
Haifa, Palestine,
BZ May BXRB.
Miss Jean Masson,
My dear Bahá 'ı́ sister,
I am sorry your letter to the Master was kept so long unanswered. It was due partly to the
sickness of the Beloved and partly to his thousand-sided occupation. However, I am glad at
last there offered some opportunity when your letter was presented and a Tablet was
revealed. [XII:BC:BlX]
As to the spelling of the two names, Baha 'Ullah and Mashreq 'Ul-Azkar, the standard is
given by the Master in this same Tablet of yours. The explanation is that Bahá 'u'llá h is
composed of two words, Bahá and Allá h (Glory and God). Baha U'llah means the Glory of God.
Now the U signifies of. This vowel, when introduced between these two words, joins them
together, but in pronunciation the A of Allah is dropped and replaced by the same U-vowel.
We put an apostrophe between the two words in order to show that a letter, i.e., A, is dropped
and we capitalize the U because it replaces the A of Allá h which is in capital.
Mashreq 'Ul-Azkar is also composed of two words, Mashreq and El-Azkar (Mashreq—
dawning place; El—the; Azkar—mentions or prayers or communes). Again U signifies of.

Now written as Bahá 'u'llá h and Mashriqu'l-Adhká r.

!!+!
When we put these two words together the E of El is dropped in pronunciation and so that U-
vowel takes its place. We put an apostrophe to show that the letter E is dropped and we
capitalize the U-vowel because it replaces the E of El which is in capital.
I had the pleasure of reading your pamphlet on the Mashreq 'Ul-Azkar. I admired the style
of your writing and the tactfulness you have exhibited in it. It is sanctioned by the Master.
You will kindly send us many copies for distribution. It is written in a way that will not arouse
jealousy in the outside readers.
Will you kindly remember me to our revered sisters, Mrs True, Arna True, Dr Appel and
Mrs Houser? Also to our dear brother, Dr Baghdá dı́.
With Bahá 'ı́ love and greeting, I remain,
Your brother in the Covenant of God,
Azízu'lláh S. Bahádur.
XII:'/, 1 September '.*' [XII:BC:BZC]
Tablet from 'Abdu'l-Bahá to Victoria Bedikian1
To the revered maid-servant of God, Victoria [Bedikian], Montclair, New Jersey—Unto her
be the Glory of God, the Most Glorious!
HE IS GOD!
Today, at the Threshold of His Holiness, Bahá 'u'llá h, there is nobody more favoured than
thee, because thou art busy in the service of the orphans and in the education of the destitute,
helpless children. Thou hast no desire but to please God.
Verily, verily, this service is directly rendered to His Holiness Bahá 'u'llá h Himself, because
these children are His dear children. This is why His Holiness Christ (may my soul be
sacrificed to Him) says, that from all parts of the world people will hasten to enter the
Kingdom, while the sons of the Kingdom go out of it; and again He says, that children are the
residents of the Kingdom of God.
May thou be a hundred thousand times applauded for this service thou art rendering!
Unto thee be the Glory of Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, X December BXRC.
XII:'', *7 September '.*' [XII:BB:BZZ]
Tablet of 'Abdu'l-Bahá
Today the magnetic power that attracts heavenly blessings is teaching the Cause of God.
Whoever arises to perform this service the armies of the angels will grant him victory. The
three conditions of teaching the Cause of God are the science of sociability, purity of deeds and
sweetness of speech. I hope each one of you may become confirmed with these three
attributes.
Therefore one must be wholly cleansed from desire and self and passion, be abstracted
(drawn apart) from the world of nature, become embodied light and visualized spirit and then
be engaged in teaching the Cause of God. Then the fire of the love of God will flame so high as
to attract the hearts of all mankind.
Words of 'Abdu'l-Bahá in Tablet to friends in Denver, BXBo. From Diary of Mirza Ahmad

"Auntie" Victoria Schnabel (:iVj–:jcc) married an Armenian, Dikran Mardiros Bedikian (:iee–:jbc), in :j;:.

!!+#
Sohrab.
XII:'', *7 September '.*' [XII:BB:Bmm]
'Abdu'l-Bahá's answer to the question: "Who was Jesus?"
"Jesus was a Manifestation of God. Everything of him pertained to God. To know him was
to know God. To have him was to have God. To obey him was to obey God. He was the source
of all divine virtues. He was a vision of all divine qualities. In this vision the light of the Sun of
Reality was reflected to the world. Through this mirror the Energy of God was transmitted to
the world. The whole disk of the Sun of Reality was reflected in him."
From notes of Mr Mountfort Mills during his visit to 'Abdu'l-Bahá .
XII:'*, 'A October '.*' [XII:BR:BXo]
Tablet from 'Abdu'l-Bahá
"It is the time which His Holiness Christ calls the 'Days of Marriage'."
To his honour Mr Alwyn J. Baker, Berkeley, California—Unto him be greeting and praise!—
Care of Mrs Kathryn Frankland.
HE IS GOD!
O thou who art seeking for Truth!
Your letter has been forwarded. I have no opportunity to write a detailed answer, so I am
obliged to be brief.
The point is, that the Cause of Bahá 'u'llá h is inclusive of all perfections and supplies all the
needs of the world of humanity.—But this cannot be accomplished in a short time. Time is
needed. This will gradually be realized.
When a divine farmer sows the seed, the crops cannot be immediately gathered in, but it is
certain that the seed will develop into a harvest. The seed which His Holiness Christ—May my
soul be sacrificed for Him!—sowed, grew into a harvest within three hundred years.
We are now at the commencement of the shining forth of the Sun of Reality. It is the time
which His Holiness Christ, calls the "days of marriage". No doubt the house is not in order, but
the time will come when it will come under order.
They put some questions pertaining to wisdom and philosophy to his honour Paul. He said
that before he recognized Christ he knew everything; but after he came to know Christ, he
forgot everything. He was filled with Christ and so they should ask him about Christ, besides
whom he was ignorant of everything whatsoever.
In the Tablets of His Holiness Bahá 'u'llá h, there are many philosophic questions. For
example, the Tablet of Wisdom, but it has not yet been translated.1 It may be found that his
honour Fá ḍ il-i-Má zindará n gave this Tablet to a Persian expert to translate into English. In
His Tablets He has encouraged and rather urged (the people) to study philosophy. Therefore,
in the religion of Bahá 'u'llá h philosophy is highly esteemed.
As to life, however, it has had no beginning, nor will it have any end. The eternal grace of
God has always been the cause of life. It has had no starting point and it will not approach any
end. But concerning the degrees through which the soul has gone, these degrees are spiritual.
Consider all the advancement of the word of humanity which is at present manifest and
known. This has been realized through the spirit. The manifestation of the will of the
Omnipotent, in the universe, means the manifestation of the divine laws and disciplines which

Bahá 'u'llá h, Tablets of Bahá'u'lláh, pp. :Ic–:cF.

!!+$
are essential to the realities of beings, and in the world of the Kingdom they are ideals which
in the appearance of the holy Manifestations (of God) are realized.
The fruits of the deeds of man, i.e., the harvest of the reward of man's conduct, is gathered
in the heavenly realm.
But as to evolution, it is true of both the body and the spirit. Consider how many sciences,
arts, discoveries and achievements have come into existence since the days of Moses till the
present time through the progress of the human soul in knowledge and perfections. Similarly,
how much the soul has evolved from the moral point of view. From the material standpoint,
you can see also how much civilization has progressed.
In short, I wrote the answer in brief. No doubt you will understand realities in detail
thereby.
Unto thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Mount Carmel, Palestine, R December BXRC.
XII:'*, 'A October '.*' [XII:BR:BXo]
Tablet from 'Abdu'l-Bahá
"Two Assemblies in one city will not become the cause of spirituality."
To Mr Charles M. Hanson, Duluth, Minnesota—Unto him be the Glory of God, the Most
Glorious!
HE IS GOD!
O thou who hast faith in God!
Thy letter has been forwarded. Treat thy travelling companion in the utmost love, sincerity
and faithfulness so that thou mayest attain to the realization of thine end.
Thou hast written that the Call of the Kingdom is in rapid progress in those regions. The
flood which is flowing and moving from the realm of Truth can, by no means, be checked and
stopped by any unreal force. Certainly the motion of a flood is rapid.
Thou halt also written that it is difficult for the friends to go from one side of the city to the
other, and so in the other side of the city a second assembly may be formed. Two assemblies
in one city will not become the cause of spirituality. Therefore ye should strive that the
oneness of meeting may become the cause of promoting union, harmony and perfect
spirituality.
Convey in my behalf great kindness to Mrs J. A. Bauers and say unto her, "Thou shouldst be
very grateful to Charles Hanson, for he helped thee to attain to the source of eternal Life. But
as to the division of the Red Sea, this is a political question. We are concerned with the affairs
of the Kingdom. You should also walk on the same path."
Forward this message to the dear maid-servant of God, Eva Mary Jahr, "Although thou art a
young member, yet I pray to God to enable thee to grow great in His Kingdom."
Through the grace of God do I hope that the Bahá 'ı́ Assembly at Duluth may, day by day,
become more and more luminous and that heavenly blessings envelop thee and the assembly.
Unto thee be Abhá Glory!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Mount Carmel, Palestine, BX December BXRC.

!!+%
XII:'*, 'A October '.*' [XII:BR:RCB]
Tablets from 'Abdu'l-Bahá to Bahá'ís in America
Charles M. Hanson
To his honour, Mr Charles M. Hanson.
Duluth, Minnesota—Upon him be the Glory of God the Most Glorious!
HE IS GOD!
O thou who art firm in the Covenant.
The glad-tidings of the unity of the friends caused much happiness. No tidings will give so
much exhilaration as that of the union of the friends. For unless the union of the Bahá 'ı́s is
established how can they become the cause of the oneness of humanity? First, the Bahá 'ı́s
should be united with one another in the utmost love and oneness, and then they will be able
to raise the banner of the oneness of mankind.
Therefore, I was much delighted with thy news. My hope is that thou mayest travel to the
cities of those regions, and spread the Teachings of His Holiness Bahá 'u'llá h.
Upon thee be Bahá 'u'llá h!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Haifa, Palestine, RZ March BXRC.
Annie L. Parmerton
To Mrs Annie L. Parmerton, Washington, D.C.—Unto her be the Glory of God, the Most
Glorious!—Care of the favoured maid-servant of God, Mrs H. Emogene Hoagg—Unto her be
Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant!
Thy letter has been received. Praise be unto God, it indicates that through the presence of
Jiná b-i-Fá ḍ il a new book has been opened. It is my hope that the friends may receive at every
moment a new spirit and so arise to act as they should have to.
I was very glad to learn that after the death of Mr Parmerton thou hast moved forth
according to the call of the Teaching Committee; that thou hast severed thyself from the
earthly world and those who live thereupon; that thou hast turned thine attention to the
Kingdom of Abhá ; that thou hast made the whole of the globe of earth thy home, and thou hast
been spreading the breaths (teachings).
Offer thanks unto God that thou hast been thus confirmed; that consequently thou hast
become favoured by 'Abdu'l-Bahá ; that thou art supplicating assistance and confirmation for
the friends of God, and thou lovest all of them! Be thou assured that thou wilt be confirmed.
I supplicate God's blessing upon thy revered sister and all thy family.
Unto thee be the Glory of Abhá !
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Mount Carmel, Palestine, m December BXRC.
XII:'0, 6 November '.*' [XII:Bp:RBm]
Recent Tablets referring to the Mashriqu'l-Adhkár
To the maid-servant of God, Irene C. Holmes—Unto her be the Glory of God, the Most

!!+&
Glorious!—Care of Mr Roy C. Wilhelm.
HE IS THE MOST GLORIOUS!
O thou who art heavenly!
If, with the consultation of the Executive Board and its approval, thou shouldst polish the
stone I laid in the Mashriqu'l-Adhká r and engrave on it, its story, so that it may become the
corner-stone of the Mashriqu'l-Adhká r, it would be permissible. On the condition, however,
that it would be with the approval of the Executive Board; because I have referred all the
affairs of the Mashriqu'l-Adhká r to the Convention. I hope that through the bounties of God,
Mr Roy Wilhelm, Mr Remey, Mr Latimer, Mrs Corinne True and thou, all will be confirmed in
the service of the Mashriqu'l-Adhká r.
Unto thee be Abhá Glory!
(Signed) 'Abdu'l-Bahá
Translated by Rú ḥ ı́ M. Afná n, Haifa, Palestine, Rg June BXRB.
__________
Through the revered maid-servant of God, Mrs Corinne True, Chicago—to _____—Unto be
greeting and praise!
HE IS GOD!
O thou who art a servant at the Threshold of God.
Thy letter has been received. From its flowers of significance the fragrance of truthfulness
and straightforwardness was perceived. It is my hope that thou will remain in faith and in the
Covenant firm and steadfast.
Thou hast touched upon the question [XII:Bp:RBX] of the Mashriqu'l-Adhká r. The
importance of the Mashriqu'l-Adhká r cannot be confined within any measure or limit; because
it is the first divine institution in that vast continent, and from this Mashriqu'l-Adhká r which is
now in the process of construction, a hundred–thousand Mashriqu'l-Adhká rs will be born in
the future. Therefore, it is very important. As its cost of construction, however, will amount
to a huge sum of money, its construction cannot be accomplished in a short time.
Every meeting (in the Cause) whose formation is permitted and sanctioned by 'Abdu'l-Bahá
is accepted and favoured by God, otherwise, it produces no result and bears no fruit, nay
rather, it gives rise to the distraction of minds. I have no difference with anybody. I am busy
in servitude to the Threshold of Bahá 'u'llá h. Everybody who agrees with me, I feel attached to
him.
Eternal life is characteristic of the human soul. The sacred souls are in the utmost harmony
and joy with one another in the world of eternity. … Strive thou as far as thou art able in the
Divine Mine so that thou mayst discover heavenly jewels.
… Thou hast asked about the third Tajallı́, which is about sciences, arts and industries. By
these sciences and arts are meant those which are useful and are studied in Europe and
America, such as geometry, chemistry, geography, all mathematics and other useful sciences.
In Persia, however, in that time such sciences had prevalence which were mere
imaginations, but their names were great. They had termed them Ḥikmat-i-Ishráqí (a system
of old philosophies). The people would busy themselves in the studying of these sciences and
would take pains for thirty to forty years. At the end they would realize that their studies
consisted of mere superstition and pure nonsense. Those helpless souls (students) would
become disappointed and discouraged.
… I supplicate God to bestow upon thee great assistance and confirmation and to enable

!!+'
thee to enter the Kingdom of God; to be established in the school of 'Abdu'l-Bahá , and to learn
wisdom and servitude towards His Holiness Bahá 'u'llá h. This is the divine school, this is the
enlightened school and this is the heavenly school.
Unto thee be greeting and praise!
(Signed) 'Abdu'l-Bahá
Translated by 'Azı́zu'llá h S. Bahá dur, Mount Carmel, Palestine, BR December BXRC.
XII:'6, *0 November '.*' [XII:Bo:RpR]
Recent cablegrams from 'Abdu'l-Bahá
Cable to Roy Wilhelm, d November UVbU.
"How is situation and health of friends?" (Signed) 'Abbá s.
Mr Wilhelm cabled in reply, X November BXRB: "Chicago, Washington, Philadelphia agitating
violation. Centring Fernald, Dyer, Watson. New York, Boston refused join, standing solidly
constructive policy."
Cable to Roy Wilhelm, Ub November UVbU.
"He who sits with leper catches leprosy. He who is with Christ shuns Pharisees and abhors
Judas Iscariots. Certainly shun violators. Inform Goodall, True and Parsons telegraphically."
(Signed) 'Abbá s.1
Second Cable to Roy Wilhelm, Ub November UVbU.
"I implore health from divine bounty." (Signed) 'Abbá s.
XII:'6, *0 November '.*' [XII:Bo:RpR]
Latest tablet to Dr Ḍíyá' M. Baghdádí
To his honour Dr Ḍı́yá ' Afandı́ Baghdá dı́—Upon him be Bahá 'u'l-Abhá !
HE IS GOD!
O thou who art firm in the Covenant:
Your letter has been received. You have written that some of the waverers had written to
me letters and that I had written answers to them; that some have taken this as a proof that
association with the waverers is permissible. This is the essence of error! For 'Abdu'l-Bahá
corresponds with all the people, even with the enemies. This emanates from his mercy and
not for their merit.
One of the women of Chicago2 has written me a letter. In the first sentence she asked, "Why
do the friends associate with a person who is wicked?" In the second sentence she asked,
"Why should the blessed souls shun the wicked souls?" In the first sentence she wrote this
and in [XII:Bo:Rpo] the second she wrote that. In short, an answer has been written and is
enclosed in your letter. Read this to the Spiritual Assembly—the House of Spirituality—then
give it to her and know this as the standard. Undoubtedly the unworthy souls must be
shunned otherwise the morals will be entirely corrupted.
Upon thee be Bahá 'u'l-Abhá !
(Signed) 'Abdu'l-Bahá
Revealed Z October BXRB. Translated by Dr Ḍı́yá ' M. Baghdá dı́, Chicago, November BXRB.

Refer to Shoghi Effendi, Directives of the Guardian, No. bb, p. :e.
Refer to next Tablet to Mrs Mary Hall.

!!+(
XII:'6, *0 November '.*' [XII:Bo:Rpp]
Recent tablet from 'Abdu'l-Bahá
The maid-servant of God, Mrs Mary Hall, Chicago—Upon her be the Glory of God, the Most
Glorious!
HE IS GOD!
O thou dear maid-servant of God!
Thy letter was received and the contents became known. I ask God to confer upon you new
life. Thou hadst asked some questions; that why the blessed and spiritual souls, who are firm
and steadfast, shun the company of degenerate persons. This is because, that just as the
bodily diseases like consumption and cancer are contagious, likewise the spiritual diseases
are also infectious. If a consumptive should associate with a thousand safe and healthy
persons, the safety and health of these thousand persons would not affect the consumptive
and would not cure him of his consumption. But when this consumptive associates with those
thousand souls, in a short time the disease of consumption will infect a number of those
healthy persons. This is a clear and self-evident question.
Likewise, if a thousand magnanimous persons associate with a degraded one, the
perfection of those souls will not affect this debased person. On the contrary, this mean
person will become the cause of their going astray. Therefore His Holiness Bahá 'u'llá h says in
the Tablets: "Soon will a foul odour be spread, shun it, so commandeth the Omniscient and
the Wise. That is, in that [XII:Bo:Rpo] city a stinking odour will soon be spread. You should
avoid it. So are ye commanded by His Holiness the Knower and the Wise." That foul odour is
that of Violation. Also in the Tablet of Advice He says: "Now do not neglect your Sower,
Protector and Educator; and do not choose and prefer others to Him, lest foul and poisonous
winds should pass over you."
His Holiness Christ says that the owner of the garden does not leave the dried tree, but
certainly cuts it and throws it into the fire, because the dried wood is worthy and deserving of
fire.
Again His Holiness Bahá 'u'llá h says: "Then, O ye trees of the blessed garden of my
bestowal, protect ye yourselves from the poison of the treacherous souls and the stinking
winds, which are the association of the polytheist and the negligent ones. So that the trees of
existence, through the bounty of the Worshipped (God) be not deprived of the blessed breaths
and breezes of love."
In the Persian Hidden Words He says: "O my son! The company of the wicked increaseth
sorrow and the fellowship of the righteous removeth the rust of the mind." And also He says:
"Beware O Son of Dust! Walk not with the wicked and confederate not with him, for the
companionship of the wicked changeth the light of Life into the fire of remorse." This is the
admonishment of His Holiness Christ and the advisements of His Holiness Bahá 'u'llá h.
But your other questions are the proofs of this statement, and there is no need of
answering. I pray for thee that thou mayest reach to such a condition that it may become the
cause of attaining greatest bestowals. Read thou carefully thy first question. Thou seest that
it is this same desire—that is why the friends associate with a reproachable person, and do
not expel him.
Upon thee be the Glory of the Most Glorious!
(Signed) 'Abdu'l-Bahá
Translated Z October BXRB, Haifa, Palestine.

!!+)
XII:'6, *0 November '.*' [XII:Bo:Rpg]
"The candle of the Testament has illuminated all horizons in spite of the
people of discord."
Tablet to one of the Persian Bahá 'ı́s
HE IS ABHAC !
O thou who art firm in the Covenant!
The radiance of servitude shining from the Candle of the Testament has illumined all
horizons in spite of the people of discord; and the renown of the Grandeur of the Blessed
Perfection hath caused such an outcry throughout the world that it hath made the limbs of all
nations quiver.
All the religions of the world have the loud cry of "Woe unto us" on their lips, and the cry of
"Woe to our Faith", which is raised by the ignorant, is heard in the East and West. The Power
of the Blessed Cause has such effulgence that it has become apparent to all peoples, and all the
nations and creeds have acknowledged and confessed the greatness of the Cause of God.
Had it not been for the injuries inflicted by the party of conceit (the ná qidı́n), the world of
existence would have been in this day an exalted garden. But the people of conceit, being
heedless of this Cup of Wine mixed with Ká fú r (a fountain intended to be drunk by the true
and firm believers), have imagined that they can upset the Standard of the Testament, and
that they can disappoint the delivered nations. They have poured forth seditious rumours on
the lips and tongues of all people, and they have made calumniating statements, hoping by
this means to darken the Light of the Sun of the Divine Covenant, and to mingle the contents of
the Pre-Existent Cup of the Testament with the bitterness of Violation.
Far, far distant be it from them to do this!
Jesus Christ—May my soul be a sacrifice to Him!—had only a few followers at the time of
His departure. Then, after His departure, all the kings of the world, philosophers of all
nations, learned men of all races and wise men of all creeds, arose to suppress and degrade
His Cause; but, finally, all the standards hoisted by those numerous nations were upset, and
the Banner of Jesus Christ was fluttering on the loftiest mountain.
Now, praise be to God! that hundreds of thousands of souls have assembled under the
Standard of the Covenant through the assistance of the Blessed Perfection. I declare by the
Educator of the visible and invisible, it will be evidently witnessed that the descendants of the
violators will think their descent as a disgrace, and will disown their fathers and forefathers,
just as Akrama, the son of Abú -Jahl, kept clear of his father; and Khá lid, the son of al-Walı́d, left
his father.
As these darkened souls (ná qidı́n) have imagined that the Power of the Divine Testament is
but a power of man, and that the Edifice of the Covenant is as one of the baseless foundations
of the material world, they are plotting to destroy this Divine Edifice with all intrigues and
machinations.
Praise be to God! that the power of Nero, the great Roman emperor, proved impotent to
withstand the Cause of Christ; while these weak souls are plotting to resist the Power of the
Covenant of God. "Wherefore, take example from them, O ye who have eyes."
The final result of all the influence, insolence, deception, intrigue and machinations
planned by the people of conceit (ná qidı́n) will be this: to cause the few drops of 'Abdu'l-
Bahá 's blood to be shed, and thus be delivered from this narrow and degraded world, to soar
up to the Court of the Greatest Mercy in the Shadow of the Kingdom of Abhá !

!!+*
O my God! Let this draw nigh unto me and give me to drink from this cup [XII:Bo:Rpl]
which is overflowing with Thine Ancient Choice Wine; cause me to taste of the sweetness of
this manifest prosperity, and crown me with the diadem of this great Favour. I yearn for this
state! I thirst after this Fountain of Life! And "they who act unjustly shall know hereafter with
what treatment they shall be treated." They desire to cause my death, although the endurance
of the material body, of 'Abdu'l-Bahá is a strongly fortified fortress for their protection, and
every knowing man testifies of this.
(Signed) 'Abdu'l-Bahá
Translated BXCg
XII:'6, *0 November '.*' [XII:Bo:RRm]
Unity through firmness in the Covenant—the only path to Bahá'í unity
From Notes taken at 'Akká , Rl February BmXX, by Miss Pearson.
… [XII:Bo:Rpl]
"One thing I ask of you for your own good, and that you must do if you wish to gain the
blessing. It is this: To stand firm in the faith, without any wavering. Whatever troubles may
come to you or to any of the believers, do not let your faith be affected by them in the slightest
degree, but stand as firm as a rock. Be like Mary Magdalene, whose faith was so strong that it
was never shaken, even for a moment, when Christ was put to death; but with steadfast faith
in him she went to his discouraged disciples and renewed and rekindled in their hearts the
wavering light of their faith by reminding them of the promise their Lord had made to them of
his constant presence, and showing them that it was really of little consequence whether he
was with them in the body or not. She so encouraged and strengthened them by her words
that their faith was confirmed; they became strong as lions and went out teaching in all
directions, and by the power of God working through them, the knowledge of God spread all
over the earth. Now in the eternal Kingdom their names shine as the most brilliant stars.
Even here on this earth their names are remembered with love and reverence by millions. So
the best thing I can desire of you is to stand firm in the faith, even if you hear of the most great
troubles and sorrows—even if you were to hear that I had been killed or crucified, as Christ
was B,XCC years ago, let not your faith be in any wise troubled or shaken. Arise for the work of
God and His Cause, and you shall see His mighty power working in you, and you will conquer
all things; and remember, whether I am on earth or not, my presence will be with you always.
But work as if you were all but one soul and one spirit living in different bodies."
XII:'6, *0 November '.*' [XII:Bo:RpZ]
"The subject of the Covenant is a very important one"
Words of 'Abdu'l-Bahá .
Verily, the Lord hath manifested Himself in this new and wonderful age with the greatest
bounty and mercy, which hath never been preceded and whereof the eye of existence hath
never seen the like; and it is His Great Covenant and New Testament, as appointed by the
trace of His Supreme Pen, through which, and according to clear ordinances and explicit
statements, the matter was plainly shown and the branches (sons), twigs (relations), kinsmen
and beloved were commanded to obey the "appointed Centre of the Covenant". But the
Covenant of God and His Testament is a bounty to the righteous and a curse to the wicked. (p.
opm.)
Strive so that the odour of violation cease and all come under the protection of the
Covenant. (p. BgC.)
From the Tablets of Abdul-Baha Abbas.
__________
!!!+
The subject of the Covenant is a very important one. It is referred to in all the Holy Books;
in the Hindu, in the Zoroastrian, and more clearly found in the Old and New Testament of the
Gospels and of the Qur'á n.
These Covenants referred to in the Holy Books, focalize in the great Covenant of the Bahá 'ı́
dispensation, namely, the Covenant witnessed by Bahá 'u'llá h in His day.
How have the Covenants become manifest in the days of Bahá 'u'llá h?
To illustrate this we will say that just as a certain tree, even before it bears its particular
fruit, is known by its former fruit that it is an apple or a pear, or some other fruit, and when
that special fruit appears on its branch, it witnesses thereto. Likewise the Covenants taken in
former ages were identified by the one established in the great day of Bahá 'u'llá h. Hence
Bahá 'u'llá h was the witness of the Covenants given in former ages by the Lord. The Centre of
these Covenants entered into by the people of former ages with the God of Might and Power
and witnessed by Bahá 'u'llá h is the beloved 'Abdu'l-Bahá . Therefore all the former statements
pertaining to the Covenant including the emphatic utterances of the blessed witness, refer to
the Centre, namely 'Abdu'l-Bahá . All references to the Testament or Covenant mean especially
the Book of the Covenant.
In this His last book, the blessed Bahá 'u'llá h has covenanted with his branches (Aghṣ án),
twigs (Afná n), and the relatives, as well as all the Bahá 'ı́s in the world, that they must turn to
the One "Whom God has willed", that is the Centre of the Covenant, 'Abdu'l-Bahá .
This is the meaning of the Mystery of God, according to the terminology of the One who has
given the Mystery of God, or he whom God has willed; but who, according to himself, is known
as 'Abdu'l-Bahá (the servant of God).
He whom God has willed is the fruit of the tree. Hence Bahá 'u'llá h is the trunk, the
branches, the root, all except the fruit, which is 'Abdu'l-Bahá . The colouring, the shape, the
form, taste and all the attributes of the tree are in the fruit.
"Hence in the teachings of Bahá 'u'llá h the bounties of Bahá 'u'llá h, the manifestation of His
power, His words, have been spread throughout the world by this great soul. The effects of
His words have been realized from this great life. This is the meaning of the statement of
Jesus Christ—"I shall come in the glory of my Father!"
From Flowers from the Rose Garden of Acca, pp. pB–pR.
XII:'A, 0' December '.*' [XII:Bl:RgC]
"I am with you always"
Words of 'Abdu'l-Bahá .
I say unto you that anyone who will rise up in the Cause of God at this time shall be filled
with the Spirit of God, and that He will send His hosts from heaven to help you and that
nothing shall be impossible to you if you have faith. And now I give you a commandment
which shall be for a covenant between you and me—that ye have faith; that your faith be
steadfast as a rock that no storms can move, that nothing can disturb, and that it endure
through all things even to the end; even should ye hear that your Lord has been crucified, be
not shaken in your faith; for I am with you always, whether living or dead, I am with you to the
end. As ye have faith so shall your powers and blessings be. This is the standard—this is the
standard—this is the standard.
XII:'A, 0' December '.*' [XII:Bl:RgB]
"Now is the separation, O longing ones!"
Words of Bahá 'u'llá h.

!!!!
Chanted in commemoration of the Ascension of His Holiness 'Abdu'l-Bahá .
HE IS GOD!
The nightingale of separation (perching) on the branch of the horizon (of the word) is
warbling (saying): Verily, this is a separation, O longing ones!
The bird of fidelity is singing from the tree of eternity, saying: Now is the separation, O
longing ones!
The dove of parting is cooing from the Sadrat1 of separation, saying: O longing ones, the
separation has come!
Say: Verily, the time of union is over and the separation has come through Divine decree;
and this is a separation, O longing ones!
The tears are flowing from the eyes of the people of eternity from among the Supreme
Concourse on account of this separation, O longing ones!
The breeze of joy has ceased to blow from the garden of Light on account of this separation,
O longing ones!
By God, Verily, the faces of those that are occupying high balconies have turned pale on
account of this separation, O longing ones!
The joy of life of everything between the heaven and the earth has changed on account of
this separation, O longing ones!
The huris2 tinged their eyes with tears of blood, when they heard the announcement of this
separation, O longing ones!—and they will not adorn themselves with the robes of eternity
when they hear the announcement of this separation, O longing ones!
Verily, this is a sorrow with which no sorrow in the kingdom of spirituality can be
compared, for the breezes of separation have blown, O longing ones!
XII:'A, 0' December '.*' [XII:Bl:RgB]
Words of 'Abdu'l-Bahá to early American Bahá'ís
Farewell words to the first party of American pilgrims, 'Akká, UdVd, from "An early
pilgrimage".
'Abdu'l-Bahá turned suddenly to us, and raising his voice in a tone so poignant that it
pierced every heart, he stretched his hands above us and said: "Now the time has come when
we must part, but the separation is only of our bodies, in spirit we are united. Ye are the lights
which shall be diffused; ye are the waves of that sea which shall spread and overflow the
world. Each wave is precious to me and my nostrils shall be gladdened by your fragrance.
Another commandment I give unto you, that ye love one another even as I love you. Great
mercy and blessings are promised to the people of your land, but [XII:Bl:Rgo] on one
condition; that their hearts be filled with the fire of love, that they live in perfect kindness and
harmony like one soul in different bodies, like one soul in different bodies. If they fail in this
condition the great blessings will be deferred. Never forget this; look at one another with the
eye of perfection; look at me, follow me, be as I am; take no thought for yourselves or your
lives, whether ye eat or whether ye sleep, whether ye are comfortable, whether ye are well or
ill, whether ye are with friends or foes, whether ye receive praise or blame; for all of these
things ye must care not at all. Look at me and be as I am; ye must die to yourselves and to the
world, so shall ye be born again and enter the kingdom of heaven. Behold a candle how it

Or Sidrat.
Ḥú rı́ya, pl. ḥ ú rı́yá t, ḥ ú r. English houri.

!!!#
gives light. It weeps its life away drop by drop in order to give forth its flame of light. … The
time has come when we must part, but the separation is only of our bodies; in spirit we are
united forever."
__________
From Utterances of 'Abdu'l-Bahá to Pilgrims in UVWo.
"If you should receive news in America that I have been thrown into the sea or carried
away to an unknown place, if you should receive word that I have been tortured and killed—
change not, grieve not; nay, rather, be more firm, be more rejoiced, and let your steadfastness
grow and increase. For our meeting-place is the Kingdom of God. There shall we meet. I am
always in great danger. Perhaps in an hour a telegram may come and everything here be
changed. Therefore, hold fast to the Cause of God; be firm, whether I am in this world or not.
Wherever I may be—here or in the nest world—I will always ask assistance for you."
__________
Extract from a Tablet from 'Abdu'l-Bahá dated qW December UVWo.
"If thou question regarding the trials and difficulties of 'Abdu'l-Bahá —that is a sea
boundless, full of storms and surging. But 'Abdu'l-Bahá is in perfect peace and composure and
in complete joy and happiness and tranquillity; nay, it is for him a ready banquet and an
adorned feast. I hope that at the end of this feast and banquet the overflowing chalice of
martyrdom will come around to him, and then will he be intoxicated by that wine.
"But as to you. You must not look at the catastrophes of 'Abdu'l-Bahá . Consider power and
strength, and withstand the world for the sake of the love of 'Abdu'l-Bahá . Bear the
persecution of the enemies and the blame of those who oppose. Under all conditions My soul
and My life shall abide with you in this world as well as the world above."
XII:'A, 0' December '.*' [XII:Bl:RgR]
"The Master and his whole family narrowly escaped crucifixion"
Letter from Major W. Tudor-Pole.
London, England,
R December BXRB.
To the Star of the West,
We have not cabled to you this week in any official way, as the news from Haifa will have
reached you direct by cable as soon as it came here, and our hands have been pretty full in
doing all in our power to make the arrangements which are referred to in the enclosed
memorandum.1
The writer, on behalf of the English friends, and on his own behalf, would like to join with
the American friends in prayer and praise for a great and noble life wonderfully lived and
finally crowned by a peaceful passing into the Wider Realms. Probably there is no one who
knows so well as the present writer that the Master and his whole family narrowly escaped
crucifixion on the Mount of Carmel two days before we entered Haifa in August BXBm. This
tragic event was only frustrated by the unexpectedly swift advance of Allenby's troops, which
forced the Turkish authorities out of Haifa before they even had time to carry out their
terrible threat, or to take the Master and his family with them into the hills as hostages.
Knowing all the facts at first hand, I can join with the friends throughout the world in
thanksgiving that the last few years of the Master's life were spent in comparative peace and
tranquillity, and that his passing over was not marred by any tragic or untoward events.

Star of the West, XII::e, pp. FcI–Fcb. Memorandum passing of 'Abdu'l-Bahá included in this document.

!!!$
Shoghi Rabbani and his sister will be returning to Haifa towards the end of the present
month, and they will be accompanied by Lady Blomfield, and by Ḍı́yá 'u'llá h Aṣ gharzá dih.
We have not yet received any further details from Haifa beyond the first cablegram, dated p
pm, Rm–BB–RB, as follows: "His Holiness 'Abdu'l-Bahá ascended to Abhá Kingdom. Inform
friends. (signed) Greatest Holy Leaf", but we expect further news hourly and daily, and shall
be only too glad to share with you all that is received.
Although it is perhaps early days to discuss the matter, I anticipate that the [XII:Bl:Rgp]
American friends will be considering the production of a Memoir, and if the present writer, or
any of the other friends in London who have recently been in the East, can be of service in
helping you with the material for this volume, we shall be pleased. We are, of course, not
satisfied with the references that have been made in the Times, Morning Post, Daily Mail, and
other papers to the event, but we have done the best we could, and so far as the New York
World was concerned, writer saw their representative here late last night, and he hopes that
the cable that was sent out to New York was of an accurate and satisfactory character.
The pressure here is so great that at the moment we cannot enter into further details, much
as we should like to do so—this is simply a note to assure the American friends that we are
one with them in profound sympathy, as is indeed the case with friends throughout the world.
Yours in faith and friendship,
W. Tudor-Pole.
XII:'7, '. January '.** [XII:BZ:RgX]
The Ascension of 'Abdu'l-Bahá1
Account from newspapers and letters, received and translated by Dr Ḍı́yá ' M. Baghdá dı́,
December BXRB, Chicago.2
__________
"THE MOST GREAT CALAMITY—THE DEPARTURE OF THE
PERSONIFICATION OF HUMANITARIANISM, 'ABDU'L-BAHAC 'ABBAC S."
His Holiness 'Abdu'l-Bahá 'Abbá s departed from this earthly world and ascended to the
Most Glorious Abhá Kingdom, Rm November at B:pC am, BXRB, at Haifa, Palestine. The funeral
was on Tuesday, RX November at X am.
… [XII:BZ:RlC]
…
The funeral procession of 'Abdu'l-Bahá—The momentous hour.
When the clock struck nine, Tuesday morning, RX November BXRB, the wide street, Allenby
Road, was congested with the crowds from its starting place to the summit of Mount Carmel.
The hearts were throbbing, the breasts heavy, the tongues dumb. Quietness and homage
prevailed and the throng was a solid mountain. In the front ranks of those who came to pay
the last tribute of love and farewell were Sir Herbert Samuel, the Governor-General of the
Holy Land, and the members of his staff, who came from Jerusalem to attend the funeral. Mr
Sims, the Governor of Phoenicia, the Consuls of all the Governments, the Mu- [XII:BZ:RlB] slim,
the Christian and Jewish religious leaders, his relatives and his followers, who were burning
with their grief, shedding their tears, throwing themselves on his casket, giving their last
kisses to it—those kisses so filled with heat and yearning that they would restore life and

Refer also to:
a) "The passing of 'Abdu'l-Bahá " by Lady Blomfield and Shoghi Effendi in The Bahá'í World, Vol. I, pp. :j–I:.
b) Balyuzi, 'Abdu'l-Bahá, Chapter Fb.
Article from newspaper an-Nafir ("The Horn"), Haifa, e December :jF:. Accents added and some spelling changes made.

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bring back the soul to the stilled body if life could be restored and the soul could be brought
back. Then, when they withdrew from that thrilling stand and painful scene, their sobs and
moans were raised. Their cries and tears burst forth as the casket, with what it contained of
Wisdom, Eloquence and Knowledge, was carried on the palms of the hands of the men.
The casket was of plain white wood covered with precious Persian shawls. The procession
moved, surrounded by the crowd of onlookers and encircled by the sorrowful hearts. In the
fore ranks was a company of police and their officers; then the Muslim and the Christian Boy
Scouts with bands and flags; then the personal guards of the Consuls; then the leaders of the
various Muslim sects were in front of the casket, chanting heart-touching hymns. Behind the
casket marched the Governor-general and his staff with utmost dignity. The procession
proceeded with perfect order until it arrived half way up the summit of Mount Carmel; then
all stood silent, immovable, as if birds were perched upon their heads.
Notwithstanding the uphill climb none showed any signs of fatigue until they arrived at the
Tomb of the Bá b. It was then BC:RC am. The casket was placed on a dais near the high and
majestic Tomb which commanded the most beautiful view on Mount Carmel. The Governorgeneral and his staff, the learned and the leaders of all sects made a ring by standing around
the casket. When all the people in the procession had arrived at the Tomb, it made a scene
such as Haifa had never witnessed before.
Eulogies given by the leaders and the poets of the Muslims, Christians and Jews of the Holy
Land.
Yusú f Afandı́ al-Khaṭıb
́ , a famous Muslim orator, was the first speaker. He said: "O Arab
and Persian gentlemen: Why do I see you gathered here? What are you contemplating and of
what are you thinking? Is it of death, or the living dead? Every day caravans of dead men pass
before your eyes, yet you do not pay attention to them. Then for whom are you weeping? Is it
for the one who was great yesterday and today in his departure is greater? Is it for the one
whom you call your guide and philosopher? There should be no weeping for the one who
departed to the eternal world. Then weep for the loss of bounty and courtesy! Mourn for the
loss of knowledge and generosity! Weep for yourselves because you are the losers! As to him
whom you have lost, he is no other than one departed from your mortal world to the immortal
and everlasting realm. Weep for one hour for the one who has wept for you for eighty years.
Look right and left, East and West, and tell me the true news. What a vacancy has taken place
in nobility and dignity; what a pillar of peace has tottered; what a fluent and eloquent tongue
has become silent! Ah me! Calamity is devoid of a grief-stricken heart and weeping eye; it has
left you young people to mourn your elders, and made you elders to mourn your youth! Woe
unto the poor, for charity has left them! Woe unto the orphans, for their merciful father has
gone away from them! Would that Sir 'Abdu'l-Bahá 'Abbá s could be redeemed by precious
souls, for then they would be sacrificed to him! But this is the will of God, and nothing can
stop it. Which one of his perfect deeds can I mention to you when they are greater than can be
mentioned and more than can be counted! It is sufficient to say [XII:BZ:RlR] that in every heart
he has left a glorious trace and on every tongue a beautiful mention. One who leaves behind
him such a glorious history and eternal memory is, indeed, not of the dead! O family of
'Abdu'l-Bahá ! Console yourselves with patience, because it is impossible for an oriental or an
occidental to comfort you and not find himself in more need of consolation!"
Ibrahim Effendi Nassar1 (one of the most celebrated Christian writers) was the second
speaker. He said: "'I wept for the departure of my Master and anyone like me will weep for
the departure of his Master.' For whom is this mourning and shock? What is this weeping and
crying? What has happened to the people? Has a mountain sunk into the earth? Or has the

Ibrá hı́m Afandı́ Naṣ ṣár.

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earth quaked? No; not this, nor that. It is that 'Abdu'l-Bahá , the great soul of bestowal, has
departed. 'They took him out and all are weeping. It is like the shock of Moses when Mount
Tô r1 fell.' O what a calamity is this! It is a national loss and an universal ordeal, for the roots
of the heart are cut out and in such a thrilling moment the garments are rent asunder. O my
burning heart! In the passing away of the Master, 'Abdu'l-Bahá , the mountain of charity and
generosity has fallen! The echo of his departure sounds in all parts of the world. Therefore
humanity is painfully suffering; the tongues are repeating the mentioning of his abundant
bounties; the eyes are weeping, and the hearts are bleeding! Ah me! 'Abdu'l-Bahá lived about
eighty years and the miracle of his life was like the lives of the prophets. He has trained,
taught, assisted, rescued and guided the souls to the straight path. He brought upon the
people great glory. O people, listen: 'Abdu'l-Bahá is not dead, nor is the light of Bahá 'u'llá h
extinguished. Far from it. His rays will ever remain shining. 'Abdu'l-Bahá , the beloved of
Bahá 'u'llá h, has lived a life from which emanated the significances of the mortal. Therefore,
the spiritual took the place of his physical life. And he ascended from this world to the
Paradise of the Lord as a pure angel accompanied by his good deeds and his sublime
attributes. Yea, O my people! You are taking the body of the great one whom we have lost to
its last resting-place, but rest assured that your 'Abdu'l-Bahá will remain forever living among
you in the spirit, in his words, in his sayings, in his qualities and in all the essences of his life.
We are bidding farewell to our physical 'Abdu'l-Bahá , as his physical body disappears from
our sight, but our spiritual 'Abdu'l-Bahá will never leave our minds, our thoughts, our hearts,
and his mention will never depart from our lives. O 'Abdu'l-Bahá ! O thou great and generous
one! Thou art resting now. Thou didst bestow life upon us, guided us and taught us. Thou
hast lived among us, great, with all that the word greatness means. Verily, we glory in thy
deeds and thy sayings. Thou didst raise the station of the East to the highest pinnacle of glory.
Thou didst perform and complete thy efforts. Therefore thou hast gained the crown of
Majesty. O ye branches of the Tree of 'Abdu'l-Bahá ! I come to you. I am the sorrowful one. I
ask my Lord to bestow upon you a beautiful comfort and to console us by protecting you."
Professor Muḥ ammad Murá d Muftı́, Muslim Judge of the Judicial Law and the Muslim Chief
of Haifa, was the third speaker. He said: "When nations lose one of their great men, whether
he is great in his knowledge or great in his generosity or great in his politics or great in his
principles and his benevolence, they comfort themselves in this: that there must come out
from among their sons a genius who will become a successor to that great departed man. But
the calamity of the world of [XII:BZ:Rlp] humanity in the loss of the benevolent 'Abdu'l-Bahá
cannot be compared to any other calamity, because his vacancy will never be filled by any of
the people. I do not like to exaggerate in praising this great personage, because his generous
hands in the path of service to humanity and his philanthropic deeds none can deny, save one
whose eyes God has blinded. 'Abdu'l-Bahá was great in all the stages of his life. He was genius
itself, high in character and had the best reputation. He was famous in the East of the earth
and in the West. He possessed this exalted station through his untiring work and he gained
the highest place in the hearts through his help to the helpless, his rescue of the hopeless and
his comfort to the afflicted. 'Abdu'l-Bahá was a great, learned and remarkable professor.
Even if his physical body has disappeared from the eyes, his immortal deeds will never
disappear from the minds. Even if the physical 'Abdu'l-Bahá has passed away, his name will
never pass away. O thou benevolent one who art departed! Thou hast lived greatly and thou
hast departed great! This big and majestic procession and this overwhelming gathering is
only a brilliant proof of thy greatness in life and in death. But who is to help the poor after
thee, O thou whom we have lost? Who is to assist the hungry and the distressed? Nay, rather,
who is to succour the widows and the orphans after the departure of the one who is the

Jabal al-Lawz ("Almond Mountain") is known as Jabal Mú sá ("Mountain of Moses") and Ṭ ú r as-Sı́nı́n, the mountain (not
Mt. Sinai) on which God's law was given to Moses. Jabal and ṭúr: "mountain".

!!!'
embodiment of goodness, kindness and humanitarianism? Then rest thou comfortably in thy
resting-place. Thou knowest what is the end of the life of one possessed of such qualities.
Verily, he is a miracle in his deeds and eternal in his work. May God inspire thy family and
relatives with beautiful patience in this great calamity."
Professor 'Abdu'llá h Afandı́ Mukhliṣ (one of the distinguished, learned Muslims) was the
fourth speaker. He said: "Have you seen the sun set, the disappearance of the moon and the
falling of the stars? Have you heard of the crumbling of the thrones, the levelling of the
mountains? Have you felt the thrilling and dreadful tragedies that are caused by the accidents
that occur in experimental innovations that make the souls and the hearts and the bodies
tremble? All such tragedies cannot be mentioned in comparison with our most great calamity
for which it behoves us to rend our hearts. … Yea, the sun of knowledge has set; the moon of
virtues has disappeared; the throne of glory has crumbled, and the mountain of kindness is
levelled by the departure of this benevolent one from the mortal world to the immortal realm.
I do not need to explain the sublimity of the great one whom we have lost or to enumerate his
great qualities, for all of you who are just are witnesses and can testify to what has been given
him of personal beauty, beauty of his character, greatness of his heart, vastness of the sea of
his knowledge and generosity. Alas! who after him will feed the hungry, clothe the naked,
rescue the distressed, guide those astray, help the widows, assist the orphans and satisfy
those who thirst for knowledge from his pure fountain and beautiful rose-gardens? Nay,
rather, who will after him address the meetings, stand in the pulpits, use the pen and paper?
All are left without their only banner, their incomparable hero and their shining moon. I beg
your pardon if I fail in doing my duty as far as faithfulness is concerned or if I am unable to
pay the generous one who has departed what he deserves of the best and highest praise,
because what my tongue utters has emanated from a tender memory and broken heart.
Indeed, they are wounds and not words; they are tears and not phrases.
And you, O Bahá 'ı́ gentlemen! This is [XII:BZ:Rlg] not your calamity alone. Nay, rather, it is
a blow to Islá m, and a calamity for the whole world, of the past and the present. The teachings
of Bahá 'u'llá h and 'Abdu'l-Bahá are spread in the East of the earth and in the West and the
Bahá 'ı́s, who are very numerous, join with us in this commemoration. O, I can well imagine
what the Bahá 'ı́s are going through today when they receive the shocking news by
cablegrams. O how they are seeking patience, but are not finding it; asking for consolation,
but cannot gain it, and looking for comfort, but cannot find the way. Therefore the sacred
countries of Ḥijá z, Egypt, Damascus and Persia that have produced this precious jewel and
priceless pearl, is sharing with the Holy Land its grief and sorrow for the generous one who
has departed and now is resting in the heart of Mount Carmel, the dwelling-place of Elijah and
Joshua and the rest of their prophet brethren. May God send upon us and unto you reward
and recompense, bestow upon us and unto you patience for this calamity. 'This calamity has
made all previous calamities to be forgotten. But this calamity will never be forgotten.'"
Shaykh Yú nis Afandı́ al-Khaṭıb
́ (a noted Muslim poet) was the fifth speaker. He recited a
poem that he composed: "'God has ordained the departure of 'Abdu'l-Bahá , who is the Lord of
virtues, perfections and wisdom. The people are weeping and mourning because of the
separation from the one who was the eye of all time. He planted favours in his sublime rosegarden. They grew and bore sweet fruits. The creatures are the collective witnesses of his
perfections and deeds that surpassed everything. …'"
His honour Bishop Bassilious (the leader and head of the Greek Catholic Church of Haifa)
was the sixth speaker. The Bishop spoke in the praise of 'Abdu'l-Bahá , especially mentioning
his remarkable, majestic personality and his matchless philanthropic deeds toward the poor.
Wadı́' Afandı́ Bustá nı́ (one of the brightest Christian youths and poets) was the seventh
speaker. He recited a poem that he composed: "'In the souls and in the minds thou art

!!!(
immortal. One like thee, who has all perfections, virtues and honours, is eternal. … [XII:BZ:Rlg]
For thy departure they are weeping in grief. In their hearts thou art, and thou art their hope.
In their eyes thou art ever present, and so is thy father, Bahá 'u'llá h. 'Akká has embraced him
(Bahá 'u'llá h) in its delightful place, Bahjı́; and Haifa has opened its bosom for thy tomb,
'Abdu'l-Bahá . O 'Abdu'l-Bahá , son of Bahá 'u'llá h! Men die, but their names live. O 'Abdu'l-
Bahá , O son of Bahá 'u'llá h! May my soul be a sacrifice to one like thee. Thou art the all-wise,
and all else beside thee are only learned. What can the poets say in thy day? Thou hast
dawned in the West—then its morning appeared. They have seen thy light from afar and we
are flooded with thy effulgence. O 'Abdu'l-Bahá , O son of Bahá 'u'llá h! Thou wert just as God
wanted thee to be and not as others wished. Thou hast departed in the Holy Land wherein
Christ and the Virgin Mary lived. The land that received Muḥ ammad; the land the dust of
which is blessing and wealth. The land we consecrate, even if it oppresses. Therein is a
paradise and a heaven. The tombs of the saints shall not be degraded; the souls will be their
sacrifice. We shall be sustained by this Tomb and the One it contains. The covenant of love
and devotion will remain forever between us. …'"
Mr Salomon Bouzaglo (one of the most progressive Jewish leaders in Haifa) was the eighth
speaker. He spoke in French. He said: "It is very strange in this infidel, faithless and
absolutely materialistic age that there should appear such a great philosopher as the one
whom we mourn, 'Abdu'l-Bahá . It is he who speaks to the hearts and consciences, satisfies the
thirsty souls with his teachings and principles which are known to be the best foundation for
all religions. He knew how to convince, with his words and explanations—the greatest
orthodox of the age. As to his life, it was the living example of self-sacrifice, preferring the
good and the welfare of others to his own. Blessed are those who were near him, for they
have read in him the greatest page of religious and social philosophy. Since the days of
Aristotle until this day all philosophers and social reformers have been fanatically using every
means to uphold their own sectarian and limited theories, and woe unto whomsoever
disagreed with them. But here with 'Abdu'l-Bahá there is no prejudice of any kind. All men
are brothers. Here is found the essence of humanitarianism and the best principles of all the
religions. The Jewish, Christian and Muslim prophets who were seeking to establish such a
spiritual brotherhood are in this day stretching their arms to embrace the Prophet 'Abdu'l-
Bahá and his sacred principles. The philosophy of 'Abdu'l-Bahá is plain and simple, but it is
big and comprehensive. It conforms to every human taste and by its virtues all prejudices and
superstitions vanish. … The philosophy of 'Abdu'l-Bahá is original. It is logical, reasonable
and scientific. It is clearly evident that the age needs such a philosophy. In spite of our
dependence upon the power of inventions, discoveries and scientific researches, human
hearts are singing the melodies of universal peace. 'Abdu'l-Bahá , and before him Bahá 'u'llá h,
have carried on their shoulders this glorious work—the establishment of universal peace.
There are two factors, two things that always separated or differentiated the East from the
West. On one hand you see the West striving to discover the secrets of nature, to bring out the
hidden things and make science grow by all that it can, through inventions and discoveries.
On the other hand, you see the East as the dawning-place of the great prophets, the founders
of religions and law-givers. They spread and grow and the hearts and the souls become filled
with their spiritual lights. Therefore the East and the West are rivals. The first is exalted
[XII:BZ:Rll] by its religions, and the second by its inventions. Both are essential for the life of
our body politic. 'Abdu'l-Bahá has departed at Haifa, Palestine, the Holy Land, wherein the
prophets appeared throughout centuries and ages, and this fact has been demonstrated today
in the departure of 'Abdu'l-Bahá . We are not the only ones who are weeping for him in whom
we take pride. Nay, rather, there are many in Europe and America and in all the world who
thirst for his universal principles which are conducive to real brotherhood, who are weeping,
too, for missing 'Abdu'l-Bahá . 'Abdu'l-Bahá has departed after remaining some forty years in
the Turkish prison city 'Akká . Baghdá d, the capital city of the 'Abbá sid kings, also had

!!!)
witnessed his and his father's imprisonment. As to Persia, the ancient cradle, it had rejected
its children! Does not it seem that there is a divine wisdom in all these affairs in specializing
the Holy Land to be, as it always has been and always shall be, the source of higher and more
spiritual idealism?"
Shaykh As'ad Shuqayr (a most prominent Muslim scholar and statesman) was the ninth
speaker. He said: "The ancient and modern Muslim Arabs have been accustomed to hold
ceremonies to eulogize their departed ones for certain purposes: (B) To teach some good
lessons to those who are present and can hear; (R) To awaken the heedless and the negligent;
as the prophet Muḥ ammad once said to Omar, 'Death is a sufficient teacher'; (p) To encourage
the hearers to follow in the steps of the departed one and to characterize themselves with his
excellent morals and good deeds; (o) To comfort his family and his people by mentioning of
his sublime qualities; then the hearts will sympathize with them and this will lighten some of
the heavy burden of the painful calamity; (g) That every thoughtful soul may gain according
to his capacity and insight; it should be evident that every creature voluntarily lives and goes
about; thinks, assists, teaches and administers; often, with the assistance of his Creator, he
investigates the Manifestations of his perfection. Then the end comes. I am grieved over such
eulogies. The Master, 'Abdu'l-Bahá , is considered one of the inhabitants of 'Akká because
these inhabitants lived with him for more than forty years. His meetings were meetings of
learning wherein he explained all the heavenly books and traditions. His philosophy includes
all philosophy, ancient and modern. His philanthropies to the widows and orphans were
never interrupted. Whenever a friend of his passed away he never forgot the survivors with
his charity and generosity. He had so great a station; yet he never failed to help the
distressed! In the winter season he met with the learned and notables of 'Akká at the home of
Shaykh 'Alı́y-i-Mı́rı́, and in the summer the meetings were held in a court in the Fá khú rih1
(near the home of Bahá 'u'llá h). In both of those meetings the attendants found him a book of
history, a commentary on all the heavenly Scriptures, a philosophy of the pages of
contemporary events that pertain to scientific or artistic topics. Then he moved to Haifa, and
then went to Europe and America where he gave comprehensive and eloquent addresses and
exhortations. His intention was to bring about unity among religions and sects and to remove
the severe strife from their hearts and from their tongues, to urge them to take hold of the
essence and let go the nonessential. He did that by presenting his message in a scientific
manner. A group of Persians and others criticized him and found fault with his ideals in
pamphlets they published and spread. Nevertheless, without paying any attention to their
criticism and oppositions, nor being hurt by their hatred and enmity, he [XII:BZ:RlZ] went
forward and proclaimed his teachings. It is the law of God among His creatures—a law which
will not be changed—that the originator and declarer of principles must inevitably have those
who agree and praise and those who disagree and reject."
Muḥ ammad Afandı́ Ṣ afá dı́ (a highly educated Muslim poet) composed and read a poem:
"On Sunday night heaven was opened and the spirit of 'Abdu'l-Bahá flew with its glory.
It was received and entertained by the prophets.
He was washed by the Water of Paradise.
All the people reverently walked for him, even the Kings and their Governors.
O Mount Carmel, thou art now more proud than the heaven, for thou hast become the
holiest mountain.
'Abdu'l-Bahá , thou art now missed by those thou didst care for; thou didst cure their
ailments and thou wert their remedy.

al-Fá khú rah is a SW quarter of 'Akká —location of the Khá n al-'Awá mı́d ("Inn of Pillars").

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I shall weep with tears for thee as long as I am living; how often thou didst wipe them with
thy hands;
It is befitting that the creatures should weep for thee, because in thy departure they have
lost their moon and intelligence.
God is great: Adam, Moses, Christ and Muḥ ammad have sung praises to thy soul, yearning
for its meeting.
If I could, I would have composed a poem of the jewels of the stars for the praise of the
people of 'Abdu'l-Bahá ."
XII:'1, 7 February '.** [XII:Bm:RZg]
"The beloved Master knew beforehand when he would leave us"
Letter from Munavvar Khá num, daughter of His Holiness 'Abdu'l-Bahá , to Ruth Wales Randall,
Boston.
Haifa, Palestine, RR December BXRB.
My beloved sister,
Though overwhelmed by grief, yet we are confirmed in the Covenant, assured of His
nearness and loyal to His blessed Cause and to His Love.
We are spending these wonderful days of our greatest sorrow in utmost resignation to His
holy will—for we know death can never separate us from Him nor can it affect our strong
faith in Him.
We beg our beloved sisters and brothers and implore them to arise with us in perfect union
and love to serve Him—obeying every single command in His Holy Testament with utmost
devotion. For, dear sister, today is the day in which we must prove our sincerity, love and
loyalty. For I feel we especially who have lived with Him, and you who have seen and known
Him personally—as well as all the Bahá 'ı́s in general, have a great responsibility now.
Therefore we must first throw away the self and sacrifice everything for the sake of His
Cause—we must wish for nothing but the welfare of the Cause.
The beloved Master knew exactly beforehand when he would leave us. The reason I know
this so certainly is on account of a dream which he had about two weeks before the end (the
dream was that Bahá 'u'llá h appeared to him and said: "Destroy this room in which you are"
the "room" being his blessed body), and also because he requested us to send for Shoghi
Effendi to come back from Oxford, England, "for a very great and important reason," as he
said. He also gave us many hints of his approaching departure.
On Saturday, Rl November, he had fever, which left him entirely by the next morning. As
soon as he felt the fever he called me and said: "This is very serious. This is the beginning
now." On Sunday (the RZth) he seemed quite natural and at g pm received several visitors.
The last of these was an Englishman and he gave him a present of Persian handkerchiefs. He
retired to rest about m:pC and at mid-night was resting quietly. At a quarter past one he felt
difficulty in breathing and at B:pC am, Monday morning (the Rmth), everything was over. There
was not the least agitation or agony. It was so calm that we could not realize that he was
going. The funeral took place on Tuesday, the RXth, at X am. Everyone who could possibly do
so came from 'Akká and Haifa and walked in the procession. The High Commissioner, Sir
Herbert Samuel, came up especially from Jerusalem to attend and insisted on walking the
whole way to the Tomb of the Bá b, where is the present resting place of the body of our
Beloved One. The Governor of Jerusalem, the Governor of Haifa and many [XII:Bm:RZl] people
of all faiths—Muslims, Christians, Jews and Druses—were present, a representative of each of
these great faiths gave an address beside the Tomb. These speeches were really the

!!#+
embodiment of His own teaching. These men spoke so highly of the beloved Master and said
so much that there was nothing left for the Bahá 'ı́s to add.
He has written His last instructions enclosed in an envelope addressed to Shoghi Effendi—
therefore we cannot open it until he arrives, which will be, we hope, about the end of this
month, as he is now on his way here.
Dear sister, we ought to prepare ourselves in order to obey every single word which these
instructions contain—and if we are assisted from the Kingdom of Abhá to do this then His
departure will be no loss to the Cause but rather a gain, as His spirit will now be free to help
us universally!
Best greetings from my aunt, my mother and sisters to you and to all the dear friends, with
great appreciation of your letters of condolence and sympathy. Yours affectionately in His
Name,
(Signed) Munavvar.
P.S. You can send copies of this letter to friends for they would like to hear about it all and
no time to write to each separately now.
XII:'1, 7 February '.** [XII:Bm:RZl]
"The shock of his death was indeed as an earthquake"
Letters from Louise Bosch to Ella G. Cooper.
Alláh-u-Abhá!
Haifa, Palestine, g December BXRB.
Beloved sister in God,
Your cablegram to the holy household was received, and the one to my husband, too. Both
were appreciated and later on you will hear more about it.
This is not the moment that I want to engage in writing, but inasmuch as you have cabled
my husband saying that you were longing for news, I make an effort to write you. I have not
written to Geyserville (California), to Tahiti, or to Switzerland, and I know not what our
friends there will think of us for not writing and telling them all about this great occurrence
and happening.
As it is, I do not even know what to write you. I can only tell you that with the departure of
our Lord our former state of spirit has departed also, and as far as I myself am concerned I feel
as though I were a new born babe, in a new world of which I know at present nothing.
Our beloved 'Abdu'l-Bahá passed from this earth early Monday morning. It was at half-past
one o'clock—that is to say, one and one-half hours after midnight on Sunday. He had no
illness in bed. His departure from this world was a rather sudden occurrence. It was half an
hour before he closed his benign eyes forever that he said to Rú ḥ á Khá num [his daughter],
who was alone in the room with him, "I am dying." There was no one else in the room with
him, as all were in their respective beds asleep, no one imagining on awakening that such
could be the case. Notwithstanding the fact that our blessed 'Abdu'l-Bahá was not so well that
day, and in truth had not been well for a long time, but in consideration of his work which he
did each day, and the care that he took to carry out his work every day, and the attention
which he paid to matters great and small, [XII:Bm:RZZ] and the visitors which he received up to
the last, and his inquiries after the welfare of the pilgrims present and the sick in the village,
and the requirements of the holy family—in short, notwithstanding the fever which 'Abdu'l-
Bahá had that day and several days previous, which fever would come and go and was
designated as malarial—the members of the household were not aware of the approaching

!!#!
departure.
Oh! our divine Lord went as he came; he went out of the world as he came into it "as a thief
in the night". He made no one any trouble nursing him; he did not wish any soul to give up
even one single night's sleep for him. Rú ḥ á Khá num, as I said, was all alone in the room with
him when he said to her, "I am dying," and she quickly searched her mind what to do to retain
his precious life. Assuredly she could not even lose a single second to go out of the room to
call for help, much as she had that impulse, but tried some remedies that were at hand left by
some physicians who had been in that day to see 'Abdu'l-Bahá . The holy family, of course, had
often supplicated him to allow them to bring in a physician, which was granted, but merely for
their sakes, not for his! Even on that Sunday (the night on which he left us) when a physician
who had been called made an injection of quinine, 'Abdu'l-Bahá said afterward to Rú ḥ á
Khá num, "I am the physician of the world!" He did not want that injection, but to please his
family he, like a lamb that unto his shearers is dumb, allowed them to do with him what they
wanted. What a lesson! His minutest acts were great lessons to the world. So, for instance,
when John [Mr Bosch] and I first arrived here I saw that 'Abdu'l-Bahá had a cold.
Remembering how 'Abdu'l-Bahá 's cold in Montreal became better from a simple remedy
(Homeopathic) I had begged him to take, I persuaded him to take a new one I had with me. I
spoke several times about it to Rú ḥ ı́ Afandı́ and impressed it upon him that it was surely
efficacious. As 'Abdu'l-Bahá did not get better, he sent one day (no doubt urged by Rú ḥ ı́
through my pleadings) for that remedy. It surely did help his cold, and for several days he was
better. Some days after 'Abdu'l-Bahá had deigned to take my medicine, I asked him how much
he had taken. His reply, which I did not comprehend then but which I comprehend now, was
this: "I took your remedy six times—for your sake." I know now that this means: "Even as I
have pleased you and granted your request, so even must you grant the request of others and
do their will and wishes."
After Rú ḥ á Khá num had given him some medicine, she awakened the holy mother. The
others, also Dr Krug, were sent for. He happened to be (as a pilgrim) on the grounds. He and
his wife were lodged, and still are at the present time, in the room which 'Abdu'l-Bahá had
built for himself as an addition to his house—the room to which a stairway leads, in the
garden near the entrance. So Dr Krug was not far and could come quickly; but alas! 'Abdu'l-
Bahá breathed only a few times more and all became still within his holy temple.
At first we were as dumb and speechless, bewildered. We stood or kneeled before the bed.
We gazed upon his face and could not trust our eyes. At last the bewilderment subsided and
the trust asserted itself. Was it true that his eyes would open no more? Would he not open
his eyes to look upon us again? Would he not open his lips to say that he was not dead? We
asked the doctors if he was dead. They said yes, the heart had ceased to beat; they said it was
useless to try to revive him—it could not be done. Then, after awhile, the [XII:Bm:RZm]
mosquito netting over the bed was let down, and this covered from our eyes the earthly
remains of our Lord. We got up and went into the adjacent room, and the door of the room
out of which we came was closed.
But before this, the blood of the wounds of this blow had begun to flow, and the hurt and
the pain and the moans increased with every minute. We five European pilgrims were in the
room together with the holy family, and the holy mother held my husband's hand and the
Greatest Holy Leaf held mine. After a time we went back to the Pilgrim House, leaving the
holy family alone. It was still night—no moon at all. Not long afterward the dawn broke, and
at last the sun rose with great effulgence over the scene of this memorable night. Then we
went over to the holy household again. We found them nearly exhausted from excessive grief.
After a little more time, many callers came and all wept bitterly. After that new callers
came and during the day and night for four or five days. It is an Eastern custom and duty to

!!##
receive and see them all, to feed them, and to have them stay over night. It was a painful duty
for the holy mother and her four daughters—not to speak of the now very feeble Greatest
Holy Leaf—to see and to talk with, and to be embraced, kissed and bewailed by all these
visitors. But they went through this, too, the same as through everything else. Throughout
the days, Tablets were chanted to the visitors.
The sons-in-law and the grandsons and the six Persian pilgrims from Persia, and all the
other Persians who had been like courtiers at the court of 'Abdu'l-Bahá , were all busy and
engaged with the preparations for the interment, and how they could walk and talk and see,
with their eyes blind from tears, was a miracle. It seemed that so much weeping was never
done since the world began.
The holy funeral took place on Tuesday morning, the casket being borne on the shoulders
of men, up and up and up Mount Carmel, until the sacred spot of the Tomb of His Holiness the
Bá b was reached, and there 'Abdu'l-Bahá was temporarily buried.
I cannot tell and write you everything in this letter—it is too much. You will read
elsewhere of the addresses of the clergy and people on Mount Carmel. I could write books on
the procession up the way to the Tomb of the Bá b. Also photographs were taken by Curtis
Kelsey and Dr Krug and you will get some later.
Ella, when those speeches were made at the Tomb of His Holiness the Bá b—the casket
containing the holy remains of 'Abdu'l-Bahá being outside, with the bright sunlight shining
upon it—and those thousands of souls listening, that was the earthquake of which it speaks in
the Holy Scriptures, and that was the rending of the veil in the temple! They said such things
of 'Abdu'l-Bahá that the earth of the hearts of the people, which had hitherto been stony, was
put in motion, and the veil that was before the eyes of their purely human spirits was rent
asunder, and they began to know who it was who had dwelt among them. These speeches
were made by Muslims and others who were not believers. There has been since a great
demand for literature, and the people are greatly aroused and shaken everywhere. The Holy
Spirit descended upon many who had hitherto been purely of the human spirit. All existence
has taken on a new garment, for the shock of his death was indeed as an earthquake—it could
not be described as anything else.
The grief of the holy family is indescribable. They cannot be consoled at all. They say that
nothing can console them except the hearing of the news [XII:Bm:RZX] of the unity of the
believers everywhere. Between their tears they endeavour to explain what unity is. They
have, among themselves, and in that portion of the world in which they move and live, perfect
unity. That word has taken on a new aspect for me since the departure of our Lord. Unity is
something else than what I thought before. Now that I know what it is, I hope to be able to
carry it out, to execute it. It isn't to teach, as so many think—that's nothing. A Persian teacher
here said yesterday that a time is coming when not any believer would breathe a single breath
for himself. That is unity! This wonderful teaching which we have learnt is only now
beginning to be understood, and this is that which 'Abdu'l-Bahá meant when he said that if we
knew what would take place after his departure we would pray for his departure every day.
The holy family awaits the arrival of Shoghi Effendi Rabbá nı́ from England. Until that time
nothing will be undertaken regarding the reading of the Testament of our Lord, the Centre of
the Covenant of God. He left a letter addressed to Shoghi Effendi, and this letter he gave for
safe-keeping to the holy mother, and gave the order to write to Shoghi to come home. They
asked 'Abdu'l-Bahá if they should cable Shoghi to come, but 'Abdu'l-Bahá said no, a letter
would do. 'Abdu'l-Bahá said this about two weeks before his departure.
Many instances testify to the fact that 'Abdu'l-Bahá knew the date of his departure from
this world. Also he had a dream in which the Blessed Perfection [Bahá 'u'llá h] told him that

!!#$
"this house will be destroyed". 'Abdu'l-Bahá slept in the addition, in the room before
mentioned. When the Krugs came 'Abdu'l-Bahá gave his room to them, and it was made ready
for them. When they came 'Abdu'l-Bahá said to them, "I have given you my room." They felt
badly, thinking they had put 'Abdu'l-Bahá out of his room. When 'Abdu'l-Bahá perceived their
apprehension, he consoled them by saying that Bahá 'u'llá h had told him in a dream to go out
of that room. So then they were satisfied to stay there.
When delicacy seemed to dictate to me to leave here soon after the funeral of our Lord, I
mentioned it to the daughters, but the holy mother replied that we should stay until after
Shoghi's arrival and the reading of the Testament, for, she said, a living carrier is better than
the dead mails, and the news has to be carried by the one or by the other sooner or later
anyway. And so we were glad for this extra permission to stay here, but we expect to leave
soon after Shoghi's arrival. Lady Blomfield will come along, also of course Rú ḥ á ngı́z [Shoghi's
sister], who was in college. They may arrive this week, perhaps on the BC or BB December.
O Ella, we did not have much of a visit with 'Abdu'l-Bahá during the thirteen days that John
and I were here. 'Abdu'l-Bahá , however, sent once for us and gave us a talk. Praise be to God,
that we have that! Then one evening John went to the Persian meeting which our Lord was in
the habit of addressing, and, in order to favour John, and because of a remark John made to
'Abdu'l-Bahá , 'Abdu'l-Bahá had every sentence translated, and so John has that wonderful talk,
too.
'Abdu'l-Bahá could not come every day to meals; it rained several times and the weather
was bad. Then the Krugs arrived, and soon afterward requested 'Abdu'l-Bahá not to trouble
himself to come over to meals on account of us all. Doctor Krug presented this request from
the purely medical standpoint and wished to save 'Abdu'l-Bahá 's strength, and 'Abdu'l-Bahá
granted their request. He said; [XII:Bm:RmB] "Very good." Little did they dream that we would
see him no more at all at the Pilgrim House. It was three days before the blessed departure
that they made the request, and thus we had no more the pleasure of seeing him come. It was
because of the stairway, which apparently was fatiguing to him to climb. Also, he ate so little
every time he came.
Tomorrow it will be one week since we carried our blessed Lord's earthly temple to Mount
Carmel. John had the great privilege that day to assist in carrying the coffin into the room in
which our Lord lay, and John also assisted in placing the holy body into the coffin. This is
John's everlasting bounty for his services rendered to the Cause, and because of the privilege
he had of lifting the holy body of his Lord, John can never be the same being any more. And he
is and looks different, too. The holy mother said that we could never in this life appreciate the
privilege of having been here at just this time. She said that in our presence here all the other
American friends were also present, and in Johanna [Hauf, of Stuttgart] all the German friends
were present.
'Abdu'l-Bahá is buried under the floor of the room of the Tomb of the Bá b [XII:Bm:RmR] which
faces the avenue going down to the landing; that room, I mean, which used to be an assembly
room. Only two days before, we all had the feast there and were served fine tea and cakes and
fruit and candy. It was the feast of the Rl November which is called, I think, the day of the
appointment of the Centre of the Covenant, or 'Abdu'l-Bahá 's day. 'Abdu'l-Bahá stayed at
home, and he was not with us in body. Afterward the Krugs went in to call upon the holy
family, and thus they saw 'Abdu'l-Bahá and he said to them, "I was with you in spirit, though
not in body." No one thought then or conceived the idea that he would pass out of the body
that night.
But now I must assuredly close and finish this letter, although there remains so much more
to say. We hope to go verbally over all the details if it is our destiny to reach California again.

!!#%
The holy family says that although the Lord is not here any more except in spirit, yet all are
welcome here the same as before. To see the friends and to receive them is one of the joys of
their restricted lives here. But I told them that no doubt soon the doors of travel would open
to them, and their life's desire to go to Persia may now soon be fulfilled.
Yesterday one of the Persian teachers said that if it were not for the closing of the doors of
suicide and the opening of the doors of martyrdom, many Persian believers would now find
life unendurable. As the expenditure of life through martyrdom is accepted before God, so we
may soon hear of many Persian Bahá 'ı́s killed; they will throw themselves recklessly into the
stream of the consequences of fearless open teaching.
We will send you as soon as we can obtain them some of the newspaper articles. All else
for the future.
Love to your mother and all the friends.
In Bahá
(Signed) Louise Bosch.
__________
Allá h-u-Abhá !
Haifa, Palestine, X December BXRB.
Dearest Ella,
Enclosed please find the Arabic newspaper which contains the speeches made at the holy
burial of our Lord and Master on RX November. He was buried at X am—that is to say, the
procession started from the holy household at X am.
This particular newspaper brings all the speeches that were made by the Muslim clergy, as
well as a speech made by a Frenchman who is a newspaper correspondent. These speeches
are remarkable, inasmuch as the believers had nothing at all to do with these speeches or with
any newspaper articles regarding the passing away of our Lord; no, rather all this is the
testimony of outsiders and opposers. So you must realize what this means, when even the
opposers came and testified to the greatness of 'Abdu'l-Bahá and to the sublimity of his life,
and the purpose of his work, and the magnitude of his aims. The ladies of the holy household
were very much pleased with all the speeches when they heard about them, and when they
afterward read1 them [XII:Bm:Rmp] they said, repeating the Arabic proverb, "The virtue is quite
true when it is testified to by the enemy."
Dear Ella, were I to wait until some of the boys had translated this newspaper into English
it would no doubt take several years. They have been accustomed to translate tablets and
supplications, but that is past now for the present, and they are busy doing other things. So I
thought I'd leave it to your brightness of mind to find a way to have it translated, perhaps at
the University of California.
As soon as I had mentioned this the other Westerners here thought that they, too, ought to
send a copy each one to their respective friends at home to see how best they could have it
translated. Mrs Krug will send one to Anne Boylan of New York, and Johanna one to Germany.
The ladies said that the outsiders and the opposers had said and published so much in
honour of 'Abdu'l-Bahá that nothing whatever remained for the believers to say. It was as
though the Holy Spirit spoke out of those clergymen and people, as though they had received
open vision right then and there. And many, many other souls began to know more or less
suddenly who it was who had been here and gone. Even one of the daughters said to me that

See Star of the West, XII::V, pp.Fcj–FeV (English); and pp. Fii–Fib (Arabic).

!!#&
it was now as though she had never before known 'Abdu'l-Bahá (her holy father), as though it
were only now that she began to realize who he had been. So you might know what the
feelings of others must be if that holy woman feels that way about our Lord. It is sure that I
feel as though I had never known or seen him, Mrs Krug is a flaming torch; she is as though
intoxicated with the wine of the love of 'Abdu'l-Bahá . 'Abdu'l-Bahá had always favoured her
much, as her heart is pure and clean like that of a child, and she is not at all selfish, but always
had much love for everybody. As far as I am concerned, I am not a flame of fire, but rather ill.
The ladies said that by what the outsiders and the opposers had said and published it could
be seen what the ascension of our Lord had done for them, how it had affected them, and how
they were feeling from it now. They said they hoped that no one would stop coming here now
that our Lord is not here any more, but that the friends all over would realize that they are
always welcome here, and that it always would be a great happiness to the holy household to
receive and welcome them. During their first days of mourning they cried many times for the
friends, and wished that all, all, could be present, that all, all could be here together at the
same time, all the friends and believers and near and dear ones, from the Occident and the
Orient. They said often"
"O how sorry we feel for the grief of the believers all over the world when they hear the sad
news. How disappointed the friends will feel!" From their own sorrow they judged the
sorrow of the others. They are holy women, and it is such a privilege for me to learn to know
them better every day.
Shoghi sent a cable saying that he cannot be here (on account of passport difficulties) until
about Christmas, so we shall not get away from Haifa until the New Year or so, and we do not
know when we shall be back home. We shall not endeavour to go to Jerusalem or to Lebanon.
Much love to you and mother and all. More later.
Love,
(Signed) Louise Bosch.
XII:'1, 7 February '.** [XII:Bm:RmC]
"You must not injure yourselves or commit suicide"
Letter from Ahmad Tabrízí to Dr Ḍíyá' Baghdádí.
Haifa, Palestine,
RX November BXRB.
My dear brother,
I am grieved to announce to you in brief that the Master, 'Abdu'l-Bahá , has ascended to the
Kingdom by his own will. In some of his writings and Tablets which are not yet made public,
he clearly stated in regard to his departure. Also in his talks to the friends, in the meetings
and even to the strangers and visitors he made similar remarks. Soon I will write you and
send you the details.
His latest advices and admonitions to the friends are to the effect that they must be in
perfect unity and harmony.
He said: "There shall not be any separation among the believers because Bahá 'u'llá h has
appointed the House of Justice to be the authority. In the future many false traditions and
untrue statements will appear, but the men of the House of Justice will with great power stop
the mouths of the liars. All difficult problems must be referred to the House of Justice."
Mı́rzá Abu'l-Ḥasan Afná n (a noble gentleman from the family of the Bá b, for many years
living near 'Abdu'l-Bahá ), realizing the approach of the most great calamity—the Master's

!!#'
ascension—could not wait to see it, and therefore he drowned himself here, in the sea.
The Master, in advising us and all the friends, said: "You must not injure yourselves or
commit suicide. … It is not permissible to do to yourselves what Mı́rzá Ḥasan Afná n did to
himself. Should anyone at any time encounter hard and perplexing times, he must say to
himself, 'This will soon pass.' Then he will be calm and quiet. In all my calamity and
difficulties I used to say to myself, 'This will pass away.' Then I became patient. If anyone
cannot be patient and cannot endure, and if he wishes to become a martyr, then let him arise
in service to the Cause of God. It will be better for him [XII:Bm:RmB] if he attains to martyrdom
in this path. Arise ye in service to the Cause of God as the Apostles arose after the departure
of Christ."
The Master has left a will which is His Covenant, written with his own blessed hand. As
soon as it is read, I shall write to you what it contains. It is the hour of firmness and the
moment of steadfastness. Blessed are those who are faithful to the Cause and loyal to the
Covenant.
Your brother,
Ahmad.
XII:'., * March '.** [XII:BX:RXB]
"The beauty of the Beloved disappeared and the hearts are melted by this
great calamity"
Letter from Muḥ ammad Sa'ı́d Adham to the Star of the West
Alexandria, Egypt, B January BXRR.
Dear Bahá 'ı́ friends,
You must have heard the sad news of the departure of our beloved 'Abdu'l-Bahá from this
ephemeral world to the Kingdom of Abhá .
The news came to us as a thunderbolt that breaks the mountains and shakes the very fibre
of the hearts. We could do nothing but weep—until wearied by weeping the tears stopped
flowing. Our hearts are broken, and whenever we meet those who have not yet heard the
news, the tears gush forth like a fountain; but the fire of our sorrow cannot be extinguished.
Our only hope is that God may confirm us in His Cause and grant us favour and patience in
this great calamity. Those who have been privileged to be in His divine presence and in
whose hearts His love has grown firm, know that His departure is the greatest loss that can be
imagined, and that patience is impossible save through His kindness and bounty. Our sorrow
is beyond expression, and as I am a stranger to English, this adds to the difficulty of expressing
myself on such a sad occasion.
The friends here all have the same feeling and the fire of sorrow is blazing in their breasts.
Since then it is very noticeable that there is more love, more firmness, more unity, more
tolerance and more desire for service. All this is observed in the faces of the friends, and the
more so as the violators appear and endeavour to play their personal intrigues on the pages of
some of the daily papers. The friends here have unanimously agreed not to pay the slightest
attention to them, never to associate with them and never to listen to their words, for in
reality they are the bitter enemies of our Beloved and of the Cause.
For thirty years the violators have tried to harm the Cause of Bahá 'u'llá h and have denied
the Centre of the Covenant, 'Abdu'l-Bahá —and this denial shall never be forgotten. The
violators aspire only to leadership and authority, and try to use the Cause to accomplish their
wicked ends, and to them it is not a question of faith and service. Bahá 'u'llá h gave an explicit
command, which they have absolutely refused to obey. He commanded all to turn to the

!!#(
Centre of the Covenant, and this they have foolishly and maliciously refused to do, and in so
doing they have violated the first and most essential command of Bahá 'u'llá h, namely, that
after the departure of Bahá 'u'llá h they should turn to the Centre of the Covenant, "He whom
God hath purposed", 'Abdu'l-Bahá . By the word of Bahá 'u'llá h and the very existence of
'Abdu'l-Bahá , He ('Abdu'l-Bahá ) was a divine being and not only a material son of Bahá 'u'llá h.
Jesus Christ had brothers and sisters, but no mention of them was recorded in the New
Testament. The violators supposed that 'Abdu'l-Bahá was a material son [XII:BX:RXR] like unto
them. So it lies with you now, in America, who know this question very well, to prevent any
communication between the friends and the violators, and not to admit the violators to your
meetings.
The departure of 'Abdu'l-Bahá took place at Haifa on Monday, Rm November BXRB, at B:pC am,
after an attack of bronchitis lasting about three days, during which time the Master met
visitors as usual. In the afternoon of the last day (Sunday, RZ November) three of the notables
visited him, remaining with him from R to g pm. He talked with them in his customary way
and walked to the door with them, where they begged him, for the sake of his health, not to
tire himself any longer. 'Abdu'l-Bahá then talked to the family about his departure,
encouraging them and exhorting them to continue his work.
Among the utterances of 'Abdu'l-Bahá was this: "From this day the Cause has begun, and the
friends are now stronger to bear the responsibility of the Cause." He also said that he had many
friends all over the world, while when Jesus Christ departed he had only a few. He spoke up to
a few moments before he drew his last breath. Doctor Krug was present when he closed his
eyes. Our friend Joseph Hebeqa, who was sent from Alexandria to Haifa on behalf of the
friends, relates that Doctor Krug was so affected that he did not speak, but sat by himself
meditating and sobbing, and went to the Tomb, where he would kneel and sob, bowing his
forehead to the ground, and owing to his illness it was necessary at times for the friends to
help him rise again to his feet. This shows how deep is the grief of the friends, when one like
Doctor Krug, who was at one time an unbeliever, is thus affected. Surely the life of 'Abdu'l-
Bahá will ever be an inspiration and an example to the friends all over the world.
The burial took place on Tuesday, RX November, the procession starting at X am. Sir
Herbert Samuel, the High Commissioner of Palestine, accompanied by the high officials,
arrived in a special train, starting from Jerusalem at midnight, in order to attend the funeral in
time. The funeral, as described in an Arabic paper1 at Haifa, was miraculous and beyond
description. All the people of Haifa attended the funeral and all were bowed in grief and wept
all the way from his house to the Tomb on Mount Carmel.
When the casket containing the holy body of 'Abdu'l-Bahá was placed before [XII:BX:RXp]
the house, the air was rent with the weeping of the family and friends. The friends then all
advanced toward the casket and kissed, with flowing tears, the shawl laid over the casket.
When this was over the funeral proceeded with pomp and greatness. Men of all creeds and
societies, as well as the great men of the city, without exception, were present and followed
the big train of the High Commissioner.
When they reached the Tomb, after walking for one hour and twenty–five minutes, the
casket was laid down before the Tomb of the Bá b, until the rest of the procession reached that
place. Then about nine speakers spoke spontaneously, declaring his greatness and comparing
it with the prophets of the past, and testifying to the sorrow and the great loss which they felt
in his passing. The speakers were all strangers—not Bahá 'ı́s, as the Bahá 'ı́s could only weep
on this occasion. They were representatives of all the religions of the country, Muslims,
Christians, Jews, et al. and poets of different creeds. Some of the speakers were heads of their

See Star of the West, XII::V, pp.Fcj–FeV (English); and pp. Fii–Fib (Arabic).

!!#)
religion. I cannot describe how I was affected by the reading of these ovations. Sir Herbert
Samuel, after listening to the last speaker, who was a Jew and who spoke in French, shook
hands with him as he had understood what he said. The others had spoken in Arabic. When
this was over Sir Herbert Samuel, holding his hat in his left hand, knelt down and kissed, for
the last time, the shawl that covered the casket, and all those who were present did the same.
The burial took place in the central room where the Master used to sit.
As soon as the friends here received the news of the ascension of 'Abdu'l-Bahá , telegrams
were sent to Haifa, and Joseph Hebeqa, whom the Bahá 'ı́s of Alexandria sent to Haifa, was the
first of the friends to arrive from abroad. Upon his return he related to us the details
mentioned in this letter. Joseph Hebeqa had not seen 'Abdu'l-Bahá before, although he had
made preparations to visit him the week previous to his ascension, but, unfortunately he was
detained. He believed in the Cause during the time of the war, and we tried to perfect his
faith. The ascension of 'Abdu'l-Bahá and his presence in Haifa, on this great occasion,
confirmed his faith and has had a wonderful effect upon him. After his visit of five days in
Haifa, he was quite another being, and returned to us like a flaming torch, and in his
confirmation he has found real consolation.
Since we received the news of the passing of 'Abdu'l-Bahá , we have been [XII:BX:RXo]
animated by a strong spirit, which, during the life-time of 'Abdu'l-Bahá , seemed to be chained,
but has now been let loose, and we feel a strong spirit urging and inspiring us to greater
service. And, too, we have a great secret in our hearts, of which the people of the world have
as yet been deprived. I do not mean to convey the impression that we are in a better spiritual
condition since the departure of 'Abdu'l-Bahá , but I mean to say that we feel more keenly His
spiritual power and inspiration, and it is overwhelming, and His Holy Spirit is now acting
through the firm believers.
The friends in Cairo kept openly three days of mourning, when the learned people of the
Muslims and other notables, as well as Persians, who are not believers, called to console the
friends.
In Alexandria we had continual meetings at my home for several days, during which time
one of the violators knocked at my door, desiring to see me and to console me in my grief for
the passing of 'Abdu'l-Bahá , it being an Eastern custom for the people to call, on the occasion
of death, and offer their sympathy. The friends who happened to be present at that moment
all agreed not to allow him in and insisted that word be sent to him that we would not see
him. This, at first, might seem strange, to turn a man away from the door on such an occasion,
but any believer who has ever heard of the violators and of their attitude toward the Centre of
the Covenant, 'Abdu'l-Bahá , and who knows the trouble they tried to make for him, will
certainly uphold our action in thus turning a violator away. A few days after this we had a
telegram from the family of 'Abdu'l-Bahá , in reply to all cables sent from Egypt to Haifa, which
read thus:
"The beauty of the Beloved disappeared and the hearts are melted by this great calamity.
Our only hope is to raise the banner of the Covenant, and with all righteousness, unity and
servitude we serve His sublime threshold."
A few days later the great violator addressed the Bahá 'ı́s through the columns of the Arabic
newspapers, calling upon them to follow him, according, as he stated, to the will of Bahá 'u'llá h,
pretending, in his call, that although he had been separated from his brother by God's destiny,
yet the filial relationship and hearty sensations were strong in his heart, and he tried
outwardly to show sorrow for the passing of 'Abdu'l-Bahá . One of his only two followers in
Alexandria confirmed his call on a page of the same paper, but the House of [XII:BX:RXg]
Spirituality in Cairo replied and contested both statements, stating in effect that this violator
is not recognized at all by the Bahá 'ı́s, and since he has violated the Covenant of Bahá 'u'llá h for

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thirty years, he is not considered among the Bahá 'ı́s, and has not the authority to speak in
their behalf, for all the affairs of the Bahá 'ı́s are now directed by the Houses of Spirituality, all
over the world, whose members are elected and who will come under the control of the House
of Justice, and they are the only representatives of the Bahá 'ı́s. And this violator is not a Bahá 'ı́
in the true sense of the word and according to the dictates of Bahá 'u'llá h. This reply was given
especially for the benefit of the public, to give them correct information and to prove to them
that the violators are not Bahá 'ı́s and were cut off thirty years ago by their disobedience to the
command of Bahá 'u'llá h to turn, after His departure, to the Centre of the Covenant, 'Abdu'l-
Bahá , and by their harmful actions to the Cause.
The reply produced the desired effect and we, individually, spread it among the inquirers
and thus enlarged the circle of its influence.
Again they wrote an objection to our reply and published it, but after the reply given by the
House of Spirituality none of the friends have entered, or will they enter, into any controversy
with them through the newspapers. The people must understand and know by their own
knowledge that the violators are unfaithful and weak in their reasoning, and this is plainly
evident in the writings of the violators.
We, the friends in the East, hope that the friends in the West will give a blow to the
violators by totally avoiding them and never associating with them or accepting them in their
meetings, because they are the only kind of people who could harm the Cause more than all
other people put together, for the simple reason that their aim is to break the unity of the
friends by putting doubt in the hearts of those who are not firm in their faith.
We are hoping to hear from the West that which will add confirmation to the friends in the
East. This is what is expected from America. We all pray that Bahá 'u'llá h may confirm us in
raising high the banner of the Covenant at all times and in all regions.
Faithfully in the Covenant of Bahá 'u'llá h,
Muḥ ammad Sa'ı́d Adham,
Teacher 'Abbá siyya School, Alexandria, Egypt.
XII:'., * March '.** [XII:BX:pCB]
Letter from 'Abbás Adíb to Dr Ḍíyá' M. Baghdádí
Damascus, Syria,
o January BXRR.
My dear uncle,
Oh! what a calamity has befallen us by the departure of our beloved Master. Several times
in meetings during the year, up to the time I left Haifa, he said: "I have completed my work
and duties in this world and what is left will be done by the friends. I want to rest. The
actions of the ná qidı́n and others so injure me that if my heart be pierced with a spear it will
be much easier to bear than these actions. Suppressed sorrows will kill a man. If one should
relate his sorrows to a friend, [XII:BX:pCR] the sorrow will be removed from his heart and he
will be at ease; but if one shall keep it and does not speak it to others it will work in him, make
him sick and kill him. You do not know what is happening. I do not say anything." Such
words were uttered by 'Abdu'l-Bahá many times.
A certain person was such a great stumbling block in the path of the Beloved that he said to
Bahá dur: "My soul has reached my lips because of his deeds …." He continued: "I want to rest
for six months. The doctor does not allow me to work, read and write."
To begin with he dismissed Mı́rzá 'Azı́zu'llá h Bahá dur and Ibn-i-Aṣ daq, the latter to stay in

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Shı́rá z under the care of Mı́rzá Bá qir Khá n; next he dismissed Shaykh Muḥ ammad 'Alı́, his son
and Siyyid Muṣ ṭafá of Rangoon. A little later he dismissed Jiná b-i-Fá ḍ il and Ṣ ubḥ ı́, the latter
was told that when his services would be needed he would be called—meantime to go and
teach in Persia. Not a pilgrim was left in Haifa.
On Friday night, Bm November, the Beloved had a cold. That morning Mı́rzá Abu'l-Ḥasan
Afná n dismissed his servant and said he was going away. He wrote a supplication to the
Beloved. Then the Afná n went to the seashore, about two hours walk, and threw himself into
the sea. Some fisherman nearby took him out and notified the authorities. 'Abdu'l-Bahá sent
his automobile. I went with the Afná ns and Dr Luṭfu'llá h and helped to bring his body home.
The next day when we carried the body from his house, the Beloved approached and assisted
in carrying, the casket to the carriage. I am sure the Master told him about His departure from
this world and that because of it he threw himself into the sea.
Another incident: Ten days before this a Bahá 'ı́ Turk named Dr Sulaymá n Ra'fat Bey,
whose home is in Beirut, came to visit 'Abdu'l-Bahá . The day after his arrival a telegram came
stating his brother had died. The shock overcame him. 'Abdu'l-Bahá opened the windows,
washed the face and head, rubbed the chest of the doctor, gave him some water mixed with
spices, patted him on the back, embraced him, and consoled him. During this talk the Beloved
said: "Don't be sorry. My departure from this world is very near." (Dr Bey did not mention
this until after the departure of 'Abdu'l-Bahá , not quite a fortnight later.) The next morning
the Master sent him to Beirut with Ahmad Bey Yazdı́ and Munavvar Khá num …
On the morning of Rl November, I left for Damascus. I arrived that night and
communicated the news of the good health of the Master to the friends and my father. On
Sunday, at a meeting, we spoke of it. Monday noon a telegram came saying the Beloved had
departed from this world. …
I heard that on Sunday, the RZth, 'Abdu'l-Bahá sat in the garden under the apricot tree. He
called Ismá 'ı́l Au qá and asked for some fruit—tangerines, sweet lemons and oranges. He ate
some and distributed the others among the friends who were present. He rubbed his hands
together and said: "Finished, finished, finished." He arose and went to his room. That night he
did not go to the meeting. At midnight he awoke, called the Greatest Holy Leaf, said good-bye
to all and at B:pC am ascended to the Kingdom of Abhá . Immediately, everybody was notified
and the weeping and wailing commenced.
A few days after the ascension, a Muslim said to one of the Afná ns: "Sometime ago, His
Excellency, saw me and inquired about my work. He paid me a few pounds and said, 'This will
be the last time we meet.' It did not occur to me that he meant he would ascend so soon …"
As to the ná qidı́n, they surely gloated over the ascension of our Beloved. Muḥ ammad 'Alı́
came to the house of mourning. Khusraw saw him and told him to wait for permission. The
Great- [XII:BX:pCp] est Holy Leaf sent this word to them by Rú ḥ ı́ Afandı́: "Our Beloved does not
allow and does not like you to come in, and if you come in you will add to our sorrows." He
went away and wrote an article in the newspapers calling the Bahá 'ı́s to turn to him, quoting
extracts from the Covenant of His Holiness Bahá 'u'llá h. The Bahá 'ı́ Assembly of Cairo
answered him, and exposed his claim to leadership. …
Kindly give my love and greetings to Zı́nat Khá num, Parvı́n and Ḥubú r Khá num. Shaykh
'Abdu'r-Raḥ má n al-Hindı́ is present and greets you.
Your sincere nephew,
'Abbás Adíb

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XII:'., * March '.** [XII:BX:pCZ]
Requiem tablet revealed for Lillian Kappes
Tablet Maghfarat (Requiem) for the maid-servant of God, Miss Kappes—Upon her be
Bahá 'u'l-Abhá !
O my God and my Helper!
Verily, I place my forehead in the dust and raise my hands toward heaven and call upon
Thee with a heart whose waves surge in Thy remembrance, and with tears that are falling in
Thy love, and a spirit which is moving by Thy goodness and favour and a soul that is
increasingly thirsty, seeking the wine of Thy forgiveness and Thy pardon, and we are saying:
O Forgiver of sins and O faithful Bestower of pardon and Protector from misfortune and
Compassionate to the creatures! Verily Thy maid-servant was a stranger, alone, a unique one
in Thy path; and far from her native land in the path of Thy love she was certainly
approaching toward Thee and was seeking the glad-tidings of Thy favour and goodness. Then
the hearts of Thy friends became saddened by her death.1 The tears of the pure and of Thy
chosen ones were flowing and from the hearts of Thy servants wailing and weeping arose,
sympathy was established for Thy maid-servant and consolation for Thy friends whose hearts
were burning and whose tears were flowing. The hot fire of sorrow was aflame within their
vitals; they were weeping as a mother weeps for her dead child. In this way they were seeking
consolation and favour for her, with burning hearts and with breasts filled with the marks of
grief for this great calamity.
O my God! Grant to her life immeasurable, excellence and companionship with the birds of
Paradise in the eternal world. She is leaving this unreal world and arriving at Thy Holy
Presence in the world eternal and she has become purified from the stain of sins, liberated
and saved from the world. O God illumine her face with the light of Thy mercy and make
fragrant her nostrils with the perfume of the garden of Thy unity and make her eyes radiant
by beholding the Divine Face of her Lord, and appoint for her a place in the true station of
nearness by Thy mercy; and open the gates unto her, putting her in communication with the
Holy Leaves among the maid-servants and companions and aid her to reach the Kingdom of
Mysteries in radiant Light.
Verily Thou art the Forgiver and the Kind! Verily Thou art the Lord of Mercy and
Forgiveness!
She entered in unto Thee and into the path of Thy favour and goodness. I ask of Thee to
bestow upon her a benevolent station; to accept her efforts and grant to her signs of favour
and a station of kindness and pardon. O God! she had faith in Thee and in Thy Verses and was
attracted by Thy fragrances and was reading Thy Words and Verses and giving the gladtidings of the dawn of Thy pure unity and she called upon Thy Name in Thy regions.
She left her native land and remained apart from family ties and brothers, enduring every
trouble and distress and was content to accept the bitterness of separation for the love of
teaching the children. And with enthusiasm educating the girls she lived in distant cities
during long years and periods and was patient in every difficulty. Morn and eve she was
endeavouring to clarify the intellects of the innocent children of good families and failed not in
giving out daily that which was required of her in that distant region. She gave her hand
unwearied every night and [XII:BX:pCm] day and at evening-tide and morning-tide to the
service of the friends and taught the little ones who drew nourishment from the breast of Thy
favour until her body gave out, her strength failed, her body disintegrated and her form
dissolved. Then, supported by Thy favour, she returned to Thee, eager to behold Thee near
See Star of the West, XI::j, p. IFb.

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by. Verily Thou art the sublime Refuge, the Faithful, All-sufficient, the Dear and Illustrious, the
Most Supreme!
(Signed) 'Abdu'l-Bahá
Revealed in Haifa, B July BXRB. Translated in Ṭ ihrá n, Persia, BR October BXRB.
XII:'., * March '.** [XII:BX:pBp]
Dawn prayer of Bahá'u'lláh1
"O God, verily I ask Thee, by Thy Name, by which Thou hast heard the call of the passionate
lovers, the cry of the yearning ones, the loud voices of the near ones, the tender sigh of the
sincere, and ordained the hope of the desiring ones and granted them what they desired by
Thy Bounty and Benevolence, and by the Names by which the Sea of Forgiveness rolled before
Thy Face and the Cloud of Generosity showered upon Thy sincere servants, to write (appoint)
for him who advances toward Thee and fasts by Thine order, the recompense of those who
speak not save by Thy permission and who give up what they have in Thy Cause and Love.
"Thou seest me, O my God, holding to Thy Name, the Holy, the Shining, the Precious, the
Greatest, the Highest, the Abhá ! And clinging to the Train of Thy Robe, which is being grasped
by all those of the life to come and the present one."
XIII:', *' March '.** [XIII:B:l]
The New Day
Do you know in what day you are living? Do you realize in what dispensation you are
alive? Have you not read in the Holy Scriptures that at the consummation of the ages there
shall appear a day which is the sun of all the past days?
This is the day in which the Lord of Hosts has come down from heaven on the clouds of
glory! This is the day in which the inhabitants of all the world shall enter under the tent of the
Word of God. This is the day whose real sovereign is His Highness, The Almighty. This is the
day when the East and the West shall embrace each other like unto two lovers. This is the day
in which war and contention shall be forgotten. This is the day in which nations and
governments will enter into an eternal bond of amity and conciliation. This century is the
fulfilment of the Promised Century.
The East shall become illumined, the West perfumed and the children of men shall enter
beneath the all-embracing canopy of the oneness of the world of humanity.
The foundation of divine religion is love, affinity and concord. Praise God that this cycle is
the period of illumination! Minds have made great progress; intelligences have been
unfolded; the means of unity and agreement are brought about; communication between the
races of men is rapidly established. Now is the time that all of us may embrace the law of
peace and treat each other with honesty and straightforwardness. Let the religious prejudices
be wiped away. Let the law of racial supremacy be discontinued. Let political expediencies be
done away with. Let the love of country [XIII:B:Z] be superseded by the love of the world. Let
us all deal with each other with infinite kindness. We are all the servants at the one Divine
Threshold. We are all receiving the rays of truth from the same Sun of Reality. We must all
believe in all of the prophets. We must all acknowledge the divine authority of all the
heavenly books. We must wash our hearts free of all human prejudices. We must serve God.
We must propagate the oneness of the realm of humanity. We must be the cause of the
appearance of the perfections of the world of man. We must not be like the beasts of prey.
We must not allow carnage and bloodshed. We must regard the blood of man as sacred. We
must not shed the holy blood of man for the paltry earth. We must all agree upon one
Portion of the prayer to be used at dawn revealed by Bahá 'u'llá h.

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fundamental principle—that principle is the oneness of the kingdom of humanity.
In this age, Bahá 'u'llá h has breathed the Holy Spirit into the dead body of the world.
Consequently every weak soul is strengthened by these fresh divine out-breathings. Every
poor man will become rich, every darkened soul will become illumined, every ignorant one
will become wise, because the confirmations of the Holy Spirit are descending like unto
torrents. A new era of divine consciousness is upon us. The world of humanity is going through
a process of transformation. A new race is being developed. The thoughts of human
brotherhood are permeating all regions. New ideals are stirring the depths of hearts and a
new spirit of universal consciousness is being profoundly felt by all men.
Words of 'Abdu'l-Bahá
XIII:', *' March '.** [XIII:B:X]
The Bahá'í revelation—the religious need of the time
Charles Mason Remey
In this day the religious formulae of the past—superstitions, creeds and dogmas—no
longer ease the conscience of the world nor bring satisfaction to the mind of the individual
adherent of these systems of thought. Humanity is in need of a spiritual power and
knowledge with which to meet and solve the problems and conditions of this new day and
age. Hence, the general changing and unsettled condition of the religious world which is
causing a large and an increasing number of progressive people to quit thinking within the
prescribed limits of the religious thought of the past, and to search diligently for those
universal fundamental truths of the spiritual realm of life and being, the knowledge of which
truths is the religion of God.
The Bahá 'ı́ Movement offers to the world an all-inclusive, universal, spiritual teaching, so
broad that people of all races and of all creeds find place therein. It is essentially a religious
movement, a spiritual teaching, free from the limitations of sect and "-ism", and constructive
in its building upon the true faith of the individual and upon the pure teachings of the past,
thus increasing love and devotion to God and creating within each soul the desire to manifest
the light of these divine attributes through brotherly service to one's fellowmen.
Object
The object of the Bahá 'ı́ Revelation is the religious unification [uniting] of all people. The
teaching has come into the world to fulfil all divine teaching of the past. It stands as the goal
toward which truth has always worked, through its appearance in the prophets sent unto
various peoples of the past ages, and it is the beginning of that age of divine enlightenment
and peace, the coming of which has been the theme of all revelations of the past—The
Kingdom of God on earth. Thus the Bahá 'ı́ Movement establishes the universal religion which
is the foundation of inter-religious, inter-racial and international brotherhood and peace. It
offers to mankind a practical basis of unity, one which is in direct line with the great world
needs of this age, and it is paving the way for the great universal civilization which will evolve
as people of all religions, races and nations [XIII:B:BC] unite both spiritually and materially into
one great world people.
Divine Revelation
Man, being finite, can not comprehend the essence of the Infinite God, which is beyond any
and all human conception. However, through the manifestation of the Spirit of God or "The
Word", that power which has spoken to the world through the prophets and chosen ones of
the past, humanity learns of God, knows His attributes, and is quickened by His Spirit.
Mankind needs and seeks spiritual guidance. This divine guidance has come to humanity

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through the instrumentality of the Manifestations of God or the prophets or Revealers of
Truth. These chosen souls have been the founders of the great religious world-movements.
They have manifested the Spirit of God to the people of the world, and through them men
have known God and have become quickened by the life of The Kingdom.
The oneness of the Manifestations
Though the personalities of the prophets differed, yet the divine power which spoke
through each one was the same in spirit and reality. Each prophet revealed God and the law
of the divine kingdom in proportion to the needs of the age to which he ministered, and in
terms and parables familiar to its people.
In their purity, all religious teachings are in perfect accord; all teach the fatherhood of God
and the brotherhood of man. Human differences, imaginations and superstitions have been
the causes of religious division, dissension and disintegration, but true spirituality has ever
been the source and mainspring of man's unity in religion and advancement in civilization.
Each of the great world civilizations has had its conception and birth in a spiritually active
religion, and the downfall of civilizations has been brought about by spiritually lifeless
religions, shrouded in forms and in superstitions.
The new Revelation
As the former ages have had certain spiritual or religious needs, so this present and coming
universal age, upon the threshold of which the world now stands, has its own peculiar
spiritual and religious needs. The world is now ready for the spiritual unity and harmony of
its people. The universal religion now comes, in order that the universal civilization may be
realized.
The prophets of the past foresaw this latter-day religious need, and they also foresaw the
coming of two great teachers and prophets who would minister to the whole world, and fulfil
the Covenant of God in establishing the universal religion or the Kingdom upon earth.
The Hebrew prophets dwelt at length upon the coming of the "Ancient of Days", and the
glory of His epoch; Jesus, the Christ, spoke many times of His second coming and the
establishment of His Father's Kingdom upon earth; the prophet Muḥ ammad taught that the
Mihdı́ would come, followed by the Manifestation of God who would establish the Kingdom;
Zoroaster taught of the triumph of light over darkness, of truth over ignorance, and His
followers expect the Promised One whom they call Shá h-Bahrá m, to accomplish this victory;
Gautama, the Buddha, foretold the coming of the great fifth Buddha, who would bring
enlightenment to all the world; the Hindu holy books mention another incarnation of Krishna,
or the Divine Spirit, whose mission would be universal enlightenment; while the poets and
prose writers of all times have depicted the beauty and the perfection of the utopian or
millennial age, to be realized when The Great World Master appeared on earth to establish
God's rule among the nations. In reality all testified to One who was to come. These [XIII:B:BB]
promises of the prophets of old are now realized in the coming of the Bahá 'ı́ Revelators and in
the movement which they have established, the people of the various religions find the
fulfilment of the sacred teachings of the past, and also the solution of the great latter day
problem of religious unity. The Bahá 'ı́ teaching confirms and completes all religious teachings
which have gone before, and offers a practical philosophy which meets the present day
spiritual needs of humanity.
The Báb
On Rp May Bmoo, there arose in Shı́rá z, Persia, a young man, 'Alı́ Muḥ ammad by name, who
declared Himself to be the Bá b, or the forerunner of "He whom God would manifest"—a great
teacher, who was soon to appear with manifest signs of divine power, through whose

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teachings the religious unity of all peoples would be accomplished.
Through his purity of soul and spiritual wisdom the Bá b drew unto himself many followers
who in turn promulgated his doctrines with so much fervour that within a short time many
believed and joined his ranks.
The Bá b was met early in his career of teaching by great opposition on the part of the
Muslim clergy and, at their instigation, was placed under military surveillance. In spite of this
he continued his teaching, exhorting the people to holiness and sanctity of living, in order that
they might be fitted to meet the Promised One, shortly to appear, and to become as mirrors
which would reflect his spiritual perfection. Thus the first two years of his ministry passed, at
the end of which time, he was seized, by the order of the opposing clerical authorities, and
thrust into prison.
The Bá b's imprisonment lasted four years, during which time he taught his followers
through letters and epistles smuggled by faithful friends past the guards of the prison. This
was followed by a trial in which he was condemned to death upon the charge of heresy. With
one of his followers, he suffered martyrdom in the cause of Truth in the city of Tabrı́z, Persia,
on X July BmgC.
The mission of the Bá b being that of precursor of "He whom God would manifest", the
institutions and ordinances which he established were for the time being only. With the
appearance of the Promised One, the followers (Bá bı́s), were commanded to turn their faces
unto him, when he, who was to come, would reveal his teachings, divine laws and ordinances,
thus completing the foundation of the Kingdom on earth.
The Bá b was not alone in being persecuted by the Muslims, for with his martyrdom came
upon his followers troubles of the most dire nature. Over twenty thousand of these willingly
gave up property, family and life rather than deny or recant their faith. As late as BXCB, there
were one hundred and seventy souls martyred in this Cause at one time in Persia.
Bahá'u'lláh
During the days of the Bá b's ministry, while his cause was being promulgated by his
followers throughout Persia, there were many believers who never met with him in person.
Among these was Bahá 'u'llá h, a young man of noble family, who warmly espoused the Cause,
publicly upholding and teaching it in Ṭ ihrá n. In BmgR, shortly after the Bá b's martyrdom, when
the persecution of the Bá bı́s was at its height, Bahá 'u'llá h, with others of the new faith, was
imprisoned in Ṭ ihrá n, and later on with a number of the followers was sent in exile to
Baghdá d in 'Irá q, Arabia.
During the exile in Baghdá d Bahá '- [XIII:B:BR] u'llá h, through his teachings and spiritual
insight, gradually brought calmness and assurance to the believers. As the movement gained
strength the clerical authorities began to show fear. This led to an international arrangement
made between the Turkish and Persian government by which Bahá 'u'llá h with a band of the
followers was ordered to a more distant exile in Constantinople. In April Bmlp, on the eve of
his departure from the land of 'Irá q, Bahá 'u'llá h declared himself to be the One whose coming
the Bá b had foretold, "He whom God would manifest".
From Constantinople the exiles were sent to Adrianople, where they remained until Bmlm,
when they were finally sent to the fortified town of 'Akká , a penal colony on the
Mediterranean just north of Mt. Carmel in Syria. There, in the land of Carmel, where "the
coming of the Lord" in this latter day had been foretold by the prophets, Bahá 'u'llá h lived and
taught; many travelling from great distances to receive instructions from him, while others
received teaching through his writings.
With the coming of Bahá 'u'llá h the mission and teachings of the Bá b were fulfilled and

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completed; so from that time on the movement became known as the Bahá 'ı́ Movement, and
the believers, hitherto called Bá bı́s, became known as Bahá 'ı́s, this new name being a
derivative of Bahá . In the spring of BmXR the mission of Bahá 'u'llá h being finished, he passed
quietly from this world.
'Abdu'l-Bahá
During Bahá 'u'llá h's ministry his revelation was complete, yet his cause was not explained
nor established in the world in general. To this end he, in his testament, as well as in various
parts of his teachings, commanded his followers upon his departure to turn their faces toward
his eldest son, 'Abbá s, more widely known by this title, "'Abdu'l-Bahá ", whom he had chosen
as their spiritual guide: "The Centre of The Covenant" of God to the people of the world, the
expounder of his teachings, the one who would establish this great movement and to explain
and demonstrate it before the world—the one upon whose shoulders his mantle would fall.
'Abdu'l-Bahá was born in Ṭ ihrá n, Persia, on the Rp May Bmoo, the day upon which the Bá b
first declared his message. During all the trials and vicissitudes of the mission of Bahá 'u'llá h,
'Abdu'l-Bahá was at his right hand promulgating his cause and serving his followers. He was
the first of all to recognize Bahá 'u'llá h as the Promised One and to voice the mighty message of
the coming mission of the "Lord of the ages".
'Abdu'l-Bahá wished to be known as the servant of humanity. He sought no higher station
than this, yet when one understands all that this means one realizes the combination of
humility and exaltation which it implies. He made but one claim for himself, as to his spiritual
station, that of service in the path of God. He signed himself "'Abdu'l-Bahá 'Abbá s", which,
being translated, is "'Abbá s, the Servant of Bahá ". 'Abdu'l-Bahá was acknowledged by the
Bahá 'ı́s as their spiritual leader, and the one to be emulated in the teaching of this great faith
in the world. He, through his example, brought the spiritual life of Bahá 'u'llá h within the
reach of his followers, the Bahá 'ı́s. He was the first fruit of the consummation of God's Latter
Day promise to the world, and he was the centre from which the light was radiated to the
world; therefore he in his mission lived and exemplified his title of "The Centre of the
Covenant".
'Abdu'l-Bahá 's life was one of active service to humanity. There was no element in the daily
life of this world too small to receive his attention. The great motive power manifesting
through him was not of this world but was of [XIII:B:Bp] God. He worked to serve God, yet by
serving God he served mankind. From his early childhood until his loth year he was an exile
and a prisoner; yet the light of his life and teachings reached and penetrated to the far corners
of the earth. For forty years 'Abdu'l-Bahá was a prisoner in the fortress of 'Akká —held there
by the Sulṭán of Turkey for no other reason than that his teaching was bringing enlightenment
and freedom of thought to all who came within the radius of its power. With the fall of the old
despotic regime of Turkish government and the establishment of a constitutional rule, which
occurred in the summer of BXCm, 'Abdu'l-Bahá was liberated from prison, and became free to
come and go as he willed. During the summer and fall of BXBB he visited England and France,
where he spent some months in teaching; and in BXBR he spent eight months in America,
travelling and teaching from coast to coast, visiting many cities and towns where he had
friends and where there were those to listen to his explanations of religious questions and
seeking that vitalizing spiritual force which so characterizes his presence.
Upon this tour, in both America and Europe, the pulpits of many Christian churches of
various sects and cults, institutions of learning, and the platforms of philosophical and
humanitarian movements of various types sought 'Abdu'l-Bahá and welcomed his message of
the Oneness of the World of Humanity. The people who heard him were rejoiced by the spirit
which he radiated, and those who came within the field of his spiritual love and power, were
strengthened and inspired.

!!$(
'Abdu'l-Bahá had the power of really penetrating the souls of men, of understanding the
needs of each individual soul, and of ministering to them in the most beneficial manner. He
was the spiritual physician of humanity. Many beautiful and touching incidents are related in
the East of the way in which, through long suffering and kindness, he won the hearts of those
who, because of their prejudices, formerly were his enemies. Caring for the sick and
protecting the oppressed formed a large part of his daily duties. One of the titles applied to
him in the Orient was "father of the poor".
'Abdu'l-Bahá 's power was that of love. In going into his presence something within one's
soul seemed to respond to his soul. Thus a spiritual bond was made which was most farreaching, for it was of the nature of divine love and always remained with one. Through his
life and example, he taught people the life and the way of the Kingdom. He had a message for
every one, and as one met and contacted with him in spirit it was as if a new force were added
to one's nature. The power of the love of God was brought very close to those who came in
contact with 'Abdu'l-Bahá .
From many countries people of different beliefs went to 'Abdu'l-Bahá to receive spiritual
help, and upon leaving him returned to their various homes to share with others the joy and
assurance of his spiritual message and to follow in his path of service. He was the perfect life,
and as the people contacted with him they found in him the centre of this spiritual light of this
new day and age. From that centre was flowing the regenerative Bahá 'ı́ spirit, which is
making things anew, re-establishing religion, reviving faith in God and uniting humanity in the
one universal brotherhood of God's kingdom.
On Rm November BXRB, his glorious service finished in the body, he ascended to the Kingdom
of Abhá , leaving a Will and Testament—The Book of the Covenant—in which he appointed his
grandson, Shoghi Effendi Rabbá nı́ [XIII:B:Bo] Guardian of the Cause and Head of the House of
Justice, a body of men to be chosen from the believers because of their spiritual qualifications
for wisdom and divine knowledge.
Growth of the movement
The movement under the Bá b was practically confined to the Islamic countries. During the
ministry of Bahá 'u'llá h the message was taken to various other countries of the Orient and
under the ministration of 'Abdu'l-Bahá it spread around the world. There are not only centres
of Bahá 'ı́ teaching in China, Japan, Burma, India, Persia, Turkistá n, Caucasia, the Turkish
countries and in Egypt, but there are strong Bahá 'ı́ centres in Prance, Germany, England and
throughout the United States and Canada. This growth has been a comparatively slow but
steady one. It is not limited by religious nor racial conditions, which is proven by the many
heterogeneous elements which this Cause is assimilating and fusing into one element, which
is the world type of man.
The universal principles of Truth, which the Bahá 'ı́ Movement is teaching, are already
clearly seen in the way in which this teaching appeals to people of all religions, races and
nationalities. When a soul becomes touched by the Bahá 'ı́ Spirit he becomes a citizen of the
world, quite freed from the limitations of his former environment, while his social and
religious prejudices inherited from forebears and environment are changed into a desire to do
something toward world brotherhood through tangible service to his fellowmen. In the Bahá 'ı́
meetings—notably those in the East—one sees Christians, Jews, Muslims, Zoroastrians,
Hindus and Buddhists mingling as brothers and eating at the same tables. It has been the
writer's privilege to travel extensively and to attend many such reunions. He has spent much
time in the Oriental countries and has seen the spiritual blending of the Orient and Occident,
which process is being brought about by the love and devotion of the Bahá 'ı́s, one for another.
These people are really demonstrating the power of divine love, for with them it is so
powerful as to overcome all religious and racial antipathy and is producing real brotherhood

!!$)
and peace.
XIII:*, . April '.** [XIII:R:pl]
The Bahá'í Revelation—the religious need of the time (continued)1
Charles Mason Remey
The Bahá'í Writings
The collective writings of the Bá b are known as The Bayán.2 These treat chiefly of the
coming of Bahá 'u'llá h, containing exhortations to the people calling them to purify themselves
and prepare to meet the Promised One that they might be fitted to serve him.
Bahá 'u'llá h wrote many treatises in the form of books and epistles in which He
demonstrates the oneness of the spirit of all of the former religious teachings; also treating of
the present teachings in its relation to the religions of the past. A number of these writings
were in reply to special questions asked by men of learning and were therefore written from
various points of thought, Muslim, Jewish, Christian, etc.
The writings of 'Abdu'l-Bahá are many and are chiefly in the form of letters or Tablets,
explanatory of the spirit and the teachings of Bahá 'u'llá h. In 'Abdu'l-Bahá 's life of service to
humanity is his method of teaching, through which means he gives life, vigour and a
penetrative force to his words. His verbal teaching, much of which is reported and circulated
in manuscript and in printed form, consists of explanations, given to various inquirers,
regarding the Cause and its doctrines, together with exhortations to the followers and certain
principles and truths, the pursuance of which is conducive to the best secular as well as
spiritual welfare of mankind.
Eternal life
Eternal life is the state of soul of spiritually quickened man. All souls exist as entities after
the separation from the material body. However, from the spiritual standpoint, this mere
existence is not "life". Only those souls who are awake to the glory of God can be said to be
divinely awake and alive and of the life eternal. This spiritual awakening is from God. It is His
gift and greatest bounty to man. By virtue of the truth and spirit revealed to humanity
through the Prophets and Manifestations, man's soul is awakened from slumber, and, though
in the world, yet he lives in a higher realm from which he receives divine strength and force.
According to the Bahá 'ı́ teaching heaven and hell are conditions of the soul. The soul which
lives in God is in that divine state called heaven, while one not yet awakened to the glory of
God is in a state of darkness, or hell. The coming of the Kingdom of Heaven on earth has been
the one theme of Christ and the Prophets. All have spoken of this epoch in different
terminology, but in reality they all spoke of the one great age of divine enlightenment—a time
when faith should replace unbelief, and when divine knowledge should replace ignorance and
superstition, and the Bahá 'ı́ Cause teaches that the world is now in the early dawn of that new
day and age.
Social reforms, laws and ordinances
In addition to the purely spiritual teachings of Bahá 'u'llá h, he ordered certain changes in
the manners and customs of people, through the observance of which the world in general
will be helped both materially and spiritually. He exhorts the Bahá 'ı́s to be tolerant, and in no
way to separate themselves from other people, nor denounce those of other beliefs. All men
are free to believe as they wish, but all are advised to unite in faith and to lay aside the
prejudices and superstitions of past ages. [XIII:R:pZ] Warfare should be abolished and

Continued from page :b.
In general, and Bayá n-i-'Arabı́ and Bayá n-i-Fá rsı́ in particular.

!!$*
international questions settled by arbitration. A universal language is favoured as a means of
bringing people together in unity. Legislation should be representative. The Bahá 'ı́s should
be peaceful and law-abiding citizens. Their thought should be humanitarian before all else.
Faith without works is not acceptable. One's worship should be supplemented by a pure and
useful life in the world. Men and women should marry. Asceticism is discouraged.
Monogamy is taught. Harshness and hatred are to be overcome by gentleness and love. Man
should not use intoxicants as a beverage. Opium and kindred drug habits are denounced as is
also gambling.
Bahá 'u'llá h forbade mendacity, slavery, cruelty to animals and many other abuses which
our western civilization has already remedied, so it is hardly necessary here to mention them.
The following of these ordinances is already producing its good effect in the many Bahá 'ı́
centres throughout the world, and good fruits are coming therefrom.
Mashriqu'l-Adhkár
Prayer supplemented by a pure and useful life in this world form the elements of true
worship. Faith without works is not acceptable. Every man should have an occupation which
conduces to the welfare of humanity, the diligent pursuance of which is in itself an act of
worship.
In this Cause there is no priesthood nor clergy. Each soul approaches God in prayer
without sacred rite nor ceremony. Temples open to all people of all religions are to be
provided for reading, meditation and prayer. These are to be surrounded by hospices,
hospitals, asylums, schools, universities, etc., the whole group of buildings to be known as a
"Mashriqu'l-Adhká r", which translated from the Arabic literally means "The dawning point of
the mentions (of God)". In these institutions is symbolized both the spiritual worship and the
humanitarian service as taught by Bahá 'u'llá h.
A few years ago in the city of Ishqá bá d in Russian Turkistá n a Mashriqu'l-Adhká r was built.
At present the Bahá 'ı́s throughout the world are uniting in the work of building the first
Mashriqu'l-Adhká r in America, which is to be erected upon the shore of Lake Michigan near
the city of Chicago.
Of the Mashriqu'l-Adhká r to be built in Chicago, 'Abdu'l-Bahá has spoken as follows:
"Now the day has arrived in which the edifice of God, the divine sanctuary, the spiritual
temple, shall be erected in America.
"The accessories of the Mashriqu'l-Adhká r are numerous. Among them are the school for
orphans, the great college for the higher arts, hospital, home for the cripples and hospice. The
doors of these places are to be opened to all sects—no differentiations. When these
accessories are completed, and, by God's help and aid, the departments fully systematized, it
will be proved that the Mashriqu'l-Adhká r is to human society a great bounty and a great
blessing.
"In brief, through the unlimited bounties of God, I am hopeful that the beloved ones of God
in America may be aided and confirmed in founding this mighty and solid foundation and
gradually annex thereto its accessories.
"When these institutions, college, hospital, hospice and establishments for the incurables,
university for the study of higher sciences and giving post-graduate courses, and other
philanthropic buildings are built, its doors will be opened to all the nations and religions.
There will be absolutely no line of demarcation drawn. Its charities will be dispensed
irrespective of colour or race. Its gates will be flung wide open to mankind; prejudice toward
none, love for all. The central building will be devoted to the purpose of prayer and worship.
Thus, for the first time, religion will become harmonized with science, and [XIII:R:pm] science

!!%+
will be the handmaid of religion, both showering their material and spiritual gifts on all
humanity. In this way the people will be lifted out of the quagmires of slothfulness and
bigotry."
Education
Through a broad and liberal education along scientific, material and intellectual lines,
balanced by a knowledge of man's moral and spiritual duties and relation to God, the Bahá 'ı́s
believe that the superstitions of the past will disappear and with them the prejudice and
ignorance which have always made for man's limitation. The Bahá 'ı́ Movement stands
strongly for the freedom and education of women, even going so far as to teach that it is more
necessary for parents to educate their girls than their boys. Women being the mothers and
the early teachers of the children of the race, it is more necessary that they be educated than
men. In the Orient, where the condition of ignorance and general degradation among the
women is so widespread, the condition of the Bahá 'ı́ women is so far superior to that of the
women in general in the countries in which they live as to be one of the clear demonstrations
of the awakening of these peoples and their freedom from their former religious institutions
which denied educational advantages to women. Particularly in the Muslim countries are the
women denied culture and education by the established rule of theology, but now through the
dawn of this new day and age all these limitations of the past are disappearing before the light
of Truth.
Peace
Religious differences have been the chief cause of warfare, while religious sympathy and
understanding have always made for peace and prosperity. Prior to the beginning of the
Bahá 'ı́ Movement, little or nothing was being taught or written about peace, arbitration,
universal language, suffrage nor other universal institutions. During the past three-quarters
of a century, however, the world has awakened to the necessity for all of these institutions for
which the Bahá 'ı́ Cause stands; and now the most enlightened people are realizing that the
lack of spiritual or religious understanding, with the accompanying lack of moral perception,
is the real cause of our human ills and the cataclysmic conditions through which the world is
now passing.
While Bahá 'u'llá h's teaching was ahead of the world of his day, the world of today is
realizing more and more the value of that teaching. The supply and the demand are now
meeting, from which better conditions will result.
The Bahá 'ı́s believe in a federation of all the nations, both large and small, and the
establishment of a world parliament for the judicial settlement of international disputes. In
treating of this matter of peace between the nations, 'Abdu'l-Bahá says:
"A tribunal will be under the power of God, and under the protection of all men. Each one
must obey the decisions of this tribunal, in order to arrange the difficulties of every nation.
"About fifty years ago in the Book of Aqdas, Bahá 'u'llá h commanded the people to establish
the Universal Peace and summoned all the nations to the Divine Banquet of international
arbitration so that the questions of boundaries, of national honour and property and of vital
interests between nations might be decided by an arbitral court of justice.
"Remember these precepts were given more than half a century ago—at that moment no
one spoke of universal peace—nor of any of these principles, but Bahá 'u'llá h proclaimed them
to all the sovereigns of the world. … They are the spirit of this age; the light of this age; they
are the well-being of this age."
Science and religion
The imaginations and superstitions of the religious systems of the past, are against
!!%!
common sense and science, for these are but the thoughts of men of the [XIII:R:pX] ages. The
universal basic spiritual truths of religion, upon the contrary, accord with science. When men
understand the true principles of religion no conflict will be found between them and the
material sciences.
Evolution of man
According to the Bahá 'ı́ teaching, spirit or life force is of five kinds: vegetable, animal,
human, and divinely spiritual life of the soul, and the Infinite unknowable Spirit of God. Man
was created man, a species apart and above the vegetable and animal conditions. Through the
spiritual influences of the Manifestations of God's Word, or the Prophets, man becomes
characterized by the divinely spiritual qualities, and adds to his human nature the spiritual
nature, or the life eternal.
The Bahá 'ı́s see true religion itself as a scientific fact, for to them the true philosophy of
religion is the statement or the science of the higher spiritual laws of that plain of being
known as The Kingdom of God. Through the working of these divine laws and a knowledge
thereof, humanity arises from the state of spiritual ignorance which characterizes the socalled "natural" or savage man, and becomes quickened by the process of the higher life.
Thus, through a knowledge of the basic principles of religion, and through the wisdom which
the living spirit of religion instils into the soul, the true religious man is freed from the
thraldom of ignorance and superstition, which imprisons the soul, and he finds ample
opportunity and scope for the development of the highest and noblest virtues peculiar to that
plain of being known as The Kingdom of God.
Oriental-Occidental unity
One of the greatest obstacles to overcome before universal brotherhood and peace can
come is the natural lack of confidence and understanding between the Oriental and Occidental
peoples. The Orient has always been the source of the world's spiritual inspiration, while in
the Occident has appeared the fruition of this inspiration in the form of a highly evolved
civilization. Through the Bahá 'ı́ teachings this chasm between the East and the West is
bridged, and for the first time in history Oriental and Occidental are meeting on a common
ground of sympathy and understanding.
Economic questions
Co-operation is the basic principle upon which all institutions should be founded. The cooperation of all for the good of all. Laws should be so regulated that it will be impossible for
one man to enrich himself at the expense of another. Through the proper adjustment of
political and commercial relations between individuals and nations all will live in harmony,
happiness and in plenty.
The House of Justice
Bahá 'u'llá h arranged for the guidance and the welfare of his cause by appointing 'Abdu'l-
Bahá "The Centre of His Covenant", to whom the people turned for guidance. And 'Abdu'l-
Bahá arranged that after him the people should turn to Shoghi Effendi, whom he appointed
"The Guardian of the Cause and Head of the House of Justice"—a body of men chosen from the
believers because of their spiritual qualifications for wisdom and divine knowledge.
The business affairs of the Bahá 'ı́ Movement will then be conducted by these assemblies of
consultation. In addition to the local Houses of Justice, there will be a general assembly of
consultation composed of representatives from all parts of the world. This will be known as
"The Universal House of Justice".

!!%#
The method of teaching
The teaching is given without money and without price. Teachers are usually selfsupporting, giving their time and services, the recompense for which is the joy and
satisfaction of serving in the cause of Truth, but in rare instances [XIII:R:og] persons of means
have been known to provide travelling and living expenses enabling certain speakers and
teachers for a time to extend the field of their labours. Teaching consists of first living the
principles of the Cause in one's inner life and then speaking to others. Unless a teacher lives
the life of which he preaches his words will have no effect upon the hearts of others.
All Bahá 'ı́s are servants of the Cause and are supposed to promulgate the teachings, each in
his own sphere—each working according to his ability. Some are able to go about through the
world teaching and preaching, while others carry on their religious work in conjunction with
their material affairs. The Bahá 'ı́s in no way form a close[d] sect or cult. They do not separate
themselves from other people. Their work is ever outward and in the world where they are
diffusing spiritual knowledge and serving humanity.
In the following words of 'Abdu'l-Bahá he instructs teachers how they should teach:
"The intention of the teacher must be pure, his heart independent, his spirit attracted, his
thought at peace, his resolution firm, his magnanimity exalted and in the love of God a shining
torch.
"Should he become as such, his sanctified breath will even affect the rock; otherwise there
will be no result whatsoever. As long as a soul is not perfected, how can he efface the defects
of others?
"Unless he is detached from aught else save God, how can he teach severance to others?"
XIII:', *' March '.** [XIII:B:Bm]
The days of divine springtime
A talk by 'Abdu'l-Bahá at the Shrine of the Bá b, Mount Carmel, at a feast given by Au qá
Ḍı́yá 'u'llá h of Ishqá bá d, Rm November BXRC.
… the Master said: "Springtime is the time of buds and blossoms and flowers, but the
season of fruits is after the springtime. The days of the Manifestations of God are like the
season of the spring.
"In the time of the Manifestation Moses, the buds and flowers which appeared were turned
into fruits some time after Moses' departure. Similarly in the days of His Holiness Christ, his
words and utterances produced fruit afterwards. At the time of His Holiness the Prophet,
(Muḥ ammad) he planted the tree of Ṭ ú bá with his own hand, but that tree also produced
fruits afterward.
"Now we hope that the fruits of man's existence will appear in these days (or seasons). In
the Qur'á n it says: 'Before long God will bring forth people whom He loves and who love Him.'
When they said to His Holiness Christ: 'Your followers do not behave according to dis-
[XIII:B:BX] cipline and rules.' His Holiness Christ answered them: 'These are the days of
marriage and not the days of discipline. The days of rules and discipline will come
afterwards.' This means that the fruit of the trees will be gathered in summer and not in the
spring. There were some people who appeared at Khurá sá n, and in reality revived the
religion of His Holiness the Prophet, otherwise his religion would have been utterly
destroyed. These people were souls who were severed from all desire save service.
"Now also our hope is that in these days the Holy Cause may yield its fruits. That the
friends of God may become so self-sacrificing that the Cause may bring forth much fruit. The
days are passing, before long a whirlwind of dust will place everybody in their graves.

!!%$
"As long as we are living we must be all the time thinking of the promotion of the Word of
God, so that the heavenly life may illumine all the world and may change this world of dust
into paradise and change this wilderness of thorns into a rose garden."
Translated by Mı́rzá 'Azı́zu'llá h S. Bahá dur. Copied by E. H. S., Ṭ ihrá n, Persia.
XIII:', *' March '.** [XIII:B:Rl]
A glimpse of 'Abdu'l-Bahá as the Gardener
Pasadena, California.
Bg November BXRB.
My Dear Miss Buikema,
I have not forgotten that you accorded to me the great privilege of seeding you some words
regarding our recent visit to the Master, 'Abdu'l-Bahá , that you might use them perhaps to
advantage in the Star of the West. I am so happy to be able to share with the friends the
wonderful; impressions which we received there and to send you, for publication, the
accompanying photograph. This picture was taken in the garden surrounding the Shrine of
Bahá 'u'llá h at Bahjı́ on the morning of B May of this year for Mr French and me.
We had spent two days in the presence of our Master in Bahjı́, accompanying him at morn
and evening into the Shrine to pray and supplicate at the Holy Threshold. On this particular
morning, Sunday, the first of May, as we passed through that beautiful garden brilliant with
early spring flowers, I begged the Master to grant us the favour of pausing for a photograph in
order that I might bring back to the friends in America this glimpse of him as he stood among
his flowers. How near it brings him! To me, no picture1 which we have ever had is quite so
typical. Truly, he is the Gardener, and in the hearts he is planting only seeds of Love.
During the three days which we passed in his presence at Bahjı́, the strongest impressions
which I received all bore upon the necessity of Obedience and Reverence. It may be too much
to expect that all will be equally reverent, for that only comes with a deeper perception of the
station of the Centre of the Covenant. But even those who are attracted superficially to the
Bahá 'ı́ teachings must recognize the justice of the commands of 'Abdu'l-Bahá , and that all
human and spiritual welfare must lie in obedience to those commands.
I asked one question which will be of interest to all the Assemblies and the answer an
infallible guide. It had distressed me greatly that, in some places I had seen and known of,
extraneous matter was being introduced into the regular Bahá 'ı́ meetings until these meetings
had lost their spiritual illumination, growing thereby into intellectual pastimes rather than
into an humble and reverent attitude toward the Words of the Messengers. When I mentioned
these things to the Master he looked up with that inimitable smile and said: "Ask them where
in the teachings of Bahá'u'lláh they find these things."
The answer was so sweet, so courteous and so final that I leave it with the friends to
ponder upon, hoping that it may bind us more and more closely together in pursuance of the
Light which is to be found only in the pure teachings.
Faithfully yours in the service of the Centre of the Covenant of God.
Nellie S. French.
XIII:=, August '.** [XIII:g:BCB]
Happiness from the Bahá'í viewpoint
Martha Root

Star of the West, XIII::, p. i.

!!%%
Reprinted by permission from the June issue of the Boycroft magazine.
The Bahá 'ı́ Cause now encircling the world is a movement for unity of religions, universal
peace and a universal language. Its founders, the Bá b, Bahá 'u'llá h and 'Abdu'l-Bahá have
brought to humanity a message which transforms for its followers this earth world into a
spiritual Rose-garden.
To present to you some of their thoughts on happiness is the purpose of this compilation of
quotations. Asked the ultimate goal of a human life 'Abdu'l-Bahá replied that it assuredly was
not to eat, nor to sleep, nor to dress, nor to repose on the couch of negligence. Rather it is to
find one's way to eternity and understand the divine signs; to receive wisdom from the Lord
of Lords and to move steadily forward like a great sea.
Speaking with a group of friends he said: "To see the joy of divine gladness on your faces is
the cause of my happiness for when I see you happy, I am happy also. The divine messengers
come to bring joy to this earth, for this is the planet of tribulation and torment and the mission
of the great masters is to turn men away from these anxieties and to infuse life with infinite
joy.
"When the divine message is understood all troubles will vanish. Shadows disappear when
the universal lamp is lighted, for whosoever becomes illumined thereby no longer knows
grief. He realizes that his stay on this planet is temporary and that life is eternal. When once
he has found reality he will no longer retreat into darkness.
"Reflect on the tribulations the divine messengers endure in each age—exile, prison, the
cross, decapitation; yet they ever remain tranquil.
"Behold the apostles of Christ! They had many trials. The friends of Bahá 'u'llá h in Persia
have undergone unspeakable calamities. Their possessions were seized and destroyed, their
children captured, their lives sacrificed; yet at the hour of martyrdom they danced with joy,
for they were completely detached from the life of this world. Trials have never prevented
men from knowing the happiness of the beyond. Nay, rather, this is the path." [XIII:g:BCR]
"The world needs more happiness and illumination. The star of happiness is in every heart,
we must remove the clouds so that it may twinkle radiantly. Happiness is an eternal
condition. When it is once established, man will ascend to the supreme heights of bliss. A
truly happy man will not be subject to the shifting eventualities of time. Like unto an eternal
king he will sit upon the throne of fixed realities. He will be impervious to outward, changing
circumstances, and through his deeds and actions impart happiness to others. A Bahá 'ı́ must
be happy, for the blessings of God are bestowed upon him.
"Every soul must strive to impart to mankind that joy and happiness the nature of which is
permanent."
__________
"This is the day of happiness. In no time of any manifestation was there the cause for
happiness as now. A happy state brings special blessings. When the mind is depressed the
blessings are not received."
__________
"Laugh and talk, don't lament and talk. Laugh and speak."
__________
"Laughter is caused by the slackening or relaxation of the nerves. It is an ideal condition
and not physical. Laughter is the visible effect of an invisible cause. For example, happiness
and misery are super-sensuous phenomena. One cannot hear them with his ears or touch
them with his hands. Happiness is a spiritual state. But happiness is caused either by looking
at a beautiful picture, or witnessing a delectable panorama, or associating with the person
!!%&
whom you love, or listening to a good voice, or solving an intellectual problem. All these are
the motives of happiness, but the real cause is spiritual."
__________
"What is necessary is divine joy. Divine happiness is the speaker of the heart. … The soul of
man must be happy no matter where he is. One must attain to that condition of inward
beatitude and peace; then outward circumstances will not alter his spiritual calmness and
joyfulness."
__________
From Bmlm to BXCm 'Abdu'l-Bahá was a prisoner in 'Akká , Palestine. His teachings of
universal peace and brotherhood were too far in advance of his time. But as he said, "Every
morning when I awoke I praised God there was another day to serve Him in His prison. Every
night I thanked Him that He had permitted me to serve His Kingdom one more day in His
prison. I was in a Turkish prison forty years but every day was a day of perfect joy."
__________
"My happiness," he said, "comes from the Kingdom of Abhá ! My joy is from the Delectable
Paradise! My health is gained through the rays of the sun of Reality. My spirituality descends
from the world of lights. My enkindlement is obtained from the Fire of the Love of God. My
attraction is vouchsafed from the mainspring of all truths. My life is maintained through the
fraternization of all mankind, the progress of the Cause of God and the unity of the friends."
XIII:=, August '.** [XIII:g:BCB]
A fortune that bestows eternal happiness
Knowledge, purity of thought and love
Talks given by 'Abdu'l-Bahá on Mount Carmel to a group of college students during their
summer vacation. Recorded and translated by Mirza Ahmad Sohrab.
"True happiness is found in purity of thought. Whenever I look into your radiant faces I am
made most happy because your thoughts are pure. You must live in such a manner that
whenever I think of you I may be made joyous; whenever I behold your shining countenances
I may become happy; whenever I hear good news of you my heart may be filled with delight.
[XIII:g:BCp]
"Man must so live that he may become beloved in the sight of God, beloved in the
estimation of the righteous ones and beloved and praised by the people. When he reaches this
station the feast of eternal happiness is spread before him. His heart is serene and composed
because he finds himself accepted at the threshold of His Highness, the One. His soul is in the
utmost felicity and bliss even if he be surrounded by mountains of tests and difficulties. He
will be like unto a sea on the surface of which one may see huge white waves, but in its deeps
it is calm, unruffled and undisturbed. If he trusts his happiness to worldly objects and
fluctuating conditions he is doomed to disappointment. Should he gain a fortune and anchor
his happiness to that he may hypnotize himself into a state of so-called joy for a few days, and
then that very fortune will become a mill-stone around his neck, the cause of his worry and
melancholy.
"But if he lives in accordance with the good-pleasure of the Lord he will be favoured at the
court of the Almighty. He will be drawn nigh unto the throne of Majesty. He will be respected
by all mankind and loved and honoured by the believers. This fortune bestows eternal
happiness. The tree of this fortune is ever green. The autumnal wind does not sear its leaves
nor does the frost of winter rob it of its perennial freshness. This is a happiness which is not
followed by any misery but is always a source of gratefulness and blessedness. The most
great, peerless gift of God to the world of humanity is happiness born of love—they are the

!!%'
twin sisters of the superman; one is the complement of the other. Everything that contributes
to the sum total of this human happiness is a gift on the part of God, and that thing which does
not add to the aggregate of this ideal felicity must be, little by little or all at once eliminated.
"Therefore, it becomes self-evident that the first bestowal to the world of humanity is
happiness, that kind of happiness which is unalterable and ideal. If, by happiness physical
enjoyment of material things is meant then the ferocious wolf is made happy because he kills
the innocent lamb and satisfies his hunger for a few hours. This is not happiness. Happiness
is a psychological condition created in brain, mind and heart, the effect of which works out
from the centre to the circumference. For example, after many days and nights of reflection
the philosopher unravels a seemingly unsolvable problem. As the result, a wave of supreme
happiness surges through his being. The philanthropist comes to the assistance of thousands
of half-starved, half-clothed, afflicted people of a nation. In his deed he wins much
contentment. An engineer spans a large river with a suspension or cantilever bridge, or an
architect makes the design of an edifice. Each finds true enjoyment in his work.
"It is related that Ná ṣ irı́ Ṭ ú sı́ was well versed in the science of astronomy. Many nights he
walked on the roof of his house watching the stars. Whenever he happened to discover the
true position of a planet or to locate the place of a constellation he became so enraptured with
the joy of a new idea that he would get up and dance and sing, saying: 'Where are the kings?
Where are the monarchs of the earth? What is true felicity? Let them come and see what real
happiness means, what ideal bliss really is.'
"It is for this reason that Bahá 'u'llá h in all his Tablets has made it incumbent upon all to
study sciences and arts, encouraging everyone in the acquirement of learning and a liberal
education for the eternal happiness of mankind lies in these (things).
"Praise be to God that for the present you are all well and happy! I have met you and
associated with you this hour. You are living on the slope of Mount Carmel, are near to the
Holy Tomb of the Bá b, inhaling the fragrance of its rose garden, are looking at the unique
[XIII:g:BCo] panorama and are enjoying the gifts of heaven. This is the ultimate hope of the
lovers of truth, to be in the neighbourhood of the Most Eminent Mercy!"
__________
In the evening there was a large meeting. When the Master entered the room he looked
over the bright faces of the Bahá 'ı́ students and exclaimed with delighted heart:
"God be praised! How wonderful are these students! I am looking forward with great hope
to their future. In reality they are beneath the shade of the Blessed Perfection and they are
being animated with the spirit of the Holy Land. For this reason they are superior to many
other students. Their mettle will become known in the future. They are now in the process of
refining; when they come out of the crucible their brightness will become manifest. The word
of God is the refining which will polish them, suffering them to become as tested gold.
"Every single assured and firm believer will consider himself the servant of all the friends
of God, nay, rather, the servant of the world of humanity. The honour of man depends upon
this. The everlasting glory of mankind lies in this. For this reason his holiness Christ says:
'The last shall be first; the least among you in the Kingdom is the greatest.' Whosoever desires
to walk in the path of the Kingdom, so that he may reach the court of the Almighty, he must be
a true servant. The path of God cannot be compared with the paths of men. The humbler man
is in the path of God the more exalted is he; the greater his meekness and submissiveness the
more beloved is he; the more he is surrounded with tests and trials the vaster the tranquillity
and composure of his spirit. Nay, rather, in the path of God humility is honour, trouble is rest,
affliction is bestowal, poverty is wealth, indigence is sovereignty and lowliness is nobility.
Truly, I say, whosoever is the real servant of the believers of God is their assistant and helper.

!!%(
We must all walk in this divine path."
XIII:=, August '.** [XIII:g:BCo]
The Writings of Bahá'u'lláh
Horace Holley
As taught us all in the schools, literature tends to become either a classification according
to its form—the novel, drama, essay and poem—or according to its historical continuity. Both
methods externalize the reality of literature away from our personal experience. We are
inclined to know the author by his work rather than the work by its author. We are inclined
even to glorify the work at the expense of the creator from whom it came. The student
unconsciously begins to conceive the poem, say, as being the poet refined to the utmost
degree, the poet translated temporarily and accidentally to a higher condition, much as
though the man were to his own production just as the oyster is to its pearl. Since the poem
exists above and beyond our own capacity, we feel that it exists above and beyond the human
character of the poet. But any person who has ever actually felt the creative impulse within
his own consciousness realizes that the work produced, even at its best, renders only a
fraction of the significance that impulse contained. During creation, the author feels an
infinite resource opened within him, a resource which the work created never satisfactorily
records. The work itself, then, represents merely the author's power of responding to the
impulse, not the capacity of the impulse itself. In other words, literature is the record of what
the infinite impulse has been able to effect in and through certain limited lives. [XIII:g:BCg]
This distinction between creative impulse and sensitive instrument is vital. Every literary
work is like a telescope which can be held up to the eye at either end. According as we
experience literature through the limitations of minds to respond, or the unlimited capacity
and appeal of the creative impulse itself, we are led to believe that writing, like a tower, can
never rise above a certain height, or we believe that, like a fine musical instrument, its power
grows forever with the touch of the hand by which it is played.
It is actually as though the individuals capable of producing literature were themselves
each one a definite number of notes on the entire, indefinite scale of the instrument. Authors
differ vastly as to what notes sound through their work, and what notes remain silent. In one
we have aesthetic sensitiveness without moral discrimination; in another able logic without
feeling of beauty. The whole of literature is far from being literature as a whole. The whole of
literature, historically, is nothing more than a long series of limited parts, and literature as a
whole can no more be imagined from grouping together these parts than could a sound man
be imagined by one who knew only different forms of disease.
But to externalize literature is to miss even the ability to perceive this fact. It is to miss
even the true humility characteristic of the creator, by which the creator tends to belittle
poems even while glorifying poetry. The creative mind is well aware that if somehow the
silent notes could be made to sound, all that literature has done in the past would seem by
comparison nothing. He is impatient of his own work, knowing that its excellence is merely
the power of commanding a small field. But without knowing what literature is in its essence,
our reading continually goes astray. We travel the road of experience, but we travel
backward. We scale the creative power by what has actually been created, rather than what
has been created by the creative power; which is to measure the heavens by the highest
visible hill.
Thus it seems to most students that Shakespeare is and must be supreme in literature for
all time. Shakespeare, it seems, sounded all the available notes on the keyboard of life. One by
one he brings every type of man and woman upon the stage, where one by one their inmost
secrets are exquisitely, completely told. The gesture of good and evil, power and weakness

!!%)
alike he rendered in all its deepest significance.
But with the decay of personal experience, the very power of estimating values passes
away. We expect nothing beyond Shakespeare, because we stand within the superficial
completeness of the work and not within the profound incompleteness of the man. We do not
even follow Shakespeare himself to his own consummation, his own self-estimation as a mind
transcended by power unencompassed on every hand. But I recall that his old age, in the
person of Prospero, deliberately broke the wand by which all those dear enchantments had
been raised. Even about this mind the darkness fell. Master of motives within the range of his
own experience, Shakespeare at last paid reverent homage to motives outside its ken.
Breaking the magician's wand seems, to the lesser mind, merely as though the poet withdrew
from poetry in the weakness of old age; but to the mind capable of standing beside
Shakespeare himself the broken wand signifies nothing less than his recognition that all
human drama had begun to crumble away with the perception of a greater and a beyond.
Triumph is the glory of the lesser mind; humility is the glory of the great. Shakespeare's old
age cannot be taken as the guttered candle, the empty lamp—it was the opening of a weary
student's window at dawn, when the rising sun shames the candle to his own gladdened eyes.
Shakespeare knew [XIII:g:Bol] within himself the silent notes, and where he could not invoke
masterful music he left the instrument to less sensitive hands.
Not in quantity of work, not even in what the world calls quality, therefore, does the
essence of literature lie. Shakespeare surpassed other men merely by combining in himself
certain qualities other men share among themselves. There is no one element in Shakespeare
not manifested since his time by many poets. He possessed no notes beyond our capacity
severally to possess. But where all minds are dumb, he is dumb. What all men seek, he also
sought, with an inquiry more poignant, more insistently phrased. The essence of literature
consists in its power to reveal. Shakespeare's revelation is the perplexity of human life when
actuated by motives resident in the personal, the outer layer of thought.
So much it is desirable to say by way of approach to the writings of Bahá 'u'llá h. By minds
limited to the customary closed circle of experience, these writings can be read over and over
without understanding. The supreme benefit of reading them, indeed, is to learn merely how
they are to be read. A lifetime might well be spent pondering them word by word, if real
understanding came pure and full at the end. For in Bahá 'u'llá h we have a mind whose
response to the infinite creative impulse begins precisely where the "literary" effort stops.
Apparently, Bahá 'u'llá h has not that masterful intimacy with "life" itself for the revelation of a
new dominion over the generations. The truth is, however, that Bahá 'u'llá h taking "life" for
granted, stands outside "life" itself for the revelation of a new motive. He does not sound the
Shakespearian notes, because he sounds the notes that have been silent in us all. No
comparison between Bahá 'u'llá h and other writers is possible. The closest similarity to
Bahá 'u'llá h's writings are the utterances of Jesus. By those who love them Jesus' utterances
are not comparable with literary productions. They are absorbed into the yearning spirit as
from a source deeply hidden within, that the spirit may be re-actuated and transformed.
But there is a subtle distinction even here. Jesus' message was that to the infinite power
surrounding our consciousness an infinite response can be made. Jesus made himself the Way
for human experience to travel—every painful furlong of the Way, from the birth of the
spiritual child into the indifferent flesh to the resurrection of the spiritual man at the hands of
the flesh furious at its own threatened subordination. Thus the words of Jesus are the
manifestation of the Christ—the power of men to respond infinitely to the infinite power of
God. But Bahá 'u'llá h's message does not repeat the message of Christ—it completes that
message. Whereas Christ planted his words as seeds within the soul, Bahá 'u'llá h's writing
fertilizes those seeds as by the shining of the sun in spring. He manifests the surrounding,
controlling Infinite of universal spirit just as Christ manifested the response on the part of
!!%*
consciousness to that Infinite control. Christ was Religion working up to its source through
the painful experience of reluctant humanity; Bahá 'u'llá h is Religion self-subsistent,
unchanging, the beginning as well as the end of the Way.
Thus in the writings of Bahá 'u'llá h there is an influence not dwelling elsewhere in literature
or philosophy. That influence permeates and proceeds from a literary and philosophic form,
but the power of the influence well-nigh shatters the cup of speech. Here is Truth, in
distinction to facts; Reality in distinction to logic; immovable Power in distinction to emotion.
Our categories and our systems fail to contain this writing, as engineers would fail to dam the
sea. Our critical faculties even prevent us from approaching its outpouring effect, for its very
purpose is to create [XIII:g:BCZ] new faculties as standards in the mind. It is a Mystery, but not
secretive; a Revelation, but not argumentative; Love, but not enticement. In numberless
passages the flame burns visibly forth and the wine intoxicates. It is a spiritual geography for
the searching mind, a home for the heart outworn. But alas, even in the abundance of midspring, the dead tree stands unmoved.
"Revelation is a fire from which proceed two effects: It creates the flame of love within the
faithful, but produces the cold of heedlessness within those that hate."
"The proof of the sun is its light which shines forth encompassing the world; and the
evidence of the shower is the bounty renewing the earth at its fall."
XIII:=, August '.** [XIII:g:BCZ]
The sun of reality becomes truly manifest with the passing of the cloud of
the body
A tablet by 'Abdu'l-Bahá to the great scholar, Abu'l-Faḍ l.
When in BmXR Bahá 'u'llá h after fifty years of glorious teaching in Persia, in Baghdá d, in the
most great prison of 'Akká , passed into the unseen world his disciples were prostrate, even
the saintly Abu'l-Faḍ l. It seemed as if nothing could console them. 'Abdu'l-Bahá wrote twice
to Abu'l-Faḍ l but he was so grief stricken that he sent no answer. The spiritual radiance
reflected from the mirror of Bahá 'u'llá h's earthly temple was so life-giving even Abu'l-Faḍ l
was desolate when the physical mirror was broken. Then 'Abdu'l-Bahá wrote him the
following marvellous tablet. It has a deep significance for all his friends today. Editor.
__________
O thou father, mother and brother of Faḍ á 'il1 (virtues)!
It has been a long time since the fragrance of significances from the rose-gardens of the
heart of that fountainhead of knowledge has reached the nostrils of the longing ones or the
flame of the heat of the vibrations of yearning have reached the meadows of the hearts of the
true friends. Although at the commencement of the burning anguish caused by the separation
of the Beloved of the Horizons (Bahá 'u'llá h), a letter was sent, yet the acknowledgement of its
receipt has not appeared, nor has the sign of acceptance been made manifest. It is evident
that this distress and depression are due to the severity of the grief for the separation of the
Beloved of the Horizons and this inactivity is due to the effect of the great calamity. But the
lights of the Sun of Reality have no setting, nor have the waves of the great sea any quiet or
calm. The bounties of the Abhá , the most glorious Kingdom are uninterrupted and the
splendours of the Empyrean heaven are permanent. The clouds of the April of bestowals are
overflowing and the artery of the love of God is pulsating in the body of the world. The
confirmations of the most glorious, Abhá companion are incessant and the grace of his
holiness the Most High is continuous. Though that most luminous Sun has set in the lower
horizon, which is the horizon of beings, yet it has risen and shone forth from the highest

Faḍ ı́la[h or t], pl. faḍ á 'il.

!!&+
horizon. Though, until the present time, the eyes of mankind on account of veils have been
deprived, blinded and covered, now that veil which in every dispensation and age has been
the cause of denial is being removed. For in all dispensations when the Manifestation of His
Oneness ap- [XIII:g:BCm] peared from the horizon of beings the greatest excuse of the people
was this: they said, "Thou art only a human being like us." … "He is only a human being like
you." In short, they considered the appearance of those Manifestations of Oneness the cause
of falsehood and ground for rejection. But after the ascension (of the Manifestation) they
became believers and assured, for then they did not regard the physical, human person;
therefore, they became aware of the power, evidences and proofs of God. They became the
manifestation of, "Thy sight today is iron-sight."
Thus, should you kindly reflect upon this it would become evident that in all ages the
ascendancy of the Word of God has been after the ascension of the Dawning Points of Lights to
the supreme horizon. For the people, naturally, are more inclined and more attracted to
believe in the invisible. In all times, in the day of the Manifestation they rejected him, evinced
pride, found excuses, and in the abode of superstitions they built their nests. When they
looked upon Him as a person who had appeared in a human temple and physically resembled
them they became veiled from the divine bounty.
When the eyes of Satan looked upon the body of dust and the earthly talisman of his
holiness Adam he became deprived of sight and blind to that boundless treasure which is the
greatest bestowal of God and the noblest human characteristic. "Thou hast created me from
fire and thou hast created him (Adam) from clay," he said. Now, the purpose is this, that in the
Book of Íqán (Bahá 'u'llá h) considered the human temple as a cloud and the Divine Reality as
the sun;—"and they shall see the Son of Man coming in the clouds of heaven with power and
great glory." He interpreted and explained the verse from the Gospel in the foregoing manner.
Therefore, now is the time to become ablaze and aflame. This is the hour of proclamation
and attraction. This is the hour for you, like unto the sea, to be surging; like unto the clouds, to
be flashing with lightning; like unto the dove of the garden of faithfulness to break forth into
songs and melodies; like unto the birds of the heaven of eternity to be ever singing and
warbling.
O, ye nightingales of the rose-garden of guidance! O, ye messengers1 of the home of
bounty! It is the time of rejoicing and acclamation. It is the hour of songs and anthems. Sit ye
not with hearts distressed and sleep ye not with hearts broken. Soar ye to the apex of
sublimity. Start ye singing in the rose-garden of guidance. Seek ye the abode of the Merciful
and the melodies of the rose-garden of His Holiness, the Beneficent.
If in this Divine spring-time ye do not sing in what season will ye sing and become familiar
and well-acquainted with the roses of significances?
O thou Abu'l-Faḍ l. Where is the blaze of the fire of thy tree? Where is the effulgence of the
light of thy love? Where are the waves of thy knowledge? Where is the breeze of the rosegarden of thy assurance? Where are thy melodies which cheer the ears? Where are thy
fragrances which perfume the nostrils of the people of the world? Where is the attraction of
thy heart? Where is the expansion (dilation) of thy breast? Where are the glad-tidings of thy
spirit? Where is the glow of thy fire and where is the flame of thy torch? Forsake inactivity
even though in these days inertness from the graveness of anxieties is commended and
praised. Then come out from the corner of oblivion; seek the summit of acceptance; soar in
this Abhá , most glorious space; enter into the rose-garden of the Cause of God by thy arising to
diffuse the [XIII:g:BCX] fragrances of His sanctity and to elevate His word with such rising that
the pillars of polytheism will totter, the hearts heedless to the Lord of Lords will tremble, the

Literally "lapwings" or Messengers of Solomon.

!!&!
centres of knowledge will be uplifted, the standards of assurance will be spread abroad, the
banners of explanation will wave and the sails of life will be hoisted in the ark of safety on the
sea of creation.
'Abdu'l-Bahá
Translated by Dr Ḍı́yá ' M. Baghdá dı́.
XIII:=, August '.** [XIII:g:BCX]
Meditation and its effect upon conduct
Mary Hanford Ford
The human being is a creature who is ordinarily governed by impulses which rise within
him comparatively unwatched and unguarded. If he feels happy or melancholy, angry or
patient, his action reflects the conditions of his being, and if one reproach him for faults which
might disappear with a little self-control he is apt to reply—"Well, I am made that way, and I
can't help it."
He is only conscious of the physical impulse which prompts a certain nervous expression
and he has not yet learned that there are two of him and that if he would become acquainted
with his greater self, the soul or reality, life might be very different, and the disagreeable
elements of his temperamental man could easily disappear.
There is a wave of psychological study passing over the world which has many excellent
results and which is causing many persons who never gave much thought previously to the
existence of the "inner man" to perceive something of this interesting individual, who
presently becomes vastly more important as an element of personality than is indicated by
that mysterious and baffling term, "the subconscious". The subconscious is in fact the true
self, the soul, or as 'Abdu'l-Bahá often calls it, the reality.
There is no part of his wonderful teaching which is more clear and convincing than that
relating to the soul in its contact with life, the body, and God. As we follow it we realize that
the soul is the avenue through which we know God and receive the Holy Spirit, that it is
always a distinct entity becoming more luminous and powerful as we turn to God and control
the animal man in us. It often surrounds us like an aureole in our earlier stages of
development, but as we progress, and reflect its light, it leaves us free even in our waking
hours and carries on its own activity. The subconscious, in other words, is the true thinker
and revealer in us, through whom words become real prayer, and impulse becomes intuition
and veritable guidance.
But how is this possible? We ask anxiously, and 'Abdu'l-Bahá 's reply is, through prayer,
meditation and deeds, because without the deeds which express the results of meditation and
prayer these remain only delightful experiences of the soul, and do not transform life. 'Abdu'l-
Bahá says in the great address on meditation in the Paris Talks—the one who cannot meditate
is still in the animal kingdom!
Many persons are not aware of the difference between concentration and meditation,
which is very positive. Through concentration we enter the psychic or mental world, we
hypnotize, we develop the personal will. But in meditation we enter the Abhá kingdom by
temporarily eliminating the personal will. In this state we penetrate the consciousness of the
reality, and can receive the divine commands through the Holy [XIII:g:BBC] Spirit, and if we are
strong enough to obey the commands we receive our impulses are overcome, we obtain
eternal life and become rational beings instead of merely animals who walk erect.
Many believers are only mental believers. They have never taken time to abstract
themselves from the turmoil of the outer life and hear the "still, small voice" which is only
audible to the inner ear. Bahá 'u'llá h says: "We speak one word and by it we intend one and

!!&#
seventy meanings—each one of them we can explain."
These one and seventy meanings are not simply shades of mental and spiritual
interpretation but often facts of life which we can only understand through prayer and selfcontrol. The individual who is no longer capable of anger, envy, ambition or revenge, who
does not feel such impulses, who is made ill by indulgence in gossip and scandal, and
therefore no longer tolerates them has entered the spiritual path and is beginning to know
eternal life.
These are some of the results of real meditation, when it is sought as a means of purifying
the outer man, not merely as a spiritual pleasure and intoxication. The latter is delightful but
not educating, and people who form the habit of meditation without deeds sometimes fall into
serious nervous trouble. Meditation lights a fire within us which demands fuel, the fuel of
growth and thoughtful activity, and if we refuse to feed it with these, it is liable to burn up its
own oven! And this, of course, is not particularly agreeable or advantageous for the oven.
However, 'Abdu'l-Bahá says: "The test of existence is motion. An object which has in itself the
power of motion lives; if motion is withheld growth ceases. That is mortality. … If the reality
of man is not confirmed by the divine power there is no doubt whatsoever but that it will stop
along the path of human progress, and after its stop there will be a fall."
The confirmation of this divine power comes to us through meditation and its resultant
deeds. And one sees the great advance daily among those who are seeking spiritual truth.
Sight comes into the eyes, happiness to the heart, and though outward circumstances may not
be what one desires, the light and happiness are not diminished. Such light and such
happiness are from within and are not dependent upon exterior happenings.
XIII:=, August '.** [XIII:g:BBp]
Can we change human nature?1
A Bahá 'ı́ conversion.
All programmes for world peace, for economic right and justice depend for their execution
upon the creation of a new heart in our race of human beings, "the establishment of the
Kingdom of God first in the hearts of men and then upon earth." To educate this new
humanity is the supreme need of the century. Because Bahá 'u'llá h and 'Abdu'l-Bahá are able
to train that new type of men and women by the divine elixir of their life and teachings they
have made this century radiant with the hope of a new world-society in which dwelleth
righteousness.
An instance of this power is recorded by Mirza Ahmad Sohrab when he was living at Haifa.
It is an account of the conversion of a Russian highwayman who visited 'Abdu'l-Bahá in the
Holy Land in BXBo. "Before he accepted this revelation he was well-known in all those parts as
a dangerous character whose very name struck terror to the heart of the members of the
community. It may be an exaggeration, but I have heard from several persons that, in his
former whirlwind desperado life he killed about two hundred people. Physically he is a giant,
tall and powerfully built. Well, when this man embraced the Bahá 'ı́ Cause and learned of its
lofty and spiritual principles a most miracu- [XIII:g:BBo] lous transformation occurred in his
life. It was more than miraculous. We have no word for it in the dictionary. Whereas
formerly he was ferocious, he became meek. He was a wolf; now he became more gentle than
a lamb. He was a satan; he became a radiant angel. He walked among the people as a standing
miracle. They looked at him, rubbed their eyes, and could not believe. Mystery of mysteries!
Wonder of wonders! What divine alchemy had changed the base metal of this man into pure
gold!

Extract from Editorial.

!!&$
"By and by they came around and asked the reason—not from him, but from others. He did
not have to open his mouth to teach the Cause. This singular and instantaneous
transformation of his character was the greatest act of teaching. Then all of a sudden it
dawned upon the minds of many citizens of the town what a truly marvellous miracle had
transpired in their midst. They became Bahá 'ı́s, and today are the most wonderful body of
true, noble Bahá 'ı́s in all Russia. … Let the agnostics and materialists who deny the religion of
God and negate the good it has rendered study the psychology of this case!"
Speaking of such spiritual rebirth, 'Abdu'l-Bahá once said: "Ordinarily a moral teacher
strives day and night until a person abandons one of his many evil attributes. But as soon as
the guidance of God and the faith of God dawn from the horizon of a heart that person is a
changed man. All his evil characteristics are transformed into praise-worthy attributes.
Whereas formerly he was a coward, he becomes courageous. Whereas before he was
debased, he becomes sanctified and holy. Even in his intelligence, his knowledge, his sagacity
and his mentality he is a different man."
XIII:=, August '.** [XIII:g:BBl]
A visit to Bahjí by the way of the sea
"The spell of the Holy Land."
Nellie S. French
As I sit at my desk wondering which of the deep and lasting impressions of our visit to the
Master, 'Abdu'l-Bahá , during the days of the Riḍ vá n in May BXRB, I should commit to paper for
the good pleasure of the friends, I am so insistently drawn to the incidents of the journey and
the arrival in the presence of the Master, that I must begin with those at least, and let the rest
take care of itself. Not a thousandth part of what is really implanted and constantly growing
in my mind and heart could possibly find expression, for there are no words with which to
make those impressions clear to the reader, nor indeed was I myself conscious of all that I was
imbibing, nor of the doors of knowledge which were being opened before my face at the time.
Five days of patient waiting in Haifa, for the time when we might go had given us a
beautiful insight into the loving service and devotion of the friends there, and were
preparation for the crowning event of our pilgrimage. We took the little train at about five–
thirty on Friday afternoon, occupying a railway carriage of the most primitive type in
company with what might have been a party of labouring "commuters" returning to 'Akká for
the night. The train travelled slowly, but as it ran along the very edge of the Mediterranean
the cool sea breeze soon rose, to the discomfort of the other travellers, and one by one the
wooden shutters of the car were raised, entirely shutting out all light and air and the fresh
sweet breeze of the sea.
We seemed not to be of special interest to our travelling companions, though I confess I
was intensely interested in them, to know what they knew of the wonderful story of the ages
which had been, and was being, enacted in their very midst, and I would have given much to
know the language of the country. We reached the station of 'Akká , a short distance from the
city walls, just as the sun was sending its last horizontal rays across the sea, bathing the valley
of "Achor" in its last crimson rays. Starting on foot toward Bahjı́, where 'Abdu'l-Bahá was
sojourning, in the little house adjoining the Shrine of Bahá 'u'llá h, we left the calm blue sea
beating its ceaseless rhythm on the sandy beach behind us, and turned our faces toward the
plain. Never shall I forget the sight which lay before us! A light shower had fallen, leaving
everything fresh and green, with that indescribable fragrance which only a shower in a dry
land can produce. Over the Lebanon mountains there lay the last glow of the sunset and far
away in the distance here and there curls of smoke rose to indicate some little hamlet
gathering its people for the evening meal. All was still and a peace reigned quite unbroken
save for the sound of the waves which grew fainter and fainter as we progressed. Then out of
!!&%
the twilight came little groups of pilgrims, Persians for the most part, who had travelled for
weeks to send a few hours in the presence of 'Abdu'l-Bahá ! They were very quiet, walking
with the even, slow gait of those eastern peoples: each carrying a small bundle of belongings.
They seemed not even to be conversing as we approached them, but when we were near they
stopped, and I saw on the faces of those men a joy not of this world, as they greeted us in the
name of God, and seemed to impart to us without words the sense of fellowship and
sympathy.
Our path led further and further into the country, past the distant walls of the prison town,
over the battlefield of the ages. It was rather a rough road in places, and the hour and the still
of the night coming down kept each one wrapt in his own thoughts. Finally in the distance
there appeared a light; it seemed [XIII:g:BBZ] a long way off, for we were forced to go slowly
and to pick our way, but night had entirely closed in when we came to a stop before the low
doorway of a little one-story house. One of the young men, secretary of the Master, came out
to meet and greet us, and for a few tense moments we were kept waiting in the hall of the
house before we were told that we might enter the Master's room.
How strange it seems to be trying to express the sensations of those moments! I cannot say
what was most deeply impressed on me at the time for everything was so new and I was so
utterly unprepared for all that I was to see, even though I had listened to many accounts of
visits of pilgrims before it became my own blessing to go. 'Abdu'l-Bahá rose as we entered the
room and stretching out his hands he bade us welcome and seated us beside him quite as if
we had always been known to him, removing for us once and for all time the feeling of
diffidence which was only natural when stepping into that majestic presence. Here indeed
was majesty, but the surroundings were of the simplest that I had ever seen. Here was
hospitality, a hospitality which might have been used toward persons of great distinction; and
here was dignity, a dignity which is only born of heavenly knowledge and which walks with
the Lord of men!
Each phase of the Master's manner sank deeply into my heart as each new impression was
born within me, a new sense of how we should be to be worthy to deliver to the world the
teachings of the Cause of God which he came to establish and to fulfil.
How small we seemed, how weak and immature, how unworthy and how fruitless! To have
been ushered into that presence and to have gone empty-handed, to have been accepted of
him, and to have had nothing to offer but our humble willingness! Oh the shame of it! And yet
he welcomed us as if we had been deserving children returned for our reward!
As I think of the opportunities which he has made possible for us, of the example which he
came to set for us, nothing, with the help of the Power of the Covenant, is impossible. I
wonder how we can ever fall short of the greatest reverence of which humanity is capable, of
the greatest delicacy for which all things of the Spirit call! It is time that we should be
adorning ourselves with those attributes which will make worthy exponents of the Cause. Let
these words of his be our constant inspiration and reminders:
"I desire for you distinction. The Bahá 'ı́s must be distinguished from others of humanity.
But this distinction must not depend upon wealth—that they should become more affluent
than other people. I do not desire for you financial distinction. It is not an ordinary
distinction that I desire; not scientific, commercial, industrial distinction. For you I desire
spiritual distinction; that is, you must become eminent and distinguished in morals. In the
love of God you must become distinguished from all else. You must become distinguished for
loving humanity; for unity and accord; for love and justice. In brief, you must become
distinguished for all the virtues of the human world; for faithfulness and sincerity, for justice
and fidelity, for firmness and steadfastness, for philanthropic deeds and service to the human
world, for love toward every human being, for unity and accord with all people, for removing

!!&&
prejudices and promoting international peace. Finally, you must become distinguished for
heavenly illumination and acquiring the bestowals of God. I desire this distinction for you.
This must be the point of distinction among you."
This must not be of profession only, but by actually making these words part of our every
day life. Upon us depends the greatest of all responsibilities. That we may be worthy!
XIII:=, August '.** [XIII:g:BBm]
A beautiful message from the Holy Land
Rú ḥ á Khá num
The Bahá 'ı́ Community, Persian Colony,
Haifa, Palestine, Riḍ vá n BXRR.
Dear sisters and brothers in the Cause of God,
At last I am pleased to be able to answer your very kind letters and to thank those friends,
who sent messages of loving sympathy to us in the first days of our crushing sorrow.
Until now I have been broken down with grief, my heart was sore distressed, my eyes were
overflowing with bitter tears; I could not collect my thoughts sufficiently, I had no power to
write to those dear friends, who had sent such affectionate words of consolation to me in my
overwhelming loss.
Now we can comfort our hearts with the assurance that, though our beloved Master is no
longer in his mortal body, yet his eternal Spirit is present with us for evermore. Whilst here
on earth his humanity was as a cloud, which hid his divine Spirit from us. That veiling cloud is
now removed, and we feel the intensity of his spiritual Guidance.
As the Master said after the Ascension of Bahá 'u'llá h:
"The Light of the Sun of Truth will never set. The waves of the Sea of Truth will surge for all
time. The divine rain from the Kingdom of Glory will never fail. Inspiration from the Realm of
the Supreme will not cease for evermore.
"Life-giving showers are constantly flowing from the clouds of Mercy. Help is still being
poured out from the Heavenly Land, and aid from the Supreme Lord is being given without
ceasing. Though that Glorious Sun (Bahá 'u'llá h) has set in the horizon of this world, it has
risen in radiant splendour in the divine sky of celestial grandeur.
"The eyes of the people were veiled by his earthly body from seeing the Light of the Sun of
Truth. …
"As that veil has been withdrawn, it is now the time to proclaim the Word of God, to send
forth the lightnings of the Spirit, to chant the melodies of Faithfulness in the Rose-Garden of
God the Beloved.
"Oh Nightingales of the Garden of Virtue! Now is the day to sing the beautiful harmonies of
Heaven!
"Let your heart be no longer troubled, neither sit idle in sorrow and mourning, but arise;
wing your flight into the Celestial atmosphere, singing the triumphant hymns of holiness in
the garden of Love, always with your heart fixed on that Divine Home of the Radiant Beloved,
towards which we are all as pilgrims, making our Pilgrimage!
"In this day of the Spiritual Springtime if we do not arise in the glorious work of
establishing the Unity of the Kingdom, at what season should we choose to begin? Verily now
is the appointed time."
These words apply equally to our days, when our hearts bear the burden of the agony of

!!&'
parting with our Beloved Master.
Now my friends, I implore you, let us each and all stand together in a vast army of Light,
steadfastly and loyally determined to vanquish the Powers of Darkness on the pitiful
battlefield of the World.
Let us remember the disciples of His Holiness the Lord Christ—how after his Ascension
they, though few in number, stood faithfully together, united in [XIII:g:BBX] soul and heart and
mind, striving to accomplish that work, for which their Lord had suffered.
Thanks be unto God, that 'Abdu'l-Bahá has left many friends, who are ready to give up all
their days, their comfort and earthly happiness, to spread the teachings of the Bahá 'ı́ Cause,
which, when known and understood by the noble and pure-minded, will change the heart of
the world.
We have been consoled and comforted by the visits of many dear friends from all parts of
the world. They have been our great support in these sorrowful days. We are very glad to
have one of these friends, Lady Blomfield, still with us. She accompanied our beloved Shoghi
Effendi and his sister when they returned from England. She was just like a very kind mother
to them in the hour of their deepest sorrow; and ever since she has been here, she has been
occupied with many useful works, connected with various matters, necessary to the good of
the Cause. We are all extremely sorry that she is leaving us in the immediate future, to
continue her work in Europe on her return journey to London.
I am sure we shall achieve much more in these days, than in the earth life of the Master,
because the agony of the parting has so softened our hearts, that our one aim and desire is to
give joy to his blessed Spirit.
When the Shepherd is gone, the sheep must stand closer together to protect each other
from the attacks of wolves.
Therefore let us not be depressed. I know that if we turn our whole hearts to God, we shall
surely hear the music of the voice of 'Abdu'l-Bahá singing therein. Listen in the night season,
we shall hear him say: "I am with you, fear not, neither be cast down by sorrow!"
Hearken at morn: He is saying: "Arise for the service of the Cause of God, and the
spreading of His Truth."
Listen at noontide, you will hear him say: "Faint not, though the flame of your sorrow be
burning hot, for soon you shall be refreshed by the cooling breeze of God's Mercy."
Listen at twilight—his voice is saying: "Be happy, rest and trust in me, for I love you, and I
will never leave you nor forsake you, my children. Be united! Be patient! Be hopeful, be
faithful!"
I am sure our Beloved desires for us all, joy, happiness of heart and an abundant baptism of
the Holy Spirit.
Therefore let us prepare our souls to receive this great and glorious Gift in these, our
wonderful days—which the Prophets and Saints in past ages longed to see! They were
deprived of this blessing, to which we have attained!
I am thankful to say that we have glad tidings from Persia, where the friends are arising in
renewed strength and unity to serve the Cause with faithfulness and loyalty.
It is ever thus, when our Beloved passes from earth into the wider world, those, whose
sorrow is overwhelming, find relief in striving to accomplish all he would wish to have done.
I am glad to say that our dear Protector of the Cause, Shoghi Effendi, is now resting from
the work which was so immense. He felt it necessary to go into retreat, in order to pray, and

!!&(
concentrate and meditate on the glorious and difficult task entrusted to him, and to gain the
strength needed for its fulfilment.
Shoghi Effendi is precious to all the Bahá 'ı́ friends, for he is our leader, bequeathed to us by
'Abdu'l-Bahá . [XIII:g:BRC]
Concerning him a Persian friend has quoted: "When the rose has faded and its garden is
destroyed how shall we inhale its fragrance? Nowhere, but from the attar which is its
essence!"
I conclude my letter by asking all the dear friends to pray for the family of 'Abdu'l-Bahá that
they may receive power to transmute the agony of the parting into determination to help
Shoghi Effendi in his work, for indeed we all miss the Master more and more every day! He
was all the world to us, our spiritual and our earthly father, our comfort, our hope, our
companion and our guide in all the affairs of our daily life.
The only joy we have is when, from all countries we hear the good news of the unity of the
dear friends and the growth of the Divine Cause.
The Greatest Holy Leaf, my mother and my sisters join me in love and Bahá 'ı́ greeting to
you all, and in assuring you that we always pray at the Holy Shrines for the dear friends, that
they may be assisted and strengthened in the path of Servitude so that they may accomplish a
great work in the spreading of the Divine Cause in this Day, for "Now is the appointed time".
Ever your loving friend and spiritual sister in the service of the Cause of God.
(Signed) Rú ḥ á .
XIII:=, August '.** [XIII:g:BRB]
Miss Genevieve Coy
A record of spiritual experience.1
…
Miss Coy's experience illustrates the appeal of the Bahá 'ı́ teachings to the highly trained
university scientist. 'Abdu'l-Bahá so perfectly unites science and religion that the most
sceptical modern scholar is won by his heavenly logic and his creative words. Miss Coy first
heard of the Bahá 'ı́ movement while teaching and studying in one of our great American
universities. As a specialist in psychology she thought how delightful it would be to collect
material on the psychology of the spiritual transformations effected by the Bahá 'ı́ teachings.
With this critical spirit of the scientific investigator she began to question the Bahá 'ı́s as to
their inner experiences and to read the writings of 'Abdu'l-Bahá and Bahá 'u'llá h which they
said were the fountain source of that newness of life which she saw shining so brightly in their
lives and faces. The result of this investigation she records in the following bit of spiritual
autobiography which she wrote at the request of the present writer:
"For five years before I heard of the [XIII:g:BRR] Bahá 'ı́ movement my whole attitude toward
life had been sceptical and materialistic. I thought that I had absolutely no religious faith left
in me. The very words, 'God', 'spirit', 'faith', came to have an utterly disagreeable connotation
to me. I lost my faith in everything and everyone. The moral standards of my early youth
simply vanished, and I was left with no standards of living, save a strangely unavoidable
devotion to my work. For the rest—dying seemed better than living; life looked utterly black
to me, and I would gladly have disappeared from existence.
"And yet, down under all that black despair there was the faintest suggestion of some voice
of hope that would not be utterly silenced by my own selfishness. But it was too faint to help

An extract.

!!&)
much. And then, when it seemed to me that I had come to the end of the road, and that there
was only darkness ahead—then the light came! I heard the story of the lives of Bahá 'u'llá h
and 'Abdu'l-Bahá . I learned how these teachers had helped ordinary men and women to live
beautifully and joyfully, and I was filled with an intense desire to know more of how they
would help me to live the things I had dreamed of doing. All during the following days and
nights those two great names rang in my ears, and a glory, as of a new dawn, seemed to fill my
heart wherever I went. I read the books they had written. I talked with men and women who
had come to love them; and then, like a gift from an unseen hand, came the realization that
this glorious new vision was for me, as well as for the others.
"Now I know that there is no true living except as one lives 'in God, and for God'. Nothing is
of any importance save to do God's will, as it is revealed by Bahá 'u'llá h. And the most
wonderful thing of all is that through reading and meditation and prayer power comes to one
really to make one's life over, so that one may live joyfully, in service to one's brothers.
"My attitude toward life has been so changed that I could not possibly go back to the old
standards. I know that I am in God's hands and that no real harm can ever reach me. I know
that He will help me to serve Him and His children. I know that I have come into my Father's
home, and that henceforth I must strive to live as one of the children of the Most Glorious.
Because of this, the two prayers that I pray most earnestly are these: 'Strengthen me to serve
Thy beloved and to help those who need Thee', and 'May my service be acceptable to Thee,
and my actions a praise to Thee'."
Albert Vail.
XII:A, September '.** [XIII:l:BpB]
The need of a universal programme
"Universality is of God," writes 'Abdu'l-Bahá , "and all limitations are earthly."
"We know in part and we prophesy in part; but when that which is perfect is come that
which is in part shall be done away."
All our human thinking and social programmes, our prescriptions for the world's illnesses
have been partial, fragmentary. Peace conferences find no effective solution. Prejudice,
strikes, preparations for war continue to grow and spread. How can civilization be saved?
A universal society of nations with a universal limitation of armaments is a remedy. A
universal language is another. But the illness of the world is too serious to be cured by any
one remedy. "The world of humanity," says 'Abdu'l-Bahá , "will not be transformed into the
heavenly paradise through the promotion of one, single principle. Every progressive principle
which is the cause of the advancement of the world of humanity is like a simple element. A
simple element does not produce a composite life. But when the elements are associated
together then a being is brought into existence.
"The Cause of Bahá 'u'llá h and his heavenly teachings include all the elements and
principles of perfection. Among these (principles) are: the highest efficiency in the
educational system, the oneness of the world of humanity, the conformity of religion with
science and reason, equality of rights among the children of men, the breaths of the Holy
Spirit, equality of men and women, the sweeping away of the prejudices existing among the
various religions, heavenly morals, the fragrances of the Merciful, universal peace, etc. The
Cause of Bahá 'u'llá h combines in it all these principles."1

From a Tablet of 'Abdu'l-Bahá in the unpublished diary of Mirza Ahmad Sohrab written during World War I.

!!&*
A programme outline
Compiled from the Words of 'Abdu'l-Bahá:
The independent investigation of truth.
The promotion of the oneness of the world of humanity.
The instruction of mankind in the knowledge of human brotherhood.
The inculcation of the primordial oneness of all phenomena.
The upraising of the standard of the solidarity of the human race.
The spread of the precepts of spiritual civilization.
The teaching of the synthesis of the heavenly philosophy.
The conformity of religion with science and reason.
The elucidation of the essential oneness of the divine religions.
The explanation of the continuity of prophetic revelation.
The abandonment of racial, denominational, worldly and political prejudices, prejudices
which destroy the foundation of mankind.
The readjustment of the economic relations between capital and labour so that each
individual member of the world of humanity may enjoy the utmost welfare and prosperity.
The organization of the arbitral court of justice so that all the nations of the world may thus
remove all traces of enmity and hatred.
The up-building of the principles of one universal auxiliary language. [XIII:6:132]
The betterment of morals.
The inculcation of divine love through the power of religion.
The essential necessity of the confirmation of the Holy Spirit.
"If a person desires to work for the progress of the world of humanity he must turn his face
to the Kingdom of Abhá (the most Glorious). That divine power may then assist him in all his
undertakings and the penetration of the word of God will change this nether world into the
mirror of the realm on high." "Every plan is in need of a power for its execution. Today the
penetrative power in the world of existence is the confirmation of the Kingdom of Abhá .
Every plan and system which is assisted by this power will be established in the world of
humanity and will be realized among men.
The Star of the West will seek to present month by month the great principles of this
universal programme and their application to world conditions. These principles and the
divine dynamic, the Holy Spirit within and behind them are the Cause of God in the world of
today. The Star of the West will seek to record the majestic progress of this Cause in all
nations and religions and to reflect from the mirror of its pages the rays of that Sun of
Righteousness which has arisen with universal healing on its beams.
XIII:A, September '.** [XIII:l:Bpp]
The spirit of 'Abdu'l-Bahá
Horace Holley
Part I
The divine power, in its fullness, penetrates the universe at all times, but each existent
being shows forth this power only to its own degree. Stone, plant, animal and man—all are

!!'+
sustained by the one power, without which nothing could ever exist. In the same degrees that
stone, plant and animal receive the power, it is received also by man, for man's physical being
is the sum of all that nature contains. So long as man is content with these degrees of
existence, man cannot be distinguished from nature either in origin or end; he would be
considered merely as nature in the state of self-awareness, a mirror in which for a certain
period nature can be seen and known. Man is immersed in nature, though his thought is not
confined.
When we stand upon the shore of the sea, and watch the inrolling waves, it seems as
though the ocean were moving and advancing upon the shore, but this motion and
advancement are illusions of the eye, for each drop of the sea continues ever in the same
place. It is a motion we attribute to the sea, which in the sea itself is only agitation. And thus
the constant change and movement of life on the surface of nature; it is the illusion of life, not
progressiveness of being. For nature as a whole lives, through the divine power, but the
existence of each production of nature is merely lent and then withdrawn. The tree lives, but
the leaves that are put forth by the tree wither and fall. Today we see a man, and the man
shares in the common thought; but tomorrow we see another man in his place, and the
actions and thoughts of the first are repeated. The continuity of men is but the continuity of
leafage, not the continuousness of the tree from season to season.
But man is immersed in nature as the ship is immersed in the sea, and the force of the wind
which produces only agitation in the sea, produces true movement and progress in the ship.
But the ship that is deprived of sails, and is rudderless, then shares only the agitation of the
sea, the end of which vessel is destruction. So man, when deprived of those faculties that exist
above nature, and independent of nature, lives in the agitation of nature and dies like the foam
on the wave. By his thought he may perceive this, and become aware of it, but by thought it
cannot be prevented or changed.
Now, as when a plant is removed into a dark place, far from the light of the sun, its forces
gather dumbly into the roots, and its leaf withers, its flower fades and its fruit is destroyed;
and the plant itself, by no effort or exertion of its powers can overcome the lack of the sun; but
when placed once more in the light its forces are liberated and the plant seems again to live
from within; so are those faculties in man that respond to the divine. Neither will, nor
thought, nor desire, which are the forces of man, can move upward from the roots of being in
the darkness of nature, for man depends upon his spiritual existence upon the life and light of
the divine. Nature is the shadow of God, and in that shadow man is a plant that sleeps.
[XIII:l:Bpo]
That which brings the divine light unto the dumb and deeply hidden spiritual forces of man
is the Manifestation of God. Into the shadow of nature the Manifestation comes, but of that
darkness he has no part, for in the Manifestation of God the spiritual faculties are perfected
and mature. The divine light enters his being without shadow or interruption, and from the
being of the Manifestation of God it is reflected to all the horizons. Into the darkness of the
world of nature the Manifestation of God brings a clear light, as a mirror which has been
lowered into a deep pit can reflect the light of the sun and thereby banish the pit's darkness.
The light which the Manifestation of God mirrors forth to banish the darkness of nature in
man is the Holy Spirit.
Now the Holy Spirit is a force which surpasses in energy and influence any force which man
of himself can produce or imagine. As the sun is more powerful than anything upon the earth,
and all the forces of the earth are but shadows or emanations of the sun, so the Holy Spirit is
more powerful in the world of being than any human faculty. The Holy Spirit is a universal
and divine power, which cannot be known by any faculty in its universality. Rather does it
awaken and inspire all the faculties of the dormant soul, as the sun in springtime awakens and

!!'!
inspires the faculties that sleep in the earth.
Just as when, in winter, all the trees of the forest are locked in sleep, and none has leaves or
signs of vitality, and in this condition we can judge them only by their relative size or
perfection of form; but when the spring comes those that have life hidden in the root put forth
leaves and buds and those that have no life remain as they were, so that then we can
distinguish the living tree from the dead tree; even so during the spiritual darkness before the
coming of the Manifestation of God all the souls are dormant, and we judge the value of people
by their outer possessions, their personal activity or their commanding influence over the
other dormant souls. But when the power of the Holy Spirit descends, then those souls that
have life show forth the quality of life, and those that have no life remain in the death of
nature even as they were. That is why John the Baptist cried in the wilderness—that is, the
wilderness of spiritual ignorance—"Repent ye, for the Kingdom of God is at hand!" For he
would warn the souls that what they thought was life was in reality the illusion of life, and
what they considered the light of existence was in reality the shadow of deprivation. Thus
when Christ manifested, bringing the Holy Spirit to mankind, the souls that yearned for the
reality knew the Spirit in him, and gave the Spirit entrance into their hearts, while the souls
that were wholly immersed in nature remained in the outer darkness that nature is.
Entering the heart wherein it is invited, the Holy Spirit brings life and light; light to discern
the true spiritual Self; life that animates and inspires the spiritual faculties to conscious
activity. Now the seed is small and inert and apparently dead, yet the tree is hidden within it,
and when the tree comes forth it is immense and visibly living and active. And no man can
discover the tree that is within the seed, but the sun discovers it and brings it forth; and in this
way the Holy Spirit discovers the soul within the body, and brings it forth into the light of the
divine. This life which the soul receives through the penetrating energy of the Holy Spirit
differs from the life of the body as the life of the tree differs from the life of the seed; received
from outside nature, the life of the soul is not subject to nature's decrees. It is the "new life",
the "second birth", the "resurrection" which has been recorded in all the Holy Books; and
because this life can be acquired only [XIII:l:Bpg] through the Holy Spirit, therefore the coming
of the Manifestation of God to the world of men corresponds to the "day of resurrection" of
which tradition never quite lets go. Moreover, because all men reveal their inner, spiritual
condition by their acceptance or rejection of the Holy Spirit, just as the trees reveal their
degrees of vitality in the spring, the time of the Manifestation likewise corresponds to the "day
of judgement" so caricatured in the common interpretation. But the spiritual "judgement" is
that which the soul renders within and upon itself, through the degrees of its knowledge or
ignorance. The sun does not judge the tree, nor does God judge any man.
Now the mystery of the Manifestation of God is this: that the Holy Spirit reveals to men
their own true self; so that in heeding and obeying the Manifestation a man heeds and obeys
his own spirit which desires to awake and to predominate in him; and in rejecting and
persecuting those who reflect the Holy Spirit, a man rejects and persecutes his own reality.
This rejection of the Holy Spirit is due to our being content with the existence we receive as
a gift from nature, without effort or thought of our own, and our lives while they endure are as
the spending of a treasure we have not earned, and the wasting of a substance we cannot
restore. Intent upon the shadow, and habituated to the shadow, we are repelled by the light,
and relying upon the being which nature temporarily animates, we permit all our desires to
stay imprisoned in this narrow cage. No death is more strait than the false life of the body,
and resurrection from this death is resurrection indeed.
Now the power of the Holy Spirit is directly evidenced in the life it establishes within the
seeking soul, which power has no likeness, equal or comparison; but the Holy Spirit, through a
reflection and an indirect power, also predominates over the world's material destiny.

!!'#
For the sun which produces leaves and buds in the living tree, likewise produces decay and
consumption in the dead tree; and the Holy Spirit evokes life within the animal soul of man as
well as within the spiritual, each man being aroused and stimulated according to the nature of
his own predominant desire. Therefore, in the day of the Manifestation, humanity is stirred
by invisible forces which penetrate to its very depths. Dormant or slumbering desires awaken
and inactive wills become active. Strange, unwonted movements arise among the people,
spreading mysteriously like an infection, some for good and some for evil. The observer
thinks that each of these movements has a personal leader who is its source and cause, but
this is not so. It is the mutual recognition of like minds, and their grouping around the point of
greatest influence. Thus those who are slaves suddenly receive a vision of freedom; the
downtrodden arise with a new hope; the poor become dissatisfied with their poverty; the rich
become dissatisfied with their wealth; the basis of society, which is habit formed by accepted
standards of thought and feeling, suddenly being swept utterly away. The consequence is that
those who have power, influence, wealth, position and authority begin to feel that this is
threatened with destruction. The groping of humanity for the new life and light such people
consider to be anarchy, since it overflows the ancient channels of custom and denies the
barriers of tradition. Thus, if power, influence, wealth and authority are a man's highest
desire, he clings to it all the more frantically the more its position is undermined. During the
days when their property, influence and position were secure these same people might have
ruled, controlled or taught with a certain apparent benevolence, but this is turned into savage
hate and violent oppression through fear [XIII:l:Bpl] of loss. Thus attachment to material
things, betraying them, becomes the cause of their rejecting the Holy Spirit; and this applies to
those predominant in the accepted religion, art, science and philosophy as well as those
predominant in industry and other practical affairs. For the Holy Spirit to be known must be
sought above all that is. To prevent the operation of the new forces, the deniers of God direct
their violence against one and then another group which they consider to be the source and
cause, arriving by a sure instinct at the persecution of those most imbued with the Holy Spirit,
and if possible, of Him who is its centre and perfect cause. Thus it was in the day of Christ;
and those who understand the genius of history underneath its changing appearances can
trace the same character and quality of events in the day of all the prophets and messengers.
But this rejection, increasing violence on the one hand and faith on the other, fails of its
purpose from the first, being unwittingly but agents that carry out the mysterious purposes of
the Divine Will.
For there appears another mystery in the coming of the Manifestation: that the Holy Spirit
both creates and destroys. That which it creates is the life of the inner being; that which it
destroys are the veils of attachment to outer being; it destroys the foundation of injustice,
ignorance and hate, and this in reality is a divine blessing though in appearance it is hardship
and punishment. Had the people in the time of Christ realized the purpose of the Holy Spirit
in and through his life and teaching, its power would have expressed its predominance
through construction rather than through destruction, for material things are not evil in
themselves but are evil only as they attract and delude the soul from its true direction. As a
small piece of iron near the compass will deflect the needle from the true pole, so one
personal desire retained within the soul diverts the soul's vision downward.
But as the Holy Spirit is brought into the world from outside the world, so is it afterward
withdrawn into its own sphere. Then its influence becomes wholly secondary: that is, its
spiritualizing effects are measured by the degree in which it was received consciously into the
hearts of people. Even though known and accepted consciously by a very few, a certain
measure of spirituality, knowledge, justice, kindliness and freedom can be observed in the
world which previously did not exist. For the power of the Holy Spirit, perfect and
unconditioned in itself, becomes imperfect and conditioned in its effects. Religion, which in

!!'$
the day of the Manifestation is a secret essence distilled in the heart, gradually becomes again
a matter of outward things, prescribed thoughts and natural desires. But when religion again
becomes a matter pertaining to the world of effects, then the people who had rejected its
power in the world of causes willingly participate in the religion, for by now religion has
become one with their own capacity and desire. Thus, since they believe in property, they
strive to increase the property of the churches; since they believe in laws and prohibitions, for
the sake of material stability, they strive to perfect the definitions and limitations of the
creeds; since they are animated by personal ambition, they make religion subserve1 a vast
superstructure of offices, titles, honours, functions and positions, and spend their lives
mounting from one to another of these rungs of illusion; and since they delight in the
intoxication of the senses, hence the elaborate rites, ceremonies, sacraments, observances and
festivals of their religion, the wearing of purple and red, the chanting, the burning of incense;
and since ambition is essentially competitive, hence the feuds and struggles among the
different religions and creeds, poisoning the stream of love and inspiration at its very source,
which is the cause [XIII:l:BpZ] of all warfare and strife in the world, as well as the cause of
anarchy and atheism; for that which these people consider religion is the worship of the body,
and that which they accept as from God is in reality the stupefaction of the spiritual soul.
Their triumph is the darkening of the divine light and life, and their victory is in the absence of
the Holy Spirit. This is that "darkness" which Christ banished when he came, and this is that
"world" which every Manifestation overcomes through the Divine Will.
Now consider the character of this age. It is a sea which is stirred to its depths, and the
vessel of every life is tossed by a sudden and violent force. As when, in the rolling of a ship,
one object becoming loose falls upon and loosens another object, but the cause of the first
object's movement is not itself but of the ship; so the violent impact of men in this age; those
who are shaken ascribe the force to those who move against them, but the initial force, in fact,
is not of man. A new life and light has penetrated the body of the world, and nothing that was
can remain unchanged. A thousand conflicting winds meet over every wave; there is no
escape by retirement, and there is no independence in separation. Each atom of the body of
humanity thrills with a new joy or pain, a new hope or a new despair. It is as though a vase
had been emptied into the air, and its essence blown to every remotest region. Whatever our
interest is, it leads us to a ground of supreme conflict, whether we desire freedom or
protection, justice or power, change or absence of change. This is not the result of human
thought or will or desire, but the result of a universal force which thought and will and desire
have received. So conventions and customs dissolve like ice in the sun; new ideals have put
forth leaves and buds like gardens in spring. Among all men, this power is yet not of man;
these are the effects we see, the cause is the return of the Holy Spirit whose universal
reflection in the life of the world we unknowingly witness.
From the Holy Spirit, a light shining into the mind from above, came those sciences and
inventions that have united the material world in this age. From the Holy Spirit, a water
poured into the parched and thirsty soul, came those ideals and longings that have broken the
rule of the past. Humanity is moving its tents from the desert, seeking the promised land.
Now thoughts and events are but the reflection of the Holy Spirit, its effects and its shadow,
and the effects do not give the measure of the cause nor the shadow convey the essence of the
light. If we turn from the effects to the cause, from the reflection to the light itself—if we seek
for the purpose of this one universal power behind its infinitude of consequences—if we
would realize the perfect expression of this power before this power is broken into the
division of our myriad minds and hearts—we shall find the purpose and perfect expression of
the Holy Spirit in the life and words of 'Abdu'l-Bahá .

Subserve: to be useful or helpful to (a purpose, cause, etc.); serve; promote; aid.

!!'%
That is to say, 'Abdu'l-Bahá , though appearing in the image of a man, has in reality been the
selfless soul and abstracted mind which the Holy Spirit established as its perfect utterance,
expression and centre in this age. All others are of the effects of the Holy Spirit, but 'Abdu'l-
Bahá is of the source and cause. Through him, as a promise and also as a warning, the Holy
Spirit has conveyed its presence and purpose to the world, and in him its predominant
spiritual influence, its direct action upon the pure soul has been made utter and complete, its
illumination extended to all the horizons. 'Abdu'l-Bahá has revealed the measure of God, and
'Abdu'l-Bahá has revealed the measure of man.
Therefore, though in the world of effects we see but the fulfilment of calamity and disaster,
in 'Abdu'l-Bahá we witness the victory of wisdom and love. [XIII:l:Bpm] Whereas men are
troubled, or ineffectively seeking something good, 'Abdu'l-Bahá stood serenely illumined
behind the shadow of darkness, and was the point of absolute peace within the heart of the
storm. If we would admit the Holy Spirit into our souls, we should turn to the Holy Spirit in its
direct expression in the life and words of 'Abdu'l-Bahá . The world intensifies our attachment
to the personal desires and changing thoughts which veil the true inner Self; 'Abdu'l-Bahá
releases that attachment, burns the veils, and sets the spirit free. And this is that which Paul
intended when he said "Now we see through a glass darkly, but then shall we see face to face";
for the seeing darkly is the seeing the effects of the Holy Spirit in the world, while the seeing
face to face is the seeing of the Holy Spirit in its chosen vehicle and perfect, unconditioned
expression. By turning to 'Abdu'l-Bahá we grow conscious of the true purpose of our
existence, and as we grow conscious of this purpose it acquires predominance over our
personal thoughts and desires. "Wisdom is from above." Therefore, whoever is concerned
about the establishment of peace, he sees forces in the world for and against peace—a vast
confusion of efforts and opinions; but in 'Abdu'l-Bahá he will find, the very essence of peace,
the peace maker, an ever-continued inspiration to nobler action, like a tree whose fruits are
renewed as often as they are picked. Whoever is concerned about the nature of being, its
origin, its expression and activity, its growth, its fulfilment and its end; he finds in the world
"wisdoms" that allure and powers that flatter the self he now is; but in 'Abdu'l-Bahá he will
find the Self of all the selves, whose riches can only be expressed in poverty, and whose
ecstasy is proved in pain. And it is the same whether one is concerned about these matters or
about industrial stability, justice, women's rights, education, the protection and care of
children or the reconciliation of the religions and creeds: there is only one mirror where
these matters can be witnessed in their true, universal aspect and significance, and that
mirror is the heart of 'Abdu'l-Bahá . Those who can measure the world's leaders with a true
spiritual measure, they will agree.
XIII:7 October '.** [XIII:Z:Blg]
The spirit of 'Abdu'l-Bahá (continued)
Horace Holley
Part II
Now, while wisdom is essentially a state of being, and only secondarily becomes an
expression of principles, and wisdom cannot be comprehended in any one principle alone but
only in the meeting of all principles in their source and cause, nevertheless, with respect to
the world's capacity and requirements, 'Abdu'l-Bahá in many tablets and addresses gave
importance to certain definite principles which are consequently his characteristic impression
upon the minds of the age.
Foremost among 'Abdu'l-Bahá 's principles is that of the independent investigation of truth.
A key to this principle may be found in 'Abdu'l-Bahá 's use of the word "imitation" where we
would use such words as "superstition" or "prejudice" or "ignorance". Looking upon the
minds, 'Abdu'l-Bahá perceived them as merely imitating one another and the past, like those
!!'&
prisoners who are chained one to another in rows. For the Christian is born a Christian, and
merely reflects the prevailing tradition in which he lives. The German or Frenchman is born
to his nationality, and imitates in thought and action the necessities to which nationality has
ever in the past given rise. Few people ever stand apart from their mental and moral
environment and test its standards by any universal truth. What most of us consider
"thought" is merely an adapting of the common thinking to our personal advantage. The
savage obeys the law of the jungle, and we obey no less blindly the customs of our own day;
and consequently, so far as true self-realization is concerned, we are merely that same savage
reborn to a jungle of men rather than a jungle of beasts. The spiritual consequences of this
only become apparent when we reflect that while none of us would intentionally commit
murder, we have made governments machinery for murder on the largest scale; and while
none of us would starve the orphan or oppress the widow, we willingly grow rich upon the
starvations that competitive industry commits day by day. For we make our swiftly fleeting
powers serve that which is also fleeting, and so at the last we have created nothing which is
able to endure. True independent investigation of reality leads to the investigation of our own
being, and independence of self as passion and desire is the supreme independence.
Another of 'Abdu'l-Bahá 's principles is that of the oneness of mankind. All that 'Abdu'l-Bahá
expressed through utterance or action, he expressed from the positive and steadfast
realization that mankind, in its origin and its end, is one spiritual Man, whose atoms, so to
speak, we are, and that one ray of the divine Self, and not many selves, sustains the spirit
within the many souls. Today, as we see and feel the immediate inter-action of events and
conditions throughout the world, and how no portion of humanity is independent of any
[XIII:Z:Bll] other portion, we begin to realize something of the significance of this Bahá 'ı́
teaching. Thus for the first time, one undeviating standard is available for the guidance of
religions, governments, industries, education, science and art alike, and that standard is the
promotion of the oneness of mankind. Whatever promotes unity is of the universal cause, and
will prove fruitful and enduring; but whatever prevents unity is of the limited effects, and will
be rejected by the Holy Spirit whose action is predominant over all.
Another principle expressed by 'Abdu'l-Bahá is that the foundation of all religions is one.
For by "foundation" 'Abdu'l-Bahá means the manifestation of the Holy Spirit, from which all
the religions originally came. The Holy Spirit is at all times one, though like the spring season
it comes and goes, for the Holy Spirit is the expression of the will of God, and God is not
divided against Himself, but the people of the world are divided. It is this division of the
people which causes differences in the effects of the Holy Spirit from age to age, for the Holy
Spirit is perfect and complete in itself, but enters the world of humanity only according to the
capacity of the time. It is an inexhaustible ocean, while the people are but small vessels that
quickly overflow. Thus Moses, Christ, Muḥ ammad, Buddha seem different beings and
founders of different religions; but we see them in the mirror of the world's division and not
in the light of the Holy Spirit. In that light they are one being, one essence, one cause, one
power and one foundation; and whatever they uttered is the reality, which we have seized and
divided (interpreted) for our own gain, as the soldiers seized and divided the garments of
Jesus. 'Abdu'l-Bahá has said that when representatives of all the world's religions have
gathered for a sincere investigation of the foundation of religion, this will become manifest
and all the secondary, man-made features of religion will utterly disappear.
'Abdu'l-Bahá himself made no distinction between Jew or Christian, Hindu or Muslim. To
all alike his spirit gave of its inspiration, and the acceptance or rejection of his ideal of unity
was not of the creed but of the soul.
A fourth principle which 'Abdu'l-Bahá enunciated was that religion must be in accord with
science and reason.

!!''
Now a person who is sick is limited by that sickness both physically and mentally, and he
himself cannot overcome those limitations except by attaining health. In the same way there
are limitations which fall upon the understanding from sickness of soul. It is spiritual sickness
which permits a man to possess a religion at all contrary to science and reason. He may not
realize these limitations, but that is part of the disease. These limitations shut out the ray of
the spirit, as a wall shuts out the sun. So long as he remains in this condition, the spirit shows
forth only its destructive power. Thus irrational religion does not and cannot become truly
predominant in human affairs. Even the fanatic does not follow out his religion in all things,
but his self-interest or self-gratification is served in devious ways. Without the Holy Spirit a
religion cannot awaken the souls, but the irrational religion gains influence over material
affairs through being itself material.
But this principle is binding upon science no less than upon religion. 'Abdu'l-Bahá
summons the man of science to spiritual religion as he summons the man of religion to an
appreciation of science. If in a laboratory, by means of certain elements, an important
experiment could be carried out and thereby great human benefits obtained, what would we
think of the person who, though refusing to enter the laboratory, nevertheless denied the
possibility of the experiment? Yet modern science for [XIII:Z:BlZ] the most part takes this very
attitude toward religion. For the founders of all religions have indicated the elements and
principles for the development of spirituality, and the people of science deny the essence of
spirituality while refusing to enter the laboratory of infinity in their own souls.
As a matter of fact, while irrational religion and materialistic science seem outwardly
opposed, inwardly they are equally conditions of being that manifest the absence of the Holy
Spirit. Both are plants confined in darkness, and both are ships deprived of sails. Where the
Holy Spirit obtains, the very words "science" and "religion" are left behind, for there is but one
Reality, though this can be cognized by the several faculties on the several planes.
'Abdu'l-Bahá has also expressed as an organic, universal principle the equality of men and
women. Now man and woman are the dual, inter-acting forces produced from the one unity,
life, which still controls their duality so that it cannot ever quite become separateness.
Physical separateness only the more closely binds the bodies of imagination and desire.
Man in nature realizes himself by contrast with woman, and woman in nature realizes herself
by contrast with man. Thus any extreme development in one produces an extreme
development in the other, so that an equilibrium of thought and emotion is always
maintained. The combative type of man tends to produce the dependent, undeveloped
woman, and the dependent, undeveloped woman tends to produce the combative type of man.
In the same manner, the materialistic business man tends to produce the woman parasite, and
the reverse is also true. For man in nature sees himself by reflection in woman, and woman in
nature sees herself by reflection in man. Thus any imperfection in one is conveyed to the
other, whence it returns augmented, and so on without end. Only the power of the Holy Spirit
can create the one perfect mirror of reality for these imperfect images of being; for the Holy
Spirit turns will and desire upward to a body of consciousness where sex does not exist. In
this age, as the spiritual reality becomes more and more evident, the negative and disastrous
influences of sex—that is, sex as the end of will and the aim of desire—steadily diminishes;
and this is the cause of the freedom of women in this age. Were we conscious of the inner
significances of being, we should behold in the freedom of women one of the most obvious
evidences of the presence of the Holy Spirit in human affairs, and an evidence of inestimable
importance. Without the true freedom of woman there can be no end of war and ignorance
and disease, for only by the freedom of woman can man likewise become free.
Another principle laid down by 'Abdu'l-Bahá is that of the solution of the economic problem.
The solution of the economic problem 'Abdu'l-Bahá has declared to be a distinctive

!!'(
characteristic of religion in its universal aspect; for no human power or alliance of powers
hitherto has been able to work a solution.
Now by the fear that lies in poverty, either actual or prospective, the human soul is ever
turned downward into nature, where the predominant law is the struggle for existence; and
becoming imbued with this law, and captive to it, the soul's struggles only the more heavily
burdens its own chains. For the struggle for existence sets off the powers of one soul against
the powers of another, and this mutual division of powers is mutual defeat. Thus in this day
the sciences and inventions which shadow forth a universal order, and dumbly signify the
existence of a reality whose law is co-operation, through perversion have become the greatest
menace to the very existence of mankind.
"The disease which afflicts the body politic is lack of love and absence of altruism," said
'Abdu'l-Bahá in New [XIII:Z:Blm] York City ten years ago. "In the hearts of men no real love is
found, and the condition is such that unless their susceptibilities are awakened by some
power so that unity, love and accord develop within them, there can be no healing, no relief
among mankind."
A close study of this aspect of 'Abdu'l-Bahá 's teaching indicates certain fundamental
elements as conditional to the solution of the economic problem. One of these elements is the
universal obligation of useful labour. Consider how idleness is condemned by physiologist and
psychologist today, no less vigorously than by the moralist and the student of economics.
Wealth does not exempt any human being from the consequences of idleness or even
misdirected activity. These consequences are ill health of mind as well as body, and that
disordered condition whose ultimate end is impotence or insanity. Moreover, in avoiding
useful labour, the privileged classes and their parasites have deprived themselves of the very
capacity for labour, while increasing that capacity in those who cannot or will not avoid work.
In this condition we may see perhaps one meaning of Christ's saying: "The meek shall inherit
the earth."
But 'Abdu'l-Bahá has also stated that useful labour, performed in the spirit of service and
with the ideal of perfection, is accounted an act of worship and a form of prayer. Now prayer
and worship, in their true signification, are not cries for assistance, nor requests for a gift, nor
yet taxes paid to a spiritual overseer, but are expressions of gratitude for the supreme gift of
life in the spirit that knows no death. This is the motive that 'Abdu'l-Bahá declares should
actuate our daily labour. Moreover, work performed with that motive is creative work, and
creativeness is the nature of God, so that it is the worker who shows forth the divine image
and likeness on this plane. But consider how many changes must take place in the industrial
world before this creative sense can be generally expressed, and before labour is surrounded
by those conditions which this conception of labour demands! Nevertheless, even this shall
be; for the Holy Spirit is destroying mightily all that intervenes between man and his own
reality.
Implicit in this conception of the spiritual value of useful labour, is 'Abdu'l-Bahá 's teaching
that the present wage system must be extended so as to include participation in the profits of
industry. For it is evident that the essential purpose of industry is not to produce goods, but to
maintain life—and maintain life on the plane of human dignity and refinement. The act of
producing goods must therefore coincide, in purpose and result, with the act of ennobling and
freeing the producers themselves. This is impossible under present conditions, but perfectly
possible when industry is managed by the social engineer in place of the financial expert.
Another fundamental element is that of the voluntary sharing of wealth.
Reflect how those who possess other forms of wealth—physical, mental, moral and
spiritual—have ever obeyed this universal and wonderful law. Thus those who share their

!!')
physical strength with the weak; those who strive incessantly to increase the commonwealth
of beauty and of truth; those who devote their lives to the realization of greater political
justice; and, above all, those who give love to whosoever are deprived. All the love, beauty,
truth, justice and science we have on earth are the result of a voluntary sharing of wealth—a
divine principle whose veils grow darker and darker as we approach the lowest degree of
wealth, which is gold. But were we to estimate the sum total of all the taxes paid to any
government within the past fifty years, and regard this total as being wealth forcibly rather
than voluntarily shared, we can perceive how disastrously extravagant material selfishness is,
even on its own plane. For [XIII:Z:BlX] a fraction of that sum total, given in the spirit of unity,
would have obviated most of those expenses by which taxes are consumed, while in addition
increasing vastly the means of producing more wealth by all and for all. 'Abdu'l-Bahá is he
who has voluntarily shared wealth in all its forms and degrees, and this spirit is silently but
rapidly leavening the world.
Thus when it is more clearly realized how disastrous separateness is, particularly in the
larger fields of politics and industry, we shall behold unparalleled examples of self-sacrifice
among the great and the small alike; and this essential condition having been fulfilled, relief
and comfort will result. For the more powerful arts and sciences are not yet in manifestation,
being withheld in the treasury of the spiritual kingdom, which can never be exhausted.
Meanwhile, wealth is being forced from those who will not share it, and the old world is
everywhere passing away. Yet far from condemning wealth, 'Abdu'l-Bahá makes its
attainment through useful labour a specific advice; but the object of its possession is the
promotion of the unity of mankind. By considering wealth as a talent on the material plane,
the principle becomes clear. It is not the inequality of talents or possessions which produces
injustice, but the spirit of separateness, in the poor as well as the rich, in the ignorant as well
as in the learned. Inequality is the essential foundation of love, for no one can stand alone.
Another principle strongly emphasized by 'Abdu'l-Bahá is the establishment of an
international auxiliary language.
As the nervous system is one throughout the body, and co-ordinates all the organs and
limbs, so the body of humanity requires one universal language and writing to be learned by
all people in addition to the mother tongue, which shall serve to interpret the needs, unite the
interests and consolidate the purposes; and multi-language is the paralysis of the body of
mankind. Those who have concern for human welfare and progress will surely give this
subject the attention it deserves.
But the principle by which 'Abdu'l-Bahá is most widely known, and for which he has been
most extensively quoted, is that of universal peace. The assurance that this is the century of
universal peace, the age of the elimination of warfare, the day of the most mighty moving of
the spiritual waves and the full illumination of the sun of righteousness—this assurance is
'Abdu'l-Bahá 's steadfast covenant with those who follow him.
Today, the disaster of warfare is a net thrown over the whole of humanity, like the net
thrown over a gladiator about to be slain. None can emerge from this net until all emerge.
But the very fact that there is no escape for one save through escape for all, and the
overwhelming danger of the present situation, brings the consciousness of the oneness of
humanity nearer day by day. Therefore this enveloping calamity is a result of the presence of
the universal Holy Spirit—feared as a net of death by those who view it with personal eyes,
yet seen to be a garment of divine protection by those who view all things in their spiritual
light.
For the effort to avoid universal warfare is binding the minds and hearts of those who have
been separate during all of history's ten thousand years. It is creating the great agencies and
institutions of the future humanity; it is destroying all agencies and institutions whose

!!'*
purpose is to keep humanity divided and enslaved. Consider how the world's two most
powerful kings have lately been overthrown and their empires rent asunder; and the full toll
of inveterate ambition and greed has not yet been taken.
Therefore the indifferent are becoming mindful, and the activities of all humanitarians are
finding a common channel and a unified expression. But [XIII:Z:BZC] peace, perfect peace, is
first of the heart, through the breaths of the Holy Spirit; consequently those among the
humanitarians who are wisest, while they strive to produce concrete results and discuss all
possible methods, nevertheless have for their great objective the reconciling of the hearts of
men. For only that which is established in the heart can ever be established in the world, and
peace will never be made real, lasting or secure until the world has recognized the power of
the Holy Spirit which alone can conquer and subdue the rebellious hearts or fuse one
changeless ideal upon the restless, ever-divided minds. This is the Most Great Peace; this is
the Peace of God.
The arch which these social principles of 'Abdu'l-Bahá , like pillars, are intended to
support—the structure which fulfils their purpose and directs their use—is the principle of an
international tribunal.
'Abdu'l-Bahá ever visioned the world federation wherein all men and women have part,
and invokes this world federation within the progressive people of all races and nations. Its
cement is an international tribunal instituted through democratic selection and given binding
authority by mutual agreement and pledge. No portion of the race but will be fairly
represented, therefore no portion but will be controlled by its decisions. 'Abdu'l-Bahá has
said that when this tribunal is established, any government which instigated war would be set
upon by all nations and, if necessary, abolished. This is the firm basis of peace, and no
agreement with reservations can be substituted for it.
It is an inherent part of all 'Abdu'l-Bahá 's teaching on the subject of tribunals and political
progress that the spiritual conditions for real justice have not yet been fulfilled. He regards
the function of legislation as a function of illumined minds, severed from all considerations
save that of justice and truth. The act of making laws he declares to be an aspect of
meditation. That is, just as the poet receives his visions, or the scientist his principles, through
intense meditation, so will the future legislative body arrive at its structure of civic, national
or international law. Order is of the essence of the manifested universe, and that order flows
through and inspires the minds that turn to it in unity and for the purpose of creating justice.
Thus those who are capable of entering this unity and impersonal abstraction are to be
selected by the people from their wisest men. The legislator, in fact, is placed by 'Abdu'l-Bahá
in a high spiritual station, and the evident tendency on the part of our noblest clergy to turn
from fruitless theological discussions in order to assist in the solving of great political and
economic problems is a reflection of this teaching; for 'Abdu'l-Bahá has also declared that the
universal religion of the future will have no professional clergy.
Such, in brief, are some of the principles that characterize the teachings of 'Abdu'l-Bahá .
They are those beacons he has lighted in the darkness of our world contention and strife, the
vital energy he has poured into our apathetic minds and the guidance he has established for
our selfish desires. They are the spirit of evolution, the genius of prophecy, the expression of
man as a spiritually conscious being in the age of his maturity and strength. That these
principles are the fruits of the tree of spiritual tradition is evident also in this further teaching
of 'Abdu'l-Bahá , that this is the age when the Temple shall be builded, reconciling not merely
the religions and creeds, but also religion and science, and science and industry; and that to
assist in building the universal Temple is incumbent upon all who are responsive to the divine
Will.
These principles are the ark in which whoso enters is secure, and whoso remains outside of

!!(+
it will perish in the [XIII:Z:BZB] rising waters of trouble that overflow the earth. Let no one
confuse that which 'Abdu'l-Bahá utters with the speculations of philosophers and the dreams
of poets. He speaks of the Holy Spirit, and the Holy Spirit both creates and destroys, and none
can resist the power of the Supreme.
For these principles are more than so many channels of useful activity; first and last they
are signs and evidences of the return of the Holy Spirit to the world of men. As when a
traveller is crossing a barren and desolate land, and he suddenly comes upon a broad
highway, lined with luxuriant trees, he will follow that highway to the city of refuge; so those
who are travelling the world of righteous endeavour, and are weary and fainting at the
oppositions encountered both without and within—when they come upon one of these
principles, and behold the power with which it is informed and the majestic grace with which
it is offered, they will certainly investigate until they find its source and cause; and the centre
to which these principles lead from all the horizons of experience—the city of refuge where
these spiritual highways end—is the luminous heart of 'Abdu'l-Bahá , that which has ever been
called, and is, the City of God.
XII:A, September '.** [XIII:l:BpX]
Some questions about science and religion
Interviews with 'Abdu'l-Bahá at Tiberias and Haifa.
Anna Kunz
The following exquisite picture describes the approach of two very devout Christians,
Professor and Mrs Kunz to the Holy Land and their interviews with 'Abdu'l-Bahá at the Easter
season in BXRB. Professor Kunz is a university scientist. His wife is the daughter of a
prominent professor of theology. They were sojourning in Switzerland, their homeland,
whence they travelled to Palestine in March of BXRB. Editor.
To approach Haifa by boat is most wonderful. It was just a few minutes before midnight of
RR March BXRB, when the Karlsbad entered the blessed harbour of Haifa, dropping anchor
about a mile off the shore. The full moon stood bright and glorious over Mount Carmel. Along
the sea shore, up towards the mountain every house could be seen. There were a few lights
only, but the moon illumined the whole country most beautifully. My heart was aching as I
stood in silent prayer, but the wonderful spirit of that sacred place and land soon filled my
heart and I realized that we had finally reached the Holy Land—holy in the past, holy in this
great day of God and holy forever.
Early in the morning my husband and I were met by Dr Luṭfu'llá h Ḥakı́m, whom 'Abdu'l-
Bahá had sent. 'Abdu'l-Bahá was not at Haifa. After a severe illness he had gone to Tiberias
for a rest. In his absence, we were beautifully taken care of by his family and friends.
Awaiting 'Abdu'l-Bahá 's further instructions as to when we should be permitted to meet him,
we enjoyed Haifa and 'Akká .
In the pilgrim house, located near 'Abdu'l-Bahá 's house, we were given a room with a view
up Mount Carmel. It did not take us long to understand why this rather low mountain range
was called the Mountain of God. His spirit indeed lingers there. The whole atmosphere
seemed laden with a glorious something, with a great peace, with a joy from on high. This
mountain, sacred through the memory of past prophets has received a new baptism of the
spirit in this dispensation. Shortly after our arrival we were climbing over the rocky path to
the Tomb of the Bá b. It was a glorious spring morning. The birds were singing, flowers of all
kinds were blooming everywhere. Mount Carmel seemed to speak aloud of all the blessings
that God had spread there. It is true, we were greatly favoured to be permitted to come to
those places during the year's most beautiful season.
But we deeply felt, though the outward beauty of that country was heavenly, that there was
!!(!
another beauty dominant, a beauty that could never vanish. The beauty of the spirit will
always linger there and will be found by the pilgrims of any season. God's spirit surrounds
[XIII:l:BoC] us certainly everywhere, but there it seems to hover in great abundance, as it has
pleased God to bless this country above others. This spirit of love and peace, of service and
self-forgetfulness, emanating as it were from a great consciousness of God's presence
overwhelmed us constantly. This happened again and again as we entered the Tomb of the
Bá b, while at the Holy Shrine of Bahá 'u'llá h, and while with 'Abdu'l-Bahá 's family. And him,
through whom in this age this splendour is conveyed to God's creature we finally saw at
Tiberias. 'Abdu'l-Bahá , the Servant of God, we were permitted to see.
As on that beautiful spring morning, so also at other times, once at night with the moon as
our guide, we went to the Tomb of the Bá b. Oh, that all the Bahá 'ı́s could realize the fragrance
of that place! Each time we went there it seemed more beautiful. As one enters that
sanctuary one feels at once in union with the higher world. As we knelt there in prayer my
heart seemed to melt; there was but one great longing. When we prayed there for the last
time, it was in the evening before our departure, it was as if my heart would break. I knew
that I loved this place more than any other place in the world. Since we have gone away,
during all these past months, there would often come over me a great longing for that holy
shrine and again and again my thoughts wander there and I kneel down at this shrine and
rest. Now that this building is the resting place of 'Abdu'l-Bahá too, it must be more glorious
than ever.
'Abdu'l-Bahá 's family keeps open house all the time. The women pilgrims are always
welcome among these beautiful women and their children. They live a life of great simplicity;
their life is a reflection of 'Abdu'l-Bahá 's life. Their thoughts are with him always; they love
him with a deep abiding love; they serve in his footsteps and for his sake serve all mankind.
Many a precious lesson was taught to me while in this household. Often I was surprised to see
that in spite of their restricted life, these women uphold a truly broad attitude towards life in
general; they are full of the universal spirit; they know no narrowness; they are all-inclusive
and therefore heavenly.
On Good Friday, before sunrise, we started for 'Akká and Bahjı́. We were a beautiful little
group, two grandsons of 'Abdu'l-Bahá , some other young men, the Master's youngest
daughter, Munavvar Khá num, Mr Kunz and myself. From the station we walked over the
green meadows towards Bahjı́. Passing Bahjı́ palace we soon reached the little house, where
'Abdu'l-Bahá often stayed for days and where all the visiting friends rest before entering the
Tomb. When we passed through the blooming garden, which was fragrant like the place
around the Tomb of the Bá b, after removing our shoes, we entered the court. There we all
knelt at the door which leads to the holy shrine of Bahá 'u'llá h, while Munavvar Khá num with a
sweet voice chanted the Visiting Tablet. Then she opened the door and invited us to follow
her. The place was filled with the fragrance of Jasmine blossoms, a heavenly light filled the
room. Here we felt at once at rest and were permitted to pray for our friends, for the world,
whose saviour had come as a thief in the night. Here heaven and earth seemed to meet. He
certainly has made his resting place glorious. Before the onrush of his spirit all human
thoughts had to die; there was but one prayer possible,—that all the world would soon be
enabled to serve at this holy threshold. This was my great longing and this only had
importance before so much glory. Tears were welcome, they brought relief to the heart so
overfull. Everybody slowly withdrew, leaving Mr Kunz and myself alone at the Holy Shrine,
whence for ages to come people of all classes, races and religions will derive new strength and
assurance of God's nearness. When we finally [XIII:l:BoB] had reached the garden again, we
found a few Hindu soldiers there. They were talking with the Tomb keeper and we were told
that many of them (not Bahá 'ı́s at all) would often come to the gate of this sacred place, kiss
the wall and withdraw again, explaining that they felt and knew that they were standing on

!!(#
holy ground.
During the afternoon we saw the Riḍ vá n. We also visited the barracks, where the first
Bahá 'ı́s with Bahá 'u'llá h and 'Abdu'l-Bahá spent their years of imprisonment. Filled with
sacred memories we returned in the evening to Haifa. The next morning we were to leave for
Tiberias, where the blessed Master expected us.
'Azı́zu'llá h Bahá dur accompanied us to 'Abdu'l-Bahá . From the train we could see Nazareth.
We finally reached the Jordan valley and arrived, after three hours' ride, at the southern end
of Lake Tiberias, whence we continued by boat to the old and unique little town of Tiberias.
So we finally reached the goal of our journey. We were to see 'Abdu'l-Bahá .
How I wish that I could be worthier to tell of his glory, as he walked among men in human
flesh, unknown to most people, and understood by a few only. On the day of our arrival we
got only a few glimpses of the Beloved, but they were sufficient to make us realize that his
power and authority were not of this world. It was a bright and luminous Easter morning
when the Master called us into his room. Oh, that I could picture him to all those who never
saw him, could picture him in those simple surroundings at the shores of that same lake
where Christ walked and taught. Though I feared to approach him, after his loving words of
welcome this fear vanished. Here we sat before our Master, in a little room, with only the
most necessary furnishings, on top of the hotel, with a view of that blessed lake. His look
seems to go into one's very heart. Yes, he knows his children and their need. As I think of him
now, I always love to think, first, of his great simplicity, his marvellous humility which knows
of no self-existence, and last, or better, first, of his boundless love. To us his outward
appearance seemed similar to that of the old Hebrew Prophets; his humility, his simplicity and
love were like the Christ. This boundless love conquered the hearts at once. 'Abdu'l-Bahá
talked to us with a ringing, piercing voice which will forever sound in my ears. His words
would come forth with that unique simplicity, then he would pause for a while, often closing
his eyes. His spirit, it seemed when I dared to look at him, had left his body; he was looking
into infinitude, communing with that world for which we long. Having seen him, we could
understand well what he meant when he said to us, "The prophet discerns by sight." We came
before him, my husband especially, with many, many questions in our minds, but sitting in his
presence we seemed to forget them, or better, there did not exist any unsolved problems. He
said, "God has created a remedy for every disease," and while in his presence, we tasted of this
remedy.
During the days of our stay at the hotel we saw 'Abdu'l-Bahá often. We followed him as he
walked peacefully to a nearby garden. Unknown he passed through the crowd. We saw him
come back to the hotel, climbing the many steps to his room with a youthfulness that made my
husband say "It looks as if he were carried over these flights of steps by unseen hands."
Though he was at Tiberias for a rest he received visitors all day long. During those three days
spent near him his love would more and more fill our hearts, so that my heart was sad and
depressed when on Tuesday morning I realized that he was to say good-bye to us that day.
And as he bade us good-bye our [XIII:l:BoR] hearts were near to breaking. As our tears of love
and gratefulness flowed he suddenly left his room, telling us to remain within.
Before leaving Haifa we saw the Master most unexpectedly again. A few beautiful pictures
of how he lived and loved in his own home I shall cherish forever. And as we left his glorious
earthly home I felt as others, permitted to come into his presence, have felt. I realized that we
could in no way comprehend him, we could only love him, follow him, obey him and thereby
draw nearer to his beauty.
His words spoken to us we herewith gladly share with all the friends.
__________

!!($
Interviews with 'Abdu'l-Bahá
Tiberias—Easter morning.
The Master welcomed us heartily and said: "I was very glad to hear of your coming. When
all the people are negligent you have been chosen by God. You came to the Holy Land,
attained to the pleasure of visiting the Holy Tomb and were able to come and visit me here.
How are the friends in America?" We told the Master that the friends are well.
We told the Master of a group of Jews who were on the boat from Brindisi to Palestine. He
said: "In their heavenly books the prophets have spoken of the Day of the Lord, the Last Day,
and what they have spoken is all being realized in this day. The Blessed Beauty sixty years
ago in some of his tablets promised the Jews that they would come back to the Holy Land and
what he said will be realized. The pavilion of the Lord will be pitched on the mountain and
this was fulfilled. The pavilion of the Blessed Beauty was often pitched on Mount Carmel and
the plain and hills around 'Akká while he was a prisoner. He was subject to two despotic
kings and he was under severe restrictions. When guards were placed at the gate everybody
was forbidden to meet him. But his pavilion was pitched on the hills. He would go and spend
some days in them, and yet he was a prisoner."
We told the story of Mr Schneider. (Mr Schneider was a refugee from Russia. He reached
the northern boundary of Persia penniless, knowing no one and ignorant of his route. Some
people met him and took him to their home where he sojourned for several days and then was
taken by his host to the next village and to a home where he was welcomed and entertained.
From village to village he was conducted, and cared for, until at last in safety he reached the
Persian gulf. On inquiring at last who could be these people who had treated him with such
marvellous kindness he learned that they were all Bahá 'ı́s.) He ('Abdu'l-Bahá ) said such
should be the case with all the Bahá 'ı́s. They should be the mercy of God to all the people of
the earth without distinction of race and religion. Bahá 'u'llá h's light has shone forth upon all.
His rain of mercy has fallen on every spot just as the sun shines upon the pure and the sinner.
The rain falls upon good soil and the rocks. The attributes of the Bahá 'ı́s should be the same.
They should be the light of guidance to all the people.
We said: "Easter has a new significance for us. Resurrection has a new meaning." 'Abdu'l-
Bahá said: "It is a good, significant coincidence that we meet at this place where Christ told
Peter to become a fisher of men." He pointed out the place, about BgC meters away, where this
happened. The Sermon on the Mount was preached on Mount Tabor, which, as an
accompanying Jew told us, dominates Galilee.
__________
Monday morning at p:qW.
Looking at our children's picture his beautiful face lighted up and after looking at it for a
long while he said: "They have bright faces. They will be real Bahá 'ı́s because they will have a
Bahá 'ı́ education. They will become good Bahá 'ı́s." [XIII:l:Bop]
Question: "Science denies immortality. How does the prophet know the contrary?"
The Master said: "Science does not know; but the Manifestation makes discoveries with the
power of the Spirit. For instance: a philosopher with induction finds out a way. But the
prophet discerns with sight. A blind man has to find his way with a stick from point to point;
so a philosopher through arguments from premises goes to conclusions, and not by sight. But
the Manifestations see with their inner eye (own eye); they do not go from premises to
conclusions. The prophets see many things with their inner eye. They do not need to go by
discoveries. The scientist with induction is like a blind man who cannot see two steps ahead
of him. The prophet sees a long distance."

!!(%
Question: "Shall I find my mother again?"
The Master said: "Certainly. Separation is only in the world of bodies."
Question: "Will the day come when all mankind will be able to discern by sight?"
He said: "There will always be some. Only a special number will have this attainment. As
Christ said, 'Many are called, but few are chosen.' It will always be so. The transformation
depends upon divine bounty. The mineral progresses in its own world. But from the mineral
to the vegetable it progresses only by divine bounty. Also transformation from the vegetable
to the animal is God's plan. Of itself the transformation cannot take place. In the realm of men
transformation is possible only through another person."
Question: "When people deny religion how shall we deal with them?"
Answer: "You must be tolerant and patient, because the station of sight is a station of
bounty; it is not based on capacity. They must be educated."
Question: "What are the requisites for a successful meeting?"
Answer: "Before the meeting you must pray and supplicate for divine assistance."
Question: "Shall we devote much time to the study of philosophy?"
Answer: "Everything must be done moderately. Excess is not desirable. Do not go to
extremes. Even in thinking do not go to excess but be moderate. If there is too much thinking
you will be unable to control your thoughts."
I asked the Master to assist me in the physical sciences, in the solution of problems. He
said: "You will be able to solve these problems."
Addressing both of us: "You are confirmed. Another power will help you,"—(besides the
power of science).
Question: "Why so much evil in the world?"
Answer: "God has created a remedy for every disease. One must apply the remedy. Now
these patients run away from the expert physician. They neglect him. Under inexperienced
physicians they get worse. The words of the religious leaders have no influence, no effect.
These physicians are more diseased than their patients. The spiritual leaders now have no
faith, though they claim to have faith in order to secure their positions."
__________
Monday afternoon at e o'clock.
We thanked the Master for the prayer revealed for our children. He said: "It is for your
sake that I wrote it."
Question: "What is the best method to spread this Cause?"
Answer: "Explain the teachings, the principles of this Cause. Some of them were revealed
fifty years ago, some sixty years ago. Fifty years ago there was no thought of universal peace
and arbitration. No one spoke of the oneness of religion and science. Now many [XIII:l:Boo]
spread them in their own ways. I spread them through numerous churches and papers in
America; then also in Europe.
"The word of God is powerful. It will come to pass."
Question: "Should these principles be spread under the name of Bahá 'u'llá h and 'Abdu'l-
Bahá , or without these names?"
Answer: "In the beginning you should mention Bahá 'u'llá h. They are his and are spread by
'Abdu'l-Bahá . When all the world was in disorder, when warfare was prevailing in the East

!!(&
and the West, Russia with Turkey, Persia with England and Afghanistan, and Garibaldi was
fighting, the East was in intense darkness. There was prejudice of race and religion; national
and political prejudice. The East was in intense darkness; the horizon was very dark. And at
such a time Bahá 'u'llá h arose and spread a set of teachings."
Question: "The students in the schools have to study so many subjects! There are arising
more and more sciences. What should be the remedy?"
Answer: "It is too much. One must be moderate in choosing the number of subjects. When
there are too many the result is confusion. Moderation is necessary. For instance: if a man
has the power to carry a load of three hundred (pounds) he no doubt would fall if we give him
one thousand (pounds). He cannot bear it. In the same way, one's brain must not be
overburdened. For instance: students should not have more than six hours a day, lessons and
preparations included. Otherwise they will not succeed. The brain becomes tired."
__________
Monday afternoon, bd March UVbU.
The Master: "This lake is very blessed. His holiness Christ and the other prophets walked
along its shore and were in communion with God all the time and spreading the divine
teachings. Now, praise be to God that you reached this land safely and we met one another on
the shore of this same lake! You will receive great results from this visit afterwards. You will
become the cause of the illumination of the world of humanity. You will release the hearts of
the people from the intense darkness of different prejudices, so that each soul may love all the
people of the world, without distinction. Just like a shepherd who is affectionate to all his
sheep, without preference or distinction, you should be affectionate to all. You should not
look at their shortcomings. Consider that they are all created by God who loves them all."
__________
Tuesday morning, bV March.
The Master: "You have been here three days. They are equal to three years. In the Bible in
the days of the Lord one day was equal to one year. I hope that these three days are equal to
three years. The results of this visit will be equal to the results of three years. Now you
should go back in perfect harmony and joy and with supreme glad tidings. You should
gladden the hearts with glad tidings of the Beauty of Abhá . Say to the friends: 'The Kingdom
of God has been opened to you. The tree of life is yours. Heavenly graces are bestowed upon
you. The effulgence of the Sun of Truth is shed on you. God has chosen you. This crown He
has placed upon your head. This eternal life has been given you. Therefore you should be
very happy. Turn day and night to the Kingdom of Abhá . Supplicate for boundless favours
from that Kingdom.'
"I am praying every night and I supplicate and implore. I beg of God to bestow upon you
infinite grace so that all of us may attain to the station of servitude, so that we may do as He
wishes us to do. We are all His servants, drawing light from the Sun of Abhá ."
XIII:A, September '.** [XIII:l:Bog]
The coming of the Promised One
The reconciliation of the expectations of religion and the laws of science.
Albert Vail
The whole religious world today is in anticipation of a world-teacher who will take "the
broken arcs" of our human efforts, aspirations, philosophies, social programmes and bring
them "to a shining circle". More than seventy years ago Emerson the philosopher-poet felt
stirring in his heart the longing for such a teacher and he wrote his declaration that should
this great leader appear he, Emerson, would sell all his goods and go halfway around the

!!('
world to sit at his feet.
Through all the religions today there is shining the glorious anticipation of the coming of a
deliverer, a saviour, a messiah. In millions of hearts the good news is ringing that he is right at
our doors. "Lift up your gates and be ye lifted up ye everlasting doors and the King of Glory
shall come in."
In the following talk taken down by Mirza Ahmad Sohrab during the Great War 'Abdu'l-
Bahá shows that even our naturalists today believe in the coming of great teachers. And the
logic of the theory of evolution, of perpetual change is that today new teachers are due to
come and save our world from its manifest calamities. 'Abdu'l-Bahá 's analysis is as follows:
"The adherents of all the religions of the world are expecting the coming of a Promised One
and they pray for his advent. Even the atheists anticipate the appearance of a wise and
sagacious reformer, a renovator of old habits and superstitions. Their expectations, however,
are not like those of the religionists whose beliefs are wrapt in fantastic ideas and impossible
and unrealizable rules.
"The atheists believe in nature and its manifestations. They state that for nature there are
two courses.
"The first is the common, ordinary course, running throughout all the grades of the social
structure and organized, animate and inanimate beings, producing stereotyped organisms
and definite, agreed ends, decomposing and recomposing variable forms, with
resourcefulness and adaptability.
"The second is the extraordinary and unusual course which produces from time to time
human beings who are beyond nature, who are super-mundane, the supermen. After many
generations of ordinary type, nature, being bored with its own monotony and corresponding
resemblances creates an extraordinary individual (a mutation) to show that its fertility is not
at an end and that it is capable of exhibiting the signs of activity uncommon in the field of
human experience. Thus a powerful, wise, commanding leader is born who is to readjust
through his innate forces the disorganized machinery of the civic, intellectual and ethical life
of a nation.
"They further state that change is the unchangeable law of nature. One cannot conceive of
nature without motion and variability. These two laws are the inherent qualities of all
phenomena and [XIII:l:Bol] for this reason the events of a previous cycle will not correspond
with those of a succeeding one. From its hidden, unseen fountain in every century nature
brings forth a new set of forces and fits them into the new exigencies and environments which
were brought about, by a new generation with larger demands and greater responsibilities.
"For example: ages ago a philosopher, according to the atheist's opinion—an inspired
prophet according to the doctrines and ideas held by the religionists—appeared for the
education and instruction of mankind. This prophet established certain principles which laid
the foundation of a stable and lofty civilization and insured the security and progress of the
people. But after the lapse of many centuries that institution became antiquated; the letter
took the place of the spirit, hearts grew cold and unresponsive, dynamic life became static and
the basis of the edifice shook and trembled under the weight of superstitions and dogma.
"These events in themselves predicate the appearance of another Teacher, the coming of a
second Architect. If the sun shines forth this morning from the east and gives light and heat to
all the created beings and then sets in the west is it logical to say that we do not need another
sunrise, that the world can live without the rays and heat of that life-giving luminary? Our
affirmation or negation will not change in the least the course of the sun. The sun will rise in
spite of all our denials and acceptance.

!!((
"A skilled mason builds a building and families live in it for a number of years. Does any
logician reason soundly in concluding that this building will be permanent? The very word
'construction' presupposes 'destruction'. It is obvious that some time, in the course of years
the edifice will be demolished and another mason will arise and build in its place another
building, either after the first type, or of a better and more permanent one.
"Consequently, we see that even the agnostics (really) believe in the necessity of the
appearance of wise and extraordinary teachers whose mission it is to lead their fellowmen to
higher altitudes of intelligence and wisdom. In principle they agree with the religionists. But
in mode of expression and phraseology they differ from each other."
__________
The return of Christ—its real meaning
"In the Divine Holy Books there are unmistakable prophecies giving the glad-tidings of a
certain Day in which the Promised One of all the Books would appear, a radiant Dispensation
would be established, the banner of the most great peace and reconciliation be hoisted and
the oneness of the world of humanity proclaimed. Among the various nations and peoples of
the world no enmity or hatred would remain. All hearts would be united one with another.
These things are recorded in the Taurat,1 or Old Testament, in the Gospels, in the Qur'á n, in
the Zend Avesta, in the Books of Buddha and in the Book of Confucius. In brief, all the Holy
Books contain these glad-tidings. In all of them it is announced that after the world is
surrounded by darkness radiance will appear. For, just as the night when it becomes
excessively dark precedes the dawn of a new day so, likewise, when the darkness of religious
apathy and heedlessness overtake the world, when human souls become negligent of God,
when materialistic ideas overshadow idealism and spirituality, when nations become
submerged in the world of matter and forget God—at such a time as this shall the divine Sun
shine forth and the Radiant Morn appear."
In Christian churches this anticipation is popularly called the belief in Christ's "second
coming". Ever since the world- [XIII:l:BoZ] war books on the "second coming" have been
circulated with surprising popularity. In many churches one of the first questions asked a
prospective minister is this: has he the right views about Christ's return? Many are sure that
the appearance of Christ and the attendant thousand years of peace are right at our doors.
"Millions now living," says one popular preacher, "will never die."
Of course this anticipation has shone in the hearts of the Christians at different periods
ever since the ascension of our Lord Christ. To all the early Christians, as one of the
celebrated liberal theologians has said, Christ's first appearance on earth was provisional. His
real and glorious coming was to be sometime in the future. In the Book of Acts we read that,
as the heart-broken disciples after his ascension stood looking steadfastly into heaven,
"Behold, two men stood by them in white apparel who also said, 'Ye men of Galilee, why stand
ye looking into heaven? This Jesus, which was received up from you into heaven, shall so
come in like manner as ye behold him going into heaven." One of the best attested of early
New Testament books, the Book of Revelation, says, "Behold, he cometh with clouds; and
every eye shall see him, and they that pierced him." The Book of Revelation and the Gospels
both also proclaim that he shall come like a thief in the night. Most of the Book of Revelation
is a glorious picture of the coming of the Promised Ones. In the little apocalypse, the twenty–
fourth and twenty–fifth chapters of Matthew, Jesus tells of the darkening of the sun, the falling
of the stars, "the end of the world", or "the consummation of the age", the coming of the Son of
Man on the clouds like lightning shining from the east and seen even in the west.
What is the meaning of it all? One party today takes these prophesies literally. The other

Tawra[h or t], pl. tawrá t (tawrá h). The Law or Torah (Tawrá h, Pentateuch), is a part of the Old Testament.

!!()
party declares such interpretations to be scientifically impossible. How could Christ ride on a
cloud? Where would he come from? Modern astronomy teaches us that above us there is
only interstellar space. If Christ came on the clouds in physically visible glory so that every
eye could see him how could he also come as a thief in the night?
The difficulties in the interpretation of these prophesies have led many liberals to declare
that the coming of Christ is just a general and gradual outpouring of the spirit of truth. They
quote the Gospel verses, "The Spirit of Truth shall be in you", "The Kingdom of God is within
you". Christ returns in each one of us, they say.
But of course the clear text of the Bible and the whole religious history of mankind
proclaim the special outpouring of the divine splendour in great prophets or Manifestations.
They are the collective centres around which all religions revolve, from which all draw their
dynamic power. And the Gospel of John (sixteenth Chapter) clearly says, "The Spirit of Truth
shall not speak from himself; but whatsoever things he shall hear these shall he speak." That
is, he is a promised person, the "Prince of the World" (John Bo:pC) who, because he is pure and
perfect like Jesus can receive inspiration, transmit it to the world and lead us into all truth. In
fact, after His Spirit has taught us He will also be within us. It is no longer I that live but He
that liveth in me.
If then we are to reconcile science and religion, if we are to reconcile the passages of the
New Testament themselves we must go beneath the letter and find the spiritual significance of
these Bible verses. Jesus, as he himself declared, always spoke in parables.
'Abdu'l-Bahá said, in New York City, "Do not satisfy yourselves with words. Seek to
understand the meanings of the scriptures hidden in the heart of the words. It is difficult to
comprehend the words of even a philosopher; you can [XIII:l:Bom] then see how difficult it is
for one to understand the word of God."
What, then, is the real spiritual significance of these prophesies about Christ's second
coming? The explanations of the great Bahá 'ı́ teachers, Bahá 'u'llá h and 'Abdu'l-Bahá are so
penetrating, so life-giving that they open a new epoch in the spiritual understanding of the
Bible and the sacred books of the world.
__________
Interpretation of the symbols
From the Words of 'Abdu'l-Bahá and Bahá'u'lláh.
"The announcement of the angels to the people of Galilee that 'this Christ will return in the
same way, and that he will descend from heaven' is a spiritual message, for when Christ
appeared he came from heaven, although he was outwardly born of Mary. As he said, 'No man
hath ascended up to heaven, but he that came down from heaven.' 'I have come from heaven,
and will likewise go to heaven.' By 'heaven' is not meant the infinite phenomenal space but
'heaven' signifies the world of the divine Kingdom which is the Supreme Station and seat of
the Sun of Truth. To be brief: the mysteries of the Holy Books are many and require
explanation and elucidation. I hope thine insight will be so opened that the divine mysteries
may become manifest and clear."
"O thou who believest in the Spirit of Christ, in the Kingdom of God!
"The body is composed, in truth, of corporeal elements and every composition is
necessarily subject to decomposition. But the spirit is an essence simple, pure, spiritual,
eternal, perpetual and divine. He who seeks Christ from the point of view of his body has in
truth debased him and has gone astray from him. But he who seeks Christ from the point of
view of his spirit will grow from day to day in joy, in attraction, in zeal, in nearness, in
perception and in vision. You have, then, to seek the Spirit of Christ in this marvellous day.

!!(*
"The heaven to which Christ ascended is not infinite space. His heaven is the kingdom of
his Lord, the Munificent. As he said, 'The Son of Man is in heaven.' It is evident, then, that his
heaven transcends the boundaries that surround existence and that he is exalted for the
people who adore him.
"Pray God that you may ascend to this heaven and taste of this food. And know that the
people have not understood even to this day the mysteries of the Holy Scriptures. They
believe that Christ was deprived of his heaven when he was in this world, that he had fallen
from the heights of his elevation and that later he ascended to this elevated pinnacle, that is to
say, toward the heaven which does not exist, for there is only space. They expect that he will
descend from this heaven seated upon a cloud. They believe that there is in the heavens a
cloud upon which he will be seated and by which he will descend: whereas the clouds are
vapours which rise from the earth; they do not descend from the heavens.
"The cloud mentioned in the Holy Scriptures is the human body because it is a veil for
them, which, like the cloud prevents them from seeing the Sun of Truth shining in the Horizon
of Christ." 'Abdu'l-Bahá .
__________
Question: "Then you do not mean this phenomenal heaven?"
'Abdu'l-Bahá : "I mean the heaven from which Christ descended and to which he
ascended—the heaven of divine Will, the heaven of spirituality."
"Said Jesus: 'I go and I come again.' And in another place he said: 'I go and another will
come who will tell you all that I have not told you and will finish all that I have said.' These
two state- [XIII:l:BoX] ments are in reality one, were ye to witness the Manifestations of
Oneness with the eye of God. … If the sun of today says 'I am the sun of yesterday', it is true;
and yet if according to daily sequence it says 'I am other than the sun of yesterday', this is also
true. Likewise consider the days: If it be said that all the days are the same, it is correct and
true; and if it be said that according to name and designation they differ from each other, this
also is true as thou seest. For though they are the same, yet in each one there is a name,
quality and designation which is different from the other. By the same method and
explanation, understand the station of separation, difference and oneness of the Holy
Manifestations.
"As to the words, 'The sun shall be darkened and the moon shall cease to give her light and
the stars shall fall from heaven,'—the purport of sun and moon as mentioned in the words of
the prophets is not confined to the phenomenal sun and moon which are seen; nay, rather,
they have intended for sun and moon manifold meanings. … One meaning of the 'sun' is Suns
of Truth which dawn from the dayspring of Pre-existence and transmit bounty to all the
created beings. These Suns of Truth arcs the universal manifestations of Divinity. … When
these Suns arise the world is renewed, the rivers of life flow, the seas of beneficence move, the
clouds of grace gather and the breezes of bounty blow upon the temples of beings. … In the
primary sense sun, moon and stars signify the prophets, the saints and their companions
through the light of whose knowledge the worlds of the visible and invisible are enlightened
and illumined.
"It is certain that during every subsequent Manifestation … the sun and moon of the
teachings and law under which the people of that age are enlightened and guided become
darkened, that is, their efficiency and influence vanish."
"By the darkness of the sun and moon and the falling of the stars is intended the aberration
of the divines and the abolition of the laws established in a religion."
"In like manner understand the meaning of (the new heaven and the new earth). By the

!!)+
earth is meant the earth of knowledge and wisdom; and by heaven the heavens of religion.
"The purpose of these allegorical words … is to test the servants as mentioned so that the
soil of excellent and shining hearts may be distinguished from barren and mortal soil. This
has always been the divine law. … Shouldst thou make the mirror of the heart pure and clear
from the dust of prejudice thou wilt comprehend all the symbols in the sayings of the perfect
word of Divinity in every Manifestation and be informed of the mysteries of knowledge. But
unless thou destroyest with the fire of severance the veils of learning which are conventional
among the servants thou wilt not attain to the brilliant morn of the ideal knowledge."
(Compiled from The Book of Íqán.)
For the fuller explanation of these Bible symbols one should read first 'Abdu'l-Bahá 's Some
Answered Questions and then Bahá 'u'llá h's Book of Íqán. There these universal minds outline
in detail the new philosophy of religious history, the succession of the divine Manifestations,
the real meaning of the prophesies in the holy books.
XIII:A, September '.** [XIII:l:BgC]
From the unpublished diary of Ahmad Sohrab
During his sojourn in Palestine with the Centre of the Covenant, 'Abdu'l-Bahá , while the
Great War was raging all over the world.
The story of Ismá'íl, the Persian Jew
The carriage was waiting for us at the foot of the mountain. We entered it and started on
our way. The road was so muddy and slushy that the wheels sank up to their spokes. In the
carriage there was a Persian Jew by the name of Ismá 'ı́l who had been a friend of the Master's
for forty years. He is an orthodox Jew with a strong faith in prophecy, believing firmly that the
Messiah will appear in two years. He knows a great deal about the Bahá 'ı́ Revelation and has
met Bahá 'u'llá h. Several times he promised the Master that if the Messiah did not appear at
such and such a date he would leave Jewish traditions. But on the grounds that his reckonings
were wrong each time he changed the date. Now he swears that this will be the last date and
in two years his promised Messiah will appear and will make all the people Jews.
Since our arrival in the Holy Land the Master has seen him many times and helps him
always. He is an old man with thin, white beard and he has been in 'Akká and Haifa for forty–
two years. Yesterday he came to Abú -Sı́ná n and this morning the Beloved took him back.
"Now tell me, Ismá 'ı́l," the Master said, while patting him gently on back and cheeks, "art
thou sure that the Messiah will appear in two years? If he does not appear at that time wilt
thou continue to believe in the Talmud and the Rabbinical lore? Several times thou hast
covenanted with me, and every time thou hast broken the compact. This must be the very last
time; otherwise I will punish thee." Ismá 'ı́l pledged his word that this would be the last time
and that he was sure, very sure, that the Promised One would appear in BXBl.
Then the Master spoke about the Muslim and Christian calendars, the prophetic dates
mentioned in the Book of Daniel, the scattering of the Jews at the time of Titus, and the
destruction of Jerusalem. Then he asked me to read aloud, for the benefit of Ismá 'ı́l, the
articles published in Servati-Founun, especially the translation of his address in the Jewish
Synagogue in San Francisco. As we neared 'Akká he related some funny stories of his
experiences in Tiberias in former years.
"O Ismá 'ı́l," he said at last, "through the power of God I have, been able to prove the divine
station of Christ to thousands of Jews in America. … What can I do with thee? They are the
real Israel. They are free from prejudice. But thou art different."
When we reached 'Akká we were glad to find ourselves once more under the sheltering

!!)!
roof of the home of Bahá 'u'llá h. When 'Abdu'l-Bahá entered his room he sat quietly on his
divan and said: "'Alı́! We escaped from Abú -Sı́ná n, did we not? Although the [XIII:l:BgB]
weather there was dry and delightful, I did not feel at home. In this room, the room of the
Blessed Perfection, I feel happy and composed. Nowhere else do I feel so joyous and happy as
in this room. Here, here I realize the peace of the spirit!"
Luncheon was served and Ismá 'ı́l and I found ourselves at the table. The Master said:
"Hast thou read Vahye Koudek1 (the little revelation)? It contains many prophesies
concerning events in 'Akká . It is a wonderful book. Mı́rzá Ya'qú b, who was a good Jewish
Bahá 'ı́ brought it to me. If you can get this book you will enjoy its contents."
Ismá 'ı́l did not eat the food cooked by the Bahá 'ı́s so the Master with his supreme attention
to all details had ordered a dish suitable to his taste. "We let everyone enjoy freedom of
conscience," he said. "We have no prejudice."
__________
The story of the miser of Balsora
The Master often tells us stories about the misers of different countries. Here is one of
them:
Once upon a time there was a merchant in the city of Balsora.2 His name was Riḍ á .
Although he was very wealthy he was the most close-fisted, narrow-hearted man that ever
lived in his town. For avarice and penuriousness he had become a proverb among his
countrymen. Through his stinginess he made his family suffer hunger and starvation.
In his office he had a clerk to whom he paid a very small salary. This clerk had a large
family and though he practised the greatest economy he could not make both ends meet.
Often he dreamed of a raise in salary, but in vain. At last an idea flashed into his mind and
gave him hope that surely there would be a raise soon. There was but one more week before
New Year's day and the poor clerk thought that if he gave a present to his master he would
undoubtedly reciprocate and increase his salary. Hence, on that very day he went to the
market, bought the head of a sheep, cooked it in his oven and carried it on a tray to the house
of his master. The week passed without any sign and finally, on New Year's day he called at
the house of the merchant to wish him happiness. He was most hopeful, and anticipated a
bright future.
When he entered the room the merchant greeted him effusively. This made him more
hopeful still.
"I thank you very heartily," the master said to his clerk, "for the gift you sent to our house.
It saved us a great deal of expense, I assure you. We have been feasting on it for the past
week. The first day we ate the ears; the second day, the eyes; the third day, the skin of the
head; the fourth day, the tongue; the fifth day, the meat; the sixth day we cleaned the bones
and on the seventh day we ate the brains."
The clerk was so disgusted with this exhibition of stinginess that he left him, and left the
town, and sought his fortune elsewhere.
After travelling for several years and acquiring experience as well as riches he returned to
his native city and opened a business of his own. One day as he was walking through the main
street his attention was attracted by a most palatial residence. He peeped through the gate
and beheld a most beautiful garden. He finally inquired from one of the many servants
lounging about whose house this was.

Waḥ y al-Kú chak.
Baṣ rah (Basra) port in southern Iraq.

!!)#
"Art thou a stranger?" they asked.
"Not exactly."
"Well, how is it that thou dost not know that this is the house of Kareem,1 the son of Riḍ á ?"
"Oh," gasped the former clerk, "what the father hoarded the son is spending!"—and
disappeared through the crowd.
__________
Another incident regarding Ismá'íl, the Jew
This morning 'Abdu'l-Bahá called us into his room. Ismá 'ı́l, the Jew, was also present. The
Master was in a jovial mood and asked Ismá 'ı́l whether bread, [XIII:l:BgR] tea and olives were
"Kosher". He replied, "They are Kosher."
"Art thou thyself Kosher or Taref?"2 'Abdu'l-Bahá asked him pleasantly.
"I hope I am Kosher. I wish good to everyone. I am not seeking to harm any soul. If a man
curse me or beat me I still like him. I am living according to the religion of my father. If these
things constitute the condition of being Kosher, then I am Kosher."
"Well said," replied the Master, "I know thou art sincere in the profession of thy religion
and that is the reason why I love thee so much."
Ismá 'ı́l replied: "I know one thing. Any moment I am ready to sacrifice my life for the
Master. For the last forty–two years you have ever been kind to me and on several occasions
have saved my life. This has nothing to do with faith. This is love. I declare by Jehovah, if you
ask me at this very moment I will die for you gladly, knowing well that I have won the good
pleasure of Abraham. Jacob and Moses."
Then the Master asked Ismá 'ı́l: "How old was Moses?"
"One hundred and twenty years," he replied. "But the patriarchs, such as Noah and others
lived many hundreds of years."
The Master said. "The age of those ancient prophets as recorded in the Old Testament is
symbolic. It has a spiritual interpretation. Wert thou informed of the science of anatomy thou
wouldst realize that this human mechanism and these material organs cannot last more than
one hundred and twenty years."
Ismá 'ı́l inquired: "Where is the seat of thought?"
The Master replied: "It is generally understood that the seat of thought, consciousness and
volition is in the brain. The brain is the organ of the intellect and understanding. The heart
also plays a part through the central nervous system. Thus the activities of the brain and the
heart by means of afferent3 and efferent nerve fibres are linked together. Figuratively
speaking, the brain is like a mirror. When it is turned toward any object, whether in the east
or in the west, that object will immediately be reflected on its surface and consciousness is
realized. In the world of dreams consciousness is awake and works uninterruptedly."
__________
"Come, come, friends," the Master said, as we waited at the threshold. "Let us talk tonight
of the old times." He asked me what news I had. I told him I had heard that Badı́' Afandı́'s
school in Abú -Siná n had increased in numbers and that it was no more my room but a Bahá 'ı́

Karı́m.
Yiddish ká sh'r ("fit", "proper"), kosher. Yiddish ṭreyf (ṭaraf), derived from Hebrew "torn" (by wild animal), treyf or nonkosher.
Afferent: physiological—bringing inward to a central part; specifically, designating nerves that transmit impulses to the
central nervous system, as to the brain: opposed to efferent.

!!)$
school. He laughed and said: "What dost thou want with a room of stone and clay? I have
prepared for thee glorious rooms the walls, the roofs, the floors, and the furniture of which
are of pure deeds and immortal virtues. Therein thou shalt abide forever. Badı́' Afandı́ is a
capable, efficient teacher and loves the children. He is striving in service and wishes to perfect
the work which he undertakes. Perfection of work is man's greatest reward. When a man
sees his work perfected and this perfection is the result of incessant labour and application he
is the happiest man in the world. Work is the source of human happiness."
__________
About two hours before sunrise I was called from my bed by one of the two Bahá 'ı́s who
spent the night here in the house. The Master was up; the samovar was boiling and tea was
prepared for our delectation. It was thirst for the "spiritual tea" which awakened me and I
dressed hurriedly and made my way through the darkness to the other house. I opened the
door of the blessed room and entered unannounced. The Master was sitting in his
accustomed place on a divan in the corner next to the window. Only a candle was burning on
the oppo- [XIII:l:Bgp] site table which was strewn over with books. There was a pause and a
stillness and the dim light added to the mystery and the magic of those sacred moments.
'Abdu'l-Bahá 's eyes were closed, his white beard shone; over his countenance was spread
the calm of the deep. His spotless white turban towered above his head and as I looked I
beheld his silvery locks flowing beautifully over his broad shoulders.
Out of the unutterable stillness the voice of the Beloved of the hearts was heard.
"Happiness is the ambrosia of the spirit and the nectar of the souls. It confers on man the
boon of immortality and the gift of spiritual vision. Happiness is the morning star guiding the
wandering to the perennial abode of the blessed. Happiness is the crystalline river flowing
from the heavenly mountains through the paradise of the mind and causing to grow upon its
banks the imperishable ideals of humanity. Happiness is the cherubim of the Almighty which
inspires mankind to perform feats of self-sacrifice and deeds of disinterested philanthropy.
Happiness is the melodiously singing nightingale which transforms the darkened world of
sorrow into the shining realm of celestial beatitude. Happiness is the surging ocean in the
depths of which the diver finds the pearls of resignation and the corals of renunciation.
Happiness is the elysium1 wherein grow the asphodels2 of good-will and the amaranths3 of
forgiveness. Happiness is the heaven of God, the blue fields of which are studded with the
bright rolling orbs of satisfaction and the fixed stars of contentment. Happiness is the
scintillating crown of humanity the shining gems of which are the teachings of the past
prophets and the principles of his holiness Bahá 'u'llá h.
"The happiness of man is not dependent upon outward things such as riches, ornaments
and clothes. It is, however. dependent upon the susceptibilities of the heart and the attitude
of the mind."
XIII:A, September '.** [XIII:l:Bgp]
Segments of the circle
Marjory Morten
As a moderating influence in those moments when we, as Bahá 'ı́s, approach the danger
zone of dogma; as a solace in days of discouragement and at all times when we would make
common effort with our fellows, it is well to be aware of the quickening influence on the world
at large in the time of the Manifestation.
Elysium—any place or condition of ideal bliss or complete happiness; paradise.
Asphodel—any of a genus (Asphodeline) of plants of the lily family, having fleshy roots, narrow leaves, and white or
yellow, lily-like flowers; especially the classic flower of death.
Amaranth—[old poetical] an imaginary flower that never fades or dies.

!!)%
On the day of a wedding it is not only the bride and bridegroom, their families and their
guests who make merry—the servants in the house, the grocer boy at the kitchen door, the
very mouse in the pantry cupboard take share in the marriage feast. If we believe in the
oneness of humanity, the interdependence of all creatures, the interaction and reaction of all
life forces, we must know that the whole planet is quickened and vitalized in this day.
Although the world may seem to lack mighty protagonists in religious fields a thousand
voices are raised by ardent men and women who see clearly that aspect of the truth which
impinges on their own fields of endeavour and who faintly glimpse the whole truth. On every
side we find indications of the spirit; in the average individual who cries for things spiritual in
revulsion of discouragement against the meliorist1 who would right the [XIII:l:Bgo] world
through practical efforts; in the economist who realizes our racial interdependence; in the
commercial producer who is aware of the pragmatic result of co-operation; in the orthodox
churchman who would abandon the old competitive system in spiritual matters, no longer
trying to live a holier life than his neighbour but making the greater effort to be good with
others. And in the world of fiction and verse we have many writers who are working for a
larger unity: Well's vision of a World State or World Federation; John Galsworthy who, calling
art the pacifier pleads for a closer artistic understanding among nations and sees in art an
international agent in bringing races together; Thomas Hardy who sees pure literature and
religion as one in that they modulate into each other and who, alive to the failure of the
churches to rouse the spirit in a materialistic age is seeking to link religion and science or
rationality through the medium of poetry.
Such men would teach a world which for centuries has played with aesthetic as a relaxation
after labour; would show the coming generation that true art is not a thing to beguile the hard
way of life, to soften and make lovely the routine, but rather an expression of the superconsciousness, a channel between mind and spirit. All these efforts are good, even if those
who make the effort are not fully aware of the spiritual connotation.
And in science it is possible to read great spiritual truths clearly symbolized in terms of
scientific formula. Viscount Haldane in The Reign of Relativity declares that modern men of
science realize the entirety of the world—a single whole in which fall matter and mind alike.
And the knowledge of the oneness of the world scientifically is shown in an article on the
work of Dr F. B. Sumner in the July Current Opinion. "We need to remind ourselves that the
organism is not an isolated fact in nature, but is part of a complex system of interacting forces.
It is utterly unintelligible, it does not even exist, except in organic relation to the outer world."
Even in Einstein's disconcerting discovery that light rays experience a curvature in passing
through a gravitational field, deviating toward a heavenly body in passing it, we can discover a
symbol of the attractional curve we must perform as rays in this day of the Sun of
Manifestation!
In this country we find hopeful signs in the trend of our magazines. Such monthlies as Asia
and the Geographical Magazine which gather interesting matter from the earth's far corners,
and others such as Our World which in covering every phase of world events and activities
achieves much more than an assembling of alien facts; makes indeed frank profession of an
effort to unite the world.
And there is much food for encouragement in such articles as the very significant editorials
of Dr Frank Crane in the July Current Opinion, calling the need of a revival of faith, of spiritual
enthusiasm, a "revival whose war cry shall be humanity". And he is aware of the need of a
prophet who will "fire the imagination and conscience of the race with the beauty of human
Meliorist—person believing that:
a) the world naturally tends to get better and, especially, that this tendency can be furthered by human effort
b) the betterment of society is possible by improving people's health, living conditions, etc.

!!)&
brotherhood."
And if we see on every side a growing knowledge of the need to promote solidarity and
more or less conscious effort to build a new structure to house the world family, we find too,
scattered chips and fragments of raw material ready for the builders. The very language of
the day enriched and vitalized by the words, love, brotherhood, co-operation, unity, is an
indication of the material at hand. These words have become part of everyone's daily
vocabulary. Old words, to be sure, outgrowths of terms coined perhaps by the first man of
vision, but relegated for so long to the word-pouches of the poet, the mystic, [XIII:l:Bgg] the
dreamer; only used in general with an apologetic reservation or linked with their foster-sister
words utopia, millennium. And if these expressions are in the mouths of all the people of the
time—in some cases of course only parrot repetition—the realities they signify must truly be
held in the hearts of many men.
These words represent ideals, and ideals whether they are racial memories of past
perfections, or dim concepts of a future state are always possible of achievement—and that
possibility is near or remote according to the intensity of our desire to achieve. Now with the
release of the great force, the cosmic urge through the appearance of the Manifestation the
ideal is straightway translated into a working platform for the work-a-day world; made
practical rather than poetic—brought into actuality out of the dream consciousness of the
race—these great words love, unity, brotherhood.
Furthermore the name of God and such expressions as we have of God, Divine Guidance,
The Power of the Spirit, the Holy Ghost, are no longer confined to religious discussion, and are
freed from doctrinaire taint. Not so long since, at any rate in our western world the word God
was rarely heard outside of religious groups and orders entrenched in a common
understanding, except in theological argument.
Recently I came upon a letter from the editor of a venerable American magazine, the
Atlantic Monthly to Ralph Waldo Emerson. In this letter he tells Emerson that the magazine
has agreed to publish a series of articles by Thoreau and asks him to urge Thoreau to behave
himself and not write about God!
Heretofore your average man in casual conversation used the name of the Deity timidly,
with self-consciousness, often following it up with the eager assurance that the First Cause or
Primal Will were acceptable synonyms. And how utterly taboo was "Holy Spirit" or "Holy
Ghost", narrowed in the popular mind to the Apostolic bounty.
All these words for so long cloistered and shut from common life have in this day suffered a
re-birth, become newly informed with spirit, and their habitual use in the time of this
Revelation is a manifestation of the divine breaths brought into objectivity and given actual
form on this plane.
Yes, we must become increasingly aware of all these indications of the quickening of
planetary consciousness. But this awareness in no degree lessons our responsibility as
Bahá 'ı́s, rather does it emphasize our responsibility to sharpen and focalize this consciousness
to the most poignant of realizations, to touch the very heart of the race to a recognition of the
source of this new life.
XIII:7, October '.** [XIII:Z:Blp]
The universal language of the spirit
Talk given by 'Abdu'l-Bahá in his home at Haifa, Palestine, BX November BXRB at the regular
six o'clock evening meeting called "The Persian Meeting". Mr John D. Bosch of Geyserville,
California, was the only occidental present among the sixty friends who met at this time, just
nine days before the passing away of 'Abdu'l-Bahá . In fact, this was the last public talk given

!!)'
by 'Abdu'l-Bahá in the Persian meeting when an occidental attended. Interpreted by Mı́rzá
Muḥ ammad 'Alı́ Afná n.
Taken down in Persian by Dr Luṭfu'llá h Ḥakı́m.
'Abdu'l-Bahá opened the meeting by saying to Mr Bosch:
"Although you are here with these assembled friends and cannot speak with them nor they
with you, yet you can speak with one another through the heart. The language of the heart is
even more expressive than the language of the tongue and is more truthful and has a wider
reach and a more potent effect."
Mr Bosch said: "This is a wonderful spiritual experience—to be here with the friends."
'Abdu'l-Bahá then said: "When lovers meet it may be that they cannot exchange a single
word, yet with their hearts they speak to one another. Thus do the clouds speak to the earth
and the rain comes down; the breeze whispers to the trees; the sun speaks to the eyes of men.
Although this is not actual speech yet this is the way in which the hearts of the friends talk
together. It is the harmony between two persons, and this harmony is of the hearts. For
instance, you were in America and I was in the Holy Land. Although our lips were still yet
with our hearts we were conversing together. The friends here love you very much. They
have a real attachment for you although with the tongue they cannot express it."
Mr Bosch said: "I am very glad. I love them too."
'Abdu'l-Bahá then said: "If this love is real and true, if it is from the heart it will
characterize itself by self-sacrifice. When the attachment is superficial friends do not sacrifice
themselves even to the extent of a hair's breadth.
"His holiness the Christ loved both his disciples and believers to such an extent that he
sacrificed his life for them. His holiness the Supreme (the Bá b), loved the friends to such an
extent that he gave his life for them. The Blessed Beauty (Bahá 'u'llá h) loved the friends so
much that for their sakes he accepted a thousand difficulties and afflictions. Four times he
was exiled. He was banished from one place to another. [XIII:Z:Blo] His properties were
confiscated. He gave all—his family, his relatives, his possessions. He accepted
imprisonment, chains and fetters. His holy person was imprisoned in the fortress of 'Akká
until the last moment of his life. He was made to suffer more calamities, afflictions and
difficulties than could be enumerated. He had not a moment's rest. He had not an hour's
comfort. He was continually under the greatest hardships and ordeals. What great
persecutions he endured from his enemies! What great afflictions he bore from his own
relatives! He accepted all these trials for our sakes so that he might educate us, so that he
might make us illumined, so that he might make us heavenly, so that he might change our
character, change our lives, so that he might illumine our inmost self. All these troubles he
accepted for our sakes. He did indeed sacrifice his life for us. This love is the real love. This is
the inner attachment and the genuine friendship. This is the love which sacrifices one's all,
one's life. This is the reality of love. He accepted all these troubles.
"All this, cannot be accomplished by merely talking. It cannot be done by saying. 'I love
you', or, 'How is your health', or, 'You are my beloved', or, 'You are esteemed'. This is not love.
This is an attachment that will break in the testing. This is why one sees persons associating
with one another, appearing to be enwrapped with one another. Each seems to sacrifice
himself for the other. But when they part they become as strangers. This is human love. It is
not spiritual love; it is not divine love; it has no real foundation and in the time of testing it
will fall and disappear.
"If you should go to Persia and mingle with the friends there and should be in the house of
any one of the friends, and people should come in to take you to kill you, you would then

!!)(
witness how the owner of the house would sacrifice himself for you. He would sacrifice
himself for you rather than allow even one hair of your head to be hurt. This is love! It has
happened often in Persia that the friends have sacrificed themselves for one another. This has
happened many times. This love is the love of God.
"The King of Martyrs and the Beloved of Martyrs were two souls who were greatly
honoured among the people. They were very wealthy. They were extremely comfortable.
The people pillaged all their property. They put them in chains. They put them in prison. The
Shá h of Persia decreed that they should be killed; that they should either deny their faith or be
killed. The notables came to them and advised them to renounce their faith. The friends came
and advised them; even the government advised them to recant so that they might save their
lives. But they would not deny. They continued to cry aloud, 'Yá Bahá 'u'l-Abhá !' (O, Thou
Glory of the Most Glorious!) And so they were martyred.
"This is the love of God! This is the love of the heart! This is divine love!"
XIII:7, October '.** [XIII:Z:BZB]
From the diary of Ahmad Sohrab
Written in Palestine during the Great War
While we were drinking our tea, 'Abdu'l-Bahá came down and sat at the door of the house
speaking with an Arab friend, Ahmad Effendi Jerah.1 He had been to dine with Ṣ á liḥ
Muḥ ammad, and it was late at night when he returned. Khusraw preceded him carrying a
lamp to light the way, as it was very dark. Some of the believers were still waiting for him
when he came in. He asked them to wait for a moment, as he was longing to see them, and
then went upstairs. In a short time he descended, and we were all waiting, many of us sitting
on the floor, as there were not enough chairs.
"When people invite me alone to their houses," he said, "I ask them to prepare only one
dish. Simplicity in food is best. But when they invite others beside me, I do not interfere with
their arrangements."
Then he asked whether anyone had come from Abú -Siná n.
"During the days of the Blessed Perfection," he continued, "when I got up in the morning,
the first thing I did was to inquire about the health of all the believers, one by one; and then I
called on those who were sick to see how they were. If their indisposition was slight, I cared
for them myself; otherwise I sent for the doctor. Then, this duty performed, I went to the
school and examined the pupils. To those who were doing well I gave money or gifts; others I
encouraged to push forward. Thus all the students who were graduated from that school
received much praise, and were given scholarships in Damascus and Constantinople."
"In every undertaking, constant vigilance and attention are necessary, for, no matter how
perfect an organization, if negligence creeps in, it will little by little lose its efficiency. If a
piece of farm land is left to take care of itself, [XIII:Z:BZR] or if the supervision of the farmer is
slackened, the farm will be either abandoned or it will turn into a thorny patch."
"I have carried in my mind for some time an educational system, but so far there have been
no means for its realization. If that system were once beaten into workable shape, in two
years' time the children would have studied four languages. At the age of ten they would
study sciences; and at the age of twelve they would be graduated. I wanted to establish such a
trial school of eighty–one pupils, all six years of age, the children to be brought from Persia
and 'Ishqá bá d, the teachers to be engaged and transported from America. But a number of
unforeseen difficulties have prevented me."

Jerah from Hebrew "moon", and in Arabic, Qamar. Aḥ mad Afandı́ Qamar.

!!))
__________
The Master spoke this morning to Mı́rzá Badı́' about his school for the children. He said: "I
know thou art exerting thyself in the instruction of the children. The life of man must be
productive of some results, otherwise his non-existence is better than his existence. As I said
before, this teaching of the children is a service to the Blessed Perfection. Whosoever serves
the world of humanity in this or any other way is serving His holiness Bahá 'u'llá h. Your
heavenly reward is with him. The education of children is one of the most great services. All
these children are mine. If they are educated and illumined, it is as though my own children
were so characterized. They will become the servants and the maid-servants of the Cause of
God, the gardeners in the vineyard of the Kingdom, and the lights of the assemblage of
mankind."
Then he spoke with Shaykh Yú suf about his ('Abdu'l-Bahá 's) own education—of how he
was an exile and a prisoner from the time that he was nine years old and consequently never
entered even the common school. This is an historical fact, and there are many people still
living who bear witness to this fact.
Then he explained in detail the puzzling question of the "Trinity" and demonstrated from
both a scientific and religious standpoint that "trinity" not only exists in every religion, but in
philosophy as well. In the Mosaic dispensation there was (B) Elohim, the " I AM", (R) the
burning bush and (p) Moses; in Christianity, (B) the Father, (R) the Holy Ghost and (p) the Son;
in Islá m, Allá h, Gabriel and Muḥ ammad. In philosophy we say, the mover, the motion and the
moved; the cause of causes, the cause and the effect; the Illuminator, the illumination and the
illuminated; the Creator, the creation, the created; the teacher, the knowledge, the student;
the Giver of bounty, the bounty, and the recipient of the bounty. In principle, every religionist
believes in this explanation in so far as it applies to the founder of his own faith; but when this
same principle is applied to the founder of another religion, he refuses to accept it. Thus,
while they are agreed as to reality, they disagree in mere names and historical personalities.
__________
At a quarter past two in the afternoon we left 'Akká in the carriage and started on the
never-to-be-forgotten drive along the horseshoe beach toward Haifa. The sea was smooth
and the weather was bright and clear—quite transparent.
"Since my return last year," the Master said, "I have not driven along this shore because the
train service was so much more comfortable. Now we have returned to our original way of
travelling. I judge by the traces of the wheels on the sand that there is already quite a regular
schedule established."
On the way we saw many detachments of soldiers going this way or that, and many of them
stopped to salute the Master. We proceeded on our drive and finally came upon companies of
fishermen who had cast their nets into the sea. Wide-spreading, broad nets they were,
[XIII:Z:BZp] and some of the men were drawing in the ropes. But the nets were still far out in
the sea. The net of another group could be seen, being brought nearer and nearer to the
shore; and still another group had landed their catch and were on the eve of departure. When
we reached the second group, the Master asked Isfandı́yá r to stop the horses so that he might
watch the proceedings. The net was at last drawn out upon the beach, and one's heart was
touched to see the great mass of palpitating, quivering little fishes. There were actually
thousands of them. As I looked I was reminded of the days of Christ and his fishermen
disciples. I spoke of the similarity of the scene to the Master. My few simple words suggested
the subject, and he delivered a most remarkable talk as the carriage rolled over the hard,
white sand. He said:
"His holiness, Christ, because of the vocation of his disciples, gave them the title of 'fishers

!!)*
of men'; but the Blessed Perfection designated the Bahá 'ı́s as the 'vivifiers of the world'.
"Today this world is like a rolling, tumultuous sea. The Bahá 'ı́s are practised sailors and
trained fishermen who, with the net of the Love of God and the strength of the Word of God,
deliver the poor fish from the whirlpool of destruction and bring them to the haven of safety
and salvation. Although the fish of the sea, when once drawn out of the water, die, yet the fish
of humanity, when they rise out of the sea of darkness, passion and lust, are immediately
transformed into sweet-singing nightingales soaring in the atmosphere of holiness. They
break forth into charming melodies and give joy to many hearts. The fish of the sea of nature
are blind, deaf and mute; but when they enter the ocean of God they become seeing; hearing
and eloquent. The Bahá 'ı́s are displaying great effort and they manifest far-reaching
magnanimity. The confirmation of the Blessed Beauty is their net; unity and concord is their
bait; attraction and enkindlement is their trap, service and self-sacrifice is their support. They
cast their net into the great, turbulent sea and day by day they deliver new fishes. What
delightful service is this to the world of humanity! What fruitful exertion is this in the
universe of God! What noble striving is this in the path of the Kingdom! What heavenly
privilege is this in the promulgation of truth! What divine splendour in the illumination of the
souls of mankind! The apostles of his holiness Christ were very religious; very faithful, very
spiritual and severed from all else save God. They were inspired by the breath of the Holy
Spirit, and laboured with heart and soul for the diffusion of the lights of the Kingdom of the
Father. They strove for the progress of their souls, to be characterized with the qualities of
loyalty and faithfulness and with whole-hearted sincerity. They fished by day and by night.
They took no rest nor did they seek after any comfort. The Bahá 'ı́s must walk in their
footsteps, imbue themselves with their endurance and learn their patience and long-suffering.
Let them not lose their courage in the face of difficulties. Let them be the fishermen of the sea
of spirituality. Let them sail on the ocean of the world of humanity in the swift-moving vessels
of assurance and certainty. Let them save the half-famished fish from the sea of doubt and
hesitation and instruct them in the teachings and principles of God."
XIII:7, October '.** [XIII:Z:BmC]
The wisdom of the apostles
From a tablet of 'Abdu'l-Bahá
"In order to spread and teach the cause of God two of the Apostles went to the city of
Antioch. No sooner had they arrived than they started to exhort and give counsel to the
people. As the inhabitants of the city were totally uninformed of the divine principles they
started to censure and arraign them, which finally ended in their persecution and torture and
imprisonment. The details of these sad events did not reach the Disciples and thus the way of
association and communication was entirely barred.
"But when Peter heard about it he started for that country without delay. Having entered
the city he commenced in the beginning to associate and fraternize with the people until, little
by little, he became the loving companion and comrade of the nobles and ministers. In a short
space of time he became well known for his piety, godliness, virtue, explanations, knowledge,
perfections and excellences of the world of humanity. Finally he became acquainted with the
king of that country and consorted with him with joy and fragrance. When Peter saw that the
king was relying upon him with the utmost confidence, trust and assurance,—one night
apropos of some question, he brought in the name of the Apostles. The king told him that
some time ago two such ignorant and illiterate souls had entered his city and, having begun to
deliver seditious speeches, he had ordered his officers to arrest them and put them under
chains and fetters. His holiness Peter expressed a passing wish to meet them. The king
commanded his attendants to bring them in to the audience chamber. According to the
requirements of the place and time Peter appeared not to recognize them and then asked:

!!*+
"'Who are you? Where do you come from?'
"They answered: 'We are the servants of his holiness the Spirit of God (Christ), and we
come from Jerusalem.'
"Then he asked about his holiness, the Spirit: 'Who is he?'
"They said: 'He is the Promised One of the Bible and the Desired One of all the servants.'
"Afterward, in the spirit of the antagonist, he asked them the universal and particular
questions and at every step contended with them. Often the very nature of the question gave
them a clue as to how to answer.
"In short, one by one, he put the doubts and scruples of the people in the form of questions
and they gave convincing answers. Now and then he would accept a number of their
explanations, and anon, he would wave aside a set of others bringing forth counter
propositions so that the audience might not find out that he also was one of them. In brief,
several nights were spent in these interrogations and answers, now in refutation, again in
acceptance, then in discussion and anon in controversial contention until all those who were
present became fully informed of the fun- [XIII:Z:BmB] damental principles of God and all their
uncertainties were dispelled. Then, on the last evening he dramatically announced that truly
all that (they had) heard conformed with reality; and everyone agreed with him. Then, and
not until then everyone realized that this third person was the friend of the first two souls.
For this reason it is revealed in the blessed verse: 'We have glorified them by the appearance
of a third person.'
"This story illustrates the meaning of wisdom. Therefore the teacher must speak according
to the acceptable standard of the place and the time so that his words may affect the hearts
and the people may understand his address. Teaching the Cause of God in this manner will
produce fruits. We must not remain stationary and silent. If the thousand-voiced nightingale
does not break into musical trills and rapturous melodies it is like a mute sparrow. If the
thrush of the rose garden of significances does not sing tuneful lays and sweet airs it is the
speechless, wingless jaybird. If the dove of the garden of mysteries does not coo it is the raven
of the wretched ash heap. If the peacock of the Paradise of immortality does not display its
multi-coloured plumage it is the black raven of the desolate ruin of mortality. Consequently, if
ye are of the birds of the gardens of sanctity flutter ye your wings and soar heavenward. If ye
are of the nightingales of the Riḍ vá n of the Lord of Lords then sing and warble His
glorification. If ye are of the lovers of the countenance of the Almighty then raise your voices
and demonstrate your sincerity. If ye are of the wooers of the face of the Beloved then cry and
weep disconsolately, so that you may throw an earthquake into the pillars of the world, burn
the hearts of mankind with the burning fire of God's conflagration, intoxicate and exhilarate
all the lovers and yearning ones with the wine of glory and attain to the ultimate hope of the
favoured ones and the highest aspiration of the sincere ones.
Recorded and translated by Mirza Ahmad Sohrab.
XIII:7, October '.** [XIII:Z:BmR]
Ios, the shepherd boy
Some parables concerning the laws of the spiritual life
Ios was a shepherd boy who tended his flocks in the valleys and on the sloping hills of
Persia. He was poor and simple, and knew no life but the care of his sheep, but one love he
had and one great longing—it was to behold the face of his King. He had never seen this One
of whose greatness and goodness he heard wonderful tales, and he felt that he would live
content and die happy if he could but once behold his face.

!!*!
One day Ios heard that the King with his retinue would pass on the highroad not far from
his pasture. Shaken with the intensity of his love he left everything and stationed himself on
the road. At last the Royal Procession appeared, haught boys on horseback, soldiers and
buglers glittering and gorgeous in the sunshine.
Ios' eyes gazed past all this to the royal equipage slowly approaching, with flushed face and
throbbing heart he watched for the face he had waited and longed for all his life.
Seeing that the procession was stopped in its progress the King enquired the cause and was
informed that a poor shepherd boy stood in the way and begged to see him. The King
commanded that the boy be brought, and Ios trembling with joy came to the side of the
carriage, and gazed long and steadfastly on the face he adored. The King amazed at this
ardent look said "Who art thou I?" "Ios, the shepherd boy, my King," he replied. "What dost
thou seek from me?" "Oh my King," he said, "All my life I have longed for thee. The utmost
desire of my heart has been to behold thy face. Now I am happy and content, I can return to
my humble life forever blest since I have beheld thee."
The King was greatly touched and looking long and earnestly as the boy passed on his way.
But the memory of Ios haunted him—such love he had not known. All those who
surrounded him lived by his favours and bounty, but here was one who sought nothing, asked
nothing—who could live and die on the memory of his face.
II
The King's yearning for Ios grew so strong that at last he sent for the shepherd boy and had
him brought to the palace. Ios came with eager joy and presented himself trembling and
radiant, before the royal presence. Then the King was greatly pleased with Ios and made him
the guardian of his treasure and reposed in him a high trust.
But those who had lived by the King's favour were filled with jealousy and tried to find
some fault in Ios so that they might destroy him in the eyes of the King. They watched day and
night and soon they found a flaw. In the silence of the night when all were sleeping they saw
Ios creep stealthily forth, wind his way through the palace and enter a small room far up
under the roof. "Ah," they said, "He is robbing the treasury and storing away the treasure in a
secret place." Then they hastened with the news to the King. That night he watched with
them and saw Ios steal away to his secret hiding place. The King followed, threw open the
door and entered the [XIII:Z:Bmp] room. It was bare and empty, but on the wall hung the
shepherd's coat Ios had worn and his crook with which he tended his flock. "What is the
meaning of this, Ios," he exclaimed, "That thou dost creep to this room silently in the dead of
night, and thus arouse suspicion when I have so trusted thee?" "Oh, my King," replied Ios,
"When first I beheld thee I was a poor ignorant shepherd boy, but thou hast raised me to this
lofty state through thy pure bounty and generosity, therefore, I never wish to forget from
what I came, but to remain ever humble and grateful to thee. Thus I come each night to reflect
on what I was and what Thou has made me through Thy bounty, generosity and favour.
III
One day while the King was riding with his courtiers and favourites he opened a wallet in
his saddle, and cast handfuls of precious jewels in the road. His friends stopped, dismounted
and gathered the gifts scattered by his loving hand. Ios alone remained at his side with his
eyes fastened on the beloved face, never glancing away. Then the courtiers murmured saying,
"See Ios, he despises the gifts of the King and will not trouble himself to attain them." The
King looked at him and smiling said, "How is this, Ios, dost thou despise my gifts?"
"Never have I desired anything from thee, but to behold thy face, this has been and ever
shall be sufficient for this servant."
IV

!!*#
In Persia they have a great variety of delicious melons and it is the custom in this season to
hold feasts and serve this abundant fruit to the guests. When the season came and the melons
were ripe the King held a feast and invited many people. Ios was absent engaged on some
service, but presently the guests saw that there was one melon left uncut. Then they
murmured among themselves saying, "You will see that this melon, which is no doubt very
sweet and delicious is reserved for the Beloved of the King," and soon the King sent for Ios,
and cutting the melon gave him a piece saying "Thou, too, must partake of my feast. I have
kept this melon for Thee." The King also took a piece, but when he tasted it he exclaimed
"This melon is as bitter as gall, how couldst thou eat it, Ios?" But the boy replied, "All my life I
have received sweet from thy hand, now if thou dost give me bitter shall I refuse it? For bitter
is sweet from the hands of my King."
V
That which the King valued in all his domains was the Royal Gardens, which were vast and
very beautiful with trees and flowers, lakes and fountains, and where every living thing was
safe and protected, for it was forbidden therein to kill. And Ios so lived in the King's heart,
was so loved and trusted that he made him the guardian and custodian of this Garden of Life
and Beauty, which was the highest honour in his Kingdom. Then Ios faithfully guarded his
trust.
One day as Ios was walking in the beautiful Gardens, the King's son, who had been jealous
of him crept stealthily up behind him and swiftly shot an arrow from his bow and fled. It
pierced the breast of a swan and the red blood flowed down the pure white breast into the
water, and the swan swayed and drooped and died.
Ios stood aghast with grief and horror, gazing at the swan then at the bow lying in the path
at his feet. As he stooped to pick it up a gardener approached and accused Ios of killing the
swan. Then the man hastened to the Royal Presence and told what Ios had done. The King
summoned him and said "What hast thou done?" Ios bowed his head in silence. "Speak," the
King commanded, "Who has slain the swan?" But Ios would not speak. The King's heart was
breaking and he exclaimed, "Thy silence condemns thee. If thou dost not speak and justify
thyself I shall banish thee forever from my [XIII:Z:Bmo] face." Ios lifted his eyes and looked
long on the King's face, then meekly bowed his head and went out from his presence and went
alone into exile.
Time passed and the Prince's conscience gave him no rest. He saw how his Father grieved
for Ios, and at last he heard that Ios was dying of a broken heart in his lonely but far away.
Smitten with remorse he threw himself at his Father's feet and confessed to having killed the
swan. The King in great grief sprang up and cried out, "Take me to Ios." And when he came in
haste to the but he found him dying. He rushed to him, clasped him in his arms, kissed his
brow, his lips, while his tears rained on his face. "Oh, Ios, my servant, my Beloved, thou must
not leave me; I love thee, thou hast sacrificed thy life for my son." And Ios, lying in his arms,
gazing upon his face exclaimed: "I die in Paradise upon Thy Breast, my King!"
(These stories of Ios were told by 'Abdu'l-Bahá to Lua Getzinger and are here transcribed
from memory by May Maxwell.)
XIII:7, October '.** [XIII:Z:Bmo]
The Bahá'í cause and the Chinese people
… [XIII:Z:Bmg]
…
The Chinese are just waiting for the universal light of the Bahá 'ı́ Glad Tidings. "China,
China, China-ward the Cause of Bahá 'u'llá h must march," says 'Abdu'l-Bahá . "Where is that

!!*$
holy, sanctified Bahá 'ı́ to become the teacher of China! China has most great capability. The
Chinese people are most simple-hearted and truth-seeking. The Bahá 'ı́ teacher of the Chinese
people must first be imbued with their spirit, know their sacred literature, study their
national customs and speak to them from their own standpoint and their own terminologies.
He must entertain no thought of his own but ever think of their spiritual welfare. In China one
can teach many souls and train and educate such divine personages that each one of them
may become the bright candle of the world of humanity. Truly, I say, the Chinese are free
from any deceit and hypocrisies and are prompted with ideal motives. Had I been feeling well
I would have taken a journey to China myself!"
One day on Mount Carmel 'Abdu'l-Bahá told of his plans to go to China in the days of his
imprisonment and exile, of how he longed to travel to all nations in the service of the
Kingdom. But for forty years he was a prisoner. He prefaces his story with these words about
how Bahá 'u'llá h loved to describe the glory of teaching:
"Whenever during his lifetime the Blessed Perfection (Bahá 'u'llá h) desired to signalize
anyone with his special favour he encouraged him to go forth and teach the Cause of God.
When he spoke to one of the pilgrims or wrote to a far-off Bahá 'ı́ concerning the promotion of
the Cause, inciting the former and the latter to arise and deliver the message of the Kingdom
everyone felt instinctively that these souls were elected, the chosen ones and that the glances
of mercifulness had encircled them. It is noteworthy to remark that most of the general
epistles of Bahá 'u'llá h, embracing comprehensive teachings and principles are revealed in the
names of the teachers of the Cause. A number of rare, spiritual souls having consecrated
themselves to the promulgation of the glad-tidings of the Kingdom were peculiarly favoured
by him. Whenever their names were mentioned in his presence his countenance became all
wreathed in smiles. This was the most notable proof and clear evidence of the favour and
bestowal of the Blessed Perfection. When he happened to discourse on teaching and teachers
he waxed most eloquent, his words inspired the hearts, his face became radiant with the
anticipated joy of a humanity instructed in the laws of God and the application of the laws of
nature, and his unquestioned; divine authority filled the listeners with such fiery enthusiasm
for the promotion of the Cause that they were ready to give up their lives to execute his
command. He used to say that the teachers were the Isrá fı́ls of God who, with the sound of
their trumpets blow the spirit of life into the dead bodies of mankind.
"One day, in the course of his talk, he praised so much the lives and services of the teachers
of the Cause and expressed such high appreciation of their unselfish lives that, although I was
a prisoner, I said to myself: 'O! That I might be confirmed in this!' Then I thought I might go to
Ká shghar, one of the provinces of China and a place not visited up to that time by any Bahá 'ı́
teacher. I was going to travel alone and with no baggage—only a handbag containing a
number of tablets and books and papers and pens. I secured even my passport; the old Muftı́
stood as my guarantor. When the crafty Mutaṣ arrif, Ibrá hı́m Pá shá , heard about this he sent
his secretary to me with the message: 'I have heard that your Excellency contemplates taking
a long journey. I will [XIII:Z:Bml] not be so disrespectful or discourteous as to thwart your
plan or in any way hinder your departure but, as I am the Governor of this province, I am
responsible to the central government for everything that happens here. Therefore, it will be
but my official duty to send a cable concerning your departure as soon as you set your feet on
the steamer.' I was familiar with the fortuitous ways of oriental expression. So I saw that this
was a polite way of saying: 'We will not let you go!' Hence I deferred my departure to a more
opportune time."
"China is the country of the future. I hope the right kind of teacher will be inspired to go to
that vast empire to lay the foundation of the Kingdom of God, to promote the principles of
divine, civilization, to unfurl the banner of the Cause of Bahá 'u'llá h and to invite the people to
the banquet of the Lord!"
!!*%
Words of 'Abdu'l-Bahá recorded and translated by Mirza Ahmad Sohrab.
XIII:7, October '.** [XIII:Z:Bml]
The morn of unity
From the Words of 'Abdu'l-Bahá.
"O ye friends of God! The morn of guidance is radiant and the hearts of the people of
faithfulness are like unto a garden. The divine breeze is blowing, the Spirit of God is manifest,
the faded hearts are quickened and rejuvenated. … Turn your faces toward the rose garden of
God for, verily, the fragrances of the Holy Spirit are passing by. Gaze ye toward the Kingdom
of Abhá for his Ancient Bestowal is descending. Look ye up toward the Supreme Horizon for
the Sun of Hope is dawning. This bestowal is one of the most particular gifts of this great cycle
for from its beginning to its end it is the dawning place of the penetration of the lights of the
Ancient Beauty. Therefore appreciate ye the value of these times and let not the opportunity
slip by from your hands, for the zephyr of the morn of unity is blowing and the rays of the Sun
of Reality are shining from all horizons of the universe with universal force. This century is
the beginning of all future generations. The standards of guidance shall wave over all
countries, yet in this period the power of confirmation is most perfect and well nigh
inexhaustible and the lights of unity are irradiating from the hearts of men. To take one step
in this day is equal to one hundred thousand steps in the future and to inhale one breath in
this age is compared to one hundred thousand breaths in the future, for this is the beginning
of the age of grace, the time of the downpour of the rain and the season of the heavenly
spring."
[Page Bm from Japan will Turn Ablaze has been omitted.] [XIII:Z:BmZ]
…
"The germinating and growing trees join the babbling brooks and the sighing pines in the
singing of their anthems. May you also resuscitate the dead souls with the wafting of the
breeze of divine grace. Praise be to God that the bounty and bestowal of the Blessed
Perfection are with us; his confirmation, his spirituality, his advice, his exhortations are with
us.
"He has given us an irresistible power which all the nations of the world cannot withstand.
May you ever be under the protection of God. May the Almighty Father assist and protect you.
I shall never forget you. I shall ever remember you. You will always be in my thoughts. I hope
you will not forget me. I trust that the ideal bonds, the spiritual communication may ever
become stronger and firmer. These celestial ties are eternal. Whenever I supplicate and
entreat toward the Kingdom of Abhá I shall beg for you confirmation and assistance, that the
door of all good may be opened before your faces so that each one of you may become a sign
of guidance and a flag of peace.
"The portraits which are drawn on the canvas of the world have become very antiquated.
Now you must become inspired to paint new life-like portraits in the frame of the universe
with the delicate brush of the spirit."
Recorded and translated by Mirza Ahmad Sohrab.
XIII:7, October '.** [XIII:Z:BmZ]
Bahá'í notes1 [XIII:7:#==]
Just before his ascension 'Abdu'l-Bahá wrote to the new friends in Korea to whom Miss
Alexander had told the Glad Tidings of Unity these stirring words:

Extract.

!!*&
"Your heartfelt sincere greetings have reached 'Abdu'l-Bahá 's ears and your message gave
great spiritual happiness.
"Praise be to God! That celestial light guided and led you to the Sun of Reality, bestowed
everlasting life and granted heavenly illumination. Ye are like seedlings which have been
planted by the hand of Bestowal in His spiritual rose-garden. It is my hope that through the
warmth of the Sun of Reality, the pouring down of the showers of mercy and the wafting of the
breezes of bestowal ye may progress day by day so that each one may become a blessed tree
full of leaves and flowers and may cast your shade over great multitudes.
"The graces of the Kingdom of Abhá are the rays of the Sun of Reality. It illumines the earth
and heavens, makes the star a shining moon, turns the speck into a huge mountain, bestows
strength upon the weak, gives everlasting healing to the sick, grants heavenly treasures to the
poor, confirms the oppressed ones to (win) everlasting glory and turns the people of darkness
into the people of light.
"O heavenly friends! The doors of heaven have been opened, the lights of God have shone
forth and the heavenly call has been raised. Summon ye all humanity to listen to this heavenly
call and invite them to the celestial world so that they may find a new spirit and attain to a
new life. In all conditions my heart and spirit are with you."
XIII:1, November '.** [XIII:m:RCZ]
The plain of 'Akká
Haifa, Palestine, July BXRR.
On the afternoon of Thursday l July, Fugeta and I went to 'Akká , or rather to Bahjı́.
Isfandı́yá r drove us, and the young man who looks after the electric lights, I think his name is
Ḥusayn, went with us because the next day was his day for charging the batteries at Bahjı́. We
left the Pilgrim House at about five o'clock. That is certainly the ideal time of day to make the
drive from Haifa to Bahjı́. The trip was beautiful—the sea was so blue, the air so fresh and
cool. We talked as we went, sometimes in English, and occasionally Fugeta had a bit of
conversation in Persian with the others. Some of that I could understand, and some I could
not. At about six–thirty the sun sank, and a mass of great, billowy clouds covered the place
where the sun had been. In the east the moon was already quite high, very large and bright.
In 'Akká we drove through the market, to buy some watermelons, and then out through a
break in the city walls. There we could see the different walls very well. First there is a heavy
wall, then a very deep moat, forty or fifty feet wide, I should guess; another heavy wall, a
second moat; a third wall, and another big ditch. The big ditches or moats are quite dry now,
but in ancient times they were filled with water as a protection. As one comes out on to the
plain of 'Akká one can see in the distance the hill from which Napoleon tried to conquer the
fortress.
In the twilight the drive from 'Akká to Bahjı́ is very lovely, everything is so quiet and
peaceful. There are faint sounds of men and animals softened by the distance, a truly pastoral
scene. The Roman aqueduct along the road is very interesting. It does not go back to the time
of the Romans, but has been built since the time when Bahá 'u'llá h first came to 'Akká . The
picturesque old towers are not merely ornamental, as I had supposed, but are for the purpose
of lifting the water, and then dropping it with force so that it will go along again for a distance
without losing all its momentum. There seems to be a very plentiful supply of water, and the
people all along the course of the aqueduct use it, and there is plenty of it for use in 'Akká .
[XIII:m:RCm]
It must have been seven–thirty or eight o'clock when we reached Bahjı́. The friends there
were not expecting us, but they gave us a most cordial welcome. We found there the very

!!*'
pleasant keeper of the Tomb, 'Abdu'l Ká ẓ im, his young helper, and an Arab policeman. We
people from Haifa made a group of seven people, and a very good time we had. I cannot find
words to describe how fine a man 'Abdu'l Ká ẓ im seems to me. He is so pleasant in manner, so
sincere, so cheerful, so devoted to his work there. When I thanked him for things that he did
for me he insisted that I must not thank him, for he was the servant of Bahá 'u'llá h, and
therefore my servant. When I told him how lovely the garden about the Tomb was, he said,
"Yes, it is the garden of Bahá 'u'llá h, and therefore it must be beautiful!" I shall always
remember him as one of the loveliest Bahá 'ı́s I have ever met. I think that 'Abbá s Qulı́ at the
Tomb on Mount Carmel is just as splendid and attractive and loveable, but I cannot speak
English with him, and so I cannot get so well acquainted with him. 'Abdu'l Ká ẓ im speaks quite
a bit of English.
After we had rested a little while, Fugeta and I went into the Tomb. It was dark by that
time, and the lights in the Tomb were lighted. The thing which seemed to me most beautiful
about the lighting was that the lights were so placed that they shone out from under a fern in
the centre of the little inner garden. The light came out soft and green through the fronds of
fern. The lights were not all on when we first went in, and I liked it better with the softer light.
We stayed there in prayer for perhaps half an hour. There are so many people, so many
causes to pray for, as well as for oneself, that time goes very, very quickly! Afterward, Ḥusayn
turned on all the lights so that I might see them. They turn into a blaze of light, and made me
think of 'Abdu'l-Bahá 's comment, when he was in America, that Bahá 'u'llá h always loved light;
that they might be economical about everything else, but that he always told them to have
much light about him. Fugeta also drew my attention to the vase that the American Bahá 'ı́s
had sent in memory of the Master's visit to America. The vase was made by Tiffany, and it is
very beautiful. It is of bronze, with insets of jewels and cloisonné 1 work. The latter is of a
most exquisite blue, shading off into yellow, as it curves up the slender neck of the vase. It is a
very, very lovely thing, as is worthy of such a place.
When we returned to the house supper was not quite ready, and I sat out on the little
porch, and talked to Isfandı́yá r, in a wild mixture of English and Persian. However, I learned
several new Persian words, and he learned their English equivalents. I like Isfandı́yá r very
much. He is full of fun, devoted to the Master. He certainly gives himself absolutely in service,
now to the family of the Master. He is usually busy from early morning till night, driving the
Family or the friends to near and distant places. Fugeta said that taking the two of us to Bahjı́,
and then to 'Akká the next morning was quite a vacation for him.
We had a delicious supper, and were very happy at it. We had three lots of food—which we
shared together—what Fugeta and I had brought from Haifa, what the policeman had
prepared, and what 'Abdu'l Ká ẓ im and his companion had cooked. We had little pats of
chopped meat, stewed okra, meat browned in the pan, with tomatoes on top, olives, "mast"
(something like Dutch cheese), watermelon, bread, and a "sweet" made of sugar and the
ground seeds of some plant. The Arab policeman seemed a very pleasant, friendly fellow. The
men say that he is the nicest of the policemen who have been stationed there at the Tomb.
After supper Fugeta and I went for a walk, down through the great pine trees, and beyond.
The night was absolutely perfect. The moon was almost full, and shed a soft, clear light down
on the fields and orchards. Everything showed clearly, and the view of the Tomb through the
trees was beautiful. It was the most calm and quiet of any evening scene I have ever had the
joy of seeing. Occasionally some bird would call from a [XIII:m:RoX] near-by tree. In the
distance a shepherd was playing on a pipe, and its notes came to us softly and sweetly. It was
so exquisite that it seemed a pity to go in and leave it, for the mere purpose of going to sleep.

Cloisonné : A type of enamel work in which the surface decoration is set in hollows formed by thin strips of wire welded
to a metal plate.

!!*(
I had a nice big room, with three windows, below which there was a wide divan. Before I
went off to sleep I sat a little while in the window looking at the soft radiance of the
moonlight, and listening to the sweetness of the shepherd's pipes.
I slept so well that I did not waken until five–thirty, which is late as people count risinghours here! After breakfast Fugeta and I went into the Tomb for a little while. It is very
beautiful there in the cool of the morning. Immediately after that Isfandı́yá r had the carriage
ready for us to go to 'Akká . There he drove us directly to the house which I had visited before,
in which Bahá 'u'llá h had lived for fourteen years—nine of them in one room. It has a beautiful
view of the sea and of Haifa in the distance. We met several friends there, and talked to them
a few minutes, but did not stay long. Everywhere in 'Akká the friends were the personification
of hospitality, asking us to stay to lunch, and if we would not do that, to at least come in long
enough to have some tea. From there we walked about the town, first going to see the old
Bahá 'ı́ Pilgrim House. To reach that one climbs a long flight of steps, and comes out on a wide
balcony built about four sides of a large square court-yard. The place is a sort of apartment
house! Opening onto the balcony are various "houses", perhaps six or seven on a side. It was
one of these that used to be the Pilgrim House. Then many of the other apartments were
occupied by Bahá 'ı́ families. The Master used to go to the Pilgrim House in the morning, and
all the friends from the different houses would come and gather about him there. It is a
wonderfully interesting old place. Up till quite recently there have been Bahá 'ı́ families there
on the court, but now they have all moved away. After we left the balcony we went down onto
the wharf, from which we could see the outer wall of the Pilgrim House which has a small
balcony on that side overlooking the sea. We then went through the bazaars. They were most
interesting, especially one very old one, under a series of high arches. In one shop we met a
very old Bahá 'ı́, who had been Bahá 'u'llá h's cook, in the time when the friends were in the
barracks. I think that he and the Greatest Holy Leaf are almost the only survivors of that
group. He was as cordial as all the friends are, and said that he would be very unhappy if we
did not come and sit down in the shop a while, and he would make us some tea. I was very
glad to see that old man!
From the bazaars we went to the old house within the prison walls, where the Master used
to live, the one with the garden in the centre, with the tall date palm, and the long flight of
steps leading up to the Master's room. There are houses on three sides of it, and a high wall
on the fourth side. The garden in the centre is very well kept, and a Bahá 'ı́ friend of 'Akká who
had joined us said that the garden had been just like that when the Master was there. And
there was the tall date palm that I had seen in the pictures. There are two long flights of steps,
in opposite corners of the courtyard. In the corner directly opposite that is another flight of
steps, and at the top of that is the door that led directly into the Master's rooms. It is now
overgrown with a great bougainvillaea vine which shadows it completely. Apparently that
entrance is not now used at all, and the vine is much in need of trimming. We went part way
up the stairs, but the door was locked and so we had to content ourselves with looking at the
outside of it. The rooms in that corner face the sea. We left the court through a gate in a
heavy fortress wall. Outside is another wall, beyond that a narrow opening, then another wall,
and then the sea. The friend who was with us pointed out the place under some trees where
the Master used to pitch his tent, and receive visitors. It is all just as Mr Chase described it in
In Galilee.
It was not far from that house until we came to the barracks. This time we entered it from
a new entrance that has been made recently. We crossed over [XIII:m:RBC] one of the great
moats, and after getting permission to enter, were let in through a door that opens into the
court-yard, quite near the tower in which Bahá 'u'llá h was imprisoned. The scene in the courtyard was a great change from what we had seen two years ago. All of it except the end at
which we entered was cut off by a barb-wire fence, and beyond that was a garden. The great

!!*)
reservoir in the centre had been whitewashed, and was as white as new snow! Everywhere
was cleanliness and order. About the reservoir were planted a circle of eucalyptus trees
which were higher than a man. And in the corners were flower gardens in a very flourishing
condition. It was a tremendous contrast to what it must have been when the pilgrims and
exiles first entered in the sixties. There were a number of soldiers about, resting or looking
after the garden. We were not permitted to go inside the wire fence, so we did not see again
the rooms at that end of the barracks. The rooms that Bahá 'u'llá h and the family occupied are
in good condition, clean, and apparently not used by the soldiers. The friend who was with us
told us what each one of the rooms was used for, the one the Master had, the one that was
used for a kitchen, the one where they used to gather on feast days, etc.
When we entered the carriage we drove directly to the Riḍ vá n. It was good to come in
sight of the water-wheel on the end of the island and to see again those narrow, quiet streams
of water that cut the Riḍ vá n off from the mainland. In the Riḍ vá n we went directly to the
lovely spot under the mulberry trees. How I love that place! I should have liked to stay there
for several hours, meditating and dreaming, in that place which is so far out of the world.
At the lower end of the garden we came to the little house in which Bahá 'u'llá h had lived
while in the garden. We went up a flight of steps to the room Bahá 'u'llá h had used, and
entered there. It is kept in excellent order, with a number of pieces of furniture Bahá 'u'llá h
had used. There was the chair he had used, with a wooden chest built about it. Then there
was a great table with inlaid-wood top. The top lifted up like the lid of a grand piano and
inside were dozens of little pigeon-holes in which he used to keep tablets, manuscripts, etc. In
it also were a pile of lovely peacock feathers. The young gardener from Bahjı́ was with us, and
I was utterly astonished when he took out one of them and gave it to me. I love peacock
feathers for their beauty of colour, and to have one from the garden of the Riḍ vá n was a most
beautiful gift. There were also two or three other pieces of furniture that Bahá 'u'llá h had
used. After leaving there we went back to the mulberry trees, and I had a few minutes quietly
there. It is the most exquisite place!
Riḍ vá nı́yyah Khá num told me once about the days there in the garden during the time of
Bahá 'u'llá h. During the days of the feast of Riḍ vá n the immediate family were there with him
all the time. But each day he would invite nine of the friends from 'Akká to spend the day with
him. They would come early in the morning, have lunch with him, and not go home till
evening. Then on the next day another nine would come and stay. Imagine how the friends
must have looked forward to their day in that garden! Riḍ vá nı́yyah Khá num said that
Bahá 'u'llá h was very fond of all beauty, colours, odours, etc. Also that he was very kind to the
children. One day he found a number of the little girls playing together, and he asked them
what they would like to have. They apparently did not express any wish, but he guessed at
what they might like. So he sent a man away and when he came back he brought for each girl
a slender gold bracelet, as a gift from Bahá 'u'llá h.
Just as we were leaving the Riḍ vá n the gardener brought me a great bunch of flowers
which he had picked for me, dahlias, phlox and several kinds of which I did not know the
name.
G. L. C.1
XIII:1, November '.** [XIII:m:RBB]
Some questions asked-let us consider them
Dr Frederick W. D'Evelyn
There is a spirit in this age. Men are reacting to its influence. This reaction is shaping

Dr Genevieve Lenore Coy (:iie–:jeI)?

!!**
questions, moulding comments and formulating surmises. Our best sympathies are
awakened.
The Times Literary Supplement (London) recently stated, "There will be changes in the
Christian religion;" "What form, no one can say." We advance the claim that Bahá 'ı́ elucidation
reveals the dawn of a New Cycle comprehensively enough to include all pre-manifested truth
and light, thereby establishing a spiritual consummation. Amplify this claim and we find it
covers the "change" and the "form" inquired of by the Times Literary Supplement.
This article further advances two questions of most commendable conception. The first,
one of faith: "What think ye of Christ?" The student of the Bahá 'ı́ teaching would ask to have
the question read, "What know ye of Christ." The measure is found in knowing, not in
thinking. (We shall return to this later.)
The second question is: "How is the fullness of life to be lived in the narrow way: how is a
sincere acceptance of Christianity to be reconciled with a free and generous view of
civilization?" This is a great question and when the Times Literary Supplement adds as a
context, "Neither of these problems will be solved in a generation or a century" we halt, but
are neither fearful nor dismayed for the solution is with us today. Our author says, "we need
God" and, if Christians—a "Christ". This later he magnificently interprets "as a spiritual and
universal Christ who includes but transcends the Jesus of the Gospels."
We are passing the junction, and are now nearing a common highway. The Times Literary
Supplement uses "Names", conventional and orthodox, and, we almost suspect, unwittingly,
with their accepted valuation. The Bahá 'ı́ is instructed to consider freedom from "Names"—
long since sundered from their birthplace and baptism—as blessed. Dogma helps us in no
wise with our responses. Having concreted error its subsequent "teachings" are confusion.
In the world of Divinity, identity and quality are one. "Christ" is a station, an attribute, not a
surname. The "Word" is inseparable from the identity and quality of Divinity. Word and God
are one. No duality, perfect unity. The station of the Christ is the station of the Word. The
station of the Word is the station of God. The Christ station and the God station are perfect
unity, inseparable. The Christ (station) thus dwells in but transcends the mere personality of
each and all the Mighty Human Temples through which God (the Word) has spoken. No
section of the world of humanity has any monopoly of Divine rights. "The Essence of My Light
is Universal."
This station in its comprehensiveness and oneness permits the "knowing" (the knowledge)
of Christ, eliminating the doubting of "mere thinking". The Times Literary Supplement claims
Christianity is not and can not be the same thing as civilization, for "just as it has a
supernatural creed, so it has a supernatural life." This estimate is surely a mere ecclesiastical
reflex, a product of limitation. [XIII:m:RBR]
Reverentially we would express the conviction that nothing would be more un-Godlike
than to impose a "supernatural" life and creed upon man, compel him to sojourn "upon earth",
to do His will, recognize His presence and yet deprive man of all possibilities of compliance,
thus reducing his existence to a mere phase of probation, unreality and detachment. We
admit full sympathy with the viewpoint of the Times Literary Supplement a sympathy which is
still more heightened when the writer asks for a "Christianity" which knows that one who
gives himself wholly to music or astronomy is as fully a Christian as one who gives himself
wholly to the service of the altar or to work amongst the poor. We shall not dissect the claim
nor cross-examine its ideal. We prefer rather simply to quote from Bahá 'ı́ utterance confident
that in so doing we shall afford an evaluation and answer and at the same time confirm our
sympathy already expressed.
"The Word (Essence) of God is the spirit of Reality. All things owe their existence to it. Its

!#++
light when cast upon the mirrors of the wise gives expression to wisdom; reflected from the
minds of artists it produces manifestations of new and beautiful arts; when it shines through
the minds of students it reveals knowledge and unfolds mysteries."
Therein is no limitation. "Reality" (Word) is universal; also inexhaustible. Apart from this
"Christianity and Civilization" and all the composite conventionality associated therewith
become mere terminologies possessing no creative innateness.
The Times Literary Supplement modestly asserts, "his paper is to raise questions rather
than answer them." Joining him in the station of the journey—goal-ward—the service of
endeavour heralds comfort and assurance to us; we desire his best activities in things that
mean so much. His "questions" translated in the "Spirit of Reality" indicate a turning towards
the Light (Centre), with a desire and attraction that will ere long solve for him how the
"fullness of life is to be lived" in acceptance of knowledge which hath appeared.
In this category of viewpoints we can find "the spirit of this Age" urging Glenn Frank, Editor
of The Century Magazine, "to certain prophecies" which for us are simply reflexes
complimentary of the Reality we have already referred to. Mr Frank claims the advent of a
spiritual renaissance of Western Civilization, not so much from a plan to set the world right as
from a passion to see the world right. We have no desire to comment upon this further than to
realize a very honest effort to introduce and establish a viewpoint which, however evident to
himself, he is doubtful—and to us it seems justly so—if it will be equally so to his readers. He
is timorous lest he may be judged as "predicting a mysticism that would sweep the world."
This he in nowise heralds. He concedes "the confusion of titles" when he says, "it is difficult to
avoid this impression", however, if one uses the word "spiritual" for mankind has ever
insisted upon a clean-cut distinction between the spiritual and the secular. From us Mr Frank
wins consensus of judgement when he adds "a distinction that is in my reasoning altogether
false."
Later, the way to our traveller seems mist-encumbered. We admit ourselves into his group
of "certain minds" who find it difficult to grasp the "notion" that a vast spiritual movement can
spring from the secular activities of science, industry and politics. The premises claimed in
our earlier statements would simply reverse this order of estimates. We are almost
persuaded that Mr Frank himself would assess our claim as a readjustment rather than a
contradiction for he later concluded that "spiritual redemption must be brought to the
morally impossible condition into which our western civilization has drifted."
Mr Frank's estimates as to the probable leadership of the "coming renaissance" are
fascinating and arresting. Space prohibits detailed analysis. Further, tendering the
explanation we do for the "spirit of this Age" the "leadership" is an already solved relation.
The pronounced desire for the welfare of humanity quickens the "issue" taken [XIII:m:RBp] by
Mr Frank and exalts his service into one of valued effort and direction.
It is undoubted that the "Secrets of Greatness" are being sincerely, faithfully and
persistently sought for and to all thus seeking it is worth while to remember that our outward
self, our inward self, must be consecrated in the service and sacrifice and, finally, it is
necessary for the soul to prove the message and reach a station of belief through its own
power of judgement.
This is indeed a high and noble birthright.
XIII:1, November '.** [XIII:m:RBp]
Capacity and spiritual revelation
How often the eye falls unconsciously upon some word or printed page and a lasting
impression is gained which is destined to grow stronger and stronger as the years go by!

!#+!
Some time ago the writer picked up a magazine which seemed to have been published by
some religious organization and was of the type of those usually distributed broadcast with
the hope of carrying conviction to some searching soul. One of the pages bore an illustration
of a granite sarcophagus. Huge blocks of granite formed the foundation, greater slabs the base
and above these there rose the receptacle which contained the remains of the deceased, a case
of granite cemented together and bound round with great iron bands, but—this was the story
which the printing underneath the illustration related:
"The deceased whose tomb is here represented passed from this life an agnostic, denying
God and scoffing at the idea of life hereafter. He boasted that he would construct a tomb
which should prove impervious in the 'day of resurrection', from which his body might not
issue to the summons of the 'Last Trump'. How wise; and yet how unenlightened!
"Into a crevice of those granite slabs some slight breeze, or perhaps some bird of flight had
dropped a little seed. Sun and rain had cast their magic spell upon this seed and it had
sprouted carrying little by little a pressure which had caused the crevice to widen and widen
until at the time of the photograph the iron bands were broken, the granite tomb separated
and out of its midst there had grown a tree so lovely and symmetrical that it seemed to say by
the very beauty of its presence, 'What hath God wrought?'"
For those who have found the Bahá 'ı́ Revelation it is difficult to picture the time when there
was any uncertainty as to life after death or to believe that there ever was a time when we
were so far from reconciling science with religion that we could have believed in the
resurrection of the physical body in the same form which it had borne when it was the temple
of the soul! And yet the world has remained in darkness regarding this great subject and
humanity is still struggling with it, save those who have been born into a knowledge of what
the spiritual resurrection really means through the breaking of the seals by Bahá 'u'llá h and
the clear and lucid explanations of 'Abdu'l-Bahá . All this puts one in mind of the talk given by
'Abdu'l-Bahá about "Capacity and Readiness". He said:
"Wherever in the night a lamp is lighted people naturally are attracted to that light and
gather around it. When there is a gathering in the evening in any place it is indicative of the
fact that a light has there been lighted.
"There are lamps the light of which is limited. There are lamps which illumine the
horizons. The lamp of the [XIII:m:RBo] guidance of God wherever lighted has illumined the
horizons. Praise be to God! In this country the lamp of the guidance of God has been lighted
and day by day its light is becoming more and more resplendent and this splendour is
becoming more and more widespread. Now this is not known but later its traces will become
evident.
"Consider how in the days of His Holiness Christ the light of guidance lighted twelve hearts.
Twelve hearts were illumined by that light; and how limited it seemed! But how spacious it
became, for it illumined the world!
"You are not a great body of people but, because the lamp of guidance has been lighted in
your hearts the effects will be wonderful in years to come. It is evident and manifest that the
world will be illumined. Therefore you must thank God that, praise be to God! through His
favour and grace the lamp of the most great guidance has been ignited in your hearts and He
has summoned you to His kingdom. He has caused the call of the Supreme Concourse to reach
your ears. The doors of heaven have been opened unto you. The Sun of Reality has shone
upon you. The cloud of Mercy is pouring down and the breezes of Providence have blown
toward you.
"Although the bestowal is great and the grace is glorious, yet, capacity and readiness are
requisite. Without capacity and readiness the divine bestowals will not become manifest and

!#+#
evident. No matter how much the cloud may rain, the sun may shine, the breezes blow the
land of sterility will give forth no verdure. The ground which is pure and free from thorns and
thistles receives and produces through the rain of the cloud of Mercy. No matter how much
the sun shines it will have no effect upon the black rock. But in a pure and polished mirror its
light becomes resplendent. Therefore we must obtain capacity in order that the signs of the
mercy of the Lord may become revealed. We must endeavour to make the soil of the hearts
free from these useless weeds and sanctified from the thorns of useless thoughts in order that
the cloud of Mercy may bestow its power upon it.
"The doors of God are open, but there is need of readiness.
"The ocean of Providence is surging, but we must be able to swim.
"The bestowals of God are descending from the heaven of Grace, but capacity is necessary.
"The fountain of Providence is gushing forth, but we must have thirst.
"Unless there be thirst the salubrious water will not assuage.
"Unless a soul is hungry the delicious foods of God will not appeal.
"Unless the eyes are perceptive the light of the sun will not be witnessed.
"Unless the nostrils are pure the fragrance of the Rose Garden will not be inhaled.
"Unless the heart be longing the favours of the Lord will not become evident.
"Therefore we must endeavour day and night to purify the hearts from dross, to sanctify
the souls from every fetter and to become free from the discords of humanity. Then the divine
bestowals in their fullness and glory will become evident. If we do not strive and become
sanctified from the defects and evil qualities of human nature we will not partake of the
bestowals of God."
N.S.F.1
XIII:1, November '.** [XIII:m:RBm]
Words of 'Abdu'l-Bahá
"All the created phenomena are subject to the law of change and transmutation. Youth is
followed by old age, a tender plant becomes an old, decrepit tree, dynasties are born, wax
strong, reach to the zenith of glory and then totter to the ground. Likewise every one of the
world-religions has been the cause of progress and advancement in its own time, but now
they have become like old, very old trees. They do not yield any more luscious fruits. Some
people persist in the unscientific belief that these very old trees will again become young,
push forth leaves, blossoms and fruits. This is impossible. This age needs a young, vigorous
plant with world-wide growing capacity."
__________
"We do not oppose the religion of any one. We act in accordance with the Gospel. But we
must also act in accordance with the teachings of Bahá 'u'llá h. They are: the oneness of the
world of humanity, independent investigation of truth, abandonment of prejudice, universal
peace, etc. You must act in accordance with these teachings."
__________
"In the coming of Christ the Divine teachings were given in accordance with the infancy of
the human race. The teachings of Bahá 'u'llá h have the same basic principles, but are
according to the stage of the maturity of the world and the requirements of this illumined
age."—'Abdu'l-Bahá .
Helen 'Nellie' Stevison French (:iei–:jcb).

!#+$
XIII:1, November '.** [XIII:m:RRC]
The Mount Carmel of the future
A prophesy given by 'Abdu'l-Bahá at the Shrine of the Bá b, Sunday, o January BXRC
"In this gathering," said 'Abdu'l-Bahá , "all the friends are assembled together in the utmost
freedom, happiness and majesty. Nothing could be better than this. The day will come when
this mountain will be resplendent with light,—lights from top to bottom. On one side of it
there will be a hotel, a universal hotel. Its door will be open to all the people of the world.
Whoever comes will be a guest. On the other side of the mountain there will be a university in
which all the higher sciences will be taught. On another part of it there will be a Mashriqu'l-
Adhká r. On another part of it there will be a home for the [XIII:m:RRB] incurables. In still
another part there will be a home for the poor. In still another part there will be a home for
orphans. All these will be administered with love. I foresee that this harbour (Haifa) will be
full of vessels. And from here to the Blessed Shrine (Bahjı́) there will be wide avenues, on
both sides of which there will be trees and gardens. On the surrounding land at Bahjı́ similar
institutions to those at Mount Carmel will be established. And from all these places the songs
of praise and exaltation will be raised to the Supreme Concourse."
Regarding the Bahá 'ı́ Temple to be built on Mount Carmel 'Abdu'l-Bahá wrote to Mr Charles
Mason Remey of Washington, D.C., in a tablet dated Z October BXRB: "Some time ago I wrote
thee a letter the content of which was that, praise be to God, thou hast become confirmed in
drawing a plan for the pilgrim house in Haifa. It is my hope that this pilgrim house may be
built under your supervision. Also in the future a Mashriqu'l-Adhká r will be established on
Mount Carmel. Thou wilt be its architect and founder. I give thee this glad tidings."
Reprint book 8
Vol. XIII, Nos X–BR (December BXRR—March BXRp)
and
Vol. XIV, Nos B–BR (April BXRp—March BXRo)
XIII:., December '.** [XIII:X:Rpp]
Reminiscences of 'Abdu'l-Bahá
[Original title: The Ascension of 'Abdu'l-Bahá ]
On the twenty–eighth of November, one year ago, 'Abdu'l-Bahá ascended to the City of
Light. The press and magazines all over the world have written of his life and world-wide
spiritual influence. Mr Frederic Dean gives, in The Independent and the Weekly Review, of Ro
December BXRB, a personal reminiscence of his meeting with 'Abdu'l-Bahá in New York City in
BXBR:
"'Abdu'l-Bahá , whose death was chronicled in the press the other day, was more than a
personality—he was an inspiration; an idealist, whose self-devotion breathed new life into
dying creeds. His gospel appealed with equal force to Christians, Muslims and Jews; to
Buddhists and Hindus, Shintoists and Pá rsı́s. His idealism was to many a manifestation of the
very source of life, light and love. He came at a time when the soul's craving for hope and faith
was—seemingly—unappeased by any one of the many organized and acknowledged religions.
"I first met the teacher in an uptown church. I had been sent by my paper to report the
sermon. The speaker's likeness to my own father was so startling that, immediately after the
service, I entered the anteroom and told him of the remarkable resemblance. Very quietly he
answered: 'I am your father and you are my son. Come and dine with me.' Another
engagement prevented, but I asked if I might take breakfast with him the following morning.
'Come,' he said. I went. And after that first meeting followed others. We walked in his garden,
and, as we walked, we talked. I told him of his peculiar attraction to me on account of my own

!#+%
outlook on life; that I was a Buddhist—a Buddhist-Christian. 'So am I,' replied the teacher. 'I
am also a Confucian-Christian and a Brahmin-Christian; a Jewish and a Muslim-Christian. I am
a brother to all who love truth—truth in whatsoever garb they choose to clothe it.'"
Major W. Tudor-Pole of London, England, who with General Allenby entered Haifa in
August BXBm prepared a beautiful memorandum of the expressions of love and appreciation
which government officials and the press gave to 'Abdu'l-Bahá after his ascension. "As I
write," says Major Tudor-Pole, in conclusion, "certain memories come back to me with a
strange insistence.
"I remember standing beside the Master in the pulpit of the City Temple, London, watching
over five thousand people breathlessly absorbed in listening to 'Abdu'l-Bahá 's living spiritual
words, and in watching his every smile and movement.
"I remember walking with him through the woods at Clifton, BXBB, when he spoke of the
coming of a spiritual renaissance within the Christian Churches; or, wandering along the
banks of the Seine at sunset, BXBp, when the Master spoke of the Great War that was to come,
and of the Most Great Peace that would ultimately follow it.
"I have sat beside him at Ramleh, Alexandria, Egypt, beneath the palms, and while he spoke
of the essential unity of all mankind. There were Christians, Jews, Muslims, Pá rsı́s, Hindus and
Freethinkers sitting around him on [XIII:X:Rpo] that occasion, one and all united with the same
faith and aspiration.
"I remember walking alone with the Master on Mount Carmel's slopes, sharing his frugal
meals in his Haifa house, listening to his melodious chanting within the Garden Tomb, living
as one of the family within Bahá 'u'llá h's house at 'Akká .
"There is no death. The Master lives on in our midst, and the great spiritual work of human
redemption goes forward unceasingly.
"Despite the apparent world tribulations of the present hour, the dawn of a new Day
approaches, and it is the privilege of every man and woman alive today to work serenely and
faithfully for the coming of world peace and true human brotherhood."
__________
It is very fitting that in commemoration of the Ascension of 'Abdu'l-Bahá one year ago we
quote some of the immortal sentences from the last will and testament of the Master as they
were chosen by Shoghi Effendi, the Guardian of the Cause and Lady Bloomfield in their little
book, "The Passing of 'Abdu'l-Bahá ".1 We quote also the connecting sentences from this
wonderful booklet and, at the close, extracts from two of 'Abdu'l-Bahá 's last Tablets.
[Extracts from 'Abdu'l-Bahá 's Will and Testament have been omitted.] [XIII:X:Rpl]
…
In one of his last Tablets 'Abdu'l-Bahá wrote: "Regard not the person of 'Abdu'l-Bahá , for
he will eventually take his leave of you all; nay, fix your gaze upon the Word of God. Should it
rise and be exalted rejoice, be glad and thankful even though 'Abdu'l-Bahá be under a drawn
sword, be imprisoned or be cast into bonds: for that which is of transcendent importance is
the Holy Temple of the Cause of God and not the mortal frame of 'Abdu'l-Bahá . The loved ones
of God must arise with such steadfastness that should hundreds of souls, even as 'Abdu'l-Bahá
himself, be made a target for the darts of woe, nothing whatsoever shall affect or lessen their
firm resolve, their intention, their ardour, their enkindlement, their service to the Cause of
God. … This, O ye beloved of the Lord is my counsel and my exhortation unto you. Well is it
with him whom the Lord aideth to do even as bidden in this pure and sanctified Tablet."

Refer to The Bahá'í World, Vol. I, pp. :j–I:.

!#+&
His very last Tablet, graciously revealed for his loved ones in Stuttgart, conveys his
reflections upon this transient world, and his counsels to his loved ones that dwell therein:
"O ye beloved of the Lord! In this mortal world, nothing whatsoever endur- [XIII:X:RpZ] eth.
The peoples of the earth dwell therein and spend a number of days uselessly, ultimately
descending beneath the dust, repairing to the home of eternal silence leaving behind them no
achievement, no blessing, no result, no fruit. All the days of their life are thus brought to
naught: whereas the children of the Kingdom sow seeds in the fertile soil of Truth that will
eventually spring up and bring forth many a harvest and shall forever bestow upon mankind
its increase and bountiful grace. They shall obtain eternal life, attain unto the imperishable
bounty and shine even as radiant stars in the firmament of the Divine Kingdom. The Glory of
Glories rest upon you."
XIII:., December '.** [XIII:X:RoR]
Two shining lights of Iṣfahán
The King of the Martyrs and the Beloved of the Martyrs
Jiná b-i-Fá ḍ il Má zindará nı́
These two celebrated martyrs were pure descendants of Muḥ ammad in body and soul.
They were two fragrant roses, of beautiful colour, from his rose garden and were named after
his two grandsons, Ḥasan and Ḥusayn. Their home was in the city of Iṣ fahá n, one of the great
cities of Persia. They were distinguished from all others in excellence, popularity and wealth
and were two shining stars in the heaven of the Cause of His Holiness Bahá 'u'llá h. During the
years Bmoo and Bmog when dawned the morning of Reality the horizon of their race was
illumined with divine lights and was honoured and favoured with the garment of guidance.
In Bmol His Holiness the Bá b, because of the uprising of the learned men, was banished by
order of the government from his native town, Shı́rá z to Iṣ fahá n. Then those who were thirsty
for the water of knowledge and were seeking after the truths of religion in that city, Iṣ fahá n,
attained to their wish through meeting His Holiness the Bá b and were satisfied.
One night Mı́rzá Ibrá hı́m, the noble father of Ḥasan and Ḥusayn, invited the Bá b to his
house. Thus that place became illumined with the light of his presence and on that night
showers from the clouds of grace and bounty poured [XIII:X:Rop] down incessantly and the
heavenly banquet descended without interruption. From that time the light of guidance
illumined the court of the consciousness of that entire family and they were renowned for
their devotion to this Cause and became graceful and fruit-bearing trees in the divine rose
garden.
His Holiness Bahá 'u'llá h was after this banished from Persia by the order of the
government. The blessed party arrived in Baghdá d in BmgR and that city was thus for eleven
years the dawning point of the light of guidance, the centre of the diffusion of truth and the
dwelling place of the followers of pure religion and wisdom. During this time it was the
privilege of these two brothers to travel from Iṣ fahá n to Baghdá d. They attained to the
meeting and nearness of the Holy Presence (of Bahá 'u'llá h) and quaffed for a time from the
sweet-flowing, salubrious river of the divine fountain-head. They became intoxicated with the
life-giving wine of the love of God, achieved that which they wished and their utmost hopes
were realized. They implored the source of favour and bounty that they might attain to the
heights of glory and wealth, and this prayer was answered.
When they returned to Iṣ fahá n they had become like two falcons with powerful wings
soaring to the apex of material and spiritual success. They were as new creations and a
wonderful spirit appeared in these holy temples. The light in their faces announced the glad
tidings of the bounties and bestowals of God. Their hearts reflected the divine light. Their
countenances were radiant and luminous, their characters were like a rose garden, their
!#+'
words gentle and their utterances were full of the precious gems of knowledge and spiritual
susceptibilities. They were rich in the wealth of God and independent of all else save Him. In
addition to this they attracted attention because of their material wealth. Their resources
were plenteous from the business in which they were engaged and great was their reputation.
The range of their business was extensive, they were in continual business relations with
other cities and the important affairs of their city were entrusted to them. They associated
with the leaders, the learned, the influential and wealthy merchants, with the high officials
and were sought out by the needy and dependent. They were a refuge to the poor, a shelter
for the orphans and widows, a protection for the failing ones, an ample treasury for the needy,
a physician's remedy for every sick one and a help to every hungry traveller. They never
refused those who asked of them and were the hope of the hopeless. The door of their
generosity was always open to every one. For this reason, during the famine of Iṣ fahá n these
two brothers gave away their wealth and furnished provision for the starving, caring for and
saving them from death.
In those days the antagonism of the people to the Bahá 'ı́s was very great. The scholars of
Islá m called them infidels and sentenced them to death and the government at that time,
willingly or unwillingly executed them. Every day news reached the ears of the people of the
various methods used in confiscating the property of the Bahá 'ı́s and in murdering and
imprisoning them. In this persecution Iṣ fahá n led all the cities, a wealthy and powerful
Muslim Mullá there through his influence and authority causing the murder of a great number
of Bahá 'ı́s. One by one he attacked these innocent people, with his claws and teeth tearing and
biting the harmless sheep and shedding their blood. For this reason he was named Dhi'b, the
Wolf, and his son who succeeded him was called The Son of the Wolf. Bahá 'u'llá h wrote for
the awakening and guidance of this person a long and detailed epistle which is now circulated
throughout the world. It is called The Book of the Shaykh and The Epistle of the Son of the Wolf.
The government of Iṣ fahá n was at that time in the hands of a cruel and unjust prince who
destroyed many lives, confiscated property and seemed to derive special pleasure from the
shedding of the blood of the innocent and oppressed. If the injustice and cruelty of this
governor were told the narration thereof would fill a large volume. [XIII:X:Roo]
At such a time as this these two brothers, Ḥasan and Ḥusayn, opened their home to all the
Bahá 'ı́s, fully performing their duties, fearing no one, nay, rather, they were the standard
bearers of this blessed Cause in that city and the protectors of the oppressed. Whenever an
attack was made by the enemies on any of the innocent they used every possible means to
save that one. Their house was looked upon as the centre for the Bahá 'ı́s who travelled back
and forth and for general meetings. They feared not the hatred of the Mullá s nor their public
attacks and were so intoxicated with the wine of love and faith that they completely forgot
themselves. They seemed not to live on this earth but to be soaring in another, an infinite
realm.
When His Holiness Bahá 'u'llá h was in Baghdá d, these two brothers, longing for martyrdom,
sent a petition to him asking that their blood might be shed for the succour of the tree of the
Cause of God and that they might ascend to the Kingdom. Indeed, in heart and spirit they had
already arrived at their goal and had attained to true martyrdom, which is severance from
one's own desire and annihilation in the will of God.
Such was the state of affairs until, in BmZm, the great tragedy concerning these two brothers,
which is here described, took place.
In the city of Iṣ fahá n there lived a wealthy Muslim leader. So numerous were his followers
and so great was his influence that even the governor, strong and independent though he was,
had to defer to him. Bahá 'u'llá h called this person The Raqshá , that is, snake of beautiful spots
with moles full of poison. Raqshá owed the two brothers more than twenty thousand dollars

!#+(
and his property was in their control. In this year of BmZm they asked him to settle his account.
And then a satanic scheme occurred to him. He determined to do away with them by accusing
them of being Bahá 'ı́s. Thus could he escape the paying of his debts and he might, perhaps,
even plunder their great possessions. He disclosed, confidentially, this wicked plan to Shaykh
Dhi'b, the Wolf, who responded with the utmost hatred and blood-thirstiness and promised
his assistance. Together they resolved to carry out their terrible plan and accordingly called
upon the governor and, complaining, said:
"These brothers, because of their high positions and many virtues, are gradually drawing
the people into the cause of Bahá 'u'llá h and are destroying the religion of Islá m. Therefore it
is your duty to bestir yourself that we may exterminate them."
The prince at first was delighted, but later he asked to be excused, saying "No one has ever
seen them commit any unseemly deed, nay, rather they are adorned with qualities and deeds
which are pleasing to God and His creatures. For what crime could they be punished?"
They replied, "There can be no greater crime than to leave the religion of Islá m and take
shelter under the shadow of a new religion."
The prince then said, "They are of the descendants of Muḥ ammad and we will be
responsible to God."
They answered, "We are willing to accept the responsibility as we will be the true
murderers."
Then Raqshá , The Snake, he who was so impatient and so anxious to have them killed,
placed his hands upon his own neck thus signifying that the responsibility would fall upon
him.
The prince said, "These two brothers are actively engaged in business in many cities and it
is certain that if such a tragedy were to happen many merchants would suffer loss, their
voices would be raised in protest and the Shá h might perhaps start an investigation."
They replied, "We assume entire responsibility and will give you a written statement to the
effect that we are prepared to answer any question which may be asked by the Shá h or by the
merchants."
They then gave him a statement in their own handwriting and promised him a large
portion of the great fortune which they would appropriate. [XIII:X:Rog]
The prince at last agreed to their plan and decided to act accordingly. He advised them,
however, to keep the matter secret for the time being, and not to let anyone know about it.
When the Muslim Christmas, the anniversary of the birthday of the prophet Muḥ ammad,
came round it was customary for the people to call upon the governor and the scholars. This
year, a large number, of varying rank, including a group of the governor's supporters,
gathered at that time at the meeting-place of Raqshá , The Snake. All their plans were
prepared in such fashion that the two brothers upon their arrival would be arrested.
The two younger brothers of the King of the Martyrs went to the meeting. When they were
seated and had commenced drinking their tea Raqshá began to rebuke them severely, saying,
"You are Bahá 'ı́s, infidels, unclean and are leading the Muslims astray." Then he gave orders
that the teacups be knocked from their hands and the tea spilled. At this the butlers dragged
the brothers to the prince, heaping upon them meanwhile the greatest humiliations.
Not knowing where the eldest and most eminent brother, the King of the Martyrs, might be,
Raqshá started a search for him. He was at that time at the home of a famous Mullá of the city.
This Mullá had the deepest love for him and held in high respect his ideals, his character and
his knowledge. The King of the Martyrs on his arrival at the Mullá 's home said to him:

!#+)
"Through the intrigues of Raqshá and just because of his desire for my possessions a terrible
tragedy will occur today. He has made full preparations for my martyrdom."
The Mullá was a near relative of the prince and because of this fact was confident that his
home could render protection. Warm-heartedly he said, "I will tell the prince of the intrigues
of Raqshá and I will never allow any trouble to occur."
By this time Raqshá had located the King of the Martyrs and his men, noisily seeking him,
had arrived at the Mullá 's home. The Mullá instructed his representative to dismiss the men,
whereupon they returned to Raqshá and informed him of the situation. The Mullá 's
messenger meanwhile acquainted the prince with what had occurred and insisted that he
listen to the advice of the Mullá . Whereupon the prince at once sent his foremost and
strongest deputy with more than a hundred heedless ones with strict orders for the arrest of
the King of the Martyrs. The deputy gave the Mullá a letter which warned him against
protecting the King of the Martyrs and said that dissension among the influential Mullá s
would lead to terrible results.
When these violent and cruel officers stormed the house the Mullá at last fully realized the
state of affairs. Compelled to go to the King of the Martyrs, with the utmost anguish and
vehemence he explained the situation, whereupon the King of the Martyrs without grief or
agitation but, rather, with supreme joy hastened out of his shelter and to the altar of love. The
officers surrounded him as though he were a criminal and dragged him to the governor.
While he was being dragged along in that sad and sorrowful state the crowds filled the streets
and with their teeth gripped the finger of astonishment and amazement. Some of the people
were weeping but the King of the Martyrs was as happy and thankful as though he were about
to attend a concert or a delightful musical entertainment.
When the city hall was reached he presented the governor's agent with his watch and some
of his handsome clothing and, apologizing, said, "I am at present unable to give you more than
this."
As he stepped into the presence of the prince he saw his brother. Suddenly the prince with
insolent words commenced to chide and insult him because of his religious belief. But the
King of the Martyrs with supreme courtesy said, "Your Excellency, if you but knew what I
know you would never utter with your tongue such unbecoming statements and falsehoods."
[XIII:X:Rol]
The prince became very angry at this and with a walking-stick he struck the King of the
Martyrs, severely wounding him on head, face and body, insisting the while that he deny and
curse the Cause. But the King of the Martyrs held his silence. The Mullá who loved him so
much was present and he perceived that his friend's mouth was very dry. He ordered water
to be brought, and with the utmost courtesy and gentleness the King of the Martyrs wet his
lips. The prince was exceedingly surprised and said to the Mullá , "Strange it is that even
under such circumstances as these he shows a refinement and courtesy which are his
essential characteristics."
In brief, seeing the strength of the edifice of their faith and the firmness of their stand in
their religion the prince in a fury ordered that those two brothers be dragged away by their
chains and put in prison and that his plundering servants should strip them of their clothes.
Raqshá on his part sent a company of his men to their home. They attacked the women and
the little children who were there weeping from fear and distress. They imprisoned them all
in one place and for a long time made them to suffer from hunger and thirst. They plundered
and confiscated all the money, jewellery and furniture which were in the house. In like
manner they went to their store and took everything they could find. The prince also sent a
man to the prison to search the pockets of the two brothers and bring him all their checks,

!#+*
notes and receipts. He took all their investments and everything that was deposited in the
banks. On that same day he also claimed all their servants, who were many in number.
Now while the two brothers were in prison many telegrams were sent by merchants from
different cities to the prince informing him that this disturbance was causing great material
losses and was a severe blow to business. The news also came that the Shá h, even, had
dispatched a telegram ordering that the brothers be sent to Ṭ ihrá n. But greediness for wealth
and fear of Shaykh Dhi'b, the Wolf, and Raqshá , The Snake, finally induced him to put the two
brothers to death and let the responsibility fall upon The Wolf and The Snake and falsely to
declare that the Shá h's telegram was not received until after they had been killed.
The prince all this time persistently urged these two great souls to deny the Cause of God,
declaring that to say, even, "We are not Bahá 'ı́s" would be sufficient to save their lives. But
each time those two miracles of steadfastness cried out loudly, "Yá Bahá 'u'l-Abhá !" (O Thou
Glory of the Most Glorious!) "Our utmost desire is this, that our lives may be a sacrifice in the
path of the love of that Manifestation of Reality and in the spreading of His divine teachings."
At last the prince offered to spare their lives if thirteen thousand dollars were paid to him
and he gave permission for the youngest brother, Mı́rzá Ismá 'ı́l, to go and bring the money.
But the Shaykh, The Wolf, and Raqshá , The Snake, who were anxious to have them killed, on
the eighth day of their imprisonment called a meeting and brought together a large number of
Mullá s and judges. All demanded and insisted that the prince should pronounce the death
sentence and declared that they would assume every responsibility, in this world and in the
world to come. Whereupon the prince said, "Then you are the murderers," and he instructed
the executioner to carry out all the wishes of those two oppressors, at which they ordered the
executioner to kill the two brothers immediately.
The executioner with drawn sword appeared in the prison at a moment when the King of
the Martyrs was talking to and admonishing his younger brother thus:
"O brother, the original intention of these persecutors was to kill me only. Just say, 'My
brother is a Bahá 'ı́, not I.' Then your life will be spared. After I am killed take care of the
family and bring up the wronged little ones."
The Beloved of the Martyrs replied, "O brother, The Beloved One will give [XIII:X:RoZ] the
best of protection to those whom we will leave behind and faithfulness requires that you and I
be together in all the worlds of God."
The executioner was one of those who for many years had enjoyed the hospitality and
generosity of the two brothers. He begged of them, saying, "Just say a word denying your
religion. Then your lives will be saved and I shall not commit so terrible a crime."
The King of the Martyrs answered, "You are under orders and it is your duty to execute
them."
So that blood-thirsty oppressor took them to the field of the martyrdom of hope and tightly
bandaged their eyes. During a period of about an hour each of them hoped that he might be
martyred first and might step out of this world before the other.
The Shaykh, The Wolf, and Raqshá , The Snake, meanwhile were strolling upon an elevation,
talking to each other exultantly while waiting, watching with cruel hearts that pitiful scene.
They signalled the executioner to finish his work; so, as the two brothers embraced one
another, calling on the Greatest Name, "Yá Bahá 'u'l-Abhá !" and offered thanks to God he cut off
their heads and stained their blessed bodies with blood and dust. He then tied their feet with
a rope and threw the bodies in a public square that the crowds might see them. After this the
bodies were taken to a hollow piece of ground under a great wall which had been wrecked in
order to conceal the bodies and place them beyond reach.

!#!+
But in the middle of the dark night the youngest brother, Mı́rzá Ismá 'ı́l, with several of the
servants rescued the bodies from under the stones and wreckage and carrying them outside
the city washed them at the river's brink, wrapped them in winding sheets and then,
summoning grave diggers, and unknown to anyone, asked them to dig two graves in the
cemetery. But the grave diggers were afraid, lest The Wolf and The Snake might hear of it. So
the two bodies were buried there, in that place, and the men returned to their homes in a
panic of fear.
Persecutors and disregarders of truth that they were, those people, especially Shaykh
Dhi'b, the Wolf, imagined that by the killing of these two great souls the Cause of God would
be wiped out and that with the uprooting of these two fruit-bearing trees from the divine rose
garden there would remain no trace nor sign of the Eternal Rose Garden. After this tragedy
they ordered detectives to watch for and to kill any Bahá 'ı́s who might come into the city and
to inform them if any Bahá 'ı́ meetings were held. They searched, and in vain, to find the
graves of the two martyrs in order that they might destroy the bodies.
The patience and fortitude of these great martyrs while enduring calamities and while
losing their possessions and their families in the path of His Holiness the Chosen One and
their joyful and willing acceptance of ordeals is the greatest proof of the power, influence,
greatness and truth of this Cause. Moreover, the mighty influence of this great Cause upon the
spiritual training of mankind became clear and evident manifested as it was in these martyrs
through their greatness, their important positions, both material and spiritual, and through
their cultivation and their severance. In like manner the wickedness of the leaders of the
people, their tyranny and selfishness became apparent to every one. Indeed, this great
calamity affected not only the Bahá 'ı́s but many of the fanatical people mourned them and
paid tribute to them, chanting poems, of which this is one of the verses: "Heaven, perhaps,
had none other arrow than this in its quiver!"
Soon after these happenings relations were broken between Raqshá and the prince.
Raqshá fled, and hid himself. After a while, on that place on his neck which he had indicated
when he stood before the prince and said, "I am willing to have the responsibility of killing the
two brothers fall on my neck", there appeared an abscess, which became so infected and
unpleasant that his own [XIII:X:Rom] family even avoided him and drove him away from the
house to a garden out of the city where finally he died.
Shaykh Dhi'b, the Wolf, and The Son of The Wolf suffered humiliation and degradation and
became as fruitless and useless trees.
As to the prince, he was driven away by the Shá h and was hated by him. He fell into the
depths of abasement and finally, expelled by the Persian government, was forced to live an
exile from his country. He returned, once, to Persia, in order to live in his native land
according to his own desires on the enormous wealth which he had accumulated. But the
people prevented this by throwing him in prison and punishing him very severely. In this
connection a story may be related:
During the unjust administration of this prince there lived in Iṣ fahá n an oppressed Bahá 'ı́.
He was a target for the whip of the Mullá s, accused by them of infidelity, and his property was
plundered and confiscated. Fearful for his life he concealed himself in places where he could
not be found. Once he appealed to the prince, reminding him of the sighs and cries of the
oppressed, the broken-hearted and the helpless. He also tried to remind him of his
responsibility to God. The prince replied with the greatest arrogance and contempt, saying,
"Go to 'Abdu'l-Bahá and accuse me and let him do with me whatever he can." An insult such as
this hurt this broken-hearted Bahá 'ı́ more than anything else. Later on, when the prince was
indicted, despised, imprisoned and expelled and was in utter humiliation that Bahá 'ı́ travelled
from his distant native town to the prison, met the prince, made himself known to him and

!#!!
reminded him, saying, "Some years ago I spoke to you of my sufferings due to cruelty and
oppression and of how all my possessions had been confiscated and I had no place of safety
and rest and how I must needs, through fear of my enemies conceal myself every moment.
You said to me, 'Go to 'Abdu'l-Bahá and accuse me.' Though orally I did not accuse you in his
presence yet the justice of God requires punishment and reward. For this reason His Holiness
Bahá 'u'llá h said, 'The tent of the order of the world is supported and upheld by two pillars,
punishment and reward.' Therefore, whatever has happened is inevitable and ordained."
In a word, those powerful enemies under such conditions passed away from this world and
their light became extinguished. But their honours, The King of the Martyrs and The Beloved
of the Martyrs, have ignited a light which will shine forever. All the days of their life unto the
day of martyrdom the nostrils of the spiritual ones were ever perfumed by their fragrance.
During their lifetime they were very prominent, just and happy and were loved by all.
Because they held their souls in their hands, sacrificed them in the path of the True Friend and
took their stand near to the great mercy in the Abhá , Most Glorious Kingdom numerous
tablets were revealed from the pen of Bahá 'u'llá h concerning their exalted station and the
grief of the Supreme Concourse for their ordeals. Such jewels of divine subtleties and infinite
favours were revealed that they will remain throughout the everlastingness of the world and
the Kingdom. The spiritual titles, The King of the Martyrs and The Beloved of the Martyrs,
were granted them, and now, by these merciful names they are well known in the East and the
West.
Translated by Dr Ḍı́yá ' M. Baghdá dı́ and Emily Vail.
Note: An evidence of the great love of His Holiness 'Abdu'l-Bahá for these holy martyrs is
the fact that he was the essence of kindness to the bereaved families and cared for the son of
the King of the Martyrs, Mı́rzá Jalá l, in his own home. Later he gave Mı́rzá Jalá l his daughter,
Rú ḥ á Khá num, in marriage.
XIII:'/, January '.*0 [XIII:BC:Rlg]
The victory of faith
Horace Holley
Those who live in the depths of a small, narrow valley, and make no effort to climb the lofty
mountains by which they are beset—such people never behold the landscape stretching
beyond the hills; they know not what the mountains may conceal.
But he who makes the mighty effort, leaving behind him the narrow valley of human
selfishness and ease; he who has the supreme courage and strength to gain the summit, for
him the invisible becomes visible; for him the infinite divine horizons are unfolded, and that
which was hidden behind the mountains is revealed.
One of those recurrent visions that come again and again, whenever selfishness and greed
and fear are truly overcome—that landscape which ever greets with its beauty the soul who
reaches the highest hill—is the vision of a united humanity, a single faith, one worship, one
law, one God. To this every traveller in the world of spirit has testified, and their testimony
ever agrees. We find this vision singing in the words of Isaiah; Augustine, in his great work
"The City of God" rediscovered it; its perception haunted the great souls in the Middle Ages;
today once more the people of magnanimity like Emerson have testified eloquently that the
same spiritual landscape still exists. You may search the records of the vision of every people,
East and West, North and South—wherever the soul becomes articulate, its speech is the
praise of that which it beholds before it, beyond the hills. [XIII:BC:Rll]
To these witnesses, that vision is reality, and the world's division, suffering and pain is an
unreality they have forever left behind. By and for and in that reality they have lived and died.

!#!#
But their witness is incredible to the people in the darkness of the valley. In the valley, the
description of the landscape beyond the hills seems no more than an empty dream, a denial of
the plainest facts confronting one on every hand. Here, reality is the struggle for existence,
the survival of those who are "fit", a constant and painful effort to gather fruit from trees on
which the sun too seldom shines. That such a fruitful landscape lies on the other side of death,
many in the valley will agree; but that it lies on the other side of sacrifice here and now, this
they repudiate, this they vehemently deny. And their repudiation and their denial are
sanctified by those to whom they are accustomed to turn for authority in matters that pertain
to the life of the soul.
That faith has had no visible victory in any era of recorded time, is all too evident; that the
vision of human brotherhood never seemed so dim, so unreal, so legendary as in this troubled
age, is no less apparent.
Nevertheless, it is well to recall that some hundreds of years ago Leonardo da Vinci drew
plans for the construction of a machine that would fly. In his day, even the thought of aviation
was inconceivable. The failure of his efforts appeared to his neighbours like the judgement of
an offended Providence against one who had attempted to contravene the divine law.
But now that aviation has become a commonplace occurrence in this age of scientific
progress, what are we to say of da Vinci?
In the world of thought, da Vinci achieved aviation—in the world of thought he stood
abreast of the people of today. It was in the world of material fact, and in this world only, that
da Vinci failed. He failed only because certain material conditions had not yet been fulfilled.
He had no suitable motive power, no suitable structural elements such as we now have. But
the principle of flight was certainly his—and time itself has worked to vindicate his aspiration.
Therefore we see that there, are two worlds—the world of vision and the world of outward
fact. Vision ever precedes fact—vision creates fact. For the world of vision is the world of
causes; the world of outward fact is the world of effects. That which exists in the world of
vision must eventually come to existence also in the world of fact. The world of fact cannot
resist the world of vision, any more than the earth can resist the growth of the seed that are
sown. For the earth is composed of the very substance of vegetation—and in like manner, the
world of effects is composed of the substance of vision. Where the earth is too scanty for
vegetation—where the earth resists the growth of the seed, there the stunted vegetation rots
and goes back to the earth; and when this has happened season after season, the earth is
fertilized by the very vegetation it seemed to resist. So humanity, denying the spiritual world,
resisting the growth and development of the life of spirit, is gradually spiritualized by the
influences it destroys, or rather seems to destroy.
Thus if we consider once more the recurrent vision of human brotherhood, righteousness
and unified faith: since this reality has ever existed in the world of perception, the world of
causes, it must also come to existence in the world of outer fact. For the separation of these
two worlds is not the eternal separation of life and death, or good and evil, or light and
darkness; rather their separation is that of cause and effect. It is a separation which lies in
time, and lying in time, is also joined by time. As the tree is the effect of the seed, but the tree
and the seed are separated by time, yet connected in time; so also human brotherhood is the
effect of the soul, the fruit of the soul, and the long agony of the soul's sacrifice is not only the
measure of the duration of time but also the measure of time's meaning.
For there must needs be concurrent conditions for the realization of brotherhood, just as
there had to be concurrent conditions for the realization of mechanical flight. Just as the
thought of flight remained perfect, unchanging in the world of causes until certain conditions
had been established in the material [XIII:BC:RlZ] world, so the vision of peace on earth has

!#!$
existed perfect and unchanging, a landscape beyond the hills of sacrifice and endeavour, until
little by little those outer conditions might be established of which peace and righteousness
are the consummation, the purpose, the motive, the fruit. Never has the man of faith denied
the reality of human brotherhood, but in all ages his concern has been to further the inner and
outer preparations for its eventual victory.
Let us not be deceived by the apparent predominance of hatred, suspicion and the desire
for material conquest in this age.
Nine years ago a child might have travelled from Berlin to Paris in a few hours, without
danger, without annoyance. A year later, in BXBo, more than a million men attempted to make
that journey, and not one man arrived. Why was this? Not one man arrived because they
came on conquest, and coming on conquest they raised up forces of opposition that proved
mightier than they.
This is a new condition in the world of humanity. Hitherto, no power has existed strong
enough to resist empire except the mysterious power of time. Rome was overthrown,
overthrown at last, but Rome was overthrown so slowly that people did not perceive the
seeds of Rome's downfall were sown by the first legions Rome sent forth to conquer the
world. Hence arose, in all past ages, the apparent justification of conquest and the apparent
unreality of love: that the effects of ambition and greed were so separated from their causes
that the people could not realize that cause and effect are actually one.
But today, cause and effect are no longer mysteriously separated by time, or place, or
personality. The material unity of all races and all countries, and their complete
interdependence upon one and the same economic organization, has created a condition
wherein spiritual motive and material consequence are as inseparable as the heart and the
mind of the same man.
There is an old saying about "those who fish in troubled waters" which we can complete by
adding the words "must stand on dry land". That is, to profit by others' domination one must
stand beyond the consequences of their domination. Today no immunity exists or is possible
for any individual or group. For men are no longer associated together as self-sustaining
groups, but each community has become an essential wheel or lever in the one world
machine—an essential organ or limb in the one body of humanity.
In the light of this new condition let us perceive the sequences in which vision, as cause,
becomes reality, as effect.
The origin of love, in evolving humanity, is sympathy, and sympathy is the sharing of the
same danger, or suffering, or pain. So long as humanity stood divided from itself, in separate
races and religions, so long was sympathy confined in its action to the separate community,
and the result of sympathy, love, expressed itself as loyalty to the one nation and the one
creed. Therefore love ever resisted and overthrew its own desire, since loyalty to the one
nation and the one creed involved opposition to other nations and other creeds. Today, just
as injury to one part of a body is injury to all parts, so injury to any portion of humanity has its
effects upon all other portions. The very universality of suffering in this age has overthrown
the foundations of limited loyalty, and the mutual danger we face through warfare or
economic disaster is the pledge of a common sympathy as inevitable as the rising of
tomorrow's sun.
If we seek for confirmation of this in one another's spiritual limitations, however, we may
seek in vain. For just as an imperfect mirror exaggerates every image, so in our imperfection
of thought and love do we tend to confirm each other in our selfishness rather than in our
aspiration for the common good. Without some source wherein each may find his own
perfection steadfastly set forth, we shall continue as it were in the narrow and endless valley

!#!%
of self, increasing the crisis of modern existence until another and greater war engulf us all.
'Abdu'l-Bahá 's spiritual influence alone can overcome the bitterness of suspicion and the
habit of hate.
'Abdu'l-Bahá has brought back in its fullness the ancient, the timeless vision of [XIII:BC:Rlm]
brotherhood, righteousness, peace and love. 'Abdu'l-Bahá has given this vision an expression
in word and deed which transcends every limitation of race, of class, of nation and of creed.
No community can claim 'Abdu'l-Bahá for their own spiritual leader, and make his inspiration
the justification of separateness, as men have done with every spiritual leader of the past. In
the divisions of humanity he has arisen as the true centre and point of unity, a mirror
reflecting the light of one love and one teaching to every horizon. As each community, seeking
relief from its own restrictions and its sufferings, turns to 'Abdu'l-Bahá for guidance, it finds
all other communities illumined in the same compassionate love.
When a reporter of the New York Globe visited 'Abdu'l-Bahá at Haifa a few years ago in the
course of an investigation of the Zionist movement in Palestine, 'Abdu'l-Bahá gave her this
message: "Tell my followers that they have no enemies to fear, no foes to hate. Man's only
enemy is himself".
It means nothing how many or how few 'Abdu'l-Bahá 's followers may be at this moment
here or in other parts of the world. That message was the expression of the reality emerging
from the present era of confusion, of trouble, of unrest, of universal change. To receive that
message from the lips of 'Abdu'l-Bahá at the time it was uttered is to be forewarned and
forearmed; but the message is inescapable, sooner or later, by reason of the actual conditions
of the world. 'Abdu'l-Bahá recorded the spiritual evolution that went on behind and within
the material evolution of this age. He witnessed for us the victory of faith.
As one considers the strife that is taking place everywhere today, one recalls the ancient
story of Atman the king.
One day Atman summoned his four sons to his presence and said:
"My sons, because you expect to share this mighty kingdom after my departure, you are
making no effort to develop in yourselves any capacity or any worthiness. As you are my sons
I love you, but I also have a duty to my people. Therefore go forth, each of you, into the world,
and to him who best proves his worthiness I shall leave the kingdom."
So the four sons went forth, one to the East, one to the West, one to the South, one to the
North. And as each had inherited of the father's capacity, so each made a mighty effort to
develop worthiness, and each rose to leadership in the country where he lived.
Then having become a leader in his country, each of the four sons remembered his father's
promise, and set forth to return to Atman's capital and claim the right of inheritance. So each
set forth on the way, bringing with him a mighty following of soldiers and servants that Atman
his father might realize how worthy he had become.
Now arriving on the great plain before the gates of the city, each brother beheld the army of
the other also arriving, the army of the East with the banner of the dragon, the army of the
West with the banner of the eagle, the army of the North with the banner of the bear, and the
army of the South with the banner of the palm. But seeing these other banners, each brother
thought that hostile armies had gathered to destroy the kingdom of his father Atman, and to
defend his father each brother led his army against the other armies on the plain.
By reason of their courage, the four brothers fought at the head of their armies, where the
banner was upheld, and in the course of a few hours all the banners were thrown down and
the four leaders wounded.

!#!&
Then the armies, the banners thrown down and the ranks hopelessly intermingled, ceased
to fight, and around the four brothers as they lay wounded a circle of mourning soldiers stood
in silence.
Then the oldest brother, feeling his heart's blood ebb away, raised his voice in a mighty cry
of grief and lamentation:
"O Atman, my father! O my father, Atman the king! Bitter enemies surround thy city, and
they shall lay it waste and slay thee in the midst. Gladly have I given life for thee, O my
father—alas, that the enemies were too strong and I have died in vain."
So lamented the eldest brother. And when the other brothers heard him lamenting their
father Atman, the king, [XIII:BC:RlX] then they lamented also, and more bitterly even than he,
for now they knew that it was no enemy they had fought, but their own brothers they had so
blindly attacked and so unwittingly harmed.
Even so the strife in which we are all engaged, even now—strife political, strife economic,
strife social, strife religious. This is not an ordinary strife; like the battle of the four brothers,
it is the universal combat which precedes mutual recognition and prepares for the Most Great
Peace in the hearts of men. For there is no recognition possible between the strangeness of
our customs and the intensity of our desires, but recognition is in and through the common
fatherhood of God, reconciliation is in and through obedience to the one universal Will.
Let us not be dismayed by this frantic confusion of strife. It is the final and complete
expression of divine love, compelling humanity to destroy the foundations of its own injustice
and greed. Were there to be no such universally disastrous consequences of age-long
injustice, the divine compassion would be entirely absent from the arena of human affairs.
This period of universally disastrous consequences is that which they have ever warned
humanity, the witnesses of God from age to age. All the spiritual witnesses return in this age
of fulfilment. They speak in the voice of 'Abdu'l-Bahá .
XIII:'/, January '.*0 [XIII:BC:RlX]
From the diary of Mirza Ahmad Sohrab
Written in Palestine during the Great War
In the evening, when the believers were sitting in his benign presence, 'Abdu'l-Bahá said:
"All the people are sacrificing their lives for the sake of the worthless (valueless) earth. They
are not adorers of God, but worshippers of the ground. Were they giving up their lives in the
path of God the results would be everlasting. But now what benefits do they receive? If one
soul is martyred for the sake of Truth eternally will he shine from the horizon of glory. Yet,
during the last six months probably more than one million living, breathing youths have been
left on the battlefields, dead, and soon their names will be forgotten! In a few years who will
care to know about them as individuals? The historians of each country will no doubt compile
the history of the salient events of this tremendous struggle, for the benefit of the reading
public, but the public as a mass is indifferent, heedless and forgetful. Only the noble minds of
a few will grasp the general meaning of these world-shaking events.
"Our hope is that the differences will be settled soon and friendly relations based upon
sound and permanent foundations will be established."
__________
An old man passed by. The Master called him and asked after his health. Then he put into
the palm of his hand an English pound, and prayed for him thus: "May thy body be at peace,
thy mind be at peace, thy thoughts be at peace, thy soul be at peace and thy spirit be at peace."
When he left, the Master said: "The name of this old man is Rustam Effendi. He has served

!#!'
me in many ways. He has now become very poor. I was looking for an opportunity to help
him and this was the proper time."
While he was talking a carriage stopped in the middle of the street and the stout occupant
jumped down and came toward us. He greeted the Master; then, after a few words, he
returned to his carriage. [XIII:BC:RZC] The Master said: "This man is As'ad Bey. When we
were in 'Akká years ago he came to me one day and said, 'Master, I am the most miserable
man! I am seeking good fortune but it eludes me at every turn. I long to be prosperous, but ill
luck pursues me. If I touch gold it turns into copper. If I hold a green leaf in my hand it
becomes sear and yellow. I have lost all my possessions and with them all my faith. Please
pray for me that God may help me.' I gave him some money and, that night, I supplicated at
the Holy Threshold of the Blessed Perfection that he might receive assistance. The next day
he was offered a government position with a good salary. Then negligence overtook him, and
he became so proud that he would not even speak to me. When, later, a Kurdish Mutaṣ arrif
came to 'Akká he intrigued against us, carried false reports and was even so arrogant as to
wish me to offer him a bribe as the price of silence! I did not say anything to him. Later he
repented his deeds."
__________
When we entered the hotel and while we were drinking our coffee the Master spoke about
severance from and attachment to the things of this world.
"The realization of these two opposite attitudes in a single individual is very rare. In the
Bahá 'ı́ Cause it is taught that we must devote the utmost attention to the pursuit of our
worldly affairs but at the same time be severed from all else save God. How can the mind and
heart be entirely free, and detached from every pursuit, yet occupied with the solution of
material problems? This is a most subtle, psychological question. To be in the water and not
to get wet; to go through the fire and not to be burned—these are opposite, irreconcilable
conditions. Still, in the spiritual world these two antipodes must meet and the two qualities of
severance and attachment must be harmoniously combined."
On our return home there was quite a large meeting of the believers and 'Abdu'l-Bahá said:
"I went out to return the morning call of the German officer. While I was there the
Gaemmagam entered the room. According to what they said hundreds of thousands of people
have been killed during the past few months. What cruel minds there are! What demoniacal
hearts are found! What diabolical thoughts are portrayed! What devilish engines are at work!
What black souls are discovered! What satanic schemes are unearthed! What dark
imaginations are brooding over infernal plans! All their demoniacal policies work for the
destruction of the conqueror and the conquered. The countries of both sides are laid waste.
The people of the opposing nations are butchered. The homes of the governments are ruined
and civilization on both sides is annihilated."
__________
It was still raining when we rode away and picked up Mı́rzá Muḥ sin at the other end of the
town. There was a heavy sea rolling and the clean sandy beach was constantly being washed
by the huge waves. The sight was sublime. Many Arabs, both men and women were walking
along, bare-foot, and carrying on their backs heavy loads. There was one especially
interesting, an Amazonian-looking woman who carried a bed on her head, a large mat rolled
up and tied to her shoulders and a child in her arms. The Master was amused to see this
because the woman was entirely unmindful of her load and trudged along perfectly happy and
unconcerned.
The Master said: "There are certain forms of work which are beyond human endurance
and others which are within it; and these differ greatly according to the early environment
and training of each individual. For example, Mı́rzá Muḥ sin here, could not walk bare-footed,

!#!(
as these Arabs do, on such a rainy day as this. He would catch cold and be in bed for a month.
But the Arabs go through it day after day and grow healthier and stronger. The struggling,
winning, successful man is he who accustoms himself to the accomplishment of those things
which are considered to be beyond human endurance. Only a soul thus great can stand the
tests of life and come out of the crucible pure and unspotted. (But) if one cannot rise to this
height he can [XIII:BC:RZB] at least school himself to perform the tasks which are within the
range of his endurance. If a man cannot qualify in one of these two classes he becomes a
social burden."
__________
This morning the Master sat for some hours in the delightful warm sunshine. Many
stopped and talked with him. He inspired everyone to be firm and calm in these trying days.
His cheerful voice went straight to the hearts and caused sad faces to smile and laugh—even
while the warship was slowly passing before us. At noon Shaykh Ṣ á liḥ took dinner with us.
He says he will not leave 'Akká until he can take the Master with him to Abú -Siná n.
In the afternoon we were all summoned into the presence of 'Abdu'l-Bahá . Meanwhile the
Commissioner of Police was ushered into the room also. In the course of the conversation
'Abdu'l-Bahá said: "The citizens of a country are like the various members and organs of the
body. So long as the brain and the nervous system are co-ordinate in their functions there will
be no jar in the constitution. But when they fall out of harmony great disturbances become
manifest. In like manner, when the government represents ideals of progress and justice the
people will advance and progress in their activities. Ideal co-operation will bind together the
hearts and strike at the root of poverty for preventable poverty is a source of all misery and
evil. The rulers must be filled with mercy and solicitude for the condition of the
unfortunates."
__________
Because this is Christmas eve I cannot entertain you better than to relate to you some of the
charming stories which fell from the lips of the Master this evening:
"When I was in Má zindará n I was a wee bit of a child and enjoyed all the fun and play
belonging to that age. In our town we had a man by the name of Au qá Raḥ ı́m who was the
overseer of our shepherds. One day he came to our house and asked my mother to let him
take me to a country barbecue to be given by the shepherds. After some urging on his part
permission was granted, and I was glad of the chance to take part in an outdoor
entertainment.
"Au qá Raḥ ı́m took me with him and soon we were out in the country. He led me through
green valleys and beautiful pastures till we reached the foot of a lofty mountain. Here we had
to walk through a narrow defile and then by a zig-zag road and with much difficulty slowly to
ascend to the summit. When we arrived at the top I was surprised to find myself on a vast,
verdant, tableland which was no other than the pastureland of our cattle. I still feel the
exhilarating breeze which greeted my cheeks on that clear day!
"Exclusive of horses and cows there were about four thousand head of sheep and goats
belonging to us, while a few thousand more were the property of other owners. But all were
grazing peacefully on this broad plateau. It was a most charming, ideal, pastoral scene and,
from afar, I could see many shepherds and shepherdesses. We rode on a few minutes longer
and then, under a spacious bower I was welcomed by some eighty or more shepherds who
were clamouring to salute me. They were all dressed in their best clothes for this was a gala
day. To me it was a noble and attractive sight.
"On that morning about fifteen sheep had been killed and prepared in the cool-flowing
spring near by; then the shepherds had stuck them on long iron rods to be roasted. Huge,

!#!)
spectacular campfires were burning and while the sheep were roasting the shepherds sang
folk songs and danced their charming peasant dances. When noon came they all sat on the
green grass and feasted, with extraordinary appetites, upon the well-seasoned, toothsome
meat. …
"When evening drew nigh and the hour of our leave-taking approached all the shepherds
gathered around us and in their farewell speeches hinted that they expected me to give them
some gifts as is customary with the landlords in these parts. I asked Au qá Raḥ ı́m what it was all
about and told him that as I was such a little child they should not expect me to make gifts
and, moreover, I had brought nothing with me. Au qá Raḥ ı́m replied: 'This will not do. You are
the [XIII:BC:RZR] master of all these shepherds and I do not like to think what they will say if
you leave this place without giving them something.'
"I was indeed in a dilemma but after thinking a moment the idea came to me to give each
shepherd a few sheep from our own flocks. I communicated the idea to the overseer who was
rather pleased with it; and it was announced in a solemn tone, and immediately acted upon.
When at last we reached home, and my act of generosity was related to the Blessed Perfection,
he laughed very much over it and said: 'We must appoint a guardian to protect Au qá —
master—from his own liberality; else, some day, he may give himself away'."
XIII:'/, January '.*0 [XIII:BC:RZl]
Spiritual meetings
Words of 'Abdu'l-Bahá
Regarding arrangements for the Bahá 'ı́ Sunday meeting for the purpose of worship, this is
very suitable that first, prayer should be chanted and supplication made until all gather; then
communion should be made. After praying, sacred readings with melodious voices should be
read by all together.
__________
Thou hast written concerning the spiritual meeting. The spiritual meeting must be in the
utmost state of ecstasy and tumult. The supplications must be perused, the Tablets and
Verses be read, eloquent speeches be delivered, divine proofs be explained, the audience be
encouraged to enter into the Kingdom of God, news received from different parts be read and
in the end they may read all together, a supplication.
__________
The founding of these spiritual meetings is purely for the purpose of teaching; but, as the
Mashriqu'l-Adhká r is not yet founded, therefore in the spiritual meetings verses are chanted,
supplications and communes offered and discourses delivered. However, when the
Mashriqu'l-Adhká r is organized the spiritual meetings will be devoted especially to teaching,
and the place of worship will become focalized in the Mashriqu'l-Adhká r.
__________
This Cause is proclaimed through eloquent, sincere addresses. We must unloose the
tongue, spread the fragrances of God, diffuse the words of God. We must present to the public
the proofs and evidences of this Cause with a tongue of fire so that souls may be exhilarated,
minds become full of tumult and acclamation. With words of love and illumination we must
set hearts aglow with the fire of the love of God, enkindle minds with the power of the
Kingdom. We must explain the teachings orally so that hearts may become like pure
fountains, the invisible inspirations may descend, the bounties of the Holy Spirit may be
revealed, the rays of the Sun of Reality may shine; the breezes of the Paradise of Abhá may
waft and the glad tidings of the Kingdom of Abhá may be announced.

!#!*
XIII:'/, January '.*0 [XIII:BC:RZZ]
Exiled from Baghdád
A story from the words of 'Abdu'l-Bahá
When the Blessed Perfection (Bahá 'u'llá h) was exiled from Baghdá d the large number of
believers who went with him divided the work of the party among them. For example,
Darvı́sh Ṣ idq-'Alı́ and Ḥá jı́ Ibrá hı́m acted as equerries, Ustá d Muḥ ammad 'Alı́ looked after the
baggage, Mı́rzá Muḥ ammad Qulı́ supervised the pitching of the tents and I was, if we may here
use a military term, a commissary officer and had to supply the party, including horses, etc.,
with food and the daily necessities. Often, by day or by night we covered a distance of from
twenty–five to thirty miles. No sooner would we reach a caravanserai than from sheer fatigue
everyone would lie down and go to sleep: utter exhaustion having overtaken everybody they
would be unable even to move.
But Mı́rzá Maḥ mú d and Au qá Riḍ á rested not for a moment. After our arrival they would
immediately become engaged in cooking for this party of nearly seventy–two people—and
this after their arduous work of guiding all day or all night the horses which carried the
palanquin of the Blessed Perfection. When the meal was cooked and made ready all those
who had slept would wake, eat and go to sleep again. These two men would then wash all the
dishes and pack them up. By this time they would be so tired that they could have slept on
even a hard boulder.
During the journey when they became utterly weary they would sleep while walking. Now
and again I would see one of them take a bound and leap from one point to another. It would
then become apparent that he was asleep and had dreamed that he had reached a wide
creek—hence the jump.
In a word, from Baghdá d to Sá msú n they served with rare faithfulness. Indeed no human
being had the fortitude to bear cheerfully all this heavy labour. But, because they were
kindled (by the spirit of God) they performed all these services with greatest happiness. I
remember how, in the early morning, when [XIII:BC:RZm] we wanted to start for another
caravanserai, we often saw these two men fast asleep. We would go and shake them and they
would wake with much difficulty. While walking they always chanted communes and
supplications.
In those days a famine raged all along the road. When we reached a station Mı́rzá Ja'far and
I would ride from one village to another, from one Arab or Kurdish tent to another trying to
get food, straw, barley, etc., for men and animals. Many a time we were out till midnight.
One day we happened to call on a Turk who was harvesting. Seeing his large pile of straw
we thought we had come to the end of our search. I approached the Turk politely, and said,
"We are your guests and one of the conditions of (religious) Faith is to honour the newly
arrived guests. I have heard that you are a very liberal people, very generous, and that
whenever you entertain a guest you kill and cook for him a whole sheep. Now, we desire such
and such a thing, and are ready to pay any price that you demand. We hope this is sufficiently
reasonable."
He thought for a moment, and then said, "Open your sack."
Mı́rzá Ja'far opened it and he put into it a few handfuls of straw.
I was amused, and said, "Oh, my friend! What can we do with this straw? We have thirty–
six animals and we want feed for every one of them!"
In brief, everywhere we encountered many difficulties, until we arrived in Khá rpú t. Here,
we saw that our animals had become lean, and walked with great difficulty. But we could not

!##+
get straw and barley for them.
At Khá rpú t the Acting Governor-General came to call on us—and with him brought ten carloads of rice, ten sacks of barley, ten sheep, several baskets of rice, several bags of sugar, many
pounds of butter, etc. These were sent as gifts by the Governor-General, 'Izzat Pá shá , to the
Blessed Perfection.
After our experiences, and knowing how difficult it was to get anything from the farmers
along the way—when I looked at these things I knew that they were sent from God, and they
were gladly accepted.
At that time Au qá Ḥusayn-i-Au shchı́ was the assistant cook. He worked day and night and had
no time to sleep.
We stayed at Khá rpú t one week and had a good rest. For two days and nights I did nothing
but sleep.
The Governor-General, 'Izzat Pá shá , called on the Blessed Perfection. He was a very good
man and showed much love and service.—Recorded by Mirza Ahmad Sohrab.
XIII:'/, January '.*0 [XIII:BC:RmR]
On Mount Carmel
"The Garden of God"
Miss Genevieve L. Coy, after a wonderful visit in the Holy Land, in Constantinople and
among the Bahá 'ı́ groups along the way, and notwithstanding the many rigors of the journey
arrived the last of September in Ṭ ihrá n to begin her work of service there. She writes of the
marvellous kindness of the friends in the many cities and of the wonderful bond between the
Orient and Occident which has been established by the Bahá 'ı́ teachings. Describing her visit
in Haifa, Miss Coy writes:
Pilgrim House, Haifa; Palestine.
U June UVbb.
Palestine in the beginning of summer is a very different country from Palestine in late
August. Green fields, many flocks of black goats, many herds of black and white cattle,
herdsmen in tattered garments, flash past one as the train goes northward. Trees with long
green leaves, along some small brook—white melons ripening in the fields—the blue, blue sea
breaking in whitest foam on the yellow sand! And then the curve of Mount Carmel, 'Akká
white in a misty distance, and the Tomb of the Bá b on the mountainside. It all seems a dream
from which I must awaken soon—to be here again in this blessed land! The air is fragrant
with many flowers, the breeze is cool and sweet—God's peace breathes about one.
At the station many people lined the track. Suddenly I saw a hand waved and Mı́rzá
Luṭfu'llá h was at the car-window. It was so good to see him! Outside the train another young
Bahá 'ı́, who clerks at the station, joined us for a moment, then went back to his work. We
found a carriage—and again I was carried up the steep streets to the beloved Pilgrim House.
To come back to the Pilgrim House is to come back home. Its dear peace and quiet fill one's
heart. I love its high-ceilinged rooms—the faint fragrance that greets one—the cleanliness—
the tiled [XIII:BC:Rmp] floors, the beautiful rugs. As I sit here writing I can see the top of the
Master's house, above the wall. The two gateways are covered with a riot of bougainvillaea,
masses of dark-red blossoms, hundreds of them, almost hide the green leaves. If I stand at the
window I can look up to the Tomb and the Musá fir Khá nih, halfway up the mountainside.
b June UVbb.
Mı́rzá Luṭfu'llá h and I left the Pilgrim House at six o'clock, and climbed up the Mountain of

!##!
the Lord, to the Tomb. The morning was beautifully fresh and clear. The sun was high in the
heavens when we reached the Tomb—but the garden looked delightfully fresh and green and
cool.
The caretaker of the Tomb, 'Abbá s Qulı́, came and opened the door into the Tomb of the
Bá b, and then into the room that is the Master's. We left our shoes at the door, and entered
first the Tomb of the Bá b. To be again in that place, at that threshold in prayer—what words
can tell what it means to one's heart and spirit? It is so perfectly natural and easy to pray
there. One's prayer knows no weariness. One realizes God so near, that one needs make no
effort to find Him. "Love divine, all love excelling" becomes the supreme reality. Prayer for all
the friends in America, all the Bahá 'ı́s, prayer with all the devotion of my spirit for the dear
ladies of the Master's household and for Shoghi Effendi, that the divine love may bring them
perfect comfort and spiritual joy!
And then we went into that room which I had never before entered—the Master's shrine.
In physical furnishings it is like that of the Bá b. The outer room is slightly larger, I think, and
the outer door is not directly in line with the inner door. Lovely rugs are on the floor, copies
of one or two Tablets are on the walls. I stood at the outer doorway a long time, trying to
realize the meaning of the place to which I had come. Then I knelt at the inner threshold a
moment—afterwards a little away from it. Mı́rzá Luṭfu'llá h placed on the threshold the
jasmine flowers that he had brought in from the garden. We prayed silently for a long time.
The Master's spirit dwells there in peace and love. What one feels, or how, I do not know. It is
the triumph of life. I suppose for those who were here at the Master's funeral, who saw his
body laid in that room, there must be associations of great sadness and loneliness with that
spot—but for those who come to Haifa to find his love and his service in the lives of the
friends, for those the Tomb of the Master is a place of joy. One knows as never before the
victory of life that never ceases, but only changes its form. Words cannot suggest it. It is one
of the gifts of God that He sends to those who long for union with the Beloved One.
When we left the Tomb, 'Abbá s Qulı́ asked us to come to his house for tea. He took us up to
the top of the house to the little room that was built especially for 'Abdu'l-Bahá . It has
windows north, south, and west and a door to the east; from each there is a wonderful view.
To the north, the bay and 'Akká ; to the east, the valley of "Achor"; to the south, the slopes of
Mount Carmel, where the girls' school is to be built; to the west, the Tomb. Here, in this little
room the Master used to stay; often at night the friends would hear him walking about on the
house-top, chanting. Here he used to receive the notables of the town and country. In the
room is the bed the Master used to use, and also the chair, in which he used to sit out in front
of the Tomb, when meetings were held there. Above the bed are now hung many pictures of
the Master, alone, and with groups of friends. 'Abbá s Qulı́ talked to us for quite a long time
about the Master and the days he had spent there near the Tomb. He told about the building
of that upper room. The Master had said that he would like a room there near the Tomb. He
asked 'Abbá s Qulı́ if he could not build him one, and the care-taker of the Tomb said, yes,
where would the Master like to have it. The Master suggested that he would like to have it on
the top of the house. 'Abbá s Qulı́ said that the walls of the house were not strong enough to
have another story built on top of them. Then the Master said that he would like to have it
built in the garden, or above the Tomb. 'Abbá s Qulı́ said that much excavation would be
required for that. Finally the [XIII:BC:Rmo] Master said, "Never mind; do not trouble about it."
Not long after that one of the friends had built for the Master a little room on top of the stable,
at the Master's house. Then the Master said to 'Abbá s Qulı́, "Could you not build a house like
that on the roof?" and he said "Oh, yes." The Master said, "But I thought that you told me you
could not build a room on top of your house!" So 'Abbá s Qulı́ said, "But a small room like that
would have thin walls, and that could easily be built." The Master smiled and said, "Very
good!" and so the room was built.

!###
'Abbá s Qulı́ has a most radiant smile! As he talked of the Master he smiled all the time! He
made me feel the joy of the Master, even when he was speaking Persian, and I did not know
what he said. He spoke quite slowly, and I could occasionally understand a word that gave me
the trend of his thought. He said that the Master said that he had seen many wonderful views
in his travels in Europe and America, but that none of them were as beautiful as the view from
his little room on top of 'Abbá s Qulı́'s house!
XIII:'/, January '.*0 [XIII:BC:Rmo]
The eye of reality
Corinne True
One of the beautiful lessons given by 'Abdu'l-Bahá when we were about to leave his prison
home in 'Akká , Syria, BXCZ, after six heavenly days spent in that sacred spot—from the outside
a Prison, but inside a Paradise:—to leave the home of 'Abdu'l-Bahá and go back to the world
and its people seemed very, very difficult, once having partaken of its heavenly atmosphere
and quaffed from the wine of true brotherhood. 'Abdu'l-Bahá saw from the tears which
simply would flow in rivulets from our eyes that the task was hard for us, so he told us that
when we went back to the world "we must look upon every human being we saw as a letter
from the Beloved to us." "No matter," said the dear Master, "how blotted, blurred, torn or
soiled that letter appears to be, nevertheless, you must look upon it with the eye of reality and
say to yourself, this is a letter from my Beloved, therefore, because it is from Him, I must love
it with that divine love and overlook all its defects—inasmuch as the Beloved wrote it." It
must be our love and devotion to God, the Beloved, that gives us a sin covering eye and
welcomes all as the children of the One Heavenly Father.
XIII:'/, January '.*0 [XIII:BC:Rmo]
Message from Shoghi Effendi
This is the morning of the fourth day in the glorious unfolding of the Bahá 'ı́ Cause. Our
brothers in Baghdá d have brought this out most beautifully in the Persian section of this issue.
With the Bá b, in Persia, there dawned the first morning of the new day of unity. When he was
martyred night fell upon the Cause. Then Bahá 'u'llá h arose and the sun dawned in full glory.
When he departed from this world there fell upon his followers the night of sorrow and
separation. Again the sun dawned, in 'Abdu'l-Bahá , and a wonderful new day blazed forth.
With 'Abdu'l-Bahá 's passing night fell once more upon the sorrowing hearts of his friends. But
the radiant morning of the fourth day has now broken in glory. The sun of unity and peace
has dawned from Shoghi Effendi, the Guardian of the Cause. After a six months' absence he
returned to the Holy Land and sends all the Bahá 'ı́ friends in America the following beautiful
message:
"The onward march of the Cause hath not been nor can it ever be stayed. I pray the
Almighty that my efforts now refreshed and renewed may with your undiminished support
lead it to glorious victory."—Cablegram sent Bl December BXRR.1
XIII:'', February '.*0 [XIII:BB:RXo]
Our trip to Haifa in the summer of dncc
Stanwood Cobb
As many friends have considered it hazardous to undertake a trip to Palestine and the Near
East in the summer, it may be of interest to give our experiences. Of course we should have
preferred the winter for such a journey, but like many others we were free only in the
summer months and we determined to take advantage of our opportunity in spite of climatic

Facsimile of the message is on XIII::;, p. Fec.

!##$
disadvantages.
First a word as to route. We found it impossible to get any definite information in this
country concerning routes, sailings, and prices, through to Haifa; and even in London
information was difficult to get and inaccurate. Therefore we will here share our information,
acquired through difficult experience.
There are lines that sail directly from New York to the Near East; but they are Greek lines,
with small boats and infrequent sailings, and this route is not to my mind advisable.
The quickest way to reach Haifa (also the most agreeable and as inexpensive as any) is as
follows: by boat to England or the Continent; by rail across the Continent to Trieste; by boat
to Alexandria; by rail from Alexandria to Haifa. The time consumed is as follows: New York to
the Continent, from six to eleven days, according to the boat; across the Continent to Trieste,
one to two days; Trieste to Alexandria (by express boats of the Lloyd Tristine which has
weekly sailings, or by express boats of the Servitzime Italiano which has bi-weekly sailings),
three to four days; by rail from Alexandria to Haifa, one and a half days. Minimum time from
New York to Haifa, twelve days. Minimum expense, about six hundred dollars round trip.
Boat fares are rapidly coming down and next summer the same trip probably would cost less
than five hundred dollars.
As to summer climate in the Near East, I will say that we were agreeably surprised to find
how comfortable travel was under such conditions. We were not in the least made
uncomfortable by the heat nor did we suffer any unhealthful effects from it, except in Haifa
itself which has a bad summer climate. One should never move hurriedly in the Near East, nor
expose oneself to the sun any more than is absolutely necessary. One should avoid native
water and some uncooked foods such as salads. One should conserve one's energy. By
following these rules one may travel in safety and comfort in Egypt and Palestine in midsummer. In [XIII:BB:RXg] fact, our train ride from Egypt to Haifa and return was most cool and
comfortable, much more so than many a train in America in the summer season.
A trip to the Near East, apart from the glorious privilege of visiting Haifa, is most
fascinating. Life is so different in the Orient, and the Orientals have many truths to teach us.
Their simplicity of life, their calm and placid demeanour under almost all circumstances, their
nearness to God, are qualities which the Western world must also acquire if it is to maintain
its sanity and health.
These qualities are of course to be found in the highest degree in the Oriental Bahá 'ı́s, who
radiate peace and joy and love. It is always an inspiration to meet the Oriental friends; and
they seem to feel an equal joy in meeting us. This joy that comes from the mingling and
sympathetic union of the East and of the West is one of the great blessings that God has
reserved for this marvellous century. It has never been attained before. It is like two destined
lovers who have grown up in utter ignorance of each other, yet all the time acquiring those
complementary qualities which are to make their coming union rich and happy.
On the other hand, the time has come when the unfriendly relation which from time
immemorial has existed between the East and the West must cease. Ever since the conquests
of Alexander the Great the Western world has sought to dominate the East by force, cruelly
exploiting it and waxing fat and luxurious from the industry and labour of the Asiatics. This is
the century of justice between all men and all races; and a spirit is rising in the East which will
eventually change this Western dominance. We were aware of this spirit in Egypt and
Palestine and Syria. Persia is alive with it. From friends who have visited India we get the
same story. And events in Asia Minor are but precursors of the embarrassment of Europe if it
persists in trying to dominate Asia.
This spirit, which disquiets most Occidentals and which has given rise to much alarmist

!##%
literature, serves only as an inspiration to Bahá 'ı́s who see in it the signs of the dawning of a
new day.
Likewise events in Europe show a condition desperate to the ordinary observation. So
great are the hatreds now existing between the different races of Europe that it would seem as
if nothing but [XIII:BB:RXl] another great war could be the outcome. One person said to Mrs
Cobb, "We hate the whole world!" She asked, "Do you hate Americans?" "Yes!" was his
answer, more honest than tactful.
A Rumanian lady, for some years a resident of this country, whom we met in the
compartment of the train from Vienna to Paris, then on her way back to America after a rather
unsatisfactory visit to her native town, told us most graphically of the hatreds between the
neighbouring little countries of the Balkan peninsula. So much do the Hungarians dislike the
Rumanians, and vice-versa, that either race when travelling in the other country finds it wise
to disguise its nationality. If this be so, how great must be the hatred between Greeks and
Bulgarians, and especially, between Greeks and Turks!
The despair in the conquered countries is terrible. A well dressed lady, widow of an
Austrian officer, spoke to us bitterly of the desolate life now confronting her. Not only were
living conditions almost unendurable, but in the present chaotic economic state of central
Europe for which no relief is in sight, what future could she look forward to for her boy of
fourteen? For what profession should she train him? The outlook was equally dismal for all
the customary professions.
To me this seems the greatest tragedy of all, that no hope for improvement and
amelioration lies in the rising generation. For their children, parents see nothing but the
darkest outlook.
I would not thus dwell upon the gloom in Europe, were it not to Bahá 'ı́ vision a sign of the
fulfilment of the prelude to the coming of the Kingdom; and a most clear demonstration that
nothing but the power of the love of God can save the world. For as Buddha said, "Verily, not
by hatred does hatred cease, but only by love does hatred cease." And 'Abdu'l-Bahá has told
us so many times that only the power of the Holy Spirit working in the hearts of men can bring
about peace and restore prosperity to the world.
As for our nine days in Haifa, they were days naturally full of spiritual inspiration. I was
especially privileged in visiting on several occasions the Holy Family, a favour not hitherto
granted to male pilgrims to Haifa. They told us intimate details of the life and passing of
'Abdu'l-Bahá ;—how he refused every comfort which his family tried to secure for his last
days, how upon his death he had hardly one change of clothing. Anything above this amount
of clothing he had always given away. Thus his life stands out as a beacon light, pointing to
others the way of service.
We made many visits and prayers at the tombs of 'Abdu'l-Bahá and of the Bá b. From the
beautiful garden surrounding the tombs we looked down the mountain side to the sea,
already perceiving in our imagination the glorious parkway which shall one day rise from the
Mediterranean to the Holy Tombs. Even now the authorities of Haifa are planning to
construct such a boulevard, thus fulfilling the prophecy of 'Abdu'l-Bahá .
The information conveyed to us by a Jewish girl, a Zionist from Jerusalem whom we met on
the train and talked with at some length, gave us an inspiring vision of what Haifa will attain
to in the not far distant future, if the Jewish plans for the development of Palestine are carried
out. Haifa they intend to make the chief port of the eastern Mediterranean surpassing Beirut
and rivalling Alexandria and Constantinople. Haifa is situated much more advantageously for
trade with the vast hinterland of Mesopotamia than is Beirut or any other city of Syria or
Palestine. It has splendid possibilities as a harbour. The plan is to make a vast sea-wall and

!##&
construct great docks at which the largest of ships can unload.
Not only will Haifa flourish but all Palestine, under the impetus given by Jewish energy and
capital. An irrigation project is already under way which will embrace practically all of
Palestine and make it blossom like the rose. Under the protection of Great Britain Jewish
capital will more and more flow to Palestine, and within this generation it will undoubtedly
become one of the garden spots of the world. Thus is prophecy fulfilled. [XIII:BB:RXZ]
I will mention two experiences while at Haifa, experiences of the inner spiritual life which I
shall never forget. One of these experiences came from the extraordinary privilege I had,
while visiting the Bahjı́ or tomb of Bahá 'u'llá h, of sitting in the armchair in the chamber of
Bahá 'u'llá h, where 'Abdu'l-Bahá so often sat looking out over the plains of 'Akká to the sea.
For just a minute I sat in this chair, and for just that minute I was abstracted from all worldly
sensation and lifted to the plane of the Kingdom. Such a heavenly peace flowed about me as I
had never experienced before, not even when in 'Abdu'l-Bahá 's presence. It was a feeling not
only of peace but of exaltation, as being above the distractions and anxieties and dangers of
this world. Clearly I was on another plane of being, though physically upon this earth. It was
such a wonderful experience that I silently beckoned my wife, who was sitting on the couch, to
exchange places with me. While in the armchair, she felt this same uplift and supreme
happiness. On the couch we both had, on the other hand, merely the feeling of spiritual peace
such as belongs to this earth plane at its best. Truly we had for that supreme moment rested
with heavenly souls upon the fields of God. No wonder that martyrs sing as they approach the
moment of their release from the cage of life!
The other experience that I referred to was that of beholding for the first time the
photograph of Bahá 'u'llá h. As I gazed upon his countenance, so massive and so full of majesty
and power, I felt that adoration and devotion which led men to become his humble followers
while he was a prisoner in a penal colony, and which inspired these ardent followers to
spread his gospel throughout the world,—"with a thousand longings sacrificing themselves to
the Eternal Beloved."
It was not a feeling of personal devotion which swept over me. It was rather an awe and
worship of the majesty of the law which Bahá 'u'llá h personified. As I looked into that Face I
perceived the import and power of that Message which he brought for the healing of the
nations. I realized that his laws were divine laws, [XIII:BB:RXm] as were those of Moses, only far
greater and destined to be the foundation of a divine civilization. Before the awful majesty of
such a law, as incarnated in Bahá 'u'llá h, one could but prostrate oneself, body and soul; and
feel that the greatest privilege this life afforded was to work to help bring this civilization to
pass.
Such was the power of Bahá 'u'llá h, conveyed even through a photograph. And when his
sacred shoes were put into my hands I heard as it were the footsteps of them echoing around
the world, the footsteps of One from the mountain-top bearing good news. I had prayed at the
tomb of 'Abdu'l-Bahá to have a clearer realization of the station of Bahá 'u'llá h. My prayer had
been graciously answered.
The day will come when every jot and tittle of this Law will be worshipped by mankind, not
only because of its divine origin, but because it will have been the means of bringing to this
world the happiest and most perfect civilization it has ever known.
XIII:'', February '.*0 [XIII:BB:RXm]
The Knighting of 'Abdu'l-Bahá
The following beautiful description of this event was written by Dr Ḍı́yá ' M. Baghdá dı́ who
was at that time in Haifa:

!##'
"Among the kings and governments of the world who have become convinced that 'Abdu'l-
Bahá was the well-wisher and the lover of mankind are King George and his government. The
King sent a medal to 'Abdu'l-Bahá with the title, "Sir", thus making him a member of his
household. On the RZ April BXRC, the Governor and high officials of Haifa, Palestine presented
in a beautiful garden a most wonderful celebration for the knighting of 'Abdu'l-Bahá . Bahá 'ı́
pilgrims from Persia, America and all parts of the world were present. Muslim, Christian,
Jewish leaders, clergymen, notables and local officials from Haifa, 'Akká and other towns
attended. A tent was pitched in the centre of the garden. English troops stood on both sides,
from the gate of the garden to the centre where 'Abdu'l-Bahá was seated. The military music
added wonderful melody to the rustling leaves of the beautiful trees. The breezes of the
spring on that sunny afternoon imparted a remarkable vigour to the physical body just as the
presence of 'Abdu'l-Bahá strengthened the souls. The Governor stood behind 'Abdu'l-Bahá
and, after a short speech, interpreted by Mr Wadı́' Bustá nı́, presented the medal. Then
'Abdu'l-Bahá , rising from his seat, gave a brief talk and a prayer for the British government."
XIII:'', February '.*0 [XIII:BB:pCC]
An epistle of Bahá'u'lláh
O thou Muḥ ammad! Rejoice in thy soul because of that which hath descended upon thee—
a book, holy and priceless within which is that which severeth thee from the kingdom of
heaven and earth and leadeth thee to the threshold of manifest glory.
Say: Glory be unto Thee! O God! My God! Thou seest my weakness, my helplessness, my
distress and my poverty. Therefore send Thou to me from the fragrances of Thy holiness that
which, though it be no larger than an ant, will, if it breathes upon (those that are) first and last,
transform them into kings of Thy luminous beauty and honour them with the light of Thy
manifest countenance.
O my God! I am he who hath held firmly to Thy strong support in Thy flawless and
wonderful Word and hath grasped the hem of Thy bounty in Thy Name, the Supreme, the
Exalted, the Omniscient. Therefore, O my God! as Thou hast honoured me with Thy meeting
and hast acquainted me with the Manifestation of Thy Self deprive me not of the river of
paradise which Thou hast caused to flow by the right side of Thy exalted Throne and withhold
me not, O my God! from attaining to Thy inaccessible grace and Thy ancient favour which
descendeth from the clouds of Thy exalted mercy.
Say: O people! In the name of God the True One! The First Point (the Bá b) hath appeared
in this Word, were ye of those who know. The fire of oneness hath become apparent in this
high tree which overshadoweth all living beings.
Say: Verily, the Holy Spirit hath appeared in a new garment.
Say: Verily, the rod (of Moses) in this white and luminous hand is uttering praises.
Say: Verily, the beauty of God hath been sent forth from the veil of light Exalted is God, the
King of Kings!
Say: Verily, the veil of mystery hath been torn asunder and the Youth hath appeared from
the dawning point of His Name, the Merciful, the Compassionate. This is He who hath not
been comprehended by the knowledge of anyone nor by the wisdom of those who have
attained. He speaketh now from the vault of heaven summoning all in the heavens and earth;
announcing to all the glad tidings of the rose garden of God and calling them to a holy and
praiseworthy station.
Say: Whosoever doth not purify his heart from the veils of imitations will never be in the
presence of this shining and exalted countenance.

!##(
O Muḥ ammad! Soar thou in this atmosphere with the wings of severance and fear no one.
Trust in God, thy Lord, the Bountiful, the Mighty, the Omnipotent. Turn not to anyone, even if
harm should befall thee from all living beings. Summon the people to God and to that which
hath been revealed in the Book of Bayán and be thou not of those who fear.
Say: O people! Fear God! Obey the laws of God with body and soul and be not of the
heedless lest negligence take you away from the point of nearness.
Say: Glory be unto Thee, O God! My God! I ask Thee by Thy Name by which Thou dost
wipe out disobedience with forgiveness and changest punishment into mercy and dost usher
the guilty into the tent of Thy glorious pardon: permit me not to be alone, for less than an
instant, even. Sever not the rope of Thy favour. Debar me not from His meeting in the day
wherein the eyes are dazzled, the minds of the wise are perplexed and the feet of the well
informed slip. [XIII:BB:pCB]
O my God! Thou art He who hath ever been the King and the Creator of the universe, the
Ruler and the Maker of living beings. Thou art He whose mercy surpasseth all things and
whose favour is greater than all that is in heaven and earth. Verily, Thou art the Omnipotent,
the Mighty, the Supreme, the Beloved, the Wise. Therefore, O my God! I am sheltered by Thy
dominion and power and protected by Thy grace and favour. Deprive me not of Thy mercy
and favour and keep me not from the rose garden of Thy love and mentioning.
Verily, Thou art the Omnipotent, the Beloved, and to Thy servants Thou art the Clement!
(Signed) BgR (Bahá ) Seal (Ḥusayn 'Alı́)
Translated by Dr Ḍı́yá ' M. Baghdá dı́.
Note: A photograph of the original of this Tablet appears in the Persian section, on page pBZ
of this issue. It is signed by numbers which represent the name "Bahá ", a code form used in
the days of persecution, and by the seal of Bahá 'u'llá h (Ḥusayn 'Alı́).
XIII:'', February '.*0 [XIII:BB:pCB]
Seven cities in the spiritual journey to God
Compiled from an Address by Jiná b-i-Fá ḍ il
Bahá 'u'llá h wrote two books each of which he called The Seven Valleys. They were revealed
at the request of an Islamic philosopher, one of the Sú fı́s. This man was attracted to the Cause
when Bahá 'u'llá h was living at Sá marrá . He asked Bahá 'u'llá h many questions and many
epistles were revealed in reply to these questions. The Persian Seven Valleys has been
translated into English. It is the untranslated Arabic one which I will explain to you.
The title of this book is The Seven Cities. It describes the spiritual journey of those who
wish to approach God. It begins in this way:
"O thou traveller in the path of justice! O ye who are gazing toward the beauty of God!
Your letter has been received. I carefully read your questions and heard the melodies which
emanated from the tabernacle of your heart. The clouds of the will of God are rising that the
rain of wisdom may shower upon you and wash away that which you have received from
others." That is to say, you will be purified from previous ideas and inclinations and
prejudices; your attitude will be changed and you will be led to the oneness of the mind of God
and guided to the holy law of God in order that you may drink from this eternal river and your
soul may become tranquil, your thirst may be quenched, your heart be made ready and you
may become one of those who are lighted by the illumination of God.
I Investigation
If the traveller wishes to accomplish this journey and attain to the mysteries of God and
pass through all these stages of God he must first of all enter into the City of Investigation.
!##)
When he enters this city of Search or Investigation he must sever himself from everything but
God. He must become selfless and lose his will in the will of God, must pass over everything
which is in earth and heaven. There must be in his heart no hatred of anyone neither especial
attachment to anyone. That is to say, he must love all humanity impartially, not having special
love for special people since this love or hatred might prevent him from attaining to reality.
Another thing which is incumbent upon the traveller is that he should purify [XIII:BB:pCR]
himself from pride, selfishness and ambition. He must never show any sign of selfishness; he
must not be proud of his education, his property or position. When he has characterized
himself with these attributes he will then arrive at the City of the Investigation of God. All that
he asks God will there make manifest and will show to him His many paths. God will make His
illumined path clear to him for He says: "Those who are endeavouring to find us and are
searching after Us according to the aforementioned conditions, it will be Our intention to
make Ourself known to them."
The traveller who starts out upon this journey will see many changes along the way. The
wonders of God and the mysteries of creation will become manifest to him and he will be
informed concerning the path of God and the path of guidance. This is the first city, the City of
Search and Investigation, and the requirement for this city is perfect severance—severance
from all save God.
II Love
If we become purified from love and hatred then we can enter into the City of Love.
In this place the divine zephyrs of God will waft upon the traveller; his heart will become
filled with the love of God to such an extent that he will completely forget his personal self and
will know nothing save God. He will entirely forget himself and his own personality.
Sometimes he is grieving because of separation and is burning and blazing with the fire of
supplication. Sometimes he is joyous and happy. Sometimes he is grieving; sometimes
discouraged and restless; sometimes perplexed and agitated. He is anxiously awaiting his
especial command from God—waiting with all his heart and soul—that he may sacrifice his
soul and body in the path of God. If we greatly persecute him he will take it with utmost joy
and happiness. He will live in such a state that he will kiss the hands of his executioners, and
is ever ready to sacrifice his life and property in the path of God. If he be thrown headlong
into the fire he will be cold; if drowned in the ocean he will be dry. This is the station of the
love of God. These are the attributes of the one who has attained to the City of Search and has
entered into the City of Love.
Question: "Will not the traveller have a definite object, in the Manifestation of God as the
object of his love?"
Answer: Some persons pass rapidly through these seven valleys. He who searches for
Truth, who longs to know right from wrong, seeks to find God's Manifestation for he realizes
his inability to understand God's Essence. He knows there can be no salvation without the
Manifestation of God. He wishes to find the mystery of Manifestation, to grasp the Centre of
Lights. Then he becomes a lover of Truth.
III Unity
The third city is the City of Divine Oneness. When man's heart becomes filled with love
then he sees oneness; he does not see differences. He sees that all things and all objects are
looking toward one centre. He sees unity among mankind. He sees unity among the
Manifestations of God. He sees unity and amity among the friends of God and he sees one
underlying principle of unity in the teachings of God. He sees nothing but union in union; he
does not see differences. He gazes upon everything in existence with respect and homage

!##*
because he considers all as existing in God, as signs of Divinity. He sees the rays of the
Manifestation of God enveloping all the world of existence. He is never haughty toward
anyone. He never magnifies himself. At every instant he feels himself living by the power of
the Almighty God. He does not wish for himself what he does not wish for others. He does not
say to others what he does not wish said to himself. This is the station of oneness. Such
persons are sailing in the ark of guidance. The rays of the beauty of God are manifest in their
faces and we can inhale the fragrances of God from their words. These are the characteristics
of those who have attained to this city. [XIII:BB:pCp]
IV Amazement
After the third valley, the valley of Oneness, there comes the valley of Amazement and
Surprise. When man reaches this stage he is filled with wonder at the world of God. He is
submerged in the world of God, is unconscious of himself. This is the state of amazement.
There were in 'Akká a large number of people who were amazed because of the beauty of
the Beloved (which Bahá 'u'llá h revealed to them). They would get up three hours before
dawn and would walk around the house of Bahá 'u'llá h many times. Then, when the time for
the meeting arrived, Bahá 'u'llá h would call them in and talk with them. They were like lovers
who were lost in the beauty of God the Beloved. They were amazed. There are people now
who have attained to this station.
V Selflessness
After this stage there comes the City of Selflessness. In this city man dies in the will of God.
That is, his selfish personality dies away. He forgets himself, forgets his body and soul and
swims in the ocean of selflessness. He becomes unconscious of himself, of his personal
existence. His Holiness Bahá 'u'llá h states that the mysteries of this city of selflessness are
myriad for this is the city of the evanescence of the lover in the Beloved. When we reach the
city of selflessness then the beauty of the Beloved becomes manifest to us. Unless we are
selfless we cannot see that reality. If self is forgotten then reality will take the place of self.
VI Immortality
After this city or valley comes the City of Immortality, where the traveller forgets his will.
He wishes only what God wishes. The attributes of God will clearly appear within him. His
life will become a divine life.
VII The unseen
After the station of Immortality comes the station of the Unseen, or of Invisibility. His
Holiness Bahá 'u'llá h says that this invisible city is an unfathomable and limitless ocean. This
is the world of the Divine Attributes. The Sun of the Unseen dawns from this Dawning-Place
of Invisibility. Bahá 'u'llá h says that this is a vast city and very few have entered this city; and
no one knows anything about this city of the Unseen save the Manifestations of God and God
Himself.
Summary
Everyone enters into the valley of Search and Investigation, because if we do not arise for
the investigation of God we will never reach God, will know nothing of His attributes. If we do
not arise for the search of Divinity we will know nothing about Divinity; unless we are thirsty
we will not appreciate water. The more we desire to know Truth the sooner we will arrive at
reality. Those who are thirstiest will most appreciate water.
One can easily tell the denizens of each city. One can easily tell that such a man is in the
first city; another man has entered the city of love; another is passing into the city of oneness,
and one can easily see that some people are confounded and amazed.

!#$+
Some even travel through the city of Amazement and enter the city of Selflessness. Those
people have annihilated their will in the will of the Glory of God. They are martyrs; they are
living, and walking about, but they are really martyrs. This is what is called the City of
Selflessness, and this can easily be recognized and discerned. Some have traversed this
station and have reached the station of immortality.
Bahá 'u'llá h says that the traveller will have a test in each city. If he does not pass that test
he must go back to the first stage. It is difficult to overcome these tests which are in our way,
yet, in order to progress we must conquer our selfishness and pride. All these cities are very
difficult; but the first is the most difficult—to become characterized with the first conditions.
The condition for the first city is severance, that is, severance from everything except the love
of God.
XIII:'', February '.*0 [XIII:BB:pCZ]
The origin of race colour
A tablet from 'Abdu'l-Bahá .
To Mr Thomas Maxwell, Chicago, Illinois.—Upon him be greetings and praise.
O thou who art striving for the welfare of the world of humanity! The contents of thy letter
were in accordance with the facts. Indeed, the world of humanity is like one kindred and one
family. Because of the climatic differences of the zones, through the passing of ages, colours
have become different. In the torrid zone, on account of the intensity of the effect of the sun
throughout the ages the black race appeared. In the frigid zone, on account of the severity of
the cold and the ineffectiveness of the heat of the sun throughout the ages the white race
appeared. In the temperate zone, the yellow, brown and red races came into existence. But in
reality mankind is one race. Because it is of one race unquestionably there must be unity and
harmony and no separation or discord.
God be praised! The animal, notwithstanding that it is a captive of nature and nature
completely dominates it, does not attach importance to colour. For instance, thou dost behold
that the black, white, yellow, blue and other coloured pigeons are in utmost harmony with one
another. They never give importance to colour. Likewise sheep and the beasts are in utmost
love and unity. But man is peculiar in that he has made colour the means of strife. Between
the white and the black there is the utmost estrangement and discord. When we enter a rose
garden we behold how beautiful is the display of variegated flowers. The difference of colour
is the adornment of the rose garden. Were it of one colour it would not have such splendour.
The adornment of the rose garden is this, that it contains roses of variegated colour.
Thus it becomes evident that difference of colour is the adornment of the world of
humanity. Therefore it must not be the cause of discord.
I hope that you with your soul may strive and become a cause of establishing harmony and
love between the black and the white.
Upon thee be greetings and praise!
(Signed) 'Abdu'l-Bahá
Translated by Dr Ḍı́yá ' M. Baghdá dı́, Bo August BXRR, Chicago, Illinois.
XIII:'*, March '.*0 [XIII:BR:pRp]
Bahá'í organization1
Its basis in the revealed Word
Organization in the Bahá 'ı́ Movement rests upon the sure foundation of the Word of God.
Quotations have been replaced with newer translations where available.

!#$!
In this day when many liberal minded people rebel against the restraint to which they
sincerely think organization subjects them—it is well to present some of the vital needs for
organization which the Bahá 'ı́ Teachings make evident.
Bahá 'u'llá h touches the heights of Truth when he says:
"We find some men desiring liberty, and priding themselves therein. Such men are in the
depths of ignorance.
"Liberty must, in the end, lead to sedition, whose flames none can quench. … Know ye that
the embodiment of liberty and its symbol is the animal. That which beseemeth man is
submission unto such restraints as will protect him from his own ignorance, and guard him
against the harm of the mischief-maker. Liberty causeth man to overstep the bounds of
propriety, and to infringe on the dignity of his station. It debaseth him to the level of extreme
depravity and wickedness.
…
"… True liberty consisteth in man's submission unto My commandments, little as ye know
it. Were men to observe that which We have sent down unto them from the Heaven of
Revelation, they would, of a certainty, attain unto perfect liberty."1
"The Lord hath ordained that in every city a House of Justice be established wherein shall
gather counsellors to the number of Bahá , and should it exceed this number it doth not
matter. They should consider themselves as entering the Court of the presence of God, the
Exalted, the Most High, and as beholding Him Who is the Unseen. It behoveth them to be the
trusted ones of the Merciful among men and to regard themselves as the guardians appointed
of God for all that dwell on earth. It is incumbent upon them to take counsel together and to
have regard for the interests of the servants of God, for His sake, even as they regard their
own interests, and to choose that which is meet and seemly."2
'Abdu'l-Bahá in Some Answered Questions says:
"When the laws of the Most Holy Book are enforced, contentions and disputes will find a
final sentence of absolute justice before a general tribunal of the nations and kingdoms, and
the difficulties that appear will be solved. The five continents of the world will form but one,
the numerous nations will become one, the surface of the earth will become one land, and
mankind will be a single community."3
Other quotations from the Writings of 'Abdu'l-Bahá follow:
Absolute equality amongst men: "Equality is a chimera! It is entirely impracticable! Even
if equality could be achieved it could not continue—and if its existence were possible, the
whole order of the world would be destroyed. The law of order must always obtain in the
world of humanity. …
"Some are full of intelligence, others have an ordinary amount of it, and others again are
devoid of intellect. In these three classes of men there is order but not equality. How could it
be possible that wisdom and stupidity should be equal? Humanity, like a great army, requires
a general, captains, under-officers in their degree, and soldiers, each with their own appointed
duties. Degrees are absolutely necessary to ensure an orderly organization."4
"The Universal Principles which are the foundation of the Religion of God are laid down;
but the making of specific laws which are the sub-divisions and ramifications is apportioned

Bahá 'u'llá h, The Kitáb-i-Aqdas, paras :FI, :Fb, and :Fe, pp. eI–eb.
Bahá 'u'llá h, The Kitáb-i-Aqdas, para. I;, p. Fj.
'Abdu'l-Bahá , Some Answered Questions, p. eb.
'Abdu'l-Bahá , Paris Talks, pp. :c:–:cF.

!#$#
to the House [XIII:BR:pRo] of Justice. The wisdom of this is that this world never moves for a
long period in one form. The House of justice will make laws applicable to the exigencies and
requirements of the time. Its members will not form institutions according to their own
judgement and thought. The Most Great House of Justice enacts laws and statutes by the
power of inspiration and the confirmation of the Holy Spirit and is under the protection of
God."
"About fifty years ago in the Book of Aqdas, Bahá 'u'llá h commanded the people to establish
the universal peace, and summoned all the nations to the Divine Banquet of International
Arbitration, so that the questions of boundaries, of national honour and property and of vital
interests between nations might be decided by an Arbitral Court of Justice; and that no nation
dare to refuse to abide by their decisions. If any quarrel arise between two nations, it must be
adjudicated by this International Court and be arbitrated and decided upon like the
judgement rendered by the judge between two individuals. If at any time any nation dares to
break such a treaty, all the other nations must arise to put down this rebellion."1
"Again consider organization and decomposition, existence and non-existence. Every being
is composed of many different constituents; the existence of everything is the expression of
organization. That is to say, when by divine genesis, organization of certain elements occurs,
a being is produced. All existent beings are after this fashion. But when a defect appears in
that compound, and decomposition sets in, the parts separate and that being disintegrates
and becomes non-existent. Thus annihilation of things is an expression of their
decomposition and disintegration. The affinity and organization of the elements make
possible the existence."2
"Many an assembly will be organized whose members will be representatives of different
nations, tribes and peoples … This is through the effect of the Word of God. If all the powers
of the world should convene they could not organize an Assembly like unto these
assemblies."3
"The Universal Court of Arbitration is the only body that will resolve all the disagreements
and contentions that arise between the nations of the world. Extraordinary exertion must be
put forward by the civilized governments to organize such an influential international
organization, before which all their quarrels may be arbitrated. What better plan can be
conceived by man? What harm is there in this?"4
"All the Governments of the world must be united and organize an Assembly …."5
"Organize ye Spiritual Assemblies; lay ye the foundation of union and concord in this world;
destroy ye the fabric of strife and war from the face of the earth; construct ye the temple of
harmony and agreement; enkindle ye the light of the realm of the oneness of humanity; open
ye your eyes; gaze and behold ye the other world! The kingdom of peace, salvation,
uprightness and reconciliation is founded in the invisible world, and it will by degrees become
manifest and apparent through the power of the Word of God!"6
"I want you to be organized like a flock of the doves of heaven, whose attitude and conduct
toward each other is a symbol of that unity which will take place among human beings, when
human beings shall become willing to accept the guidance of the Holy Spirit."7

Star of the West, II::c, p. c.
Star of the West, XI:j, p. ei.
Star of the West, XI:j, p. V:.
Star of the West, V:::, p. :ec.
Star of the West, VII:j, p. ib.
'Abdu'l-Bahá , Bahá'í World Faith, p. b;j.
Star of the West, III:b, p. Fj.

!#$$
"… one of the great principles of Bahá 'u'llá h's teachings is the establishment of agreement
among the peoples of the world. He founded and taught this principle in the Orient fifty years
ago. He proclaimed international unity, summoned the religions of the world to harmony and
reconciliation and established fellowship among many races, sects and communities. At that
time He wrote Epistles to the kings and rulers of the world, calling upon them to arise and cooperate with Him in spreading these principles, saying that the stability and advancement of
humanity could only be realized through the unity of the nations. Through His efforts this
principle of universal harmony and agreement was practically demonstrated in Persia and
other countries."1 [XIII:BR:pRg]
In a Tablet addressed to the delegates to the first Bahá 'ı́ Temple Unity Convention in BXCX
'Abdu'l-Bahá wrote:
"Now is the commencement of organization; hence every affair concerning the Kingdom of
God is of paramount importance. Among the most important affairs is the founding of the
Mashriqu'l-Adhká r, although weak minds may not grasp its importance, nay perchance they
imagine this to be a temple like other temples. They say to themselves: 'Every nation has a
hundred thousand gigantic temples, what result have they yielded that now this one
Mashriqu'l-Adhká r (is said) to cause the manifestation of signs and prove a source of Lights?'
But they are ignorant of the fact that the founding of this Mashriqu'l-Adhká r is to be in the
inception of the organization of the Kingdom."2
The Guardian of the Cause, Shoghi Effendi, reaffirms the need of organization in his
luminous epistle to the American friends, g March BXRR, and quotes the following from the
writings of 'Abdu'l-Bahá :
"It is incumbent upon every one not to take any step without consulting the Spiritual
Assembly, and they must assuredly obey with heart and soul its bidding and be submissive
unto it, that things may be properly ordered and well arranged. Otherwise every person will
act independently and after his own judgement, will follow his own desire, and do harm to the
Cause."3
"In this day, assemblies of consultation are of the greatest importance and a vital necessity.
Obedience unto them is essential and obligatory. The members thereof must take counsel
together in such wise that no occasion for ill-feeling or discord may arise. This can be attained
when every member expresseth with absolute freedom his own opinion and setteth forth his
argument. Should any one oppose, he must on no account feel hurt for not until matters are
fully discussed can the right way be revealed. The shining spark of truth cometh forth only
after the clash of differing opinions. If after discussion, a decision be carried unanimously,
well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices
must prevail."4
The foundation of organization in the Divine Cause is powerfully laid in the above extracts
from the Holy and Creative Words, and many others that may be cited. Deeply impressive is
not only the frequent recurrence of the term organization, but also the greatness and scope of
what Divine Wisdom now plans and confirms. Organization becomes a vital element in the
new creation. As the Revelation of Bahá 'u'llá h brings to light everything needed for the
elevation and progress of humanity—the power of organization, through the Might that
organizes, will reach maturity and perfection.
It is known that some misapprehension exists as to the need of organization in the Cause.

'Abdu'l-Bahá , The Promulgation of Universal Peace, p. Iii.
Most of the quotation is in Star of the West, VI::V, p. :IV.
'Abdu'l-Bahá in Shoghi Effendi, Bahá'í Administration, p. F:.
'Abdu'l-Bahá in Shoghi Effendi, Bahá'í Administration, pp. F:–FF.

!#$%
This has grown out of a widely circulated statement attributed to 'Abdu'l-Bahá , that the Bahá 'ı́
Cause could never be organized. The true statement was, as corrected by 'Abdu'l-Bahá , that
the Bahá 'ı́ Cause can never be rigidly organized; it can never be confined to an organization.
The context of the statement tells why, namely: "It is the Spirit of the Age, the essence of all
the highest ideals of the century."
At Haifa, Syria, in BXRC, the following question was asked 'Abdu'l-Bahá by some American
pilgrims:
"It is misleading, is it not, to say that the Bahá 'ı́ Cause cannot be organized?"
'Abdu'l-Bahá replied: "How is it possible that there should be no organization? Even in a
household if there is not organization there will be hopeless confusion. Then what about the
world? What is meant is that organization is not rigid! In ancient times it was rigid. In the
Torah all the political affairs were rigidly fixed, but in this Cause they were not. In this Cause
there is political freedom—i.e., in each time the House of Justice is free to decide in
accordance with what is deemed expedient. This is a brief explanation of the matter."
As the spirit of oneness is in all the Divine Utterances, the perceiving mind can readily
discern the harmony of this statement with the many other Words of the Manifestation and
the Centre of the Covenant, creating organization.
It must be evident that the mysterious dynamic of the Bahá 'ı́ Cause, its holy ideals, its
supreme wisdom, its transcend- [XIII:BR:pRl] ent love, its heavenly teachings, are from a world
beyond man and his power to organize. The descent of the Holy Spirit is Pure Bounty—
absolutely removed from man's power to direct or control. But that Divine Intelligence, that
Luminous Sun now manifested, bestows upon man guidance and order. Organization in the
Bahá 'ı́ Cause is not man's feeble and futile efforts, as in centuries past, to organize and control
the affairs of God thus multiplying veils of separation and clouding his own insight. It is
rather, as is clearly revealed in the divine plan, the intervention of God to direct and control
the affairs of man. Man's attainment to effective organization comes through obedience to the
Ancient of Days and devotion to His Beauty.
The appointment, by 'Abdu'l-Bahá , of Shoghi Effendi as Guardian of the Cause, the
provision for the Universal House of Justice, and other vital Laws, give to organization a most
eloquent and impressive majesty. The high goal of order and service to which Shoghi Effendi
now invites sincere souls, adds a new impressiveness to Bahá 'ı́ organization.
One of the greatest signs of Bahá 'ı́ organization is its fluidity, its universal adaptability to
the present age, and to succeeding ages and cycles of the world. It is not exclusive. It inspires
co-operation with the true, the beautiful and the good without as well as within its ranks. For
there are today, as 'Abdu'l-Bahá has said, prepared souls in all religions. One thus finds
everywhere forward-looking people who have rent the veils of religious bigotry and racial
prejudice. The Divine Command today requires joy and fragrance in consorting with people
of all religions. It invites fellowship with the strong, yet strengthens the poor, the weak and
the oppressed. It welcomes every sincere soul who seeks advancement, yet becomes the
mighty fortress of defence against the seditious and corrupt. Because, as Bahá 'u'llá h says:
"Do not associate with the wicked, because the company of the wicked changeth the light of
life into the fire of remorse."1
Thus organization under the Divine Instructions becomes the safeguard to the Divine
Edifice. Yet it must never become crystalized with set forms and outworn traditions, the
impotence of which today makes merely human organization ineffective for universal service.

Bahá 'u'llá h in 'Abdu'l-Bahá , Bahá'í World Faith, p. bIb.

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Organization, far from being impossible, becomes vital and essential in the growth of the
Bahá 'ı́ Cause. The division and classification of service, co-ordinated by the divine plan of
unity, will ever make for greater efficiency.
Organization appears in everything that God has created. From the tiny atom that moves
under molecular attraction to the colossal suns that keep their balance with even and majestic
tread,—everything moves according to law and order. Even the body of man is organized.
Pain, suffering and dissolution are the penalty it pays for revolt. Shall the Intelligence that
organized the universe leave the Kingdom of God in man disorganized?
Through organization the great fundamental Principles revealed by Bahá 'u'llá h—
Consultation and Kindness—will illumine every Assembly. Through the organization of the
people of Light, the pillars that support the order of the world, "reward and retribution" will
receive just administration.
Organization facilitates help of the strong to the weak, and of the more efficient to the less
efficient. It applies, day by day, the law of co-operation and interdependence. It enables an
aggrieved but sincere person to have his wrongs righted through the collective wisdom of an
illumined group. If this fails to satisfy, an appeal may be had to the Supreme Court of
Guidance. Organization thus removes differences and upholds the oneness of the Cause.
The exhortations to love and unity, which so often recur in the Bahá 'ı́ Teachings, point the
sincere to both an inward and outward security. Esoterically it means turning to the Centre of
Light and Guidance. Exoterically, it is found by supporting with might and main, whatever
institution or organization is erected on earth through the Heavenly Power. The Divine
civilization ever requires of man co-operative effort. Co-operation in its very nature implies
organization. If organization is vital even in small affairs, how much more necessary does it
become when human welfare is regulated by the laws of the Kingdom? [XIII:BR:pRZ]
Organization, too, will in the divine purpose preserve the Divine Teachings. If those who
arise to serve, however sincere, construe the meaning of the Holy Words according to their
own limitations they may gather around themselves a following, and in this way a multitude
of sects will divide the body of the Cause. According to the Revelation of this day the words of
the teacher need only be taken if they agree with what is revealed on the part of God and is
recorded in Tablets. The teacher may at any time be questioned as to his authority. Should
differences arise, they can readily be corrected through the degrees of organization that the
divine plan unfolds. The matter of the physical preservation of the Books and Tablets, their
correct translation into tongues other than those in which they are revealed, their spread
among the regions of the earth,—are matters too weighty to be entrusted to individual
direction. How soon would priceless treasures be scattered, lose their purity through
alterations, and be lost to future generations! Here again organization proves its great value.
Organization has grown among the friends in America over a period of years. This has
occurred in the natural order of evolution. In the early days of the Cause in America the few
Teachings that were then available would be read by a group of believers, and if a stranger
appeared the Message would be historically given. As members increased, the efforts to reach
people of different environments grew, and meetings in public places, publications, etc., were
natural steps. With further progress came the organization of Committees to direct local
Assembly work. Also there came, with the plan to erect a Mashriqu'l-Adhká r (Universal
House of Worship), the annual Convention. Its volume of business, small at first, increased
from year to year. The service of the Convention, as a teaching body, as a temple-builder, as a
means of unity, life and harmony among the various Assemblies, has been blessed and
glorious! Yet its increasing responsibilities have entailed division of labour; and various
committees have been formed to carry forward the work. Within the past year, under the
instructions of the Guardian of the Cause, Assemblies throughout America have elected from

!#$'
among themselves Spiritual Assemblies, with full control of local affairs. The National
Spiritual Assembly with its Mashriqu'l-Adhká r, Teaching, Publications, Reviewing and
Educational Committees, has been entrusted with full service in all Bahá 'ı́ affairs pertaining to
America.
Bahá 'ı́ organization in the Orient, by all authoritative accounts, has reached a higher
standard than has yet been possible in the Occident. There, greater numbers and longer
experience are seen; while fiery trials and intense persecutions from without have increased
the power and penetration of the inward love that unifies. The happiness, peace and
prosperity of the friends upon every plane are inseparably linked together. Sweet is the
assurance that such a condition, in time, will be found throughout the world. Our Oriental
brothers are ever mindful of the Most Great Guidance and the common weal. They
successfully conduct, in a highly organized way, not only the affairs of the Cause, but cooperative enterprises of a private nature. Their organizations are so wise and mature as to
prove a strong defence against the deceitful and corrupt on the one hand, as well as just
administration and loving stimulus to the activities of the friends on the other. The
storehouses of the Spiritual Assemblies kept the friends supplied with food during the recent
hardship and distress caused by war; so that not one Bahá 'ı́ perished for lack of food. This
occurred at a time when thousands of people were starving. Such a blessing from
organization is its own eulogy.
In Persia the friends have not only a Teaching Committee, but clubs of teachers. These are
organized for the purpose of sharing experiences, avoiding duplication of effort, discussing
plans for the work and acquiring greater wisdom and clearer guidance in delivering the
Message.
It should be clear that organization, in the Bahá 'ı́ sense, is ever spiritual. Bahá is the
revelation of the Abhá Light in this world for the guidance of the people. To this end God has
revealed Himself in His Greatest Manifestation, illumined the earth with His Brightness in the
Orb of His Covenant, and today exercises His tender, compassionate Guardianship over
[XIII:BR:pRm] all the creatures. Thus in the Bahá 'ı́ Cause organization has come into being
through the direction and co-operation of the friends in both spiritual and material affairs.
After vainly, through thousands of years, striving to attain peace through material
organization of spiritual affairs, man now attains supreme happiness through the spiritual
organization of material affairs. Certainly no harm can result to any one from this.
The pillar of Bahá 'ı́ organization is justice; its glory is service; its bright jewel is humility; its
banner is trustworthiness; its light is Guidance; its armour is prayer; its treasury is Divine
Love; its exalted purpose is unity. Its members should be free from prejudices against all men.
They should be God-like in their firmness, steadfastness and universality. They should obey
the Centre of life and power and count themselves nothing in His Path. They should be able to
discover their own faults, confess them before God and be able to see the virtues of other
people. They should not choose themselves for positions of honour, but be chosen by others.
Under the Instructions of 'Abdu'l-Bahá , a greater body should be first appointed, from which a
smaller body will be elected. In this simple, quiet way, excitement of elections is avoided and
harmony advanced.
The future of Bahá 'ı́ organization is bright and glorious. The Mashriqu'l-Adhká r, around
which many institutions will centre,—such as the school for orphans, the hospital, the
hospice, the abode for the aged and infirm and the college of applied sciences, will in its very
nature as well as administration, require very efficient organization.
The Universal House of Justice, headed by the revered Guardian of the Cause, the various
National Spiritual Assemblies and the Spiritual Assemblies to be found in all Cities, the
International Arbitral Court and the federation of the world, each and all bespeak the divine

!#$(
evolution of organization to an efficiency undreamed of, with the noblest and most exalted
purpose.
The world spiritually organized in the Light of Bahá 'ı́ Principles will be the reflection of the
Supreme Concourse.
(Signed) Louis G. Gregory, Agnes S. Parsons, Mariam Haney:—who constitute the
Committee appointed by The National Spiritual Assembly in January BXRp, to prepare this
document on Bahá 'ı́ Organization.
XIII:'*, March '.*0 [XIII:BR:ppC]
To the friends in Cleveland
The beloved of the Lord and the handmaids of the Merciful in Cleveland, Ohio, USA.
Care of the members of the Spiritual Assembly.
My beloved friends,
I trust now that I have returned refreshed and strengthened from my needed retirement, I
shall very soon hear from you such news as shall encourage and strengthen me in my labours
for His Holy Cause.
I look forward with eager anticipation to the welcome news of increased unity among the
loved ones of God, of renewed ardour in their ceaseless service to the Cause and of crowning
achievements in their field of service throughout that country.
True, in this day the Light of the Covenant is hidden from mortal eyes, yet the unfading
Splendour of His Spirit, freed from earthy limitations, shines more brilliantly than ever before
and is sure to guide our steps if we but seek His Guidance and walk steadfastly in His Way.
May the radiance of His Inspiration illumine our hearts and the hope of Eternal Reunion be
our stay and solace in these days of bereavement and service to His Cause.
Supplicating the Divine Favours on your behalf,
I am your brother in His Service,
(Signed) Shoghi
Haifa, Palestine, g January BXRp.
XIII:'*, March '.*0 [XIII:BR:ppp]
One of God's heroes
Jiná b (Ibn-i-Abhar) Ayá dı́, belonged to a noble family in Zanjá n, Persia. He was appointed
by Bahá 'u'llá h as one of the "Four Hands of the Cause", in the days of persecution in the
middle of the last century, and he "was the recipient of love and honour from all". His life was
full of service. Seven times imprisoned by the enemies of the Cause, "he was absolutely
fearless", writes one of the friends from Persia, "and when persecution arose, as in the
martyrdom of Yazd he individually would carry petitions to the Cabinet Ministers and persons
in authority. One vivid recollection is of seeing him speeding across the public square on such
an errand. Another recollection is that of seeing him, when totally blind, sitting up in his bed
on the foot of which squatting in Oriental fashion was an aged Siyyid who had come from far
away seeking Ibn-i-Abhar to teach him the Bahá 'ı́ truths. This man was a stranger to Ṭ ihrá n;
he had heard of the Bahá 'ı́ school called Tarbı́yat; he searched the city until he found the
school and then was directed to the house of Abhar.
"During the last months of Ibn-i-Abhar's life, in spite of his suffering he was busy teaching
and counselling the friends. When relating fragments of his experiences he seemed inspired,

!#$)
always referring to his successive imprisonments and heavy chains with smiles and laughter."
He passed into the unseen world in February BXBX.
Ibn-i-Abhar dictated the following autobiographical sketch to his nephew, Fakhru'd-Dı́n. It
was translated by his nephew, Ḍı́yá 'u'd-Dı́n Muná di, and Amatu'llá h and was transcribed for
the Star of the West, in Ṭ ihrá n, Persia, September BXRR.
The story of Ibn-i-Abhar
A command came for me to leave Abhar and go to Zanjá n to teach the Azalı́s. My uncle,
'Abdu'l-'Aẓ ım
́ , and two other very prominent men, Mı́rzá 'Abdu'l-Baghı́ and Ḥá jı́ Mullá
Raḥ matu'llá h went with me. We rented a house to live in and during the day visited the
Mullá s, the Governor, and well-known, educated people. Many proofs were given to convince
the Azalı́s. At night, while the others slept I would go to the house of a believer. When the
meeting was over a servant would cautiously open the door and I would return home. During
four months of strenuous work all but two of the Azalı́s became well informed and many
intelligent and honourable people turned their faces toward the Cause. The fire of the love of
God flamed in the hearts of the friends and all received boundless favours from the Kingdom
of Abhá .
Upon returning to Abhar we learned that through the flaming of the Word the friends had
been attracted to the Cause in an extraordinary degree; however, as a precaution, no one had
dared to gather together the attracted ones. This was done and they became very happy.
Shortly after this the enemies began to cry out: "O religion! O faith! The Holy Laws are
passing away!" and they persuaded Prince Rukni'd-Dawlih, brother of Ná ṣ iri'd-Dı́n Shá h, who
had been my friend, to arrest, imprison and put in chains some of the believers.
It is written in the Qur'á n, "Verily the devils incite one another." Mı́rzá Abú -Ṭ á lib, son of
Mı́rzá Abu'l-Ká ẓ im, who during the early days of the Cause instigated the first persecution and
bloodshed in Zanjá n now began writing to my cousin, Mirzi Abol-Fatoo,1 entitled Imá m-i-
Jum'ih, who was one of my bitterest enemies. [XIII:BR:ppg] These two ridiculed me before the
Governor, seeking to ruin me. They stated, in a letter, that Ibn-i-Abhar had been the cause of
much disturbance and trouble among the people in Zanjá n. This letter was spread among the
fanatical Mullá s.
The Governor was a friend of mine, and he treated the letter of Abol-Fatoo lightly, saying:
"It was written through jealousy and a misunderstanding. I have neither seen nor heard
anything from Ibn-i-Abhar which is hostile to religion." This caused an uprising among the
people who, suspicious of the Governor, were ready to murder some of the believers.
The Governor now became very much disturbed and ordered that the Tablets be brought
from the houses of the believers: if among them there was found anything written by Ibn-i-
Abhar the people would be allowed to appeal to the Shá h for his death sentence.
I had written many letters to two confirmed believers, Au qá Siyyid Ismá 'ı́l and Au qá Rasú l.
These were found. The Governor, because of his fear, repented his friendship (with Abhar)
and secured from the Shá h a sentence of martyrdom. Mı́rzá Jalı́l Khá n, chief of the gunners,
with ten soldiers was commanded to take me to Zanjá n.
Suddenly, at evening-time, several soldiers appeared at the door and demanded an
interview. My brother, Mı́rzá Abu'l-'Aṭúf, said: "It is now late. You had better wait until
morning." Then I came from an inner room and my nephew, Fakhru'd-Dı́n, called the officers.
About fifty soldiers had surrounded the house. Some students who were there studying with
Mı́rzá Abu'l-'Aṭúf were put out of the house by the soldiers; whereupon they spread the news

Mı́rzá Abu'l-Fattú ḥ .

!#$*
through the bazaars and soon the crowds came rushing from all sides to see what was
happening. The soldiers in order to scatter the crowd began firing and the noise of gunshots
filled the air. As soon as the crowd was scattered Jiná b-i-Khá n produced from his pocket a
letter addressed to Ibn-i-Abhar who was commanded thus:
"Your Excellency! For the purpose of investigating certain matters your presence is
necessary in this city. Mı́rzá Jalı́l Khá n, with ten soldiers has been commanded to bring you.
With Mı́rzá 'Abdu'l-'Aẓ ım
́ and Ká rbilá 'ı́ Mihdı́ Mı́lá nı́ you must start for Zanjá n, that the matter
may be investigated in your very presence. Kindly see to it that you do not fail to start;
otherwise the affair may become serious."
After reading the letter I handed it to my brother, whereupon Mı́rzá Jalı́l Khá n said to him:
"You had better go into the house. We have nothing to do with you." But when two of the
soldiers produced a large chain and prepared to put it upon me my brother could not endure
it but tried to prevent them. Then the soldiers pushed him out of the room, saying: "You have
no right to interfere."
My brother returned, gave the soldiers fifty tú má n1 and obtained their promise not to chain
me that night. I now went into the inner apartment, and they placed a guard at the door,
allowing only one servant to pass in and out. In order to show their importance and to
intimidate the family they made threats and frequently fired off their guns.
I take God to witness that during that night our house was like a house of mourning.
Nothing was heard but sighs and cries and most of the relatives, men and women, were
excited, and crying all night for they were given no information as to the condition of the
prisoners.
The fourth hour after sunset my cousin, Ḥá jı́ Mı́rzá Hidá yat, brother of Imá m-i-Jum'ih took
Mı́rzá Jalil Khá n into a private room and told him that it would be to his earthly and spiritual
advantage to torture this servant.
Mı́rzá Jalı́l Khá n, understanding my cousin's hatred and jealousy said to me: "Why are
these cousins so opposed to you, seeking to destroy you?"
I answered: "The uncles of His Holiness Muḥ ammad were against him, and his cousins
sought to martyr his descendants. The citizens of Galilee were opposed to Christ. In Moses'
time his relatives arose and drove him out. The family of Abraham caused his expulsion. And
was not Joseph cast into the pit? By whom?—his wicked brethren." Thus, through scriptural
citations I finally led Mı́rzá Jalı́l Khá n to the Riḍ vá n of the knowledge of the Manifestation and,
until midnight, told him and three others about the Great Cause. [XIII:BR:ppl]
In the morning Imá m-i-Jum'ih summoned Mı́rzá Jalı́l Khá n and made calumnious
accusations against me and against the Revealer of the Cause. He then tried to persuade him
to torture (me) Abhar.
"Tell him that you will bind his shoulders, chain him, put his feet in stocks and ride him on a
bare-backed mule. Undoubtedly, to escape such ignominy he will pay you a large sum of
money. After obtaining the money then act to the very limit of your power in order to secure
your heavenly recompense, for these transgressors lead the people astray and the more
scornfully they are treated the more the people will fear to follow them. Then, how great will
be your station in the sight of the Great Father Muḥ ammad in the day of resurrection!
Proceed at once to Zanjá n, and make this matter seem very important before the Governor.
As soon as he arrives there let the Governor purify the province of Qamṣ ar from his ignoble
presence—(let him be killed.")

Tú má n is used for singular and plural.

!#%+
When Mı́rzá Jalı́l Khá n compared the words of Ibn-i-Abhar with those of Imá m-i-Jum'ih he
said: "Au qá , there is an immense difference between your statements and his. Ibn-i-Abhar
admonished us until midnight. He gave us the story of the prophets in detail exhorting us to
live in peace with all the people of God. He led us to the straight path of love, virtue, holiness
and the Oneness of the peerless God. He showed no sadness because of the calamities which
had befallen him. Alas for me! that I must bring about the murder of such a prisoner!"
He then arose, saying: "If God wills, the enemy himself will cause good to triumph."
With smiling face he came and reported to me the whole interview, adding, "I thought all
Bahá 'ı́s were the enemies of God and of His prophet and I intended to torture and kill you. But
since last night, and especially, today, I have changed my mind and am anxious to gain a
thorough knowledge of your purpose. I am resolved to do nothing which may cause me to be
ashamed in the presence of God and of His prophet."
Ibn-i-Abhar answered: "Verily, the Qur'á n says: 'Those who obey God are those who have
obeyed His prophet'."
My family wished to send a sum of money to the Governor to obtain my release but he had
evidently come under the influence of Imá m-i-Jum'ih for he sent a strict order to Imá m-i-
Jum'ih and Jalı́l Khá n that he (Jalı́l Khá n), must set out at once with the prisoner of the
government. What a terrible scene followed!
It was the fourth day of Muḥ arram, the month of beating.1 Shops were closed and groups of
men had equipped themselves to torment the believers. The soldiers joined in—some having
taken bribes; others being followers of Imá m-i-Jum'ih; and others joining through fanaticism.
The women, hiding in the inner apartment were crying loudly. A rabble of worthless people
had gathered about the gate, and friends, also, had secretly drawn near. In the evening Imá mi-Jum'ih with his two brothers, Mı́rzá Hidá yat and Aga Fatollah,2 brought a company of
soldiers and instructed them to mount the prisoner in the most ignominious fashion or they
would be reported to the Governor and would themselves be humiliated. They gave notice
that if anyone rented him (the prisoner) a good horse the animal would be seized and that
man and his family would be treated as scorpions. Mı́rzá Jalá l and the ten others did not dare
to start with him. A lean pony was brought. Some of the onlookers were scornful; some were
laughing; others amazed; and a few were weeping. Many were cursing and reviling, while the
sound of crying from the women and children in the inner room rent the heart. The
oppressed believers had taken refuge in a corner and dared not utter a word. Imá m-i-Jum'ih
surrounded by Mullá s, theological students, merchants and princes was writing an accusation
in an inner room. He ordered this oppressed one to enter, which he did with the chain about
his neck and one foot in a stock. Immediately Imá m-i-Jum'ih said, with a bitter smile: "Curse
you, for an infidel!"
I answered him with a proverb: "First prove the earth and then draw the map of it."
Upon hearing this quotation Imá m-i-Jum'ih said, angrily: "Remove this dog from the room.
He accounts himself a prophet and reveals verses for us." [XIII:BR:ppZ]
Jalı́l Khá n seized the chain and dragged me from the room while Imá m-i-Jum'ih said: "Did
you hear what he claimed?"
One answered: "He wanted to make us Bá bı́s." And they all began to curse.
My mother had turned her face toward the point (of prayer) repeating this prayer, which
had been revealed for her in a Tablet: "Praise be upon Thee, O Thou, the Beloved, the Knower,

Muḥ arram: forbidden, unlawful; the sacred enclosure of Mecca; the first month in the Islamic calendar.
Au qá Fatḥ u'llá h.

!#%!
and thanks be unto Thee, O Thou, the Aim of the world!"
Her sisters, Tá j Naṣ ṣaḥ 1 and Ḥusnı́ Já n, and her daughters, Fá ṭimih and Oma2 Ḥabı́bih, sent
a sum of money petitioning that the soldiers would permit me to visit my relatives, and her
son Abu'l-Ká ẓ im, gave surety with his life.
At first they refused, but when the sum was increased they brought me bound hand and
foot with chains into the inner apartment. This sight caused the women to cry so loudly that
the men who were in the inner apartment burst into tears. When Imá m-i-Jum'ih heard this he
said, angrily: "Did you not hear how he despised us and exalted his own station? Let him go
at once so that we may be quit of his scorn."
All this time not a trace of emotion was to be seen in my mother's face. She did not once
look toward me nor did she cease to repeat the holy words. The friends led me to her that she
might see my face. She said: "O my dear! You know how precious you are to me; but the most
glorified One is the Blessed Perfection. I dedicate you to be a sacrifice in his Cause. Go! Be
steadfast! Sacrifice yourself in the Cause of God and fear no one. The Qur'á n says: 'Do they
think that those who are killed in the path of God are dead? Nay, they are alive in the
presence of their Lord and are supping with Him.'" She did not glance my way nor did she
embrace me in farewell but continued to thank God and to pray.
The relatives and the others cried out: "O you cruel one! God does not accept your prayers.
How hard-hearted you are to consent to the death of such a son!"
My brother then came and took me out of the room, handing me over to the soldiers who
put my other foot into the stock and, mounting me on the miserable pony, started off.
Everyone was weeping, but Abhar, turning to them all, believers and non-believers said: "I bid
farewell to you and ask you to forgive my failings and to beg for pardon for me at the
Threshold of Oneness for it is most probable that I will not return from this journey." One of
his (Abhar's) uncles, a bitter enemy, cried out: "Go to hell so that you can not come back, O
you, the branded one among your kindred. I trust that you will be hanged!"
About two thousand people of all classes formed our escort. Imá m-i-Jum'ih ordered the
guards to take the most public route—which ran through the bazaars and passed by his
house. Here his relatives stood on the roofs to ridicule, hurl abusive language and throw
stones. The prisoner asked the guards to stop the pony so the crowd might satisfy their
curiosity. Then he cried aloud: "O ye people! This day upon which I am arrested upon the
charge of being a Bá bı́ is the fourth of Muḥ arram. You remember that it was upon this same
day that in ancient times they beheaded the descendants of Muḥ ammad and waved their
heads on spears before the other captives, crying: 'You are heathen; you have left the religion
of your fathers and have abandoned the laws of God.' 'Know, verily, that God will curse the
nation that martyred them.'"
During this speech the people wept and wailed and continued so to do until we reached
Muṣ allá , one mile out of the city. Mı́rzá Jalı́l Khá n was so overcome that he dismounted from
his horse and ordered two of the guards to break the stocks and release my feet. Then he,
himself, spoke to the people:
"O ye inhabitants of Abhar! You may rest assured that the cause of this man is just. He is
being oppressed as was my forefather, Imá m Ḥusayn. Do not desert this family. Compare the
family of Imá m-i-Jum'ih with the family of Yazı́d. They tried to turn me against this family but,
thank God, I was not deceived and have not mistreated his honour."
We tarried until sunset, the believers gradually becoming more tranquil, saying: "He will

Naṣ ṣáḥ ("a tailor").
Ama.

!#%#
have no more trouble along the way except for the heaviness of his chains." And this was
really the case [XIII:BR:ppm] for, two miles out of Zanjá n, when everyone sat down to rest Mı́rzá
Jalı́l Khá n, retaining three of the guards who were friendly sent the other seven who
continually opposed when religion was discussed, to their homes, telling them not to report to
the government office but to change their clothes, and in the morning to come to his house
when they would all take the criminal to the office of the government. After the departure of
the seven, those who remained began to talk happily about the Cause, chanting meanwhile
prayers and Tablets.
The little party soon came to the house of Mı́rzá Jalı́l Khá n who then called in some of the
believers connected with the court that they might discuss the best method of presenting the
matter to the government. They now took off the chains which were about the neck of Abhar.
Two hours later, in the midst of an earnest discussion, there came a loud and peremptory
knocking at the door—evidently a messenger from the government; whereupon Mı́rzá Jalı́l
Khá n and the others hastily concealed themselves. Two deputies and twenty farrá shes
entered and angrily demanded Mı́rzá Jalı́l Khá n and the prisoner, Abhar. It was apparent that
the seven guards had turned in evidence.
The government's messengers with the utmost roughness and disrespect chained the
prisoner and dragged him to the government office. Here the head servant was walking about
in the hall, so intoxicated that he could scarcely speak. He came up to me and asked, furiously:
"Where have you sent Jalı́l Khá n?"
This oppressed one answered very slowly: "I accompanied him to his own house and after
that I have no information about him."
The head servant called the warden of the prison and said, sarcastically: "Treat him well,
because he is the very essence of the Bá bı́s and has converted the servants of the
government."
The warden took my 'abá (cloak) and emptied my pockets of a small sum of money. Then
he put me into a dungeon called in Zanjá n "Dashborgh"—"stone tower",1 a hole dug in the
ground and closed over with a stone as large as a millstone which could not be moved at all
from below and only with great difficulty from above. The prisoner had only room enough to
crouch within. On account of the carelessness of the guards the place was filled with fleas,
white ants and lice. One of the prisoners described how sometimes all three would clump
together and form a mass the size of a bean. Every day the great stone was taken from the
opening for two hours to change the air. Here this unfortunate one was imprisoned for four
months and a few days. The place was about ten yards square and there were other believers,
also, confined there. When I arrived they began weeping, as though mourning for their own
dead children.
I smilingly asked: "Why do you weep? Be happy that you are suffering for the sake of God.
You are bound and fettered for the spreading of His Cause. Soon your native citizens, your
relatives and your grandchildren will boast because of your very existence and in the sight of
men you will reach to the heights of dignity."
They answered: "We are not weeping for ourselves. We are accustomed to chains and
stocks. Our weeping is for your dear and precious life. Until now you have been cherished in
ease, and held in the highest respect and honour. How can you exist in such a dark and
malodorous hole?"
I answered from the Qur'á n: "I am submissive to His command, patient under the
calamities of God and there is no one to be worshipped save Him."
Tashburj.

!#%$
"Consider how every prophet was a target for the enemies of his time, and no one of them
failed to drink the poison-cup, draining it as though it were the sweet elixir of Paradise. In the
fire of Nimrod Abraham reached to a high station. In like manner Jesus Christ took up his
abode in the heaven of Nearness. Muḥ ammad and his holy descendants tore the veil of
superstition from the eyes of their followers and went, straight and swift as an arrow, to their
high station."
These explanations which were in reality utterances from the invisible so affected the
guards and farrá shes that they ceased to trouble me. Like the others, they forgot me and
listened to the teachings. [XIII:BR:ppX]
In order to learn how the farrá shes were treating me the warden sent in a new farrá sh.
This one also in that dark cell became captive to the Mount of God. He stood like a statue,
listening eagerly. The warden, wondering why no sound reached him from the dungeon
came, stealthily, near, and stood by the opening listening for the cruel treatment of the
prisoners. Hearing nothing he rushed in angrily and found that all the prisoners had gathered
around this prisoner and were listening to the words of life. He had a heavy club of almond
wood in his hand and with it started beating the head jailer striking him and his assistants so
severely that the club broke in two. Then, with the remaining piece, he came toward me and
began striking me, saying, "O you devil! Can you not keep silent even here? Do you want to
lead astray the prison force?"
After many blows he called for a very heavy chain, in addition to the ordinary one already
worn. He handed this collar to me ordering me to put it around my neck. This poor
oppressed one had been so badly beaten that his senses were benumbed and instead of
placing the collar around his neck he tried to draw it over his head, like a cap. The intoxicated
warden seeing this burst out laughing, and his anger passed away. He ordered the other
prisoners to be confined in a separate cell lest all should become Bahá 'ı́s. I was then chained
to the other believers and my feet were put into the same stock. I now began to chant from
memory the whole of the following Tablet, called the Tablet of Praise:
"He is the Glory of the Most Glorious!
"His praise is purified above the knowledge of all beings. It is exalted above the
comprehension of the creatures. These things are reserved for the King, the Precious, the
Peerless, He who is forever purified above the remembrance of all others."
XIII:'*, March '.*0 [XIII:BR:ppX]
An early tablet to Persia
Translated by Shoghi Effendi
He is the All-Glorious!
O thou that art aglow with the Fire that burneth in the Sacred Tree!
At this morning hour, when the Light that shineth from the Abhá Kingdom is shedding its
splendour upon the regions of the world and the sweet savours of the Lord wafted from the
Realms of Holiness are diffusing their fragrance amongst the holy ones on earth, this yearning
one is so stirred with the sweet remembrance of the loved ones of God and so aflame with the
desire of their meeting that he finds no way to still his longings or to calm his restless soul.
A Voice is calling him from the Realm on High: "O servant of the sacred Threshold of Bahá !
Bestir thyself and, with thy pen in thine hand, make mention of that loving friend of thine that
seeketh restlessly the Way of his Beloved and who is so enamoured with Thee that a single
drop from the Ocean of Thy loving-kindness is to him the Water of Everlasting Life."
By thy life, so precious to me, I swear that I can contain myself no more and this pen of

!#%%
mine can write no further nor can I guide and restrain any more my writing: Ponder this in
thy heart and peruse this letter by the power of thine heart and spirit.
O friend! I know not what to say and write to thee. Behold! The Voice of God so resounds
from the Kingdom of Bahá that the ear is well-nigh overpowered with its sound, and the
Universe is so shaken by the ringing call of Bahá that it may soon disrupt and burst asunder!
I can write no more.
(Signed) 'Abdu'l-Bahá
Translation of one of the earliest Tablets of our Beloved revealed for one of the early
pioneers of the Cause in Persia.
XIII:'*, March '.*0 [XIII:BR:poB]
The problem of unemployment
"It will not be possible in the future," said 'Abdu'l-Bahá , "for men to amass great fortunes by
the labour of others. The rich will willingly divide. They will come to this gradually, naturally,
by their own volition. It will never be accomplished by war and bloodshed. The ruling power
or government cannot treat the rich unjustly. To force them to divide their wealth would be
unjust. In the future, proportionately, about three quarters of the profits will go to the
workmen and one quarter to the owner. This condition will prevail in about one century. It
will certainly come to pass."—From Ten Days in the Light of Acca, p. Z.
XIII:'*, March '.*0 [XIII:BR:poR]
The coming spiritual renaissance
… Theologians are struggling over new heresies. Division in all great religions is increasing.
Christians try to return to Christ, but what is the Christ teaching? Fundamentalists interpret it
one way; liberal ministers in a way which is quite different. Some prominent men of science
question all our faith. Historical scholars throw ancient documents into doubt. Great
demonstrations are held in Moscow denying all religion, just as Bahá 'u'llá h prophesied would
happen, when he said that after the great war religion would for a time seem to disappear.
In a word, we need a new statement of the teachings of the Divine Christ, applied to new
conditions with a new outpouring of spiritual power. "The old teachings," says 'Abdu'l-Bahá ,
"are insufficient for today. They cannot cure every disease and are not an ointment for every
wound. Those heavenly admonitions of old are greatly loved and profoundly acceptable but
the intellectual aspirations of today have advanced and demand fuller explanations of the
divine plan. There is great need for universal enlightenment. This need is supplied in
Bahá 'u'llá h's teachings which are the sum of all teachings. Today he who acquaints himself
with the precepts and exhortations of Bahá 'u'llá h and reads the Tablets of Kalimá t, Tajallı́yá t,
Ṭ ará zá t and Bishá rá t will know for a certainty that they are the essential food for humanity in
this latter day as well as the means of joining this transitory life to the Eternal.
"There are seasons in the revelation from God, as in the natural year, and just as the Christ
manifested the Spirit of God in the flesh and helped the earth in his time, now the message of
Bahá 'u'llá h is the medicine of which the world has much need. Bahá 'u'llá h has a larger
message on a greater number of subjects than any other, just as this is an age more ready,
because of the great spiritual advance made in the great kingdom of knowledge, to
understand and benefit by his just commands."—'Abdu'l-Bahá : From Notes of Mrs
Thornburg-Cropper of London.
"As to the significance of the Cause of Bahá 'u'llá h, know that everything which belongs to
the universal is divine and all that is divine is certainly for the universal good. Therefore, a
divine cause, for universal good, cannot be limited to the Orient nor to the Occident, because

!#%&
the flame of the sun of Truth illumines the East and the West and its heat is felt in the south as
well as in the north; there is no difference between the two poles. In the time of the
manifestation of Christ the Romans and the Greeks thought that the Cause was especially for
the Jews; they thought they had no need for it because they saw that, according to
appearances, they possessed a perfect civilization and they thought that they did not need the
instructions of Christ. This false supposition caused many people to be deprived of its grace.
"Also know that the principles of Christianity and the commandments of Bahá 'u'llá h are
identical and that the roads are the same. But every day there is progress. There was a time
when this divine institution was in an embryonic condition. Then it became newly born, a
child, an intelligent child. Today it has reached maturity: its capacities, its body are the same,
but today, it is resplendent, with the greatest beauty and brilliancy."—From a tablet to a
friend in Paris.
XIII:'*, March '.*0 [XIII:BR:pop]
The Covenant of peace
From two tablets of 'Abdu'l-Bahá to German friends, quoted in the diary letters of Shoghi
Effendi,
p and d October UVUV.
"The underlying foundation upon which the Kingdom rests is love and this must be
securely established among the friends and must be widely spread so that it may become the
cause of the establishment of the oneness of mankind. This love must be so intensified among
the friends as to make of them true servants of one another expending their wealth and
sacrificing their lives for one another and consecrating their being to the existence of other
souls. Then ye shall observe how people will flock and gather under the shade of the pavilion
of the oneness of mankind."
"Praise be to God! Thou hast given up thy material comfort, … hast travelled to Lubeck and
hast instituted an assembly. From the bounties of God I hope that assembly may become a
heavenly gathering, may promulgate the oneness of mankind so that the various peoples and
different races may all associate with utmost harmony under the shade of the pavilion of the
oneness of mankind, the hostile peoples of Europe may be fused into one, the continent of
Europe may become one home, this horrible war may lead to utmost union, harmony and love
among the different communities of Europe, the monument of estrangement may quake and
the standard of affection and unity be unfurled."
__________
"You must rest assured," said 'Abdu'l-Bahá to the Secretary of the New York Peace Society,
concerning the work of its members, "and let there be no trace of doubt in your souls that God
is your assister and helper. The Heavenly confirmations will descend upon you more and
more. God will protect you and will give you new strength continually. Your world-motives
will conquer the world of men; all obstacles will disappear before your advance; no earthly
power can resist the onrushing power of peace. For [XIII:BR:poo] this power is assisted by the
power of God and that which is divinely assisted must prevail. Consider how the Cause of
Christ was confirmed. How many resisted it! What mountains of obstacles were raised
against it! What hostile forces sought to destroy its foundations! Yet the kings and emperors
of the world could not resist its spread and establishment. No power of earth can withstand
the on-flow of the spirit of truth. If earthly kings and kingdoms come in its way it will
conquer, and they will be overthrown, always: for your cause is truth itself, and truth is
omnipotent. If all nations arise to oppose they will be vanquished, and you will be victorious.
You are a servant of God, not a servant of this world. A servant of God is he who gives some
benefit to the world of man."

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XIV:', April '.*0 [XIV:B:p]
Bahá'í education
Stanwood Cobb
Professor Stanwood Cobb, educator, and author of a number of books upon religion,
mysticism and the Near East, taught for a number of years in Robert College, Constantinople,
and in other institutions. He is now the head of a remarkably progressive school at Chevy
Chase, Maryland.
Every great civilization has brought with it a new type of education, expressing the needs
and ideals of the age. And as religion is one of the chief factors of civilization, every new
religion has caused a profound change in the aims and practices of education. In fact, in the
early centuries of any religious dispensation, while faith and zeal are strong, education has
been not only influenced but controlled by religion. Such was the case in the early centuries
of the Christian era, continuing even to the Renaissance. Such was the case in the inception of
Islá m, and has remained so to the present day. Even a new movement within an established
religion—such as the rise of Protestantism, or of powerful sects such as the Methodists or
Quakers—exerts its modifying influence upon all education brought within its sphere.
Therefore it is apparent even to the casual observer that the Bahá 'ı́ faith, when it should
become established as a world-religion bringing with it a new world-civilization, could not fail
to powerfully affect the ideals and processes of education.
Nor need such a partnership between education and religion be feared, especially since the
substantiation of scientific truth is one of the principles of the Bahá 'ı́ religion. It is true that
scholasticism has been a detriment to education; but the cramping spirit of scholasticism is a
symptom of decadence rather than of reality in religion. For instance, Islá m, now in its age of
scholasticism, was at its beginning a powerful ally of the scientific investigation of truth; and
its great universities of Cairo and Cordova became the inspiration and model of higher
education in Europe. True religion is an expansive, not a restrictive force; it is the essence of
creation, not the spirit of limitation. But the organization which grows up in the name of any
religion reaches at last a stage of crystallization, then of paralysis. The oppressive influence of
the church at such an epoch, though exerted in the name of religion, is not due to real religion,
but as 'Abdu'l-Bahá says, to the very opposite of religion.
The founders of the Bahá 'ı́ religion, Bahá 'u'llá h and 'Abdu'l-Bahá , have established definite
principles to guide the educators of the future. So that if we study carefully these principles,
in com- [XIV:B:o] parison also with the general teachings of the Cause, we can form a very clear
picture of what education will be like among the Bahá 'ı́s of the future.
In the FIRST place, it will be universal. Bahá 'u'llá h has said that it is the duty of every
parent to educate his children. If he cannot do this then the state will take charge of the
matter. Americans may say, "Such is now the case in this country". But they are mistaken. In
this country there are millions of illiterates, a large part of them of old American stock. And as
for Europe and Asia, we are aware of the crying need for education in that part of the world.
The need is no less great in South America, where the dominant white race is literate, but
entirely negligent and antipathetic to the education of the subject races, Indians and Negroes.
When it is conceived that this law of Bahá 'u'llá h concerns itself with the whole world, and
with every race, nay with every individual, it will be seen how profoundly the complete
execution of this law will affect mankind. Illiteracy and ignorance will be entirely obliterated,
and all of mankind, by receiving the privilege and aid of education, will for the first time in the
history of our planet be thereby placed on a plane of equal opportunity for success in lifeendeavours. For the right education is the open door to the expression and utilization of one's
native abilities. And while but a privileged portion of the world are placed in this favourable
!#%(
position of advancement, the submerged nine–tenths are even before they are born
condemned to be the toiling slaves of the few. This is not justice. And upon the pillars of
justice, not of injustice, is the new edifice of civilization to be raised.
SECONDLY, education will be more practical. Bahá 'u'llá h said, "Let everyone be taught a
trade or profession." Culture is a gift that makes life more beautiful and intelligent, but skill at
a trade or profession is the indispensable means of raising man from brutish servitude.
Unskilled labour will barely provide the funds for sustenance.
Whom among the readers of this article would wish for his own children the destiny of
belonging to the vast ranks of the unskilled? Then why should he wish it for other people's
children? There are those who selfishly fear that the consequence of the education and
training of the masses will be to deprive the upper classes of their age-long exploitation of
unskilled labour at low wages. They fear for their own comforts. But these fears are
groundless. As mankind becomes more intelligent and the supply of low-paid unskilled
labour diminishes, new ways will be found of doing the same work in a more intelligent
manner. As, for example, the modern method of coaling a ship as compared with the Oriental
method; or the abolition of stoking in oil-burning steamships; or the project of extracting heat
from coal mines by converting the coal into gas and piping it from the mines.
For every diminution in the quantity of unskilled labour there will be, not a loss, but a
proportionate gain for humanity. And as for the workingman himself, who would compare
the working conditions of crude labour with those of skilled labour; or the living conditions of
the two as determined by their wages?
In one field of production, that of agriculture—by far the most important field of effort of
the human race—it is apparent what gains are made, not only for the producer but also for the
consumer, by applying intelligence and skill to labour. In every other field of effort the gain
will be as great. And in the new dispensation the Adamic curse, "Thou shalt live by the sweat
of thy brow", will be changed to, "He shall feed all His creatures."
In the Bahá 'ı́ scheme of education the cultural will not be neglected; but it will parallel the
practical, and not hold precedence over it. [XIV:B:g]
THIRDLY, much that has been deemed important in education will be dropped. Bahá 'u'llá h
said, "Teach those things that pertain to human welfare, and not those things that begin in
words and end in words." This is a glorious but severe criterion. The race must live. It must
live comfortably. All men must enjoy comfort.
Education can no longer serve the intellectual predilections of the few. It can no longer
present itself as the willing Pegasus for any journey which the curious mind would make into
the realms of thought. No! education, like human labour, must serve useful ends. It must
teach those things that pertain to human welfare. So may the race progress more quickly to
its destined perfection.
As for those things that begin in words and end in words, they must be discarded. Future
educators will apply the criterion. We can only hazard here the guess that much of
philosophy will go; much of required mathematics; much of dialectic, of grammar, and of the
study of dead languages. The study of modern languages will become unnecessary when, as
Bahá 'u'llá h directed, the world shall choose a universal auxiliary language.
This pruning of the old tree of knowledge, now full of dead branches, will vivify the stock
and cause it to produce new and beautiful fruits for the benefit of mankind.
And as for our school children—those of us who have tried the experiment of "teaching
those things that pertain to human welfare" know how eagerly pupils of all ages devote
themselves to the study of subjects pertaining to the progress of the race. There will be no

!#%)
malingering in our schools when education is made vital and adapts its information to the
growing needs and desires of the child.
FOURTHLY, education will be made a joyous process. 'Abdu'l-Bahá has said that schools
must be happy places, and that children must not be overburdened with study. Six hours a
day, he said, of combined study and recitation is enough. To go beyond that is needlessly to
tire the child-mind. And too much study before maturity, 'Abdu'l-Bahá says, blunts the
intelligence and does irreparable harm to the developing brain.
Education will be adapted to the individuality of the child, and not try to form each child
into a common pattern. In this way children will be happy in their education, and the human
race will benefit by the development of all the gifts that are born into it. At present there is
much suppression of native genius, both by our social and by our educational systems. The
future world will seek out talent wherever found, train it, and give it opportunity.
Bahá 'ı́s, perhaps more than other people, see the hope of the world as lying in the children.
Easier by far it is for a child born into the Kingdom to become a perfect citizen of it, than for an
adult who has been, so to speak, only naturalized into it. And to perceiving eyes it would seem
that marvellous children are being born into the world—more spiritual, more gifted, than the
world has hitherto known. Before such children we adults are reverent, respecting higher
powers though in those of inferior age.
Therefore the Bahá 'ı́ teacher will be humble, sweet, companionable, and above all loving.
Not opinionated, austere, bigoted or jealous of mental powers superior to his own. He will be
supremely happy with children, for to him teaching will always be a voyage of discovery—the
discovery of hidden talents, of dormant powers, of budding gifts, and of germinating flowers
of the spirit.
He will be a gardener training his plants, cultivating choice seedlings, gently caring for all;
but speechless before the beauty of the blossoms which his care evokes, worshipping that
beauty as an apparition of the Divine Splendour behind and through the human veils.
The full power of development latent in the soul we have but little realized. Not only is the
human race capable of [XIV:B:l] an enormously greater progress than it has yet reached, but
also every child is capable of keener perception, of deeper ratiocination,1 of greater initiative
and creativeness, and of earlier maturity of character.
'Abdu'l-Bahá once mentioned a plan he had had for founding a model school at Haifa. "I
have carried in my mind for some time an educational system, but so far there have been no
means for its realization. If that system were once beaten into workable shape, in two years'
time the children would have studied four languages. At the age of ten they would study
sciences; and at the age of twelve they would be graduated. I wanted to establish such a trial
school of eighty–one pupils, all six years of age, the children to be brought from Persia and
Ishqá bá d, the teachers to be engaged and transported from America. But a number of
unforeseen difficulties have prevented me."
"At the age of ten they would study sciences." This is a scientific age. The eagerness with
which children drink in the truths of science is indicative of what may be accomplished along
this line. The present year I began general science with the sixth grade of my school, using a
high school text book but accommodating it by means of my own explanations to the
knowledge and capacity of these eleven and twelve year old children. It is their favourite
subject. They beg to have it oftener.
At the time of the violent earthquakes and tidal waves in Chile, early in November, we
made a study of earthquakes. One day we made an excursion to Georgetown University
Ratiocinate: to think or argue logically; to reason.

!#%*
where Father Tondorf,1 one of the greatest seismological experts in the world, was so kind as
to show us his seismographs; and explain to us how, by means of the records these
instruments make, he could calculate with remarkable precision the location of earthquakes
thousands of miles away. When we got back to the school we discussed again the causes and
locations of earthquakes, and the value to mankind of careful observation and recording of
these disturbances.
Here was a subject which, in the words of Bahá 'u'llá h "pertained to human welfare"; and
the eagerness, receptivity, and comprehension of the children were remarkable. In vivid
contrast to this spirit of earnest endeavour was the behaviour of the crowd of high school
boys who got on the same car with us coming home from our trip to the university. They
were tossing their bundles of books to each other, throwing them about as playthings or as
bated objects. "Which subject do you like least?" I asked of the boy next to me. "Oh, I hate 'em
all," he cheerfully remarked. By the titles of their books, "Algebra", "Latin", "Rhetoric", etc., I
should say that their curriculum consisted largely of subjects that began in words, and ended
in words. What a supreme and lordly indifference to their studies was manifested by these
school boys!
This indifference is the educational tragedy of the day. Bahá 'ı́ education will not be so
characterized. With the right curriculum, inspiring teachers, and the proper concept of their
duty to themselves, their parents, and to the world, the Bahá 'ı́ children of the future will
develop marvellously and will at adolescence surpass in seriousness and maturity of powers
the average college freshman of today.
It is a pity that circumstances did not permit 'Abdu'l-Bahá to demonstrate by means of a
model school what true Bahá 'ı́ education should be. But from his own words and from those
of Bahá 'u'llá h, Bahá 'ı́ educators will construct a more ideal system of child training than that
now prevalent.
LASTLY, Bahá 'ı́ education will concern itself not only with the moral but with the spiritual
development of the child. And this influence will make itself felt even through the university.
At present our educational system is quite Godless. Owing to the nature of our [XIV:B:Z]
government and the presence in our body politic of groups of opposing religions, public
education has renounced all authority over the spiritual life of the child.
This is a condition which if allowed to continue would lead to the spiritual bankruptcy of
the race. Already we are near that point. Young parents of the present day, themselves
trained in an irreligious educational system, have nothing of religion to give their children;
and they send the children again to public schools where the teachers are forbidden to teach
religion. Once a week, for an hour, the spiritual needs of the child are cared for by the Sunday
school teacher. One hundred and sixty–seven hours a week devoted to secular thought,
attention, training, activity, and sleep—and one hour a week devoted to the spiritual part of
the child! Can earnest people view this ratio with indifference?
Character training is attempted in our schools. But character must be based on a spiritual
foundation. 'Abdu'l-Bahá has shown how lacking in the necessary motives for right conduct
are those who do not believe in the soul, in God, or in the future life. It is ridiculous to attempt
character training apart from the fundamental truths of religion.
What is the solution? In a democracy of mixed and hostile religions, only a new
harmonizing and universal religion can heal the breach and make spiritual training a welcome
part of public education.
In the Bahá 'ı́ world of the future the mind, the soul, and the spirit will be trained together.

Rev. Francis Anthony Tondorf (:iV;–:jFj).

!#&+
And the higher up one goes in education, the more spiritual will one become, and not the more
irreligious—as is so often the case today.
In closing I cannot do better than to cite the wonderful words of 'Abdu'l-Bahá in regard to
the kind of education which our colleges and universities should give. If this ideal, held up by
'Abdu'l-Bahá for the inspiration of future educators, ever becomes realized, there will be little
need of prisons and reformatories in a world so educated.
"The Universities and Colleges of the world must hold fast to three cardinal principles.
First, whole-hearted service to the cause of education, the unfolding of the mysteries of
nature, the extension of the boundaries of pure science, the elimination of the causes of
ignorance and social evils, a standard universal system of instruction, and the diffusion of the
lights of knowledge and reality.
"Second, service to the cause of the students, inspiring them with the sublimest ideals of
ethical refinement, teaching them altruism, inculcating in their lives the beauty of holiness
and the excellency of virtues and animating them with the excellences and perfections of the
religion of God.
"Third, service to the oneness of the world of humanity; so that each student may
consciously realize that he is a brother to all mankind, irrespective of religion or race. The
thoughts of universal peace must be instilled in the hearts of all scholars. The mothers in the
homes, the teachers in the school, the professors in the colleges, the presidents in the
universities must teach these ideals to the young from the cradle to the years of manhood."1
XIV:', April '.*0 [XIV:B:m]
Studies in immortality
Part I
The relation of mind, soul, spirit
Bahá 'u'llá h and 'Abdu'l-Bahá have in this Latter Day of world progress broken the seals and
unstopped the vials of knowledge for us on subjects which have long puzzled an increasing
number of eager-minded investigators of spiritual truth, viz: is man of the world of nature or
is he a citizen of the Kingdom of Light or does he dwell in both realms? What is the nature of
his spirit and its immortality—its life in the unseen Kingdom?
The following compilation from the words of Bahá 'u'llá h and 'Abdu'l-Bahá is concerned
with a question which lies on the borderland of psychology and philosophy—the relation of
body, soul, mind, spirit. It will be followed by a compilation to be published next month on the
new revelation of immortal life.
"As to thy question regarding the soul," wrote Bahá 'u'llá h from his prison in 'Akká , to Ra'ı́s,
then minister of the Sulṭán of Turkey, "know that people have written many and varied
articles regarding it and have had many different opinions concerning it. (They speak of) a
heavenly soul, a mighty soul, a divine soul, a godly soul, a holy soul, a tranquil soul, a
contented soul, and to all these, special definitions and explanations are given by each party.
"As to the soul (spirit) which is purposed, verily, it is sent forth by the Word of God and it is
that which when kindled by the fire of the love of its Lord will not be quenched by the waters
of the rain nor by the seas of the world. It is indeed kindled by that fire which is burning in
the human Lote-Tree, uttering, 'Verily, there is no God but Me', and he who hears its voice is
one of those who are successful.
"Upon leaving the body God will send it forth according to the best form and will cause it to
enter into a high heaven. Verily, thy Lord is powerful over all things.
See Star of the West IX:j, F; August :j:i, p. ji.

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"Know, also, that the life of man is from the Spirit and to turn is indeed from the soul.
Reflect upon that which we explained unto thee in order that thou mayest know the Soul of
God who came from the dawning place of grace with manifest authority.
"Know, also, that the soul hath two wings. If it flieth in the air of the love and will of God it
will be attributed to the Merciful; but if it flieth in the atmosphere of desire it will be
attributed to Satan—may God protect us and you against it, O assembly of knowers! And if it
is kindled by the fire of the love of God it will be a tranquil and pleasing soul; but if it be
kindled by desire it is a passionate soul. Thus have we given unto thee full details that thou
mayest be of those who reflect.
"O Supreme Pen, mention to him who hath turned to his Lord, Abhá , that which will make
him independent of the world. Say, that spirit, mind, soul, hearing and sight are one, but differ
through differing causes. In the case of man, for instance, ye see that by which man
understands, moves, speaks, hears and sees: all of these are through the power of his God in
him, but they each one are different, according to the difference of their cause. Verily, this is
indeed the truth.
"For example, if all these faculties are turned to that which causes hearing, then hearing
and its results become manifest, and if they are turned to that which causes sight another
activity and another result will appear; if turned to the brain, head, etc., the manifestations of
mind and soul will appear. Think of this that thou mayest reach the desired goal and find
thyself independent of that which is mentioned on the part [XIV:B:X] of the people and be of
those who are assured. Verily, thy Lord is powerful in that which He wisheth."—From the
Súriy-i-Ra'ís Chieftain).
__________
"The soul," said 'Abdu'l-Bahá , "is a link between body and spirit. It receives bounties and
virtues from the spirit and gives them to the body just as the outer senses carry that which
they receive from the outer world to the inner senses, in order that (these impressions) may
be deposited in the memory and, through his various powers, may be utilized by man."
"There is a human and a divine spirit, the latter arising through knowledge of and belief in
God. The human spirit is superior to the body and struggles with it for control of the soul:
when it succeeds the soul becomes heavenly; when the body obtains control the soul becomes
degraded."
"Spirit is the highest and supreme development of the soul. Soul is the material or outer
self, the mind. Mind is the action of the soul's powers. The body is the physical covering or
medium in which mind acts and functions. At death everything but spirit is destroyed and
becomes extinct."
"Moral life consists in the government of oneself. Immortality is the government of a
human soul by the divine will."
"As to _____, whom thou hast mentioned, it behoveth him to seek only the divine bounties
and those subjects which lead to a real knowledge of the Invisible, through the mediation of
the Holy Spirit. Then he will see through his innate perception the reality of the triune powers
in man, for, verily, the sign of these triune powers which exist in mankind is spirit, mind and
soul. Spirit is the power of life; mind is the power which apprehendeth the reality of things,
and soul is the intermediary between the Supreme Concourse and the lower concourse. It
(the soul) hath two phases—the higher aspireth to the kingdom of Bahá and the lights of the
mind shine forth from that horizon upon its higher sphere. The other side inclineth to the
lower concourse of the material world, and its lowest phase is enveloped in the darkness of
ignorance. But when light is poured upon this phase and if the soul is capable of receiving it,
then 'truth hath come and falsehood vanisheth, for falsehood is of short duration.' Otherwise,

!#&#
darkness will surround it from all directions and it will be deprived of association with the
Supreme Concourse and will remain in the lowest depths."—Tablets of 'Abdu'l-Bahá, Vol. III, p.
lBB.
The two powers of man
"Spirit is universal. Man is created spirit in a potential degree. Growth is from a mental
into a spiritual station, somewhat like the development from soldier to commander. God,
himself, cannot compel the soul to become spiritual; the exercise of a free human will is
necessary. We can point the way and furnish the example.—Ten Days in the Light of Acca, pp.
p–o.
__________
"I desire each one of you to become so great that each may guide a country. The friends
must now endeavour to attain to such a station as to teach the people of America. Divine
qualities are unlimited. For this reason you must not be satisfied with one quality but must
try to gain all. Each of you must improve himself that he may attain to nothing short of the
best. When one stops (advancing) he descends. A bird when it is flying, soars; but as soon as
it stops flying it falls. While man is directed upward he develops. As soon as he stops he
descends. Therefore I wish the beloved of God always to ascend and to develop.
"There exist in man two powers. One power uplifts him—this is divine attraction which
causes man's elevation. In all the grades of existence he will develop through this power
which belongs to the spirit. The other power causes man to descend; this is the animal nature.
The first attracts man to [XIV:B:BC] the Kingdom; the second brings him down to the created
world. Now we must consider which of these will gain in strength. If the heavenly power
wins, man will become heavenly, enlightened, merciful. But if the worldly power wins he will
be dark, satanic and like the animal. Therefore he must advance continually. As long as the
heavenly power is dominant man will ascend."—'Abdu'l-Bahá : Diary of Miss Juliet Thompson.
Degrees of existence
"There are two kinds of life. There is that existence which is palpable to our touch but does
not grow or possess sensation—the mineral kingdom. Then there is the higher stage of
existence, plant life, which grows but cannot feel. Above this is the animal kingdom which is
palpable to touch and has the power of growth and feeling but cannot attain to the station of
man which is the highest of all. That which is lower cannot perceive the higher. The mineral
cannot understand or feel the plant; plants cannot understand or perceive the animals; and
animals cannot comprehend man.
"Now these degrees all belong to one kingdom, are all composed of matter. As it is
impossible for these different kingdoms belonging to the same world to understand one
another so is it impossible for man to understand the things of the future life. For as the
difference between these grades or conditions so is the difference between man and the
spiritual kingdom. It is impossible for man to perceive or understand it because he has no
power with which to perceive it. As a child in the matrix of its mother cannot understand the
world outside so is the human conception on this earth. We can form no conception or idea of
the heavenly Kingdom because we have no sense with which to perceive it.
"As it is not yet apparent while the child is in the matrix of its mother what its condition
will be—whether or not it will have all the gifts of God, whether or not it will be perfect in all
its members, whether it will be blind or deaf or dumb, but afterwards, when it enters the
world it becomes clearly apparent if it be defective or not—so is it with the soul in its present
state. Its perfections or its defects are not understood until it enters the heavenly Kingdom.
Then they are clearly seen and then the soul understands whether or not it is lacking in the
gifts of God.

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"All the time, too, that the child is in the matrix of its mother it receives all its life and
nourishment from (a source) outside of itself. If it were cut off from that life it would die. So it
is with the soul here. If it is cut off from its spiritual food it dies.
"As a child in the matrix does not yet know the use of its members—what its eyes are for,
its nose, ears or tongue—so also is it with the soul on earth. It cannot understand here the
uses and powers of its spiritual gifts. But as soon as it enters the eternal Kingdom these will
become apparent."—'Abdu'l-Bahá : Prayers, instructions, etc., p. ol.
The new birth
"The sacred books of all nations speak of the possibility of the new birth of man. What does
this mean?
"A child in the matrix of its mother is in utter darkness. When it is born into the world it
comes into the light. While in the matrix it cannot understand the uses of its faculties; but
when it comes into the phenomenal world then the uses of hearing, speech, sight, etc., are
understood. So when we leave here and go into the Kingdom of the Unseen we will know the
uses of the bounties of God given to us in this world. Here we are prepared, and given
faculties which are for use in that world. The new birth is realized in this world when we
become characterized with the characteristics of God, when His name and attributes become
our name and attributes."—'Abdu'l-Bahá : Notes taken at Acca about UVWW. [XIV:B:BB]
"Spirit in the human world is the discoverer of the realities of existence. All the inventions,
all the sciences, all the hidden mysteries are brought to light through the activity of this spirit
on the plane of life. While living in the Orient it organizes affairs in the Occident; while living
on the earth it discovers the heavenly constellations. These examples ought to show you that
the spirit of life is omnipotent, especially when it establishes communication with God and
becomes the recipient of the eternal light; then it transforms itself into a ray of the effulgence
of the sun of reality."
"By the power of the Holy Spirit working through his soul man is able to perceive the divine
reality of things. All great works of art and science are witness to this power of the Spirit.
"The same Spirit gives eternal life. Those, alone, who are baptized by the Divine Spirit will
be enabled to bring all peoples into the bond of unity. It is by the power of the Spirit that the
Eastern world of spiritual thought can intermingle with the Western realm of action, so that
the world of matter may become divine."
__________
"Bodily matters are not important. The physical suffering of Christ passed away, but his
spirit was everlasting. These bodily sufferings come and pass away, but the spirit is eternal.
The body is not important. The spirit is important. The shell is not so important, but the pearl
inside the shell is of great importance. The glass or chimney is not so important, but the light
itself is very important. There is no importance in outer words, but the importance is in the
significances. This cup is of no importance, but the water herein is important. There is no
importance in the house, but there is in the one who lives in it. Likewise, the physical body is
not so important, but the spiritual body is of great importance.
"Human-kind have come to the world in innumerable numbers, and passed away; their
physical bodies and that which belonged to them passed away with them. Their health and
disease both passed away. Their rest and hardship both vanished. Their wealth and poverty
ended. Their honour and misery terminated. But the reality of man is immortal. The spirit of
man is everlasting. It is the spirit to which importance is to be attached. The difference
(between spirit and body) is this, that one will enter the realm of enlightenment whereas the
other will fall into the world of darkness."—From Notes of Mrs I. D. Brittingham, Acca, October

!#&%
BXCX.
__________
"Be it known that to know the reality or essence of the soul of man is impossible, for in
order to know a thing one must comprehend it, and since a thing cannot comprehend itself to
know oneself in substance or essence is impossible. … This much can be stated, that the
reality of man is a pure and unknown essence constituting a depository emanating from the
light of the Ancient Entity, God. This essence or soul of man because of its innate purity and
its connection with the unseen Ancient Entity is old as regards time but new as regards
individuality. This connection is similar to that of the rays to the sun—the effect to the primal
cause. …
"Since the pure essence, whose identity is unknown, possesses the virtues of the worlds of
matter and of the Kingdom it has two sides: first, the material and physical; second, the
mental and spiritual, which are attributes not found as qualities of matter. It is the same
reality which is given different names, according to the different conditions wherein it is
manifested. Because of its relation to matter and the phenomenal world when it governs the
physical functions of the body it is called the human soul; when it manifests itself as the
thinker, the comprehender, it is called the mind. And when it soars into the atmosphere of
God and travels in the spiritual world it becomes designated as spirit. [XIV:B:BR]
"There are two sides to man. One is divine, the other worldly; one is luminous, the other
dark; one is angelic, the other diabolic. Man is like the animals in all sensuous conditions for
all animal characteristics exist in him. Divine and satanic qualities are both contained in
man—knowledge and ignorance, guidance and error, truth and falsehood, generosity and
avarice, valour and timidity, inclination toward God and tendency toward Satan, chastity and
purity, corruption and wickedness, economy and avidity, good and evil are all contained in
man.
"If the angelic side becomes more powerful and the Divine Power and Brightness surround
man then the second birth takes place and eternal life is attained at this point."—From an
address by 'Abdu'l-Bahá , published in The International Psychic Gazette, July BXBo.
Note: The foregoing quotations are taken from a compilation on Immortality by Mrs Mary
M. Rabb. Some of the very illuminating references given on soul, mind, spirit are as follows:
Daily Lessons Received at Acca, pp. m and pl; Ten Days in the Light of Acca, p. p–o; Prayers,
Tablets, Instructions and Miscellany, p. oZ–om; Table Talks with 'Abdu'l-Bahá, p. l; Star of the
West, VII:BX, p. BmX; Star of the West, IV:B, p. pZ. We suggest also: Some Answered Questions, pp.
Blp, Rop; Divine Philosophy, Ch. III; Jiná b-i-Fá ḍ il's Addresses in Seattle, Series I, p. gB.
XIV:', April '.*0 [XIV:B:BR]
How the message came to Najaf
Jiná b-i-Faḍ l
An autobiographical story
Travelling in the Orient is fraught with many difficulties and inconveniences which you do
not encounter in the West. We have no convenient methods of transportation. Some of the
Eastern countries lack railroads. Consequently one must travel on camels, mules and other
animals. One of the journeys which I undertook, in order to spread the fragrances of the rose
garden of love and amity, was a trip to Najaf and Karbilá , two of the most important religious
centres in the Muslim world. The city of Najaf is near Baghdá d in Mesopotamia. Though
small, yet, as it is the chief community of the Shı́'ihs,1 it has extraordinary importance for the
Muslim world. It is built in the middle of a sandy desert around which is nothing but

Shı́'ı́ (Pers. shı́'ih), pl. shı́'yú n.

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wilderness—no trees, no foliage, no green or verdant pastures, nothing but wilderness. Far
off on the horizon one will find, coming down the side of a hill, a small stream which has
branched off from the Euphrates. Najaf contains the shrine, with its gilded dome, of one of the
first Imá ms1 of Islá m. It holds also the religious seminary of the Islamic world all of whose
students carry on their theological studies in that centre. Therefore the heads and leaders of
the Shı́'ih school live in that small yet important centre.
In BXCX a very detailed and wonderful Tablet was sent by 'Abdu'l-Bahá to Persia. In this
Tablet 'Abdu'l-Bahá commands me to go to Arabia and convey the message of this Cause to the
Divines of the Muslim world.
Upon receiving the Tablet and command I started on this eventful trip. From Ṭ ihrá n to
Najaf, in every city that I entered I raised the call of the Kingdom. Meetings were held and the
people were summoned to this Cause. On the way I stopped a few days in the [XIV:B:Bp] city of
Ká shá n where there are many Bahá 'ı́s. They insisted that I stay with them longer, but, as I told
them, 'Abdu'l-Bahá had commanded me to go immediately to the city of Najaf: so they were
satisfied. I wrote a letter to the Spiritual Assembly in Ṭ ihrá n laying the matter before them.
The Spiritual Assembly wrote back: "Inasmuch as you have received a direct command from
'Abdu'l-Bahá to go and fulfil this mission, it is best that you start as soon as possible."
Travelling in the Orient is slow and it was a long time before I reached my destination. As a
result (of this delay) the news of the purport of my journey to Najaf reached the 'Ulamá s2 long
before my arrival. They had been telegraphed that such a person is on his way to teach to you
this important Cause.
The mind of a Westerner cannot comprehend the animosity displayed by the people of the
Orient for this brilliant Cause. The leaders of the Islamic religion, from the time of the
appearance of the Bá b in BmBo, have gathered their forces together to eradicate the tree of this
Cause. Therefore, before I arrived, they laid their plans so that as soon as I entered the city
they might take me, throw me into prison, and do with me as they pleased. They even
stationed a number of spies along the way in order that every stage of my journey might be
reported to them. About a hundred miles out of Najaf, lo and behold, an unknown person
appeared on the scene, expressing the warmest desire to accompany me and assist me on my
way; later it was discovered that he was one of the spies.
After meeting many important persons and speaking in many cities and at many meetings I
arrived in the city of Najaf. As I intended to remain there for some time in order to associate
in friendly fashion with these leaders of religion I went about, for three days, hunting a house
and other necessities for living. During these three days I met many of my former students, in
the University of the Shı́'ihs, and they recognized me, and came to see me; and so the number
of my friends day by day increased. I spoke with each one of them about the message of the
Cause.
The third day, upon leaving my dwelling house I went to the large assembly hall of the
thinkers and scholars. No sooner did I enter the hall than I saw how filled with anger were
their faces. They looked at me as a wolf would look upon a sheep. A few of them told me that
a large number of the 'Ulamá s were anxious to meet me at my own home, therefore it would
be better for me to meet them there, and that I should return home, for they were on their
way. "We were not informed," they said "of the arrival of your honour, else we would have
called upon you sooner. It was your duty to have informed us."
When I reached the gate of my house I found these 'Ulamá s, whose number continued to
increase. I took them into my reception room and began to talk to them of the spiritual
Imá m, pl. a'imma[h or t].
'Alı́m, pl. 'ulamá ' (Pers. 'ulamá ).

!#&'
principles of the Cause. I was completely ignorant of their plans to persecute me, nay, they
had deeper plans—to attack the Cause. It was at the time when the governments of Persia
and Turkey after much struggling had obtained their freedom, and had established
constitutional forms of government. One of the fundamental tenets of a constitution is
religious freedom. The Turkish government had nominally granted this; consequently the
'Ulamá s could not persecute me in the name of religion. The Shı́'ih and the Sunnı́ Universities
convened meetings and invented certain plans by which they might persecute me, not in the
name of religion but in the name of politics. We were entirely misinformed as to their
activities.
When I finished my talk with these men one of them rose, saying: "We have come, on
behalf of the 'Ulamá s, to investigate, and to find out what you have." Then they began
searching my few possessions.
I said: "I have not many things; but here they are. Come and look at them." [XIV:B:Bo]
We had nothing whatever save Bahá 'ı́ books and literature. They seized a number of Bahá 'ı́
books written by Bahá 'u'llá h also, other spiritual literature belonging to this Cause, with many
Tablets and letters; with these they left the house and went to their leaders. Thinking that we
might perhaps escape they left a number of their men to act as guards about the house.
Half an hour later a large crowd came rushing to the house; with them was a representative
of the government of Persia, the Consul. It was an unruly mob and in their faces one could see
the signs of hatred and animosity, while from their lips there issued all manner of unseemly
words. The Persian representative did not let them go beyond the world of words; as soon as
they began to attack me and do me harm he interfered. So they took me and all my baggage
and carried me to the house of the Persian representative. The rest of our property was
pillaged by these people and from the house of the Persian representative I was taken to
prison and fetters were put upon my feet. In that narrow and gloomy cell I began to commune
with and pray to the Glory of Glories. I had for companion another Bahá 'ı́. I was not alone.
We said, 'Abdu'l-Bahá has ordered us to come here and teach the 'Ulamá s of the Islamic world,
but now that we have been thrown into prison and are in all this difficulty how can we
accomplish our purpose? We did not take into account the fact that this very imprisonment
would bring the name of the Cause to the attention of thousands and thousands of people.
This had occurred by morning for, lo, but a few hours had passed before we be held a seething
mob attacking the prison. They rushed into our cell, unlocked the fetters from my feet and
carried me, almost on their shoulders, to the great hall of the leaders of Islá m.
Upon entering this hall I saw that the elite of the Islamic theological world were present.
'Abdu'l-Bahá had mentioned the names of some of them, and they and all the rest were seated
around this hall. The Tablets and books which had been seized in the morning were
distributed among this large group of theologians and every one of them, it seemed to me, had
a few sheets in his hands.
A volley of questions was now fired at me; and a volley of answers was returned. You
probably all know that His Holiness Bahá 'u'llá h lived for twelve years in Baghdá d. The city of
Najaf is very near to Baghdá d and the people of that province are familiar with the grandeur
and majesty of Bahá 'u'llá h whose wisdom no one can deny. That fact which seems as
anathema to the theologians and clergy of the Muslim world is that Bahá 'u'llá h has changed
the laws of Islá m. First, the Muslim clergy believe in the uncleanness of all religions and
nations other than their own. Bahá 'u'llá h addresses all humanity, saying: "Ye are all the leaves
of one tree and the fruits of one branch." In my answer to them I made it quite clear that the
universality of the religion of God was not something very unusual; they would find the same
principle in their own Qur'á n—and I began quoting verses from their own bible. The session
lasted four hours. When they became weary they sent me back to my cell, placed the irons

!#&(
about my feet, and everything became quiet.
They arranged a still larger meeting for the next day and when they were all ready with
their questions they came for me again, to take off the fetters and present me to their august
body. For seven days these wondrous meetings continued and every day an inquiring,
interested and curious crowd assembled and listened to the proofs concerning the message of
the Kingdom. Many of them accepted the Cause. Others derided and repudiated it. During
those seven days the only time that my feet were free to move about was when we had these
meetings.
Among the Muslims there are many extraordinary tales about the Bahá 'ı́s—one of which is
that they are so powerful that when in jail even they [XIV:B:Bg] grow wings with which
whenever they choose they fly out of the jail and enjoy the fresh and bracing outside air. As a
matter of fact, the Bahá 'ı́s, often imprisoned, would through their wonderful lives convert
their jailer, and he would give them liberty to leave the jail when ever they wished.
This time the jailer did not listen to the call of the Kingdom and every day increased the
size of the fetters fearing that I might fly out of the prison. The seventh day I saw through an
opening a number of people cutting wood in the court. They were talking about me, but I
could not understand all they said. When they came to the jail and took me out I realized that
they had decided to put wooden stocks upon my hands and send me out of the town. They
had cut out two stocks making a hole for the two hands preparatory to putting my hands into
the stocks and carrying me away. The mayor of the city declared a holiday so that everyone
could come out and see us in our gala array—and we were made very happy by this for we
heard from the lips of the people the words and teachings of Bahá 'u'llá h which they had
memorized during the last few days while passing the literature from hand to hand.
They exiled us from Najaf to Baghdá d, the Turkish guards accompanying us. Between Najaf
and Baghdá d there is a city called Karbilá . When we arrived there the guards, in order to rest
and refresh themselves, put me in prison. In the prison I found a number of important
Arabian prisoners, and as their hearts were kind and tender I began to speak with them.
Immediately they accepted the Cause. They were so affected by what had occurred during the
past few days that upon hearing the story they commenced to weep. In prison I wrote a letter
to the Governor of Karbilá , urging him to grant me permission to see him. This Governor was
a very liberal minded man and when we had the opportunity to talk with him about the Cause
he felt the spirit and was transformed. He told me that although he was powerless to do
anything for me in Karbilá —he would endeavour to obtain my freedom in Baghdá d. He told
me that although the Muslim clergy could not persecute him on account of religion yet they
had charged him with certain political schemes, saying that he upheld Sulṭán 'Abdu'l-Ḥamı́d,
the former despotic ruler of Turkey.
It took us four days to cover the distance from Karbilá to Baghdá d and during that time I
rode upon a donkey with my hands in the stocks. It was summertime and the heat was wellnigh unbearable. The donkey became so tired that often he would walk no longer, then,
becoming unruly, he would throw me off. My hands were fettered and I knew not how to
manage. The unfriendly muleteer whenever I fell from the donkey would come and kick me,
saying: "O, you ignorant man, why do you not get up and ride your donkey. As a matter of fact
this happened sixteen or seventeen times—that I fell from the donkey and they had to come
and put me again upon its back. The confirmation and assistance of the Centre of the
Covenant were so great that whenever we reached a town and rested for a day or night we
were strengthened to teach one or two souls. For three days I was in Baghdá d. In that jail I
was permitted to reach many souls. Later on, the enemies planned to take us from there to
Persia where there were many wild tribes, ready to attack and kill us on the instant. The
'Ulamá s of Najaf had already written to the chiefs of these tribes that inasmuch as they were

!#&)
unable to kill "this man" under the law upon his arrival at the frontier of Persia they must at
once attack and kill him. But they were utterly ignorant of the power of the Covenant. The
Consul who was commissioned to take me to the frontier of Persia had the love of this Cause
in his heart, and the Turkish governor did not fetter my hands at the time of my departure
from the city. No one knew how or why this was forgotten [XIV:B:Bl] for it is a very important
custom practiced upon all prisoners.
When we reached the frontier the guards turned us over to the Persian authorities who,
with their men, instead of delivering us into the hands of the wild tribes, treated us with such
loving kindness that we were amazed. As we continued our journey many lawless tribes and
fanatical individuals lay in wait all along the way, ready to kill us—but they could not because
these men were with us. Suddenly we came upon a large body of well armed Kurds. They
came up to the carriage driver and asked: "Do you know of two Bahá 'ı́s who were captured in
Karbilá and Najaf and are being brought back to Persia?"
The carriage driver, who had now become attached to me and to my companion, answered:
"No, I have not heard of them. Why do you want to know about these two men?"
"We want to capture them and, according to the message from the authorities, do away
with them," replied the Kurds.
They had even gone so far as to publish circulars which they spread throughout the city.
Through all these difficulties God protected us, until we reached the city of Ṭ ihrá n. The
government authorities in that city in order to quell the uprising decided that the best way to
manage the affair would be to keep the two men in custody for some time, until the
excitement had vanished.
I remained in Ṭ ihrá n for a month associating with no one; then I started on my journey to
the Holy Land to visit 'Abdu'l-Bahá . When I reached the presence of the Master he related all
the details of this journey of mine, so that I marvelled, for it was as though he had been there
and witnessed every detail of those things which had happened on this journey. The plans,
the strategy, the scheming of those 'Ulamá s and the events which took place 'Abdu'l-Bahá
described. He said: "My purpose in sending you to that Ulamic centre was to spread the Cause
and scatter the literature of the teachings and the books of this Movement. The result is now
achieved and a great number of men and women are informed of this Movement."
Later on a number of these 'Ulamá s who had become Bahá 'ı́s came to visit 'Abdu'l-Bahá ,
and now they are engaged in that very city in spreading the message.
These people thought that they were able to extinguish the lamp of God, but God, through
His own invisible and mighty power scattered the rays of the sun of reality to the four corners
of the earth.
This is but one of the incidents of my travels.
XIV:', April '.*0 [XIV:B:Bm]
The wondrous light of the Cause
Selections from 'Abdu'l-Bahá 's "soul-stirring Words to his loved ones in Persia, revealed some
twenty–five years ago, and during the darkest days of his incarceration in the prison-city of
'Akká ." Selected and translated by Shoghi Effendi and sent by him to the National Spiritual
Assembly of America, March BXRp.
[Selections available elsewhere have been omitted.]
O true servant of God!
The cycle in which thou hast been called to life is truly the cycle of the Ancient Beauty, and
the age, the age of the Most Great Name. Hallowed and sanctified be the Lord that hath
!#&*
graciously favoured these poor servants of His to gaze upon such wondrous Light! Ours then
to render Him thanks, in the daytime and in the night season, for His manifold blessings; to be
self-sacrificing in the path of Bahá 'u'llá h (may my life be offered up as a sacrifice at His
threshold!); to strive for the spread of His Word; to endeavour to manifest His Signs, raise His
Edifice, set forth His Proof, recount His Praise, and be lowly and humble, suppliant and
submissive before Him; haply His Grace may aid us to prove our gratitude for His bestowals.
Wherefore, unloose thy tongue to deliver the Divine Message and diffuse His fragrance.
(Signed) 'Abdu'l-Bahá
__________
O friend!
… A celestial fire hath been kindled in the very heart of mankind, and burns brightly in the
Sacred Tree. Ere long its glowing flame shall set ablaze the souls of men and its light illumine
the regions of the world.
The signs of God have appeared, the mysteries of the Kingdom are revealed, and the secret
of all that hath been recorded in the Holy Writ been made manifest. Wherefore doubt and
hesitate? …
Now that that Ravisher of hearts has spurred on His charger into the arena of Truth, and all
that hath been hidden is revealed, why be still and silent, heedless and forgetful? The Divine
Candle hath thrown its beams upon the world, whilst the heedless, veiled and afflicted,
languish, moth-like, in their darkness of [XIV:B:BX] error. Now is the hour to be stirred even as
the surging billows of the sea, and seek to attain the heights of the stars … for time is fleeting,
and the Divine Messenger will tarry no longer. Let us make haste, and let our lamps be
burning.
(Signed) 'Abdu'l-Bahá
__________
O ye the valiant servants and handmaids of the All-Glorious!
Ages, cycles, nay thousands of generations must pass before the Sun of Truth may mount its
zenith and shine again in its full splendour. Now that, praise be to God, ye have been called to
life and gathered together in this Age, the Age of the Desired One, the ever-praised Beauty, the
Day-Star of the Kingdom, the Most Great Luminary of the Realm on High, (may my life be
offered up as a sacrifice unto His servants!) how thankful ye must be! How faithfully and
fervently should we praise and glorify His Name, inasmuch as He hath graciously aided us to
receive this, His most great Blessing! Ten thousand lives be offered for this glory and
triumph; ten thousand souls be a sacrifice for such infinite care and this great victory! The
holy ones of old, whenever they imagined the wondrous vision of the Age of Bahá 'u'llá h they
felt as thunder-struck, and yearned for but a fleeting moment of that glorious Hour. Praised
be the Lord, we have attained thereunto and been immersed in His Ocean of Glory!
(Signed) 'Abdu'l-Bahá
__________
O thou endued with the Spirit of Life!
The Call of God hath proved the very life of the universe, and the animating spirit of
mankind. Behold! how it hath vivified the heart of man, and stirred the conscience of the
world! Ere long its signs shall be made manifest, and the fast asleep shall be awakened.
The Glory of God rest upon thee!
(Signed) 'Abdu'l-Bahá

!#'+
XIV:', April '.*0 [XIV:B:RZ]
Mirrors of the Master
Addresses of Jiná b-i-Fá ḍ il and a special interview
Juliet Thompson
New York City,
l March BXRp.
The power of God's confirmation, in its fullness, is very mysterious. 'Abdu'l-Bahá said once
to us in 'Akká : "The magnetism for the Word of God is sincerity of intention, and until you are
entirely emptied of yourselves you will never be sincere enough." Jiná b-i-Fá ḍ il is one entirely
emptied of himself and filled with the love of God, and therefore whose words have a
penetrative power, because the "trace of the Word of God" is in them. When he speaks the
word "forgiveness" the attribute of forgiveness grows in your heart; when he speaks the word
"faith" you step into the world of faith; his own holiness and wisdom illumine the word "love".
By his positive representation of the attributes of the Kingdom, of the greatness of the life of
the Kingdom, we see clearly where we have fallen short, where we have been childishly
unseeing, where the self has gotten in the way of the larger handling of things. We see how
easy it is for love—love and faith—to conquer all—to solve simply every complicated
problem.
When I went to him yesterday to ask him for news for the Star of the West—news of Shoghi
Effendi and Haifa—he said:
"His Holiness Shoghi Effendi has commanded all over the world that wherever there were
nine Bahá 'ı́s there should be a spiritual assembly and that the members of every House of
Spirituality should be elected on the condition that they possess all the attributes mentioned
by Bahá 'u'llá h. These Houses of Spirituality must be in direct communication with one
another, must benefit by one another—in other words, must co-operate with and assist one
another. They must be like the active power and the active members of the same body. All
are joined to the Heart which is in Haifa.
"One of the teachings of His Holiness Bahá 'u'llá h is the Law of Consultation. The people of
Bahá , in order to promulgate the Cause, should help and aid one another in all their affairs.
"His Holiness Bahá 'u'llá h in his epistles and books, states that the 'tent of the order of the
world is upheld by two pillars—reward and punishment', and the Heaven of the Command of
God is illumined by two stars—benevolence and consultation.
"In the epistles and tablets of Bahá 'u'llá h and 'Abdu'l-Bahá the foundation of consultation is
laid down—that all the [XIV:B:Rm] individual Bahá 'ı́s may be joined and connected together
like members of the same body, so that no event could separate them, or cause dissension
among them.
"His Holiness 'Abdu'l-Bahá , in reference to consultation, states: 'The electricity of reality is
produced by the friction of two opposite ideas'. When people consult together the friction of
reality always is produced. Therefore the Bahá 'ı́s, by the blending of thoughts, consultation
and co-operation, should rise for the propagation of the Cause and diffuse its fragrances to the
hearts and minds of the people.
"Of the great construction of the Cause planned by His Holiness 'Abdu'l-Bahá , Shoghi
Effendi is laying the foundation. And that construction is the building of consultation, union
and co-operation among the Bahá 'ı́s so that the Bahá 'ı́s of the East and West may become like
unto members of the same body, uniting their powers. Unitedly should they arise for the
promulgation of the Cause, so that the banner of the oneness of mankind may be unfurled
from the horizon of the world, that the children of the world may manifestly see this standard,

!#'!
and gather under its shadow."
Jiná b-i-Fá ḍ il said further:
"I am greatly pleased with the immense activities of the Bahá 'ı́s in this city. They are
engaged incessantly and untiringly in the promulgation of this great Cause. From every
corner of New York City the call of the Kingdom is raised. Day and night those who have
dedicated their lives are engaged in unfurling the banner of the Oneness of Mankind."
Jiná b-i-Fá ḍ il's first appearance in New York was at St. Mark's in the Bowery, where friends
from Boston and Canada joined the New York friends in welcoming him.
The following night he honoured my house by meeting a group of the teachers here,
answering their questions. He spoke of His Holiness Shoghi Effendi in a way that enkindled in
every heart a longing to make the pilgrimage to the Sacred Spot, where, as Jiná b-i-Fá ḍ il made
it so clear, the Divine Centre of the Covenant, from his Abhá Kingdom, is reflecting himself in
the mirror of Shoghi Effendi. Shoghi Effendi, Jiná b-i-Fá ḍ il told us, is the perfect mirror of
'Abdu'l-Bahá . In him we see again our beloved Master. In face, in gesture, even in quality of
mind, Shoghi Effendi gives back amazingly the reflection, the likeness, of 'Abdu'l-Bahá .
Friday evening he addressed Mr Bert Randall's group at St. Mark's, where he explained the
Hidden Word, "Unreal friends love one another for their personal interests, but the Real
Friend loveth and hath loved you for the sake of yourselves", and where he also gave a talk the
substance of which he repeated to me for the Star of the West. Its subject was "The salvation
of man from egotism".
"Self and ego," he said, "were like a cage, a prison. A man may be outwardly prosperous,
but if he does not save himself from egotism, he is degraded and debased; while outside of the
prison of self he is free, though (bodily) he might be in the greatest prison. Salvation from self
is only possible through the Manifestations of God, through love for Him, faith in Him, service
in His path. The lives of the followers and adherents of the Manifestations of God are the
greatest proof for the validity of this statement. The disciples of His Holiness Christ and the
adherents of His cause forgot themselves in such wise that they sacrificed themselves for the
world of humanity. There are no other means for salvation from self except through faith,
love and service. Those who become ascetics, weakening their bodies in order to reach the
ideal state, will never attain to their object, for weakness of body is conducive merely to
weakness of spirit; because a sound soul is only in a sound body. Therefore, we must have
strong bodies and strong souls [XIV:B:RX] that we may rise for the service of mankind."
Jiná b-i-Fá ḍ il speaks sublimely on forgiveness, with a power in his simple words so amazing
that whatever of the poison of resentment remains in our hearts is somehow immediately
washed away. No matter what we suffer from others we must at once forgive, he says, leaving
the outcome of everything in the hands of God. We may gently admonish, speaking frankly,
but always with love and forgiveness in our hearts. The Bahá 'ı́ martyrs softened the hearts of
many of their persecutors, by the love they displayed to these enemies, under the very sword,
even giving away their possessions to their murderers. One of these martyrs said to the man
appointed to kill him: "My clothes and the money in my pockets are yours." The man could
hardly go on with the execution; but the Bahá 'ı́ said: "Finish your work. You cannot help it."
Whenever Jiná b-i-Fá ḍ il speaks he gives us great examples of deeds, of heroic living, either
from the lives of the Manifestations of God, or from their sincere followers, detached and lofty
spirits who, lifted entirely above the influences of this world, manifest naught save greatness
of spirit, the greatness of the unconquerable love of God. On this positive aspect of life he
dwells, till all that is less becomes revealed in the true measure of its littleness and
unworthiness.

!#'#
Of Jiná b-i-Fá ḍ il, 'Abdu'l-Bahá has written, "there is considerable difference between him
and others."
Tonight Jiná b-i-Fá ḍ il spoke of the ascension of the holy reality of 'Abdu'l-Bahá to the Abhá
Kingdom and of his increasing power throughout the world, resulting from his freedom from
his body. He told us wonderful stories of the quickening of the work in Russia, of the stirring
of a new life in Turkey, Egypt, among all nations. And he ended by saying that we are as many
mirrors and the unseen Master is a Sun in the midst of mirrors. He told us the following
beautiful tale:
In a meeting in Bá kú he had observed a man so humble that he marvelled at such a degree
of humility, and wondered how he had attained it. Later he was told the story.
The man had been born a Muslim, and had been a highwayman and a murderer. But one
day he asked himself—"If indeed there is a God, how shall I fare for the way I have lived?"
At last he sought out a Mullá and begged to be shown how to win the forgiveness of God.
The Mullá said:
"I will tell you. Go, and find a Bahá 'ı́ and kill him, and you will be forgiven all your sins."
This made the man very happy, for, he said, "This is the easiest way for me to win
forgiveness."
So he found a Bahá 'ı́, who was a baker, and one day went into his bakery and began to heap
insults on him, to provoke the Bahá 'ı́, in order to have some pretext to kill him. But the more
he insulted the Bahá 'ı́ the kinder the Bahá 'ı́ became. After a while the Bahá 'ı́ asked him to be
seated and brought him food, then told him of the coming of the Blessed Perfection, and the
man was obliged to give up for that time killing the Bahá 'ı́, saying to himself, "I must try again,
when he is not so kind."
However, when he returned the second time the Bahá 'ı́ was still kinder, and on the third
occasion showed a spirit so divine that his would-be-murderer, already two–thirds a Bahá 'ı́,
became entirely converted. On each visit, Jiná b-i-Fá ḍ il said, a third of him became converted.
Wholly converted at last, he said to the Bahá 'ı́, "Now I want to go and kill that Mullá ."
But the Bahá 'ı́ answered: "Rather, you must go and guide him, for among Bahá 'ı́s there is
no spirit of revenge—there is only peace and love."
XIV:*, May '.*0 [XIV:R:pg]
Studies in immortality
Part II
New revelations of the unseen world
There are human sciences and divine sciences. There is human knowledge acquired
through a chain of many minds laboriously building up sets of facts, and there is divine
knowledge given to humanity at intervals by a great mind which sees with the Inner Sight.
Seventy years on earth, and then countless millions of years in the unseen Kingdom—such
is the relation of mortal life to life eternal. One hundred years, even, on earth, is to the life
beyond the Gateway as a tick of the clock to an eternal day. For all humanity, therefore, the
absorbing question must be: What is the nature of the life in that endless eternity!
Who are the authorities on this subject of life beyond death? The materialists who deny all
that cannot be seen and touched? The traditionalists who accept nothing new? The
philosophers who adhere to human reason alone as impregnable in all its deductions—
deductions which change from century to century, even during the lifetime of the philosopher
himself?

!#'$
The materialistic scientist, the scientific philosopher follows certain immutable laws and
works along them for his logical sequences. The searcher for divine truth, equally scientific,
asks what is that law of the divine universe by which we may recognize our great, trustworthy
authority?
"Blessed are the pure in heart," said Jesus, "for they shall see God." And those who can see
God can see His immortal Kingdom. But where is the heart which is absolutely pure?
There are many degrees of existence. As the plant cannot understand the animal, as the
animal is powerless to comprehend the glory of the human intellect, so man is unable to
comprehend spiritual verities until he is spiritually reborn. "Except one be born from above,"
said Jesus to Nicodemus, "he cannot see the Kingdom of God." "Nicodemus had an earthly
mind and only understood earthly things. Heavenly things are alone understood by heavenly
minds." "As to the worlds whereunto Christ referred—unto whom be great glory—(the many
mansions)," writes 'Abdu'l-Bahá "they are spiritual, divine, heavenly, single, unlocated; neither
the imperfect mind can comprehend them nor the sinning soul can know them. But verily the
vision of the people of the Kingdom of Bahá perceives them and the intellects of the people of
the Supreme Concourse apprehend them."
In a word, the masters of divine science are those who have divine character. [XIV:R:pl]
Knowing themselves, they know their God, because He abides within them. The most pure,
perfect and divine of men are the great world prophets. It is through contact with their
teachings and their spirits, as 'Abdu'l-Bahá has so wonderfully explained in the article on
education in this present issue, that human beings are spiritually reborn. In fact, the degrees
of existence are: first, the mineral; second, the plant; third, the animal; fourth, the rational
soul; fifth, the spiritually reborn, and sixth the Divine Prophets. These Divine Prophets are so
pure and perfect that we call them the primal mirrors, the Manifestations of God. When they
tell us of the many mansions of the Father's house they speak of what they have seen and
heard. Their utterances are revelations of eternal verities. "I have yet many thing to say unto
you," said Jesus, "but ye cannot bear them now. Howbeit when he, the Spirit of Truth is come,
he shall guide you into all the Truth."
Our age of doubt is divinely blessed in having in its midst such masters, who reveal the
fuller truth about immortal life. Bahá 'u'llá h and 'Abdu'l-Bahá have given the most complete
descriptions of life in the unseen worlds of God recorded in spiritual literature.
Some questions answered by 'Abdu'l-Bahá
Question: What will become of the soul of man after death?
'Abdu'l-Bahá : The body goes under the earth. Thence it came and thither it goes.
Everything that you see returns to its own place. As the human body came from dust, to dust
it returns. But the human spirit comes from God and to Him it returns.—Star of the West,
VII:X, p. ZZ.
__________
"Thus, it is apparent that the soul, even as the body, has its own individuality. But if the
body undergoes a change, the spirit need not be touched. When you break a glass on which
the sun shines, the glass is broken, but the sun still shines! If a cage containing a bird is
destroyed, the bird is unharmed! If a lamp is broken, the flame can still burn bright!
"The same thing applies to the spirit of man."—Paris Talks, pp. lg–ll.
__________
The spirits of the sons of the Kingdom, after the disintegration of this body ascend to the
world of eternal existence; but should you ask the place, know thou that that world of
existence is the world of unity, but the grades are different. For instance, the mineral

!#'%
existence has a grade, but the mineral being has no knowledge of the vegetable kingdom. It
(the mineral existence) has no information of a higher realm, nay, rather, according to
appearances it may deny the higher grade. Likewise, vegetable life has no knowledge of the
animal kingdom. It is entirely heedless and unconscious of that kingdom, because the grade of
the animal is higher than that of the vegetable. The vegetable, owing to its limited
environment, is veiled from knowledge of the animal kingdom and may deny it, although the
animal, the vegetable and the mineral live in the world of existence. Likewise the animal
cannot comprehend man's faculties of intelligence which generalize concerning the universal
and discover the mysteries of being, so that while living in the East he organizes and founds
institutions in the West, and he reveals hidden things. Though he abides in Europe he
discovers America; though he dwells upon the earth he unravels the realities of the solar
system. The animal is entirely unconscious of, nay, rather, is a denier of this intelligent force
which penetrates into the unknown and comprehends the general as well as the particular
ideas of this illimitable universe.
Likewise the people of the world lack knowledge of the world of the Kingdom, nay, rather,
they deny it. Do we not hear from their lips words such as these: "Where is the Kingdom?
Where is the Lord of the Kingdom?" But these souls are like unto the mineral and vegetable
who know nothing of the animal and human kingdoms. They neither see nor search.
However, the mineral, the vege- [XIV:R:pZ] table and the animal all live in this world of
existence.
The divine trials are in this world, not in the world of the Kingdom.
The human reality in the other world has no physical likeness, nay, rather, it has the
likeness of the Kingdom, which consists of the harmonious elements of the realm of the
spiritual kingdom.
The centre of the Sun of Truth and of the supreme world is the Divine Kingdom. Those
souls who are purified and sanctified, after the disintegration of this elemental tabernacle
hasten to the Divine Realm, and that realm is in this universe, but the people of this world
have no knowledge of it, just as the mineral and vegetable kingdoms have no knowledge of the
animal and human kingdoms.—From a Tablet to Mr and Mrs Ostburg, Boston, Massachusetts.
__________
Question: "Do the dead pass entirely away from the earth, losing all consciousness of and
interest in the people and affairs of the world?"
'Abdu'l-Bahá : "No, the dead retain both interest in and remembrance of those they love."—
From Mrs Aline Devine's notes, taken at 'Akká , October BXCl.
__________
Question: "What is the connection of the spirit with the body?"
'Abdu'l-Bahá : "It has the same connection as the sun has with the mirror. Death is the
name for the dissolution of this connection."—From Mı́rzá Maḥ mú d's Diary, July BXBR.
__________
'Abdu'l-Bahá : "Concerning the question of death, know that the spirit is abstracted and
sanctified from all things; for entrance and departure, ascent and descent, union and
separation are the properties of material beings and not of the spirit. Consequently, the
human spirit does not enter into the physical body, nay, rather, it has some 'attachment' (to
it). This 'attachment' is like that of the mirror and the sun. The sun neither enters into nor
does it go out of the surface of the mirror, nor does it absolutely identify itself with it, but it
(the sun) has some attachment to the mirror and reflects itself therein. However, when this
attachment is broken the mirror is deprived of illumination, beauty and effulgence."—From

!#'&
Tablet to Madame D'Astre of Paris, dated RB May BXCm.
__________
Question: "What is meant by the Mirror for Divine Reflection?"
'Abdu'l-Bahá : "'Mirror' is the whole body, the brain in particular. Body has many elements
in its composition and these are continually changed during one's lifetime. At dissolution each
element is received back to its original source. The physical body of man is like that of the
animal, the only difference being on the level of consciousness. It follows therefore that only
consciousness or mind is left after death. Electricity is known by its attributes and effects.
The power of consciousness is also thus recognized. After death the condition is one which
cannot be clearly explained in words. It is one of comprehension, understanding which
involves all other things—feeling, etc.
"In beings there are degrees; all are not in the same station. Observe the various characters
to be seen and compared, say, among ten children who have received identically the same
treatment, training and food. Three degrees will be found, which might be classed as, rapid
development, less rapid, and almost stagnant."
Question: "Is there any predominant quality which man should develop in order to obtain
especial excellence or power after death?"
'Abdu'l-Bahá : "No, man should develop all his qualities for each quality has its own use and
function."
Question: "Is individuality retained by the various individual consciousnesses?"
'Abdu'l-Bahá : "Complete individuality belongs only to the station of the Prophet. Those
who follow him are under the 'shadow' of his station. After death man does not develop
through conscious effort, but through the power of Divine Bounty or unfoldment. All good
works, loving memories, prayers and help from lesser beings assist the soul to push for-
[XIV:R:pm] ward after death."—Questions asked at Ramleh, May BXBB.
__________
'Abdu'l-Bahá : "You will retain your individuality and will not be swallowed up in one vast
spirit. Concerning the condition of the human soul after its ascension from the material
world: the essence of the human soul is clarified from material substances and purified from
the embodiment of physical things. It is exclusively luminous; it has no body; it is a dazzling
pencil of light; it is a celestial orb of brightness."
__________
"Those souls who are not vivified and attracted by the Holy Spirit are accounted among the
dead, because their souls are deprived of the Breath of the Holy Spirit; and these, after
physical death, are in a certain condition, having feeling and discernment in their
environment; but in comparison with the pure souls who have been vivified by the Holy Spirit
they are as dead, and deprived of life."—From an early Tablet to Mr F. C. Helbry, Tacoma,
Washington.
__________
"Thou hast asked concerning the spirits of men. They are not at all annihilated. They are
immortal. But the spirits of heavenly souls will find eternal life, that is, they will attain to the
highest and most great stations of perfection. But the spirits of the heedless souls although
they are immortal yet they are in a world of imperfection, concealment and ignorance. This is
a concise answer. Contemplate, and meditate upon it in order that thou mayest comprehend
the reality of the mysteries in detail. For instance, no matter how much the mineral has
existence and life yet, in comparison with man, it is entirely non-existent and deprived of life.
When man is transformed, translated, from life to death, his comparative station will be that

!#''
of the mineral existence. In such wise, the mineral life typifies the death of man. This is a
brief answer.
"We cannot realize in this world the bounty of God nor can we appreciate His love. But in
the next world we can do so."
The glory of immortal life
From the Words of Bahá 'u'llá h.
"But concerning that which you have asked about the spirit and its everlastingness after its
ascension: know that it will ascend at the time of its departure until it enters the presence of
God in a form which throughout all centuries and times and throughout all circumstances and
events of the world will remain unchanged but will be everlasting as the perpetuity of the
Kingdom of God, His sovereignty, His power and His might, and from it will appear the traces
of God, His qualities, providences and favours.
"The pen cannot move at the mentioning of this station as it is in its supremeness and
exaltation. The Hand of Divine Bounty will cause the spirit to enter into a station which
cannot be comprehended by expression nor be explained by all the creatures of existence.
Blessing be upon the spirit who departed from the body purified from the doubts and
superstitions of the nations. Verily it moves in the atmosphere of God's pleasure and enters
into the Supreme Paradise. All the angels of the Supreme Paradise attend and surround it;
and it will have fellowship with all the prophets of God and His saints and will speak with
them and tell them what happened to it in the Cause of God, the Lord of the universe. If
anyone could realize what hath been assigned in the Kingdom of God, the Lord of the throne
and the dust, he would immediately yearn with a great longing for that immovable, exalted,
holy and most glorious station.
"O 'Abdu'l-Vahhá b, now listen in the Persian language!
"As you asked about the immortality of the spirit, this Wronged One beareth witness to its
eternality; and as to your question about its form—it cannot be described, and is not needful
to be expressed; but only some things need to be known and messengers come only to guide
the creatures to the straight path of God and in order that people may be trained. Then at the
time of their ascen- [XIV:R:pX] sion, with perfect holiness and separation and having been cut
from the things of this world, they will repair to the Supreme Station. By the Self of God, the
rays of those spirits are the cause of the development of the people and the station of the
nations! These are the leaves of existence and the greatest cause of the appearance of divinity
and the works of the universe. By them the clouds will shower and the plants of earth spring
up. Not one thing of all existing things is without cause, reason and beginning. The greatest
cause is that the spirits were and are forever above us unequal. And the difference between
this (earthly) kingdom and the other is as the difference between the embryonic world and
this world. After its ascension the spirit will enter into the presence of God in a form suited
for eternity and for the Kingdom."
Eternal reunion
From Tablets of Abdul-Baha Abbas.
"O thou spiritual friend! This world is a prison for heavenly souls and this earthly world is
but a cage, and not a nest, unto divine birds. A prisoner who is awake and conscious will
certainly seek for freedom, and a mindful bird will certainly wish for deliverance from the
cage."—Vol. I, p. BCX.
__________
"Do not grieve on account of the death of thy son, neither sigh nor lament. That nightingale
soared up to the divine rose garden; that drop returned to the most great ocean of truth; that
!#'(
foreigner hastened to his native abode and that one who was ill found salvation and life
eternal.—Vol. I, p. XX.
__________
"Be not grieved at the death of thy dear daughter. That divine bird flew away to the rose
garden of the Merciful and that plant of humanity hastened to the garden of the Kingdom of
Abhá . That drop returned to the Most Great Sea and that ray betook herself to the Most Great
Orb. Be happy and thankful, because thou wilt see her face shining in the Divine Kingdom and
wilt find her as a lamp amid an assembly in the spiritual heaven."—Vol. I, p. BZX.
__________
"Be not sorrowful on account of the departure of thy good son. He hath indeed departed
from this narrow and gloomy world, which is darkened by unlimited sorrow, unto the
Kingdom which is spacious, illumined, joyous and beautiful. God delivered him from this dark
well and promoted him to the Supreme Height. He gave him wings whereby he soared to the
heaven of happiness. Verily this is the great mercy, from Him who is Precious and
Forgiving."—Vol. I, p. gB.
__________
"Mrs _____ hastened from this mortal world to the divine world and soared from this
temporal realm to the expanse of the Kingdom. She abandoned the earthly cage and flew
toward the bower of the upper world; so that, like unto a nightingale of significances she may
in that divine rose garden engage in praising, glorifying and sanctifying the True One with the
most marvellous melody. Consequently, do ye not sigh in grief because of her decease and be
not dejected on account of her ascension.
"To the people of adoration death is an ark of deliverance and to pure souls flight from this
world of dust is the means of attaining to the kingdom of spheres. By 'spheres' is not meant
this infinite space, nay, rather, is meant the divine world and the invisible realm."—Vol. II, p.
oop.
__________
"O my dear daughter! … Indeed the separation from thy dear husband is very hard and
difficult for thee. But he obtained the privilege of beholding the beauty of the Almighty. We,
and you will also soar to that world, and you will find his shining face visible in the heavenly
realm and in the world of the Kingdom, and you will find eternal union with him.
"Be thou assured that he has not been lost; he is in existence, that is, in the pure world. And
know thou for certain that thou hast not lost him, for thou shalt find him in the end.
"Have therefore patience and endurance and be thou firm and at rest, and seek [XIV:R:oC]
God's mercy and benevolence in his behalf. I, too, will pray and beg for him everlasting glory.
Be patient, so that thou mayest find great reward and see thy respected husband in the Divine
Kingdom in the end, and find peace of soul and rest of heart."—From a Tablet of 'Abdu'l-Bahá
to a friend in Cleveland, Ohio.
__________
"O thou beloved maidservant of God, although the loss of a son is indeed heart-breaking
and beyond the limits of human endurance, yet one who knoweth and understandeth is
assured that the son hath not been lost but, rather, hath stepped from this world into another,
and she will find him in the divine realm. That reunion shall be for eternity, while in this
world separation is inevitable and bringeth with it a burning grief.
"Praise be unto God that thou hast faith, art turning thy face toward the everlasting
Kingdom and believest in the existence of a heavenly world. Therefore be thou not
disconsolate, do not languish, do not sigh, neither wail nor weep; for agitation and mourning

!#')
deeply affect his soul in the divine realm.
"That beloved child addresseth thee from the hidden world: 'O thou kind Mother, thank
divine Providence that I have been freed from a small and gloomy cage and, like the birds of
the meadows, have soared to the divine world—a world which is spacious, illumined, and
ever gay and jubilant. Therefore, lament not, O Mother, and be not grieved; I am not of the
lost, nor have I been obliterated and destroyed. I have shaken off the mortal form and have
raised my banner in this spiritual world. Following this separation is everlasting
companionship. Thou shalt find me in the heaven of the Lord, immersed in an ocean of
light.'"—Selections from Writings of 'Abdu'l-Bahá, No. BZB, p. RCB. Tablet translated by Shoghi
Effendi, Bm January BXBm.
__________
"O thou whose soul is tranquillized by the grace of God and by the Greatest Gift! Verily I
inform thee of that by which thy breast will be dilated with joy, thy heart will rejoice and thy
soul will be delighted in every time and moment. And it is this, that verily thy honoured Wife,
who journeyed unto God and hastened unto the Blessed Spot, her heart ignited with the fire of
the love of God and her sight and gaze extended toward the Kingdom of Abhá , was firm in the
Testament, and was overtaken by death in the land of Beirut, is now attracted to 'The Living
One who shall never die'.
"Verily, she surrendered her life while she was in a condition wherein she was
encompassed with the glad tidings of thy Lord from all directions and her nostrils were
perfumed with the fragrances of holiness from the Supreme Concourse. Her soul soared up to
the summit of sanctity, under the shelter of the mercy of thy Lord, the Mighty, where the
concourse of the chosen ones are assembled around it in the Lofty Paradise, and the angels of
mercy are blessing it and are speaking its praise while their faces are smiling because of her
ascension to heaven.
"By the life of God, wert thou informed of her prosperity and of the bounty with which she
is surrounded and of the favours of thy Lord, which were her greatest desire, thou wouldst
smile with joy, thy breast would be dilated and thou wouldst thank God for that which He hath
poured upon her; that He hath adorned her with the embroidery of sanctity and purity in His
Kingdom, the Abhá ; and that He hath crowned her with the diadem of the Greatest Gift in the
Supreme Concourse.—From an early Tablet to Mr Percells of Chicago.
Preparation for the immortal degrees
"O servants! If in these visible days and in this present world conditions contrary to your
wish appear from the Realm of Decree be ye not depressed for happy and divine days shall
come and spiritual worlds of holiness shall be manifest. In all those days and worlds for you a
portion is ordained, a sustenance is deter- [XIV:R:oB] mined and a food is established. Ye shall
certainly attain to all these, should ye exchange the garment of mortality for the garment of
immortality and enter the station of the paradise of Abhá which is the everlasting abode of
glorious, sacred souls. All things are a proof of your existence, if ye emerge from the gloomy
dust of non-existence. Be not grieved at the hardships of these numbered days and be not
dejected if your outward bodies are destroyed in the Path of the Beloved One; for every
destruction is followed by a construction and a paradise of rest is concealed in every
hardship."—Words of Bahá 'u'llá h.
__________
"In the beginning of his life man was in the matrix of the world. There he obtained capacity
and preparation for this world. The forces and powers necessary for this world he obtained
there. In this world he needed eyes; he received them potentially in the other world. He
needed ears; therefore he obtained them in the world of the matrix. Thus was he prepared for

!#'*
this world. When he came to this world he found that all the necessary forces were ready; all
his needs for material sustenance were provided.
"Likewise, in this world he must also prepare himself and become ready for the life
hereafter. That which he needs in the world of the Kingdom he must obtain here. Just as man
prepared himself for existence in this world by acquiring the necessary forces in the world of
the matrix so is it necessary that all the forces needful in the Kingdom be acquired in this
world.
"After he is transferred from this world to the other world what is man in need of for the
life of the Kingdom? In that world there is need of radiance; therefore radiance must be
acquired in this world. In that world there is need of spirituality; he must acquire spirituality
in this world. In that world faith and assurance, the knowledge of God and the love of God are
essential; these he must acquire in this world so that after he ascends from this world to that
immortal world he shall find ready for him all that is needful in that life eternal."—From the
Words of 'Abdu'l-Bahá .
__________
"The more difficulties one sees in the world the more perfect one becomes. The more you
plough and dig the ground the more fertile it becomes. The more you cut the branches of a
tree the higher and stronger it grows. The more you put the gold in the fire the purer it
becomes. The more you sharpen the steel by grinding the better it cuts. Therefore, the more
sorrows one sees the more perfect one becomes. That is why, in all times, the Prophets of God
have had tribulations and difficulties to withstand. The more often the captain of a ship is in
the tempest and difficult sailing the greater his knowledge becomes. Therefore I am happy
that you have had great tribulations and difficulties. For this I am very happy—that you have
had many sorrows. Strange it is that I love you and still I am happy that you have sorrows."—
From a Tablet of 'Abdu'l-Bahá , about BXBC.
__________
"Convey my spiritual greetings to the maidservant of God … and say unto her: "Verily for
each one of the Manifestations of the previous cycles there was a certain station in existence,
and a particular degree in the creation of man. But the Manifestation of the Greatest Name—
may my spirit be a sacrifice for His beloved ones—was an expression of maturity and
perfection in the essence of humanity and the world of existence; just as the sun is the centre
of light, the source of heat and the point of illumination, comprising all the perfections which
were manifested to the world from the shining stars. Endeavour, so that thou mayest obtain
an abundant portion and a great share from the Manifest Light.
"Verily I say unto thee, if thou arrivest at that station thou shalt behold all the holy people
humble and submissive at that station. Make haste in life before death, spring before autumn,
healing before sickness. Thus mayest thou be- [XIV:R:oR] come a spiritual physician, healing
all manner of diseases by the breaths of the Holy Spirit in this glorious century and manifest
age."—From a Tablet of 'Abdu'l-Bahá , BXCR, to Mrs I. D. Brittingham.1
XIV:*, May '.*0 [XIV:R:oR]
Two kinds of education
The idealistic youth of today long for education as for the fountain of living water. They
make countless sacrifices, work day and night to win an education, travel half-way around the
world that they may enter a modern scientific and technical university. China, Japan, India,
Turkey, Egypt, Persia, in fact almost every country of the world is sending its brightest youth
to the great universities and technical colleges of Europe and America. The true leaders in all

These selections are taken from compilations made by Mrs Brittingham and Mrs Mary M. Rabb.

!#(+
countries today are realizing that education is the only solution for our social and
international problems.
But what kind of an education shall it be? A brilliant technical education, alone, may be
used for the destruction of all civilization. Education is what makes modern warfare so
terrible. Present day generals and engineers, chemists and airmen are so finely trained in
modern science and its technical application that they can destroy human beings with an
efficiency undreamed of in all past ages.
Evidently something is lacking in western education. 'Abdu'l-Bahá strikes the keynote for
the future in the following address upon the essential necessity of education. He answers the
question which the whole world is asking. This address was given by him in the Unitarian
Church at Dublin, New Hampshire, Sunday, BB August BXBR. It was taken down in Persian and
given by 'Abdu'l-Bahá to Dr Baghdá dı́ who, with two friends, has rendered it into English for
this issue of the Star of the West.
__________
That the world of nature is imperfect and needs education is to the wise beyond question.
Consider, man uneducated is in utmost barbarism and distress; through education man
becomes a man. Left to himself he will be as other animals. Look at the civilized countries.
There man is educated acquires ideals, becomes civilized, wise and perfect. But in savage
countries, such as Central Africa, man, because he receives no education, remains in the state
of barbarism. The difference between America and Central Africa is this that in the United
States there is education and in Africa there is no education. The people of Africa have
remained in their natural state; but among the inhabitants of this country (America)
education has great effect and is firmly established.
Education straightens a crooked branch. Education makes the jungle into a rose garden.
Education causes the fruitless tree to become fruitful, changes the thorn patch into a
cultivated field, makes devastated countries to flourish. Through education the savage
become civilized. Through education the ignorant become wise, the imperfect are made
perfect. Education informs man of the world of the Kingdom, makes him aware of God.
Education endows man with spiritual susceptibilities, enables him to discover the mysteries
of nature, makes him aware of the realities of the Kingdom. In short, it is clear to all that the
[XIV:R:op] world of nature is imperfect, and through education will attain perfection.
But for education man would have remained as other animals, nay, lower than animals for
some deeds proceed from man which do not occur among the animals. For instance, the
animal to satisfy his hunger may devour one animal. But man, devoid of education, and
ferocious, kills in a day a hundred thousand people. Consider how those ferocious souls who
have come into the world are lower even than wolves, are beneath the carnivorous animals. It
is evident that if man is not educated he is lower than an animal.
There are two kinds of education: divine and material. The philosophers who have arisen
are material teachers, have given the people material training and have been the cause of the
progress of the world of nature. But the holy Manifestations of God are divine educators. The
philosophers have educated the world of bodies; the divine, holy Manifestations have trained
souls. His Holiness Christ—unto him be glory!—was a spiritual educator, the educator of the
Kingdom, the Divine Educator. He educated souls, trained the human reason to see the
verities of the spirit. But the philosophers have served material civilization, educating from
the material standpoint.
Man, in reality, is in need of both material and divine education. If, however, he does not
receive heavenly instruction, if he receives material education only he will be as other
animals, for animals discover the bodily verities, the facts of nature, the realities which can be

!#(!
sensed. But God has created in man a power which may perceive mental verities and which
may discover the realities of the Kingdom. That power becomes aware of divine bounties, is
the cause of eternal life, bestows ideal perfections. That power distinguishes man from the
animal because the animal knows but the nether world while man discovers the verities of
Heaven.
Man though he progress materially is in need of the breaths of the Holy Spirit, of divine
education, of the outpourings of the Kingdom. Not until man receives this bounty can he
become perfect. Therefore the holy, divine Manifestations have appeared in every cycle and
dispensation so that they may give the human souls this divine education, may banish the
imperfections of the human world and make manifest ideal perfections. The world of nature
is like a jungle. His Holiness the Christ was the divine gardener. He made this jungle to be a
rose garden, these fruitless trees fruitful. These lands which according to the laws of nature
should bring forth weeds and tares he filled with roses and tulips. This Divine Farmer sowed
the earth with seeds; the worthless grass he threw away. The thorn bushes which according
to the law of nature should grow he rooted out, and through divine education the thorny place
became a rose garden. Had it remained in its original state it would have been either a jungle
or a bramble patch.
The point is this, that man, however much he may progress materially, however much he
may acquire of material perfection belongs, still, to the animal world and is in need of the
breaths of the Holy Spirit, of divine education. If man partakes of the breaths of the Holy
Spirit then the divine reality appears in the human world in utmost perfection and man
becomes as the image and likeness of God. He that was earthly becomes heavenly; he that was
of the nether world lives now in the divine world; he who was materialistic becomes spiritual;
he who was dark is illumined. And this is only possible through the breaths of the Holy Spirit.
The holy, divine Manifestations give a new spirit and a new mind to man, are the cause of
great progress; they illumine the world. However, a short while after (their appearance) the
darkness and gloom of materialism, of nature, again prevail. The heavenly illumination (the
light of the Manifestation) passes [XIV:R:oo] away and natural susceptibilities become
dominant. It is as though a farmer comes and cultivates land which was full of tares and
weeds, and the land brings forth abundant harvest. Then, when left to itself the land once
more becomes a thorn patch and a place of weeds.
One time, in Persia, there was a blessed farming land, and through the power of the holy
Manifestations that jungle became a rose garden. The darkness of ignorance vanished and
heavenly illumination appeared. But soon again the East became entirely dark; no light at all
remained; no trace of the divine bounty, nor spiritual education. At such a time as this His
Holiness Bahá 'u'llá h appeared; at a time when the Eastern nations were in utmost strife and
conflict, when the leaders of religions were drinking one another's blood, when sects were
battling with each other, intense hatred was rife among the people and no trace of love or
heavenly illumination remained. At such a time His Holiness Bahá 'u'llá h appeared from the
horizon of the East. He taught: the oneness of mankind …, universal peace …, that reason and
religion must conform …, that men and women are equal …. The people of the East were very
ignorant. Bahá 'u'llá h announced that all people must acquire knowledge, that all children
whether in the cities or in the villages must go to school, that it is the duty of all to teach and
educate the children. Should the father and mother be unable to educate the children and
have not the means therefor, then society must take care of them and educate them so that
not one single soul remains in ignorance. Bahá 'u'llá h taught that in all schools and colleges
sciences, both divine and material, should be taught, in order that the students may discover
material realities and the realities of the Kingdom, for material sciences are as the body and
divine sciences are as the spirit. The body must live by the spirit. If the spirit does not exist
the body then is dead. Though the body be in utmost beauty, yet, if deprived of the
!#(#
outpourings of the spirit it will be fruitless and of benefit to no one, nay, rather, its nonexistence were better than its existence. … His Holiness Christ says in the Gospel, the one who
is born of the flesh is flesh and the one who is born of the spirit is spirit. The interpretation of
this verse is this, that physical things are like the body but the breaths of the Holy Spirit are
the spirit (in the body). The body must live by the spirit, and therefore His Holiness Christ
spoke of the second birth.
What is the second birth? It is this: Man while in the matrix world is deprived of bounties.
When ushered into this world from that of the matrix he finds himself the possessor of eyes,
ears, physical powers, of intelligence. Although God gave all these bounties to man, in the
matrix world they were not yet apparent. Only when born into this world did these divine
bounties become manifest. Man then found that eyes had been given to him, that he was
possessed of ears, and that powers which could discover all created things had been granted
him. He saw the sun, and beheld the moon; he glanced at the sea, and witnessed the plains. A
rose garden he saw, green and verdant. Of all these things he was unaware in the matrix
world; of them he had no knowledge.
In like manner must man be born out of this world of nature that he may enter into the
world of the Kingdom. Unless he be born from this world he cannot attain to spiritual
susceptibilities nor can he discover the mysteries of the Kingdom nor behold the realm of God.
When in the matrix world man could receive no tidings of this world. In that world he was,
rather, a denier of this world for had anyone said to him that there was a world other than
that of the matrix, a world most vast and spacious, where a sun was shining everywhere, and a
moon, where a rose garden grew in utmost beauty—had this been said to him he would have
denied such news, saying there is no world save this (the matrix) world. But when he is born
he sees that [XIV:R:og] this world is a different world. It is an infinite world, where stars are
shining in the heaven and rivers are flowing toward the sea, where rose gardens are
adornments and orchards are as embroidery.
Again, the human world is like the animal world. What does it (the animal world) know of
the world of the Kingdom? What does it know of God, of spirituality, of divine bounties?
When he is born from the world of nature then will man see the world of the Kingdom, then
will he behold the lights of the Sun of Reality and will comprehend the manifestations of
divine bounty. He will then be submerged in the sea of the lights of mercy and will
understand the secrets of second birth.
The holy, divine Manifestations of God have come for this purpose, that man may be
informed of the Kingdom of the Lord of Hosts, that he may know divine realities and may
attain to the second birth.
XIV:*, May '.*0 [XIV:R:og]
Bahá'í Assemblies
Horace Holley
When evening twilight falls upon the world, and shadows cast from the western mountains
fill the home, then the servant goes from room to room, lighting the lamps, in order that
darkness may not oppress the people of the household.
And, in the same way, when the evening of civilization approaches; when the light of
custom and tradition dies; when the mind stumbles, the heart fails and the soul is enshrouded
with sudden fear; when the works of shadow and darkness are done—by wars, by strife, by
confusion; and the prescience of universal ruin flies like a bat of ill omen over the uplifted
heads and staring eyes; then the Divine Servant passes silently from room to room of the
household of the world, lighting the lamps of hearts with the flame of spirit, whose
illumination, for those who are severed from all save spirit, is as the rising of the True Dawn
!#($
after the overcoming of that besetting inner twilight which the world miscalls truth, misterms
[applies a misnomer to] reality, misconceives as life.
But when the lamps of the hearts are lighted, then silently, then mysteriously, even as the
Divine Servant came, so He departs; and in that departing we know Him by the glory of the
illumination whose rays have penetrated the heart; or we know Him not at all.
This is the first solemnity of the hush of that hour when it is realized that 'Abdu'l-Bahá , the
Divine Servant, having lighted the lamps throughout the household of the East and West,
departs unto that Source of Light whence He came.
The shining of the lamps of hearts lighted by the hand of the Divine Servant is the mystery
whose outward manifestation stands visible in the life of the world as Bahá'í Assemblies,
lamps that shone unseen in the last flickering moments of that false illumination of the
material age; lamps that shine the more brightly as material daylight ebbs from the life of
men.
For the believers, this is the mystery to be considered, the task to be realized, the
worthiness to be attained: that from their unity and by their unity the fulfilment of the
coming of the Divine Servant may be established in the foundations of the New Age
throughout the world. The unity of the believers one with another is as the rays of light from
the lamp. If unity does not exist—unity in [XIV:R:ol] the depths of spirit—then the lamp
burns only to itself; for the world it would be as though the lamp had not been lighted, and as
though the Divine Servant had not come.
For the lamp burns not to itself, but to the world, through the manifold rays which the
believers are: each believer a ray, all the believers the visible shining of the lamp. The lamp
shines not through one ray, but through the infinity of rays; not upon one object, but upon all
objects; not for one horizon, but unto all the horizons. Through the personal unlikeness of the
believers, the glory of the lamp is manifested. No believer can be spared, lest the lamp be
shorn of its rays.
Therefore, in a Bahá 'ı́ Assembly, all the aspects of personal unlikeness exist. The believers
are not of one kind, not of one sort, not of one character, not of one training, not of one
capacity; which unlikeness is essential to the full shining of the lamp. But the believers are
alike in this, that each is a ray of light shining forth from the lamp, whereby the lamp illumines
one particular object, one special horizon, revealing itself to that horizon through that one ray
which the believer, by reason of his faithfulness, his devotion, his selflessness, has become.
The lamp shines through all its rays, and no ray is more important than any other ray shining
from the lamp.
Each of the believers has two aspects and two stations. He has the aspect and station of his
personality, which is the aspect and station of difference; and he has the aspect and station of
the ray, which is the aspect and station of oneness. The oneness of the believers is the lamp
lighted by the hand of the Divine Servant; the difference of the believers is the work of the
world of nature and of mankind, in whose activity we evolve and by whose influence we are
conditioned.
In the life of mankind there have been many lamps, each lamp shining unto one room, one
community, one horizon; and the rays of these lamps could not overcome the darkness
beyond the one room where the lamp shone. Now there is but one lamp, the Sun of Truth,
whose shining is for all the rooms of the household of humanity, all the horizons of
experience, all the objects of thought and activity.
Therefore, that the oneness of the Sun of Truth may be manifested, it has become necessary
in this New Age that the rays shall have no confinement; that all the distinctions shall be

!#(%
burned away; that reality shall be perceived by one light and known of one spirit. Wherefore,
in every Bahá 'ı́ Assembly, all the conditions of humanity—all the separateness, all the
differences, all the degrees, all the capacities, all the kinds, all the influences built up during
the evolution that has gone before—must needs, by the providential law of this New Age, be
made one gathering, manifesting the oneness of the Sun of Truth even despite the testimony
and evidence of all the differences of personality which emanate from the influence of the
world.
This is the mystery of a Bahá 'ı́ Assembly: not that its members readily agree, but that they
can overcome their differences; not that they are one in personality, in instinctive sympathy,
in ambition, in desire, in training, in influence, but that they can penetrate to the foundation of
oneness revealed by the glory of the Sun.
Every Bahá 'ı́ Assembly is the world in miniature, containing the differences and personal
problems of the world, even intensified to the utmost degree. This is our glory, our privilege,
our attainment, our distinction; not our weakness, not our shame. No other power save the
power of the Sun of Truth could have revealed the oneness in so much difference. It is the
spirit of this oneness overcoming our manifold differences, that makes a Bahá 'ı́ Assembly a
divine foundation, a healing for the world, an inspiration for those who turn from darkness
and seek light. Elsewhere differences are organized, but here is unity; elsewhere darkness is
worshipped, but here the light shines; elsewhere activity is the [XIV:R:oZ] pursuit of shadows
and reflections, but here activity has one end and aim: that each of the believers may attain to
selflessness, and become a ray emanating from the Sun of Truth.
May the friends of the Divine Servant continually assist one another to arise from the
station of personality to the station of selflessness which is the station of the ray. May we
become infinitely considerate one of another, having cast out pride, ambition, thought and
desire, which are veils of the personal self. May we be ever conscious that the unity of each
Bahá 'ı́ Assembly in itself, and the unity of all the Bahá 'ı́ Assemblies one with another, are the
preliminary condition to that world unity for which the Divine became [a] Servant in this age.
May we be ever conscious that the ray is nothing in itself, but is an emanation from the Sun;
that the Sun manifests its power through the ray, and the Sun is all in all.
Then, as the personalities diminish, and the world weakens its secret hold upon the hearts,
the Sun will assert its predominant power, having rays unto all the horizons. Then even the
consciousness of yielding up self will flee as the ultimate shadow before the Dawn, and the
meeting of this selflessness; the community of this faithfulness, will penetrate humanity with
a new spirit and a new life.
Now is the work of becoming selfless; but the work of the Sun is at hand.
XIV:*, May '.*0 [XIV:R:om]
Letters from Shoghi Effendi
American communities in 0' cities
Dearest Fellow-workers in the Vineyard of God,
Though your number in each of these cities be small and limited, yet by virtue of that
Celestial Potency bequeathed to every one of you by our departed Master, you are assured
that ere long your small company shall expand and wield such power and influence as no
earthly power can ever hope for or attain. Who can doubt that he is ever watching from his
Station on High over his scattered fold and is guiding and strengthening his faithful lovers
who toil and labour for the fulfilment of his Word and the realization of his Purpose for
mankind?

!#(&
As we observe the sad conditions of the world and the complexity of the problems that are
besetting humanity, we may at times lose heart and grow forgetful of the promised dawn of
the New Day, so repeatedly and emphatically foretold in the Sacred Writings. But we need
only refer to some of the earliest writings of our beloved Master to regain that confidence
which the vicissitudes of the world, however distressing, can never shake. Are not these
words wherein he assures us of the onward march of the Cause—a march which no one can
resist and which is sure to lead humanity to its glorious destiny?
"Now in the world of being, the Hand of Divine Power hath firmly laid the foundations of
this all-highest bounty and this wondrous gift. Whatsoever is latent in the innermost of this
Holy Cycle shall gradually appear and be made manifest, for now is but the beginning of its
growth and the day-spring of the revelation of its signs. Ere the close of this century and of
this age it shall be made clear and evident how wondrous was that spring-tide and how
heavenly was that gift!"
And as the outlook grows darker and despondency overtakes the hearts, it is incumbent
upon us to arise with greater confidence than ever before, endeavouring to clear the mists of
hate and prejudice that have dimmed the vision of mankind and, relying upon these assuring
words of his, point out to a weary world the Way of True Salvation.
I very eagerly await the news of the progress of the Movement in your cities and shall be
grateful and delighted to hear that you have reinforced your numbers, extended your
activities, established a centre and founded a Spiritual Assembly that shall direct and coordinate your efforts for the promotion of the Cause.
Awaiting your joyful news and beseeching the blessings of the Almighty upon your efforts,
I am your brother and co-worker,
(Signed) Shoghi
Haifa, Palestine, m January BXRp. [XIV:R:oX]
San Francisco, California
The Beloved of the Lord and the handmaids of the Merciful in San Francisco, California,
USA.
Beloved Friends,
The various tidings that have directly and indirectly reached the Holy Land regarding the
combined efforts which the friends of the Western States have recently exerted for the
promotion of the Cause in those regions, and in which the friends in that city have shared in
no small degree, have filled our hearts with a joy that no words can express.
It is indeed gratifying to learn how your flourishing city, so rich and splendid in its material
gifts, so similar in its atmosphere and peaceful surroundings to the Holy Land, and potentially
endowed with such spiritual capacity, is now taking a leading part in lending a fresh impetus
to the onward march of the Movement in regions which, though distant and remote, are yet so
near and dear to the Master's heart.
May your patient efforts be crowned with signal success and may the Light of this Divine
Revelation so illumine your city as to justify the high hopes which our Beloved had confidently
reposed in every one of you.
We all remember you very tenderly during our visits to the Three Holy Shrines and
beseech every time with renewed ardour the blessings of the Almighty upon your labours.
Your friend and co-worker,
(Signed) Shoghi

!#('
pC December BXRR.
Philadelphia, Pennsylvania
To the Beloved of the Lord and the handmaids of the Merciful in Philadelphia,
Pennsylvania, USA.
Care of the Members of the Spiritual Assembly.
My Loving Friends,
Whenever I recall the tender affection with which the beloved Master referred to you in His
spoken as well as in His written words I feel that the day may not be distant when the friends
of that city will as the standard-bearers of the Cause herald to their fellow-countrymen and to
the world at large the glad-tidings of this glorious Revelation.
Assured and strengthened by the memories of the many blessings that have been yours in
the past, it is now assuredly the time to arise with one accord for the fulfilment of our sacred
obligations, the pre-requisites of the speedy realization of such brilliant success in the Cause.
With hearts united, with minds purified and with a determination never to waver or
surrender, let us step into the arena of service and armed with the sword of utterance and
teaching combat effectively the ills and sicknesses of this distracted world.
We need not feel depressed or overwhelmed with the magnitude of the task for the mighty
combatants whom the hands of the Master have raised in every part of the globe shall come to
our aid and the Hosts of the Unseen shall reinforce our numbers till the Spirit of Love and
Peace even as foretold in the Holy Writ of Bahá 'u'llá h will have filled the world.
I pray constantly on your behalf that your vision may never be dimmed and your courage
may never falter in His Path.
I am as ever your co-worker,
(Signed) Shoghi
pC December BXRR.
XIV:*, May '.*0 [XIV:R:gC]
The Bahá'í Dispensation
Elizabeth Herrick
The history of the coming of the Kingdom of God on earth is the story of God's love for
mankind. Rejection of it is the greatest of all tragedies, and the root cause of the trials of men
and nations.
Today they need Divine Guidance more than ever, and know not where to find that which
meets all the needs of the world. True, they are beginning to turn again to that which in past
days was rejected, and this is good; but if they understand it, they will not repeat the tragedy
of rejecting the Divine Message in our own day. The voice is One Voice bringing the eternal
message, in each era, and in the utterance of the same spirit, courting that which is divine in
man. Knowledge of this is the keynote to the revelation of Bahá 'u'llá h. That perception makes
unity possible between men and religions and nations. Therefore it is of supreme importance
that there should be understanding on this point; because it will put an end to religious,
political, racial and industrial warfare. Only lack of understanding makes such tragedy
possible, for the beginning and ending of all prophetic aspiration is to promote unity and
harmony amongst mankind. This has been God's aim and purpose throughout the ages. It is
the Heavenly Father's work, to which Jesus referred when he said: "My father worketh until
now, and I work." Yes, and even again, "until now". For is not the spirit of the Father Himself
evident in the revelation of Bahá 'u'llá h which has called all the sovereigns of the earth and all

!#((
men and nations, in the name of God, to the divine banquet of universal peace? How could the
Father's heart be content with less than universal peace? Peace for the different followers of
different religions, since the founders of each have, through the inspiration of the same spirit,
been one with Him, each doing the work of preparation essential to the summing up of all
aspiration in the glad work of this Latter Day, when all are now called by the same Lord, the
Lord of all these hosts, to recognize Him, and leaving all things contrary to Him to "follow that
which tends to harmony". For the fundamental teaching of the Founders of all religions, is
one. Therefore, no one is called upon to reject his own religion, but to recognize the same
Spirit in all, that all may become one in heart and mind in this new day, looking to the same
point of guidance.
Without Divine Guidance the rich values which await mankind cannot come for is there not,
as St. Paul pointed out, a spiritual, as well as a natural law? And has it not therefore been
promised in the name of God, that if mankind will believe in Him and co-operate with It,
seeking first His kingdom before all else "The windows of heaven will open and shower upon
him blessings beyond all that he can think or speak?"
Therefore Bahá 'ı́s rejoice in the glad tidings which Bahá 'u'llá h brings to the world today,
and invite all the world to rejoice with them, studying the laws which he declares as necessary
to the happiness and protection of all nations, and to the fullness of life, which Jesus promised
in "abundance", to all men. The universal divine laws have been stated in Bahá 'ı́ writings
many times, and will be reiterated throughout the world until they are established in the
hearts of mankind beyond all forgetfulness, and their portent evident before all eyes.
Therefore, until they are known to all, repetition and remembrance is our "daily bread" in the
spiritual world even as the wheaten bread is in the material world. All the world therefore is
invited in the [XIV:R:gB] name of Bahá 'u'llá h to co-operate in establishing the bountiful laws of
righteousness which the Holy Spirit has promulgated through him. No one can study them
without becoming aware that the divine spirit is at work and all can work with It, to bring
about the time when warfare will be at an end and all men and nations will live together in
harmony, as brothers in the Father's heavenly Kingdom.
That is what Jesus yearned for; and it has been the travail of the Father's Spirit. "I am the
Vine, and My Father is the Husbandman," said Jesus. He finished his appointed work. Today,
he whom Jesus promised, has come, telling us those "other things", which he could not tell us
then because the world was not ready for them. Now it is so ready that it is longing to hear
them. Let us therefore pray and labour to convey the glad tidings understandingly, that there
may be no more persecutions through misunderstanding.
Looking back through history, we see there was much work for the Spirit to do after Jesus
left the earthly abode. So also is there much work for the disciples of Bahá 'u'llá h. And we are
grateful for the Centre of his Covenant among the nations, which he has appointed in
accordance with divine prophecy. For we are through the living example and precept of
'Abdu'l-Bahá , protected from the errors and misunderstandings to which Christianity was
liable in its early days, and which have grown to such a degree that even leaders and teachers
of religion are troubled to find so little resemblance in it to the living spirit and example of
Jesus. It is above all things necessary therefore, in this important Day of God which is the
outcome of previous revelation that we should abide in the Spirit and pray for divine grace to
live in accordance with it. That we should live and work and pray harmoniously, in Spirit and
in Truth; each individual before all else looking to the guidance of the Spirit—and turning not
aside for any other guidance. For the Spirit is the life of us all. Without It, there is no life, no
love, no harmony or heavenly joy. It is incumbent on us all, now, to manifest these evidences
of reality before the world, as the very early disciples did endeavour to do. We are grateful for
all the records of our faith, but learning the lessons of the past it would seem well to
remember that it is the Spirit which "maketh alive".
!#()
Therefore we gird our loins, rejoicing in the power of the Spirit through which many new
sciences and arts and wonderful means of travel and unification have been developed, which,
without spiritual power, could never have become manifest. It is our charge, and privilege
and responsibility, now they are developed through the divine Will for a special purpose, to
do our part in establishing those principles of universal righteousness which, although well
known to Bahá 'ı́s, are not yet known to the world, lest this increase of human power should be
used for destroying the happiness of mankind instead of promoting it.
So we announce to the world continuously those universal principles which Bahá 'u'llá h has
declared to be the will of God for this day, that all men and nations may move consciously
together under the protection of the Divine Bounty toward the haven of peace and rest which
is God's design for them and indeed their own heart's desire. They are:
B. The Oneness of Mankind.
R. Independent Investigation of Truth.
p. The Oneness of the Foundation of all Religions.
o. Religion must be the cause of Unity.
g. Religion must be in accord with Science and Reason.
l. Equality between men and women.
Z. Prejudices of all kinds must be forgotten.
m. Universal Peace.
X. Universal Education. [XIV:R:gR]
BC. Solution of the Economic Problem.
BB. An International Auxiliary Language.
BR. An International Tribunal.
Bahá 'ı́s want all the world to see the light of the Sun of Truth which illumines the path to
the most great peace; so we hold up the light, knowing that the "spirit which God has placed
within" all men will enable them to see it. Then they will help us to make known the guidance
which is so peculiarly necessary to the salvation of men and nations. Without this larger allembracing aim individual salvation is insecure.
Unity is the order of this new day. All that does not bear its test will be cast aside, and the
reason so many in church and state are now anxious to attain unity is that they well know that
the world of humanity will no longer accept anything short of reality. It is tired of trusting the
blind leaders of the blind who ever prescribe their own conflicting remedies. But when the
True Remedy comes to them they will see its all-inclusiveness, and be satisfied.
Unity can never be achieved on the narrowing basis of the minds of men. For some
repudiate one religion, and some another, and others seeing this, repudiate religion
altogether. It is God's Messenger who brings us the True Remedy in its completeness today.
Without it unity cannot be achieved, for it is necessarily the outcome of the aspirations of past
ages and the purport of ages to come.
XIV:*, May '.*0 [XIV:R:lC]
The true spiritual teacher1 [XIV:!:?#]
"Normal spiritual joy has a healing effect upon the body. I can conceive of no greater joy
than teaching the Cause of God. When an individual forgets himself entirely, is sincerely selfsacrificing, loses himself in the sea of the love of the Blessed Perfection, fulfils the conditions
of servitude, and has won the good-pleasure of the Lord of Hosts his joy will then be
unceasing and his happiness a flowing stream of crystal water. A Bahá 'ı́ who serves others is
like unto a candle which burns and sheds light upon all those who circle around it. The

Quotations available in the writings have been omitted.

!#(*
highest attainable station of the candle is to burn and brighten the dark room, and the loftiest
pinnacle of our progress and perfection is to be confirmed in service to the Holy Threshold.
This is indeed the most exalted position. But what do I mean by servitude to the Holy
Threshold? I mean this, that with radiant faces, detached hearts, cheerful spirits, sanctified
souls, illumined minds and unyielding determination we may arise and teach the Cause of
Bahá 'u'llá h. It is well to bear in mind in all our waking hours that he did not educate us for
corporeal joy, material comfort nor the physical benefits of this mortal world. He accepted all
persecutions and hardships; and chose us for the illumination of the world of humanity, for
the moral and religious education of the races, for the spiritual awakening of the people."
"The believers must teach the Cause not only in words but must adorn themselves with the
ornaments of deeds in order that all mankind may bear testimony to this, that their aims are
universal, their actions disinterested, their purposes inspiring and all-embracing, so that they
may witness in their behaviour and manner the holiness, purity, sincerity and loving kindness
of the prophets of God … Tell them to read carefully the Persian and Arabic Hidden Words and
to live and behave according to their contents. If a person lives for one day according to those
divine exhortations and teachings he will be assisted to move the visible and the invisible
world."
"Teach the Cause of God through your deeds and actions. This is God's real benediction and
blessing. Live in such a way that when people observe your manners, morals and conduct
they may exclaim, 'These are not men and women, but angels of the Lord.' Be ye kind to all
mankind. Let mercy be the motive power in your dealings with people. Do not look at their
shortcomings. Win the hearts through love and charity; set them aglow with the fire of the
love of God. The joy of a soul is indescribable, if the fragrances of spirituality waft from the
garden of his being. This divine happiness is not followed by any sorrow nor is this heavenly
spring ended by the sultry days of summer."—'Abdu'l-Bahá : recorded by Mirza Ahmad
Sohrab during the great war.
__________
"Praise be to God! Your hearts are overflowing with the love of God and you have no great
attachment to this world. The thing which is necessary now for you is discourse. It is my
hope that you will obtain … eloquent, expressive and excellent discourse."
"Rest assured in the fact that the breaths of the Holy Spirit will aid you provided no doubts
obtain in your heart."—'Abdu'l-Bahá : from Diary of Juliet Thompson.
XIV:0, June '.*0 [XIV:p:lX]
Fifteenth Annual American Bahá'í Convention
Louise G. Gregory
[Extracts of talks by Jiná b-i-Fá ḍ il-i-Má zindará nı́. Interpreted by Mirza Ahmad Sohrab.]
In 'Akká there lived a man who so hated 'Abdu'l-Bahá that he would turn his back when he
met him, fearing lest he lose his hatred. One day they met in such a narrow street that the
enemy was forced to meet 'Abdu'l-Bahá face to face. 'Abdu'l-Bahá tapped the man upon the
shoulder and said, "Wait a few moments, until I speak. However great may be your hatred for
me it can never be as strong as is my love for you." The man was startled, awakened, and
made to feel the unconquerable power of love. Bahá 'u'llá h and 'Abdu'l-Bahá through this
power have been able to transform thousands who are messengers of the Kingdom of God in
this day.
A woman went to 'Abdu'l-Bahá , received his teachings and blessings, and asked for a
special work. 'Abdu'l-Bahá said, "Spread the law of love. Live in accord with love, reciprocity
and co-operation."

!#)+
She answered, "I want something special. All Bahá 'ı́s are asked to do this."
'Abdu'l-Bahá answered, "Very well. Come tomorrow morning, when you are about to leave,
and I will give you the special work."
She was very happy all that day and night, in anticipation.
The next day 'Abdu'l-Bahá said to her, "I am going to give you my son that you may educate
him physically, mentally and spiritually."
She was surprised, and was made happy at this. But her surprise gave way to wonder
when she reflected that 'Abdu'l-Bahá had no son. What could he mean? [XIV:p:ZC]
'Abdu'l-Bahá asked, "Do you know this son of mine?"
Then he told her: In her city there had lived a man, her worst enemy. He had died leaving a
son, with no one to take care of him: this was now her task. When she heard this she was
overwhelmed. She was spiritually reborn. She wept and said, "My Master, I now know what
the Bahá 'ı́ Cause means."
… [XIV:p:Zp]
…
Children's meeting
… His Holiness 'Abdu'l-Bahá repeatedly spoke of the education of children and how parents
should continually put into their minds ideas of peace and righteousness. He was an ardent
lover of children and took with him wherever he went a photograph of children. He likened
them to young bushes in a garden of roses. If the young trees are cared for they grow straight;
if neglected, they become crooked. If a person is allowed to grow up aslant or crooked like a
young tree, no human power can make it straight: only the power of the Holy Spirit can
change such a person. In the Orient the meetings of the Bahá 'ı́ children are a source of
inspiration and happiness to the adults. Their gatherings are of intense interest to everyone
for they have a charm of love, simplicity and happiness not to be found elsewhere.
'Abdu'l-Bahá tells us that from the very beginning children must be taught lessons of
spirituality and morality. He tells us that we must teach the children, in their childhood, only
those things which will strengthen their childhood in simplicity of life. The children
memorize the wonderful lessons, compilations and recitations with the utmost love and
devotion.
There was a family in Persia where the husband, but not the wife, was a Bahá 'ı́. Their little
daughter went with her father to the meetings and sat night after night, all attention. Her
father asked me if I would like to know the result. I answered yes. He told me that the little
girl was repeating, like a phonograph, to her mother, all that I said. Later the father reported
to me that his wife had become a Bahá 'ı́, taught by her little daughter.
One day I saw a little girl going to school.
"You, so little, going to school?" I inquired.
"Have you not heard," she answered, "that it is necessary to study science, literature and
arts?"
Then she quoted wonderfully the words of Bahá 'u'llá h and 'Abdu'l-Bahá . I asked her.
"What is a Bahá 'ı́?
She answered: "A Bahá 'ı́ is a collec- [XIV:p:Zo] tive centre of all the qualities and perfections
of the world of humanity."
These remarks caused me to wonder at the power of a movement which made this little
!#)!
girl a dynamo of knowledge. Let us also remember the words of Christ about the children.
This is a glorious age, when all these heavenly aims and principles will be fulfilled. How great
will be the station of these little children in the Abhá Kingdom, so mighty and universal. Let
us teach the children—but let us, first, teach ourselves so that the future ages will be full of
light, of new hope and new accomplishment.
… [XIV:p:Zl]
…
How easy it is to mention the principle of oneness, yet how difficult to fulfil its gigantic
task! From time immemorial this ideal has been felt that all the children of men should be
one. The poets of the past have sung this song and many gems in literature and philosophy
contain the dream of oneness. The great poet of Persia, Sa'dı́, wrote a very comprehensive
poem on this subject. The children of men are indeed one body for originally they were
created from the same substance. When one member feels pain and suffering all the other
members suffer. Spiritual ideals of oneness have descended to us as a heritage and there is no
doubt that the day will come when hate is forgotten and love is enthroned. The great
creational law of the Almighty is the greatest proof that humanity is one. Man is created
physically, mentally, spiritually according to the same general pattern. In the world of
creation God has placed no difference. The same breezes blow upon all. The same rain falls
on the just and the unjust. The same good gifts are shared by all the people of the world.
There are certain natural differences between the kingdoms of existence, but all these
differences only add to the charm and beauty of nature. How charming and delightful to see
diversity amongst the beings! Differences in the natural world are only stepping stones of
progress and happiness.
On the other hand, some differences are not natural. They are the creatures of superstition.
How unfortunate it is that racial prejudices have affected the realm of humanity! Religious
prejudices are the children of hatred and fanaticism. Religion in reality is the cause of love.
Differences growing out of religion are manmade. They are swords placed in our hands by the
demon of hate, so that we may kill our own children. Is there any doubt that the founders of
religion came to establish love and unity among the sons of men? Yet the followers of
religions today think that these Prophets were generals, issuing orders of discord and
destruction. Look at the animal world. Amid domestic animals of the same kind no prejudices
are found. But man, who thinks himself the friend and child of God, shows prejudices that put
the animal to shame. Bring together a number of cows from different countries and they
would not harm each other. They would graze together in the same pasture and raise no
objection to each other. But how often does the inhumanity of man in this enlightened
century make man unhappy! Such conduct is due to greed, selfishness and ambition.
Once 'Abdu'l-Bahá , to illustrate this point, told the story of a fat mullá who was praying in a
mosque in one of the Oriental cities. A man who saw him and who had some money promised
a nearby beggar a pound if he would slap the neck of the mullá . The beggar took the pound
and nave the mullá a slap on the neck, then offered excuses, claiming mistaken identity. The
mullá accepted the excuse and returned to prayer. The man gave the beggar another pound
and [XIV:p:ZZ] the beggar gave the mullá another slap, again excusing himself. Another pound
resulted in still another slap. The mullá became very angry, declined to accept any more
excuses, and demanded of the beggar why he thus pursued him with insults. The beggar
replied, "Just as long as you have that fat neck and that man has money, so long will I mete out
to you this chastisement!"
Even so, as long as we have greed, hatred, superstitions and imaginations in our hearts we
shall have wars and be far removed from the millennium. We are in need of a supernatural
power to change the hearts of men. That power was given by Bahá 'u'llá h, the founder of the

!#)#
Bahá 'ı́ Movement. Since the appearance of this divine Cause in Persia many years ago its
influence has spread far and wide banishing hatred and strife from humanity. It creates a
spiritual unity in the hearts of men. In order that this unity might spread through the world
twenty thousand people gave up their lives joyfully. This divine revelation is so powerful that
it has united Orientals and Occidentals to such [an] extent that they are willing to give up their
lives for one another. This is the century of light through the spiritual Bounty. The drawing
together of races and religions is realized. The flag of universal peace will be raised from the
apex of the world. The oneness of the world will reveal mankind as the stars of one heaven,
the leaves of one tree and the voices in one melody of Celestial music.
… [XIV:p:ZX]
…
We have had during the last few days many divine meetings and many spiritual gatherings.
Day after day and night after night our ears have been attuned to the melodies and the dreams
of the coming of this new age—a Temple where all the religions of the world may worship, the
oneness of the world of humanity, a universal auxiliary language, a day when universal
brotherhood is enthroned in the hearts.
When a person hears these principles he is delighted; but then he will often say, "Utopian!
Very beautiful, but impossible! Do you not see the world surrounded by darkness." Sceptics
think such a plan wholly impractical.
But there is nothing on the face of the earth which is impossible for man to accomplish.
Many are the diseases attacking the body politic; but they will all vanish under the treatment
of a skilful physician. See the advancement of use- [XIV:p:mC] ful science, and how this has
happened in the face of things seemingly impossible! Who a short time ago could have
imagined the wonders of electricity or the evolution of the air-ship? Our children and
grandchildren will see and enjoy much that we now fail to realize.
Our aims are very high, our hearts are full of hope, our steps are firm, our resolution is
unshakeable; and we will work and we will labour and we will make the supreme effort and
all our hopes will be fulfilled. Does it matter if we do not see the realization of our dreams?
Future generations, our grandchildren will see it.
An old man was once seen planting a tree, the story goes. He was asked why did he thus, as
he could not live to enjoy the shade and fruit of these trees. He replied that his ancestors had
provided for him and now he must in turn provide for posterity.
Then Jiná b-i-Fá ḍ il showed through a brilliant analysis the underlying unity of all the world
religions. They all teach according to the needs and capacities of the students of their day the
existence of God, the immortality of the soul, the Golden Rule, the same great principles of
ethics, morality and unity. In highly figurative and symbolic form they portray the genesis,
the creation of the world. When we study and behold the unity in religions the work of
uniting them seems much easier. Jiná b-i-Fá ḍ il then illustrated from his own experience the
marvellous power of the Bahá 'ı́ Teachings to unite diverse religions. He told of how he had
seen Jewish Bahá 'ı́s, Muslim Bahá 'ı́s, Christian Bahá 'ı́s all meeting together in the utmost love
and unity. When mankind partakes of universal religion unity will be established in the
hearts.
XIV:0, June '.*0 [XIV:p:mZ]
Soul stirring words of 'Abdu'l-Bahá
Tablet recently translated by Shoghi Effendi
O ye beloved of the Lord! O ye His trusted ones!

!#)$
Know ye verily that the denizens of the Realm on High, the dwellers in the habitations of
Glory, laud and glorify the company of the faithful on earth, who raise their voice with one
accord and sing the praise of the Lord and magnify His holy Name. Exalted be the Lord, my
God, the All-Glorious! I swear by the Beauty of His Face, by the Light of His Countenance, by
the Dayspring of Glory: were earthly gatherings to walk in the ways of the company of the
Immortals on High, they would surely mirror forth, in all their beauty, the splendours of the
Celestial Concourse, and unfold the mysteries of the Abhá Kingdom. The greater their purity,
the greater their reflected splendour.
Wherefore, let us arise, let us bestir ourselves, let us rally round the Standard of the One
True God, and gather together under the shadow of the Lord's Sacred Tree, the Tree that hath
voiced [XIV:p:mm] the Call of God and uttered the Word of Truth. This is indeed, in the eyes of
the Lord, your God, the Gracious, a supreme and glorious triumph.
Should the Spirit of true Love permeate the assemblies of men on earth, they, verily, will
grow to become a string of heavenly pearls, a guiding constellation that sheddeth its glory and
radiance over all mankind.
The Glory of God, the Ever-Living, the Self-Subsisting, rest upon you.
XIV:0, June '.*0 [XIV:0:1.]
The spirit of the century
Letter of Shoghi Effendi to the friends of Montclair, New Jersey.
In these days, when internal commotions are shaking the very foundations of men's beliefs,
and the flames of distress are purging humanity from its ills and maladies, it behoves us, the
loved ones of God, to stand steadfastly amid this world-tumult, and with the Divine Teachings
exemplified in our lives, restore gradually peace, assurance and tranquillity to the distracted
world. For unless the saving Power of the Word of God comes to their aid, peoples and sects,
classes and governments, entangled in the mesh of their own undoing, shall fall a prey to one
another's greed and passion, and in the end deplorably perish.
But this is not to be, for we are assured that the Divine Will has ordained that from this
raging turmoil shall emerge a world purer and better illumined with the Light of the Divine
Revelation, and guided by the principles of the Most Great Peace!
Ours, then, is the duty and privilege to labour with heart and soul for the re-birth of
mankind, and hasten the advent of the Promised Day.
XIV:6, July '.*0 [XIV:o:XZ]
Tablet of 'Abdu'l-Bahá
The time has arrived for the world of humanity to hoist the standard of the oneness of the
human world, so that solidarity and unity may bind together all the nations of the world, so
that dogmatic formulas and superstitions may end, so that the essential reality underlying all
the religions founded by the Prophets may be revealed.
That reality is one.
It is the love of God, the progress of the world, the oneness of humanity.
That reality is the bond which can unite all the human race.
That reality is the attainment of the benefits of the most great peace, the discarding of
warfare.
That reality is progressiveness, the undertaking of the colossal tasks in life, the oneness of
public opinion.

!#)%
Therefore strive, O ye people! and put forth your efforts, that this reality may overcome the
lesser forces in life, that this king of reality may alone rule all humanity.
Thus may the world of mankind be reformed. Thus may a new springtime be ushered in
and a fresh spirit may resuscitate mankind.
The individuals of humanity, like refreshed plants, will put forth leaves and blossoms and
fruit, so that the face of the earth will become the long promised and delectable paradise, so
that the great bestowal, the supreme virtues of man will glisten over the face of the earth.
Then shall the world of existence have attained maturity.
This is my message.
XIV:6, July '.*0 [XIV:o:BCB]
The proof of God's existence
The divine philosophy of 'Abdu'l-Bahá
Science has discovered a new universe. Its great stars, most of which are suns, according to
new measurements are often found to be millions of miles in diameter, separated from us and
from each other by bewildering stretches of light years of a vastness which baffles all attempts
at comprehension. Our little earth, with all its teeming life, is but a speck in this splendid
immensity. Modern science reveals a universe ordered by laws so invariable that
astronomers can prophecy an eclipse generations before it appears on the field of vision. The
atom, according to the new physics, is itself a little solar system and reveals in miniature the
order of the great cosmos.
To many the very immensity and orderliness, the mechanistic perfection of the physical
universe make the thought of God unnecessary. Thus, while science is revealing new
universes and through the practical application of the discoveries of physics, chemistry,
biology and preventive medicine is bringing in a new, material civilization the most
resplendent which the world has seen, it is at the same time undermining for many the
foundations of religious faith and the historic sanctions for the good life.
The conflict between science and religion is carried forward, in pulpit, in press, in
university hall. What is to be done?
The Bahá 'ı́ Teachings present to our modern world the great harmonizing, synthesizing,
uniting force, scientific and spiritual, for which we have been waiting. 'Abdu'l-Bahá proves the
whole vast universe which science has discovered to be a new revelation of the existence and
activity of God, the Ever-Living, the Omnipotent Mind, the Pure Creator.
Both science and religion are from the one Sun of Reality. When truly understood, together
they flood the world with light upon light.
In his great Tablet to the distinguished scientific scholar of Switzerland Professor Auguste
Henri Forel, 'Abdu'l-Bahá with triumphant scientific, spiritual logic proves the existence of
God and the reality of the spirit. … The Star of the West feels … through earnest study of this …
great Tablet the student can grow more and more into an understanding of the magnificent
philosophy of 'Abdu'l-Bahá and the scientific proofs of God's existence.
XIV:6, July '.*0 [XIV:o:BCX]
The eternal witness
Compiled by Horace Holley
"This teaching of union has been lost in the world through long lapse of time, O consumer
of the foe.
"This same immemorial teaching of union I have declared to thee today; for thou art my
!#)&
beloved, my companion; and this secret doctrine is the most excellent treasure.
"Though I am the Unborn, the Soul that passes not away; though I am the Lord of beings,
yet as Lord over my Nature I become manifest, through the magical power of the Soul.
"For whenever there is a withering of the Law, O son of Bharata, and an uprising of
lawlessness on all sides, then I manifest Myself.
"For the salvation of the righteous, and the destruction of such as do evil; for the firm
establishing of the Law I come to birth in age after age."—Krishna.
"Why should I preserve this body of flesh, when the body of the excellent law will endure?
"I am not the first Buddha who came upon the earth, nor shall I be the last. In due time
another Buddha will arise in the world, a Holy One, a supremely enlightened One, endowed
with wisdom in conduct, knowing the universe, an incomparable leader of men, a Master of
angels and mortals. He will reveal to you the same truths which I have taught you. He will
preach his religion, glorious in its origin, glorious at its climax, glorious at its goal, in the spirit
and in the letter. He will proclaim a religious life, wholly perfect and pure, such as I now
proclaim. His disciples will number many thousands, while mine number many hundreds."—
Guatama Buddha.
"There is a Creative Principle which is itself uncreated; there is a Principle of Change which
is itself unchanging. The Uncreated is able to create life; the Unchanging is able to effect
change. That which is produced cannot but continue producing; that which is evolved cannot
but continue evolving. Hence there is constant production and constant evolution.
"The Unchanging goes to and fro, and its range is illimitable. We may surmise that it stands
Alone, and that its Ways are inexhaustible."—Lao Tzu.
"When through Me the sky arose from the substance of the ruby, without columns, on the
spiritual support of far-encompassed light; when through Me the earth arose, which bore the
material life, and there is no maintainer of the worldly creation but it; when by Me the sun and
moon and stars are conducted in the firmament of luminous bodies; … each one of them, when
created by Me, was herein more difficult than causing the resurrection, for it is an assistance
to Me in the resurrection that they exist, but when they were formed it was not forming the
future out of the past."—Zoroaster. [XIV:o:BBC]
"The wilderness and the solitary place shall be glad for them; and the desert shall rejoice
and blossom as the rose. It shall blossom abundantly and rejoice even with joy and singing;
the glory of Lebanon shall be given unto it; the glory (Bahá ) of Carmel and Sharon. They shall
see the excellency of the Lord and the glory (Bahá ) of our God."—Isaiah.
"Think not that I came to destroy the law or the prophets: I came not to destroy, but to
fulfil.
"In my Father's house are many mansions; if it were not so, I would have told you; for I go
to prepare a place for you. And if I go and prepare a place for you, I come again, and will
receive you unto myself; that where I am, there ye may be also.
"The words I say unto you I speak not from myself: but the Father abiding in me doeth his
works.
"And I will pray the Father, and he shall give you another Comforter, that he may be with
you forever, even the Spirit of truth."
"But of that day or that hour knoweth no one, not even the angels in heaven, neither the
Son, but the Father."—Christ.
"Messengers have already come unto you before me, with plain proofs and with the miracle

!#)'
which ye mention; why, therefore, have ye slain them, if ye speak truth? … I am the first
Adam, Noah, Moses and Jesus.
"Think then not indeed that God fails in His promise to His apostles; verily, God is mighty,
the Lord of vengeance; on the day when the earth shall be changed for another earth, and the
heavens also; and all shall go forth unto God, the One, the Supreme.
"God is the light of heaven and earth the similitude of His light is a niche in a wall, wherein
a lamp is placed, and the lamp enclosed in a case of glass; the glass appears as if it were a
glistening star. It is lighted with the oil of a blessed tree, an olive neither of the East, nor of the
West; it wanteth little but that the oil thereof would give light, although no fire toucheth it.
This is light added unto light. God will direct unto His light whom He pleaseth."—Muḥ ammad.
"Exalted and glorified is He above the power of any one to reveal Him except Himself, or
the description of any of His creatures. I Myself am but the first servant to believe in Him and
in His signs, and to partake of the sweet savours of His words from the first-fruits of the
Paradise of His knowledge."
"In the year nine ye will attain unto all good."—Báb.1
"The time of former things is past and a new time has become manifest, and all things are
made new by the desire of God. But only a new eye can perceive and a new mind can
comprehend this station. The Beginning and the End bore allusion to one blessed Word, and
that hath come and is made manifest. That Word is the Soul of the divine books and epistles,
which hath been and will be forevermore.
"In this Day the new heaven hath appeared and the earth is renewed. Were ye to behold
with pure eyes, ye will see the New Jerusalem; and were ye to turn with attentive ears, ye will
hear the voice of God.
"Are ye hidden from Myself because of My Name? What maketh ye to doubt? Ye have
called for your Lord the self-dependent night and day, and when He hath come from the
heaven of pre-existence in the greatest glory, ye have not approached Him, and were of the
heedless.
"He who inviteth the people in My Name, he is of Me, and from him will appear that which
will be beyond the power of all that is in the earth. Then follow the path of the Lord, and
follow not the heedless. Blessed is the sleeping one who will awaken by these powers and will
stand up among the dead, directing himself in the path of the Lord; verily, he is of the essence
of the creatures before the True One; and verify, he is of those who have attained."—
Bahá'u'lláh.
"Each religion teaches that a media- [XIV:o:BBB] tor is necessary between man and the
Creator—one who receives the full light of the divine splendour and radiates it over the
human world, as the earth's atmosphere receives and diffuses the warmth of the rays of the
sun. This mediator between God and humanity has different designations, though he always
brings the same spiritual commands. In one era he is called Abraham, in another time Moses,
again he is called Buddha, another time Jesus, and yet another time Muḥ ammad. They have all
turned to the divine reality for their strength. Those who followed Moses accepted him as the
mediator; those who followed Zoroaster accepted him as their mediator; but all the Jews deny
Zoroaster, and the Zoroastrians deny Moses. They fail to see in both the one reality. Had the
Zoroastrians comprehended the reality of Zoroaster, they would have understood Moses and
Jesus. Alas! the majority of men attach themselves to the name of the mediator and lose sight
of the real purport.

Bá b in Bahá 'u'llá h, Epistle to the Son of the Wolf, p. :b:.

!#)(
"Therefore did Bahá 'u'llá h cry, 'O God, deliver us from the sea of names!' "Man must turn to
the light and not think that the form of the lamp is the essential, for the lamp may be changed;
but he who longs for light welcomes it from whatever lamp it shines. If the Jews had really
understood Moses, they would have accepted the Christ; but they were occupied with the
name, not the truth, and when that name was changed, they denied the reality.
"It is the same with the Christians today. What a pity that they are worshipping a title.
They see only the garment. If one recognizes a king by his garments, one would not know him
were he to assume a different garb.
"Who is the Christ? When one sees the Christ qualities shining from another lamp, one
must recognize that light. We may say that this flower is exquisite; we must not say that it is
the only beautiful one. Its perfections are of the divine bounty, a bounty that is universal and
unlimited in its manifestations. The marvellous bounties of God are continuous. Should the
outpouring of light be suspended, we would be in darkness. But how could it be withheld? If
the divine graces are suspended, then divinity itself would be interrupted. Even men ask for
continuity.
"We have eyes, and we desire eternal sight. Blindness is an imperfection. We have ears;
deafness is a deficiency. As long as we consider these as imperfections in the human world,
will they not be even greater defects when we consider the divine world? The bounty of God
is without beginning and without end.
"We must adore the Sun of Reality, no matter from what horizon it may appear, rather than
worship the horizon; for if we concentrate our attention upon one horizon, the Sun may arise
from quite another point, and we consequently be deprived of the Sun's bestowals. These
benefactions are the bounty and guidance of God, the favour of God. This is spiritual
progress."—'Abdu'l-Bahá.
XIV:6, July '.*0 [XIV:o:BBl]
The coming universal society of nations1
The supreme foundation of the city of the most great peace will, however, be unity of
conscience among all people, a deep consciousness that they are all one family, one
brotherhood. To strengthen this consciousness, 'Abdu'l-Bahá , suggests that there should be
universal education of the children of all nations, under a uniform educational curriculum.
This curriculum would include the technical, scientific branches of material education, and it
will continually train the children to realize the perils of war and the glory of peace. "You
must sow the seeds of peace in the plastic minds of the children," said 'Abdu'l-Bahá . "Teach
them the victories of peace. Surround them with the lessons of peace. Envelop them with the
atmosphere of peace and inspire their hearts with the glorious achievements of peace. Let
their food be peace, their vesture peace, their contemplation peace, their highest aspiration
peace and the impelling purpose of their lives peace." The new education in the oneness of
mankind will need to utilize every means to establish in the hearts of the children the
consciousness of universal brotherhood.
'Abdu'l-Bahá also presents a solution of the economic problem by which poverty can be
practically eliminated and economic strife resolved into co-operation and partnership,
without violence, without changing the existing economic structure.
But the supreme power which changes the hearts of men and unites them into one
brotherhood is religion. "Only through the power of the Holy Spirit," said 'Abdu'l-Bahá , "will
the cause of universal peace be established in the world. There must needs be a divine,
executive power to bring the self-seeking governments to the terms of universal brotherhood
Extracts.

!#))
and conciliation. Nothing else will do it."
"Not until the cause of universal peace becomes a personal religious conviction," said
'Abdu'l-Bahá , to some friends at Haifa, in June of BXBX, "will it prove to be permanent.
Diplomacy is impotent; the all-powerful Word of God must establish it and make it a living,
potent and lasting factor in the world. Hearts must be purified and no trace of revenge,
enmity and rancour must linger in any heart—until peace shall prove to be permanent."—
M.H.P.
XIV:6, July '.*0 [XIV:o:BBm]
A portrait of 'Abdu'l-Bahá1
Story by the artist, Mr F. Carl Smith
"It has always remained a mystery to me how it came to pass that it was my special
privilege to see and meet for the first time, in my own home, that universally known, that
great spiritual soul, 'Abdu'l-Bahá .
"I had heard a great deal about Bahá 'u'llá h and his son, 'Abdu'l-Bahá , through friends years
ago in Paris, and afterwards in Washington, DC. Mr Charles Mason Remey, who had made a
pilgrimage to 'Akká , Syria, on his return had spoken of 'the Master's wonderful teachings and
especially of the great light which shows in his eyes and upon which one could not gaze
without feeling a sensation as of almost dazzling luminosity.'
"It was my good fortune to take the Mediterranean cruise in BXBB, which included a visit to
the Holy Land. While at Haifa, Syria, I thought of 'Abdu'l-Bahá and wondered just where he
might be, for 'Akká , the City of the Crusaders, lay some nine miles to the north of Haifa along
the coast, 'by the way of the sea', and could be plainly seen in the distance. As we remained
only one day in Haifa it was not possible to take the caravan trip to 'Akká (the Achor of the
Bible), so I spent the day in climbing Mount Carmel and making a sketch of it from the coast.
"Haifa became the home of the Master shortly after that time, and [XIV:o:BBX] since the war
that part of the country is now included in Palestine.
"About a year later 'Abdu'l-Bahá came to America, and while he was in Washington, D.C., he
made his headquarters at the home of Mr and Mrs Parsons, where he was a guest for some
weeks. The home of Mr and Mrs Parsons was about two blocks from my studio. I was
intensely eager to see 'Abdu'l-Bahá and I asked his interpreter if it were possible to paint a
portrait of him, but he replied that there would not be time.
"On the morning of BR April, shortly after his arrival in Washington, I received word that
'Abdu'l-Bahá and his interpreters would stop at my studio, but only for a few minutes. I
immediately prepared a canvas and had everything in readiness in case there might be
prospects of a pose. However, just to see him was more than I had hoped or expected!
"All my nervous excitement passed away on seeing the Master, and my first impression was
one of peace and good will, for he was like one of the family, so gentle and mild, and he
showed such a kindly spirit. His first words were:
"'It is so good to come into your home!' He was interested in all he saw, and we
immediately went into the studio where I had a chair placed for him in the proper light and
asked if he would be seated. Then the Master said:
"'Now this is as it should be. Here am I a Persian, and you an American. As a rule one
nation despises another not of his own nationality; and here we are friends at first sight! That
is as it should be—the world one brotherhood, loving one another!'

Presented in an article by Nellie S. French. At that time the portrait was owned by Mrs H. Collins, Pasadena.

!#)*
"I immediately began to sketch him as he was interested in what I was doing. Then I
showed him a sketch of Mount Carmel, and he exclaimed:
"'My beloved Mount Carmel! That was the view I had of it for many years in 'Akká !'
"By this time we had all forgotten our hurry and the pose lasted most of the morning. I
seemed inspired while at work and I was amazed at the results, for I never had to touch the
features again after that pose.
"During the morning 'Abdu'l-Bahá spoke of his teachings and some of his words were
interpreted. He said he believed in equality between men and women and in the oneness of
mankind and of religion.
"After that morning I saw a great deal of the Master, for I went frequently to the various
churches where he spoke. Also there were many gatherings at Mr and Mrs Parsons' home. I
saw him later also, after his return to Washington from his western tour.
"Never shall I forget that experience and I am so happy to have had that wonderful
privilege."
XIV:6, July '.*0 [XIV:o:BRR]
A letter from Shoghi Effendi
To the beloved of the Lord and the handmaids of the Merciful, throughout the City of New
York, USA. Care of the members of the Spiritual Assembly.
Dear and faithful friends of 'Abdu'l-Bahá !
The welcome letter which the members of your Spiritual Assembly have sent me is indeed
a fresh and remarkable testimony of your wise, patient and persistent efforts to promote the
Cause of God and deepen its foundations in the heart of that great city.
All throughout the various vicissitudes which the Movement has encountered during this
past year of bereavement and uncertainty, the faithful lovers of the Master in New York have,
by their wisdom in teaching, the range and character of their activities, their perseverance in
their labours and their unity in service, proved themselves worthy of the blessings which our
beloved 'Abdu'l-Bahá showered upon them during his repeated visits to their city. It is my
earnest hope and prayer that now at this decisive hour of the Cause of God the friends may
with clear vision and redoubled energy endeavour to deepen still further the essential truths
of the Cause in their own lives, and then extend the sphere of their activity, endeavouring at
all times to infuse the regenerating Spirit of Bahá 'u'llá h into the divers communities, creeds
and classes that are represented in that most cosmopolitan city of the American continent.
From the leaflets, the circular letter and the pamphlet enclosed in the letter of your
Spiritual Assembly, I can see clearly how well you have undertaken the task of acquainting the
intellectual and religious circles of your city with the Divine Teachings, how admirably you
have co-ordinated your efforts for service and how beautifully you have immortalized the
memory of the Beloved's sojourn in your midst.
As I have already intimated in my first letter to the National Spiritual Assembly, I shall be
most pleased to receive from every Bahá 'ı́ centre throughout America regular and
comprehensive reports on the position of the Cause and the activity of the friends. These I
shall gladly transmit to the friends throughout the East, who in their present hour of
restlessness and turmoil will, I am sure, be cheered to hear of the steady and peaceful growth
of the Cause in your land. I have already shared the news you have conveyed to me with the
resident friends in the Holy Land, and shall soon, by the aid of the Spiritual Assembly of Haifa,
send them to the believers throughout the East.

!#*+
Our departed Master, whose Call first awakened that city, who later visited it and with his
own hands watered its soil, and who to his last hour bestowed his tenderest care upon it, is
now, as ever before, watching from his Station on High the progress of the work which he has
entrusted to you, his beloved children, ready to bless, guide and strengthen you in your efforts
to achieve success for his Cause. [XIV:o:BRp]
Awaiting your joyful news, and wishing you from all my heart the highest success in all
your endeavours,
I am your devoted brother,
(Signed) Shoghi.
Haifa, Palestine,
p February BXRp.
XIV:=, August '.*0 [XIV:g:BRX]
Words of 'Abdu'l-Bahá
The spirit of the age demands the establishment of universal peace. No power on earth can
stand before it. God has purposed that peace must reign in this age, and it will come to pass.
Let the advocates of peace work with greater zeal and courage for the Lord of Hosts is their
supporter.
In this radiant century and merciful age the ears are open, hearts awakened, eyes seeing,
consciences stirred.
The age of estrangement has passed. The century of friendship has arrived. The dark
hours have disappeared and the Orb of Unity has dawned. Now is the time to be illumined
with the rays of the sun of the solidarity of the human race. This is the hour of self-sacrifice
for the good of humanity.
__________
Glad Tidings! Glad Tidings! The Sun of Universal Love hath dawned.
Glad Tidings! Glad Tidings! The banquet of friendship and divine association is spread.
Glad Tidings! Glad Tidings! The banner of the Kingdom of God is unfurled.
Glad Tidings! Glad Tidings! The heavenly spring hath appeared.
Glad Tidings! Glad Tidings! The cloud of Spiritual Grace is pouring down.
Glad Tidings! Glad Tidings! The trees of the orchard of humanity are verdant and a'bloom.
Glad Tidings! Glad Tidings! The Herald of the Kingdom hath become manifest.
Glad Tidings! Glad Tidings! The prophecies of the Holy Books have become fulfilled.
Glad Tidings! Glad Tidings! The age of human brotherhood is dawning upon mankind.
Glad Tidings! Glad Tidings! The century of light and universal peace hath come.
XIV:=, August '.*0 [XIV:g:BpB]
Universal peace
Louis G. Gregory
Thoughts of universal peace are not new in the world. Outstanding thinkers and
philosophers of the past have mentioned it with hope. Seers have visualized it. Bards have
sung. Even statesmen of high rank have at times looked beyond the field of nationalism into
the broader field of internationalism, with human welfare in mind. But it has remained for the
Prophets of God, with the voice of authority, to promise this happy day of the realization of

!#*!
universal peace.
As the world advances and people become more thoughtful, dissatisfaction with war as the
solvent1 of human problems grows apace. The arbitrament2 of arms places right and wrong
upon the same level.3 It stirs up the worst passions of human nature. It banishes judgement.
It imbrutes4 the finer instincts of man. It is the sum of all calamities. War cripples commerce,
impedes agriculture, lays waste cities, makes desolate homes, perverts science, suspends
education, consumes wealth, vandalizes art, dethrones reason, degrades manhood, violates
womanhood, deifies violence, abases morals, dispirits religion, blasphemes God. In wartime
people worship the god of hate, however sacred the name by which they invoke him. To this
idol they supplicate for confusion upon foes! To this creature of passion they return thanks
when foes are destroyed! What has the God of love and mercy to do with all this? The god of
hate is without ruth.5 Overnight he transforms men into fiends. People who under normal
conditions are so gentle and kind that they avoid harming an ant, when war is on not only
breathe out cruelty and slaughter against their fellow beings, but do not hesitate to desecrate
the very sanctuary of God. Not the least of war's ills is the arrogance of the victor and the
hatred of the vanquished. These spiritual distempers may endure for ages.
It must be conceded, however, that some good may come through warfare. But alas! How
little is this when compared with the great good of settling the issues between nations upon
the durable basis of justice, peace and arbitration! The good that is by comparison a modicum
seems mainly to arise in spite of rather than because of, the terrific slaughter of humanity.
Peace is life. War is death. Peace is heaven. War is hell. Pride, ignorance, jealousy, suspicion,
fear and their ilk unite their hideous faces in the orgy of bloodshed. How long shall these
guileful imps deceive the intelligence of mankind?
In the past, numberless cases can be cited of the futility of war to right wrongs or to
improve conditions. The thirty years' war in Germany between [XIV:g:BpR] Catholics and
Lutherans was so terrible that during this long period of suffering the population of that
country was reduced from thirty million to five million souls. As fully five–sixths of the
population was destroyed during this carnage, it is interesting to note the result. At the end of
this bitter struggle both sides adhered to their respective faiths. The Catholics continued to be
Catholics and the Protestants remained Protestants. The war changed no one's religion. But
how frightful was the cost of this bitter hatred which remained to vex long after t[he]
destruction [of] so many people
The war of a hundred years between England and France was equally fruitless of results.
The English king was ambitious to rule France. Under English law his succession to the
throne was justified. According to French law his right was barred. For a time he succeeded
in imposing both himself and his dynasty upon France, only to invite the continual force of
opposition. The end of a century of fighting saw the king of England confined to his own land
and the king of France established upon his throne. For through the heroism of a woman, Joan
of Arc, although French law debarred a woman from reigning in France, the French dynasty
was restored and the foreign invaders expelled. Void was the effort for those who started it.
The wars between the West and East, known as the Crusades, covered more than two
centuries. Their object, on the part of the Christians, was the delivery of Jerusalem from the
hands of the Muslim, who were regarded as heathen and infidels. Seven efforts were made to
conquer and hold Palestine, netting a total failure. But the terrible acts of the invaders

Solvent: something that solves or explains; solution.
Arbitrament: the settling of a dispute by an arbitrator.
Sentence meaning unclear.
Imbrute: to make or become brutal.
Ruth: [now rare]—:. pity; compassion or F. sorrow; grief; remorse.

!#*#
reflected the savagery of the dark ages, to which they belonged. Had these ignorant people,
who called themselves Christians, paused to investigate the Muslim faith, they would have
discovered that the people of Islá m had not only the greatest love and reverence for Christ,
but in the practice of the religion which their Prophet, Muḥ ammad taught them they had
attained a civilization far superior to the people of Europe, whose religion had then lapsed
into idolatry and their civilization into barbarism. But the recent hatreds of the Cross and
Crescent for each other are the heritage of those bitter memories.
The world has stood aghast at the terrific losses of the world war.1 Huge natural resources
were destroyed. A vast area was reduced to ruins and shambles. Countless families were
reduced to homelessness, beggary and starvation, about ƒpgm,CCC,CCC,CCC in wealth and
treasure was consumed, and approximately pC,CCC,CCC lives were prematurely cut off. After
four years Europe is still on the verge of collapse and the whole world still feels the effects of
war. One of the delusive claims made for the war was that it would destroy militarism. With
more men now under arms in Europe than at the outbreak of the great war nine years ago,
with the powers scrapping only a few of their armaments, with the preparation of poisonous
gases and great fleets of destructive aeroplanes, this aim is far from being realized. But
perhaps we have now dwelt long enough with shadows to prove that force and violence
accomplish no lasting results. Can the realm of humanity survive another war?
Let us turn to the armies of peace. Day by day these shining ranks increase in numbers and
power. Theirs is the assurance that in the end, victory will adorn their banners. Among the
great forces mobilized in this cause is that of popular education. The training of the masses to
think for themselves and the diffusion of knowledge will become more and more a deterrent
to warfare. If the few people who bring on a war were the only ones to do the fighting, all
wars would be of short duration. It is necessary for the people to discern the motives of those
who would stir up their passions and exploit their prejudices for personal and selfish ends.
The limelight of knowledge will expose these sordid interests, [XIV:g:Bpp] which would
impoverish the many to enrich the few. The killing of a human being is at any time a most
serious offence, among civilized people. But the killing of millions, perhaps to avenge the
deaths of a few, seems not only a great calamity but amazing folly. The righteousness of
peace, the criminality of war, will more and more challenge the intelligence of the world.
Especially is this appeal to the rising generation; the children in schools, the students in the
universities. Dispassionate thinking and common sense are needed to prevent a return of the
horrors of the past.
Another sign of universal peace is the growing freedom and influence of women. It is to the
eternal glory of that sex that rarely in human history have they lent their powers to the killing
of their fellow beings. Their benign influence, through fine intuitions and tender hearts, is
cast on the side of life and construction, peace and healing. Happily there is now a growing
tendency on the part of the governments of the world to give to women representation in
their councils. These helpers are producing from their ranks many brilliant advocates of
peace. Their logic is so incisive, their eloquence so appealing, their vision so large, that men
listen to them with attention and admiration. From among many of these peace advocates
two are mentioned, representing, respectively, the East and the West.
About the middle of the last century Qurratu'l-'Ayn arose in Persia. Through the Bá b and
her training as his disciple, she perceived that a new day of ideal brotherhood and peace had
dawned for all humanity. Her powers included personal charm, great natural gifts cultivated
by study and a heart purified by divine love. These she dedicated to the evangel of Truth. She
stood for the freedom of women and for the harmony of the world. Her inspired eloquence
attracted many to the standard of peace. She travelled from city to city, suffering with serene

World War I.

!#*$
composure every difficulty from the persecution of benighted and ignorant foes. After years
of exalted service, her life was victoriously sacrificed for the truth she espoused. Men of many
nations today are thrilled as they read of her wonderful life and character. Today her traces
are visible in every reform looking toward the elevation of women, international peace and
the harmony of life. She is easily one of the foremost characters of all time.
Another shining example of the brilliant advocate of peace is Justice Florence Allen, of the
Supreme Court of Ohio. One passing through Ohio will find the women and the wise men all
behind her with their support and very proud of her. No doubt she is destined for even
greater honours than those to which merit has already called her. Not only is she a great
jurist, but she shows the powers of an international statesman of the highest rank. Nor is the
womanly sweetness lacking withal. Her arguments for international peace are so noted for
sound logic, array of facts, choice diction, power of analysis, nobility of purpose and moral
enthusiasm as to be rarely equalled in the arena of discussion. After this remarkable young
woman has spoken, the impression of her hearers is that naught remains to be said. It is
inconceivable that an advocate of war can answer her arguments. These are signs that the
ranks of women, increasing in potency, are marching toward peace. When they once highly
resolve, who can impede their progress?
A third division of the army of peace is the working people of the nations. The farmers in
the rural districts and the industrial workers in cities have discovered a common interest.
This bond of unity is being extended so as to include the labourers and farmers of all
countries. These co-operative societies are a powerful influence for peace among the nations
of the earth. It is astonishing how these co-operative societies have grown both at home and
abroad. Through co-operation they are building their own [XIV:g:Bpo] mills, factories, banks,
etc., hoping, as one of their leaders recently said, "To build a new world in which service and
not greed is the mainspring of human action and in which gain without labour shall no longer
exist." As the losses of warfare are borne chiefly by the workers and those who suffer upon
gory fields are likewise drawn from these classes, they naturally begin to think soberly of
peace. Perhaps their thoughts will inspire even those who in the past have exploited them, to
be less eager for the gain which means spiritual loss. It is certain that their influence will be
felt.
But how can universal peace, in a rational, effective and stable way, be realized? How can
the nations keep peace? How can the continents be peaceful? How can the races enter a
durable bond of peace? For there must be laws as well as sentiments to maintain peace.
This is truly the greatest thought of today. It appeals to all noble natures. And now comes
the publicist and humanitarian, Edward W. Bok, offering a prize of ƒBCC,CCC for the best essay,
unfolding the most practical basis for this nation to enter into a union of durable peace with
the other nations of the earth. This is indeed one of the hopeful signs of the times.
The wise men of the world, its statesmen and philanthropists, may well at this time study
the luminous text of Bahá 'u'llá h and the brilliant Tablets of 'Abdu'l-Bahá , for therein they will
find all their questions answered and the heavenly manna of peace offered, now as of old,
"without money and without price".
First of all, there must be an improvement in the character and attainments of men selected
for high positions. Ignorance of leaders has ever been a bar—sinister to human advancement.
In public life among all the nations, there is the greatest demand for leaders who are just,
noble, self-sacrificing, free from prejudices, learned in the sciences and arts, informed about
both national and international affairs and having minds that expand with universal
intelligence. Such pure servants will not only work for peace, but will adopt the means
provided in the Sacred Writings for the realization thereof. The great international Tribunal
which is to be the permanent foundation of peace must be a fortress of justice. It must be

!#*%
more than a loose agreement among some of the nations, so that it may not when a crisis
comes, as the Hague Tribunal, ingloriously fail. It must include the representatives of all
nations and be supported by all peoples. The nations, unitedly and of one accord, must resign
to it so much of their powers as will give to it executary authority, enabling it to enforce its
decrees. The majestic might of all the rulers must uphold it. Bahá 'u'llá h calls the kings to
unity. 'Abdu'l-Bahá , in his wonderful volume, The Secret of Divine Civilization, reveals the
following plan:
"True civilization will unfurl its banner in the mid-most heart of the world whenever a
certain number of its distinguished and high-minded sovereigns—the shining exemplars of
devotion and determination—shall, for the good and happiness of all mankind, arise, with
firm resolve and clear vision, to establish the Cause of Universal Peace. They must make the
Cause of Peace the object of general consultation, and seek by every means in their power to
establish a Union of the nations of the world. They must conclude a binding treaty and
establish a covenant, the provisions of which shall be sound, inviolable and definite. They
must proclaim it to all the world and obtain for it the sanction of all the human race. This
supreme and noble undertaking—the real source of the peace and well-being of all the
world—should be regarded as sacred by all that dwell on earth. All the forces of humanity
must be mobilized to ensure the stability and permanence of this Most Great Covenant. In this
all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed,
the principles underlying the relations of governments towards one another definitely laid
down, and all [XIV:g:Bpg] international agreements and obligations ascertained. In like
manner, the size of the armaments of every government should be strictly limited, for if the
preparations for war and the military forces of any nation should be allowed to increase, they
will arouse the suspicion of others. The fundamental principle underlying this solemn Pact
should be so fixed that if any government later violate any one of its provisions, all the
governments on earth should arise to reduce it to utter submission, nay the human race as a
whole should resolve, with every power at its disposal, to destroy that government. Should
this greatest of all remedies be applied to the sick body of the world, it will assuredly recover
from its ills and will remain eternally safe and secure.
"Observe that if such a happy situation be forthcoming, no government would need
continually to pile up the weapons of war, nor feel itself obliged to produce ever new military
weapons with which to conquer the human race. A small force for the purposes of internal
security, the correction of criminal and disorderly elements and the prevention of local
disturbances, would be required—no more."1
It is for the lovers of peace to consider its inner as well as outer aspects. The universal
treaty, the arbitral House of Justice and the federation of the world, however well organized,
can never endure without the confirmation of the spiritual power. Without this mystic power,
man will speedily return to the depths of ignorance, vibrating upon the animal plane. The
animal plane is ever dark and selfish and heedless of the commonweal. But the Holy Spirit
rectifies human nature. It changes the satanic works of men into angelic deeds. It converts
self-seeking into self-sacrifice. It transforms narrowness into universality. It creates the
oneness of humanity. It expands national love into world patriotism.
Those who follow in the footsteps of the lowly Nazarene, of whom there are still, happily, a
few in the world, readily think and act human brotherhood, whether the point of contact be
the native or the alien, the mighty or the weak, the learned or the ignorant. The creative
Breathings of Christ, in the early centuries of the Christian era, established unity among
various races and nations, through the power of his Word. His prayer for the descent of the
Father's Kingdom is now happily realized. The followers of Bahá 'u'llá h throughout the world

'Abdu'l-Bahá , The Secret of Divine Civilization, pp. eb–ec.

!#*&
today are potentially the world's federation. Through the power of the creative Word, as
revealed by him, they have abandoned racial, religious and national bias. Their ideals are
pure, their sympathies are broad, their hearts are universal. Trained by the lives and precepts
of Bahá 'u'llá h and 'Abdu'l-Bahá , the universal educators, they in turn strive to guide the
people of the world. Because their hearts are at peace and their spirits rejoice, they are the
cause of peace and joy to others. On every continent, amongst all races, in every religion,
these people are found. They seek to serve. They believe in one God and one humanity.
Under the banner of Divine Love they point all mankind to the great, abiding and perfect
peace.
XIV:=, August '.*0 [XIV:g:Bpl]
The call to the oneness of mankind
From an address by Jiná b-i-Au vá rih in London
In BXBB–BXBp His Holiness 'Abdu'l-Bahá , who was the exponent of the teachings of his father,
Bahá 'u'llá h, travelled extensively in Europe and America. In churches and audience halls, in
America, especially, he gave long, important addresses. These addresses were translated into
many languages and were spread broadcast. Those who saw him at that time can remember
how impressive was his personality; and it may be that that sweet voice which spoke of the
oneness of the world of humanity can be heard by the ears of the friends even today.
Because His Holiness 'Abdu'l-Bahá worked in reality for the service of the world of
humanity, therefore his teachings had a marked effect in each part of the world, and he left in
the hearts of his loved ones, those who were affected by his teachings, a peculiar love and
affection.
'Abdu'l-Bahá worked very hard for the oneness of the world of humanity. For forty years
he was imprisoned in the barracks and fortress of 'Akká , Palestine, where the climate was the
worst that could be imagined. After that, he travelled across the sea, to America and Europe.
For three years he travelled. He gave to the world the principles of Bahá 'u'llá h.
Now it is as though 'Abdu'l-Bahá speaks to us, saying, "In BXBB, in BXBR and BXBp I invited you
all to universal peace and to the oneness of the world of humanity. In America, repeatedly I
said, ere long the world war will appear, nay rather, my words and writings as published in
papers and books exist today, in which I said, Europe has become an arsenal. This war will
break forth from one spark. The well wishers of the world must work for universal peace;
they must establish a court of universal international arbitration. They must lay aside
superstitions and limitations, so that no religious, racial superstitions, or political or patriotic
prejudices exist. The great ones of the earth should look upon mankind with a single eye, so
that the world may become at peace, and may rest at ease."
The spirit of 'Abdu'l-Bahá , is calling from the worlds of the Kingdom, "O ye people of the
world! has there not been enough of these wars and strifes, this restlessness and enmity?
Surely there has been enough. How long must the innocent ones be killed in battle? How long
must mothers lament their children? And how long must fathers cry and lament? Is not this
bloodthirsty earth yet satisfied with the blood of the youth of the world? Must this bloodshed,
and these sanguinary conditions still go on? Will the world continue at war?
"God has created the world for all people. O children of humanity! be kind to one another.
Do not see any strangeness in one another. Consider this word which His Holiness Bahá 'u'llá h
spoke sixty years ago: 'O people of the world! Ye are all the leaves of one tree, the fruit of one
branch, the drops of one sea.'"
Perhaps, still, that melodious voice of 'Abdu'l-Bahá is sounding in the ears of those that
search for the truth and who say the time for superstition has passed away, the time of

!#*'
illumination has come, the whole of mankind must be servants of humanity (servants of one
another).
'Abdu'l-Bahá used to say that the members of all nations and religions were from God, that
all religions have come for the training of mankind, all have come for the unity of hearts and
for the showing forth of affection, one [XIV:g:BpZ] toward another, and, because the truth of all
religions is one, all the prophet praised God, all the religions worshipped one God, the
prophets are from one Reality.
We must hold to reality, and set aside the superstitions which have crept in.
'Abdu'l-Bahá used to say we should not have prejudice, saying, "I am a Christian, I am a Jew,
etc., I am of the West and this one is of the East, or, I am an American and that one an
European. Nay rather, we should say that we are all children of Adam and sisters and
brothers of each other." How much 'Abdu'l-Bahá wished that there might be unity between
the coloured and white races, between the East and the West. He repeatedly said, do the
white doves and the black doves fight each other? Do the Western sheep and the Eastern
sheep contend with each other? No, God forbid, they are rather in utmost love and friendship
with one another, because they are of the gentle creatures. Fighting, quarrelling and
strangeness are found among the ferocious creatures. How can man, who is the best of
created beings, become involved in such a state!
Is it not good economics that the money spent in wars and destruction be expended instead
in promoting and developing human welfare and in improving the conditions of life? Is it not
good economics that we should gather together our strength and might to bring forth those
treasures which are hid in the earth, and then use them for the betterment of humanity?
But the teachings of 'Abdu'l-Bahá are many. The whole of Persia was too small to contain
such a precious jewel as 'Abdu'l-Bahá . When a pearl is in a shell gradually it grows and grows
until the shell cannot contain the pearl. Then the shell breaks and throws out the pearl
because the shell has not the capacity to hold it. In the same way; Bahá 'u'llá h and 'Abdu'l-
Bahá were the two precious pearls of whom Persia formed the shell, but that shell was small
and could not keep these precious pearls; therefore it broke and threw them forth.
Although the exile to Baghdá d, to Constantinople, to Adrianople and to 'Akká was an act of
great oppression, yet there was great good in it, for the teachings of those souls were more
widely spread in the world. This is why, repeatedly, both Bahá 'u'llá h and 'Abdu'l-Bahá said
they were happy and glad because of their imprisonment and exile.
We said that Persia was too small to hold these precious jewels, yet we must remember the
high attainments of that land, for the learned ones of the world know that that land has
brought forth great men, philosophers, poets and leaders, nay more, in ancient times Persia
had seers like Mahá bá d and Zoroaster. And in this century, although the civilization and
progress of that country have declined, she can now be proud of these jewels, the Bá b,
Bahá 'u'llá h and 'Abdu'l-Bahá and Persia can say, "O people of the world! God still is with me;
truth has not turned its face away from me!
"It is my horizon, shining brilliantly, which gives forth light to all the world."
The husband of my sister's daughter had been martyred, one of eighty–four persons who
were martyred together, in Yazd, in BXCp. The young man was twenty–five years old. His
mother had only this one boy. She gathered up and brought all her money to the executioners
and begged them to take it and not to kill her boy. They took the money from her, then shot
the boy before her eyes.
About a month afterward a Tablet was revealed by 'Abdu'l-Bahá , without anyone's having
written to tell him of what had happened. The Tablet came through me to the wife of the

!#*(
young man:
"O thou persecuted hand-maiden of God!
"Although rich women may be brought up in utmost ease and comfort and luxury, yet at
last that comfort and ease will be buried in the dust, in the narrow grave, in a dark place.
[XIV:g:Bpm]
"The ease of the day will pass away, and the happiness of the evening be spent. But in
reality and in truth the hand-maidens who have entered the Divine Path, though they receive
persecution, trouble and martyrdom, and see their loved ones persecuted, and drowned in
their blood, their end will be everlasting glory and their home eternal.
"Then be thou not sad that thou hast sacrificed thy husband in the path of the beloved of
the Lord, that illumined youth whom thou didst see immersed in blood, and in the dust. That
was not death, it was life. It was not annihilation, it was existence itself. It was not calamity, it
was divine grace. Then praise thou God that thou hast reached such a station and that thou
hast come to such a position. Ere long the world and whatsoever is therein will pass away;
but the traces of the martyrs in the path of God will remain forever. This world will become a
paradise, this world will be seen as heavenly, and the station of these souls will become
apparent and known.
"Upon thee be greeting and praise."
XIV:=, August '.*0 [XIV:g:Bpm]
The wonderful life of Qurratu'l-'Ayn
Jiná b-i-Fá ḍ il
"The appearance of such a woman as Qurratu'l-'Ayn is in any country and any age a rare
phenomenon, but in such a country as Persia, it is a prodigy—nay, almost a miracle. Alike in
virtue of her marvellous beauty, her rare intellectual gifts, her fervid eloquence, her fearless
devotion and her glorious martyrdom, she stands forth incomparable and immortal amidst her
countrywomen. Had the Bábí religion no other claim to greatness, this were sufficient—that it
Produced a heroine like Qurratu'l-'Ayn."—Prof. E. G. Browne, of Cambridge University, England.
One of the great principles of the Bahá 'ı́ Cause is the progress of woman and equality
between men and women. When we speak of equality between men and women many people
think that this idea is not new. But it was new at the beginning of this Cause and came from it.
It was so new and so important that it was one of the greatest signs of the progress of this age.
No one had ever conceived of this idea of equality; nothing definite concerning it was written
in any religious book of any age, and some people have even thought that the opposite was
taught.
Many women of the early period of the Cause in the Eastern countries rose like flames of
fire, like the stars of God. Even in the Occident accounts were written of one of them,
Qurratu'l-'Ayn. Her history is very long and interesting. Her sublime faith, her lofty thought,
her ardent work and service were truly a great miracle. She was indeed a woman whose
equal is seldom found in the history of mankind. Her name, Qurratu'l-'Ayn, means
"Consolation of the Eyes". This title was hers because in knowledge, in sagacity, in radiance of
soul and spirit, she was unique among the women of her country. She was a great and
illumined soul who shone at the beginning of the Bahá 'ı́ movement, eighty years ago.
Qurratu'l-'Ayn's father and uncle were members of the clergy of Persia, and were
conspicuous for their dogmatic beliefs. Her great uncle, especially, was a bitter enemy of the
Cause. She and her sister were trained, in their home, by their father and uncles, according to
the education of that time, scientific, literary and religious. But Qurratu'l-'Ayn hungered for

!#*)
greater knowledge; she was never satisfied with the education which her father and uncles
could give her and she finally left her native city to study [XIV:g:BpX] in a theological institution
which was a centre of religious education.
Women at that time were not supposed to leave their homes to further their education, nor
were they supposed to go to other cities in search of the knowledge of God. But Qurratu'l-'Ayn
was graduated from the seminary, and received a diploma. This was contrary to the custom—
to give a woman a diploma in theology—and up to that time men only had received them. But
Qurratu'l-'Ayn's attainments were so extraordinary that they were obliged to give her a
diploma.
She then returned home, and married the son of her uncle. Difficulties now arose, for she
was very brilliant, very illumined, and her husband was a reactionary leader. She was much
esteemed, and at whatever gathering she appeared she spoke upon profound religious
subjects. She was a gifted poet and wrote in both Persian and Arabic poetry of a very high
order. She had two sons and one daughter.
The Bahá 'ı́ Movement had not as yet arisen, but the minds and the hearts of the people
were awakening and becoming ready for this Cause. Qurratu'l-'Ayn was still so eager for
spiritual knowledge that she left her home and family to study a second time at the religious
centre. She spent much time in meditation and supplication, and received inspiration from
God. From her deep study she understood that God was about to manifest Himself again, and
she was very anxious to meet and speak with the Manifestation. Continually she talked of this,
teaching the people and telling them that He would arise. There were several other great and
illumined souls who, also, knew that the Light of God was about to appear. They tried to find
the Manifestation, seeking diligently from city to city for the Light of God. Qurratu'l-'Ayn was,
herself, not permitted to travel, but she asked them to notify her when they found the Divine
One. After some time spent in travelling at last, in the year Bmoo, they found His Holiness the
Bá b. They recognized his station and understood that he was the morning star in the early
dawn of this great Day. Filled with this knowledge they wrote to Qurratu'l-'Ayn.
One night Qurratu'l-'Ayn had a vision. A beautiful being, with illumined face, and wearing a
green turban, stood between earth and heaven, praying in new words, with a new meaning, a
prayer she had never heard before. When she awoke she remembered the prayer he had
chanted and wrote it down. She was waiting for news of this heavenly being when those
other great souls met the Bá b and wrote to her of him. They sent her several lines from the
early writings of the Bá b; these lines were exactly the same as those which she had heard in
her dream. She became aflame with interest, and sought eagerly for further news of His
Holiness the Bá b.
One of those early disciples of the Bá b was sent by him to the city where Qurratu'l-'Ayn
lived and studied in order to work with her. The Bá b soon wrote an epistle to the head of the
faculty at the theological centre, revealing to him the Glad Tidings. This epistle was given to
this disciple and to Qurratu'l-'Ayn. In it the Bá b said: "If you have spiritual insight you will
know that this is the Word of God. If you can distinguish the Word of God from human
thought, you will know that this is the truth. If, with the knowledge you possess, you are not
sure, after studying together you must pray and God will send a sign to make clear the truth."
They went to the head of the theological institution and gave him the message; and the
news of the Cause spread in that city. Some of the people believed. But many of the mullá s
did not, and arose in opposition.
One day Qurratu'l-'Ayn while talking of the Cause at the home of a woman believer, knew
intuitively, all at once, that difficulties had arisen, and she said, "I must go home." Soon after
she had [XIV:g:BoC] left enemies surrounded the house and took the believer prisoner,

!#**
thinking her to be Qurratu'l-'Ayn. They inflicted injuries upon her, but she was happy to bear
them. As they carried her through the city, surrounded by enemies, a man, who knew her,
told the captors that she was not Qurratu'l-'Ayn whereupon they set her free. After this
Qurratu'l-'Ayn went to these enemies and said, "I am Qurratu'l-'Ayn What do you wish?" They
took her and banished her with her friends to Baghdá d.
In Baghdá d she was placed, under Government guard, in the house of a leading muftı́.1 The
Governor of the city declared, "I cannot understand this matter for I do not know enough
about this religion. We will call a meeting of the mullá s and question her."
When this was done, Qurratu'l-'Ayn, being a woman, could not come into the presence of
the mullá s, but must remain behind a curtain. From that place she gave the message with
great power. Many people were present and they asked many questions, to all of which she
gave answers which were in accordance with religious and scientific knowledge. Those who
listened were completely satisfied and many believed her, realizing that she had profound
spiritual insight. A Jew, who was present, became a believer because of her explanations. He
recognized in her words the knowledge of God. The muftı́ of the city also became greatly
attracted to the teachings.
The Governor of Baghdá d finally exiled her with the friends who came with her. But
wherever they went they gave the message and awakened the people. They would enter a
city, go to a large house, and invite everyone to come and listen to them. Then, in a few days,
the enemies would band together and wreck the house in order to break up the meetings. The
Governor would then command Qurratu'l-'Ayn to leave the city. On one occasion, when they
had been driven quite a distance from the city—there were no trains—the driver left
Qurratu'l-'Ayn and her companions in the desert, taking the horses with him that there might
be no means of escape. Qurratu'l-'Ayn wrote an eloquent letter which one of the men of the
party carried back to the city. The heart of the Governor was touched when he read this letter
and he sent a horse and donkeys to carry them on. Thus Qurratu'l-'Ayn overcame all manner
of difficulties.
When she returned to her native city she was opposed by all her relatives, and was made
practically a prisoner in her own home. Every day and night these relatives met to question
her, but they could not confound her, she was so much better informed than they. Her uncle
said, "If you told us you were a Manifestation we would believe it because you have such great
knowledge; but when you tell us that a young man without education is the Manifestation we
cannot believe it." She told them that earthly knowledge is but a drop from the unlimited
ocean of the revelation of God.
While these events were taking place the Bá b was a prisoner on the top of a high mountain,
in the extreme end of western Persia. He was surrounded by Persian guards and cut off from
all communication with his followers. Although his jailers were very vigilant and tried in
every way to prevent his disciples from seeing him, yet the friends of the Bá b came to the
castle where he was imprisoned from every direction, travelling from the north, south, east
and west, and by many ingenious ways met him, received his blessing and returned home.
There were many apostles of the Bá b who were highly trained in deep spiritual knowledge.
They were busy heralding in every way the new day and the coming of the new truth.
While Qurratu'l-'Ayn was a prisoner in her own home, a disciple of the Bá b appeared in the
city of Qazvı́n, and started a class for the study of these spiritual teachings, giving the New
Mes- [XIV:g:BoB] sage. Through the patience and fortitude of Qurratu'l-'Ayn in teaching the
Cause, and the spreading of the Message by this follower of the Bá b, many people became
believers, and the fire of opposition was kindled among the Muslim clergy. The great uncle of
Muftı́: The religious head of a Muslim community.

!$++
Qurratu'l-'Ayn, seized this moment to rise in the mosque and speak against the Bá b, thus still
further augmenting the opposition. These vehement speeches so inflamed the animosity
against the believers that they were scoffed at and derided everywhere.
On one occasion a fanatical mob took one of the teachers and a few others to the gate of the
house of this great uncle of Qurratu'l-'Ayn bastinadoed them, and there left them. Another
believer was beaten almost to death, and then carried to the house of the Governor. When his
brother went to ask for the release of the tortured one the Governor answered by placing a
foot of each in the stocks, and beating them mercilessly.
One may imagine how Qurratu'l-'Ayn in her home, felt when she heard of these deeds.
Although her relatives tried in every way to prevent her from leaving the house yet she
managed to meet the friends, in a home where the pilgrims gathered who had visited the Bá b.
They met together with greatest unity and joy, encouraged each other, and gained wisdom
and strength.
Two great difficulties now arose for Qurratu'l-'Ayn, one within the Cause, one without.
Through her intuitive wisdom she realized that the day had come when the old dispensation
should end and though she had had no direct instruction from the Bá b, she herself began to
inaugurate changes and to spread them abroad. It was in the earliest days of the Cause and
the time had not yet come for the Bá b to announce these innovations, for the hearts of the
people were not ready.
One of the pillars of superstition was the veiling of Muslim women and their nonassociation with men. Qurratu'l-'Ayn with supreme courage, laid aside her veil, and came out
heroically to mingle with men. There were many of the friends who were strong and sincere,
but, having heard or read nothing on this matter (of the veil) from the Bá b, they were shocked
and astonished and they blamed Qurratu'l-'Ayn, calling her a heretic. Then it occurred to
them to ask the Bá b what he thought about the matter. They forthwith sent him, by a special
messenger, long epistles against Qurratu'l-'Ayn. On the way the messenger met a prominent
believer and told him of this difficulty in the movement. The great man said, "I believe that
Qurratu'l-'Ayn is right, although I have no authority for saying so."
When the Bá b received these documents he wrote a wonderful epistle, praising the
extraordinary qualities of Qurratu'l-'Ayn and calling her "The Pure One". When this glorious
epistle arrived all the doubts of the friends disappeared and an understanding of the
greatness of Qurratu'l-'Ayn grew in the minds of those who had judged her.
The other difficulty was this: the great uncle of Qurratu'l-'Ayn, he who was so opposed to
the Cause, had the habit of reviling in public meetings, the Bá b and the forerunner of the Bá b,
Shaykh Ahmad. At one of these meetings a disciple of Shaykh Ahmad, who loved him very
much, was in the audience and he became very much excited when Shaykh Ahmad was
attacked. So one morning, when the uncle was praying in the mosque, this disciple killed him.
Although the murderer was not a follower of the Cause, but of Shaykh Ahmad, yet, because
this Shaykh had foretold the coming of the Bá b, the whole city arose, blaming the friends of
the Bá b. The mob attacked and pillaged the homes of the believers, imprisoning them and
putting chains around their necks; and it was decided that Qurratu'l-'Ayn must be placed in
still closer confinement.
The father of Qurratu'l-'Ayn at first held the mob at bay before his house, and tried to save
her. But he was soon [XIV:g:BoR] overcome and they rushed in, took her with two other
women, and carried her before the Governor of the town. The Governor questioned them
minutely about the murder and Qurratu'l-'Ayn with the greatest eloquence explained that the
Bá bı́s had had nothing to do with it. The Governor, however, was not appeased, and he had
hot irons brought to brand the women who were with Qurratu'l-'Ayn to compel them to tell a

!$+!
different story. Qurratu'l-'Ayn turned her face toward heaven and began to pray. The court
was filled with curious spectators, all watching eagerly this terrible deed.
Just as the burning iron touched the hand of one of the women there arose a commotion at
the back of the court, the people crying out that the murderer had been found. He had heard
what was being done to the women, and his conscience caused him to confess. So he asked to
be taken to the Governor. This confession was such an unheard-of occurrence that the people
were incredulous, but he said, "If you do not believe me, I will dig up the dagger that you may
see it." He showed them where to find the dagger, and they were convinced.
The persecutions of Qurratu'l-'Ayn continued, and a number of the friends were taken, with
the murderer who had confessed, to Ṭ ihrá n, the capital of Persia. They were all kept
prisoners for several months, and then the command came to execute several of them. The
relatives and family of Qurratu'l-'Ayn so hated her that they tried in every way to injure her
and her followers. The Governor at last set her free, but ordered her to stay in her own home
and not to go out. This she did for a long time, always closely guarded. Fearful lest her food
be poisoned some of the friends, in the guise of servants, took special dishes to her. She lived,
thus, in close confinement, until released by Bahá 'u'llá h.
Bahá 'u'llá h, in Ṭ ihrá n, sent a letter to Qazvı́n to Qurratu'l-'Ayn by special messengers who
brought a horse and left it outside the city wall. The messengers entered the city at sunset
and were taken secretly to Qurratu'l-'Ayn in the middle of the night. She escaped from her
house and the city with them, mounted the horse which was waiting for her and, travelling
day and night, reached Ṭ ihrá n. With greatest joy she stood in the presence of Bahá 'u'llá h.
Of the two men who accompanied her in her flight from Qazvı́n one was a believer and the
other was not. Bahá 'u'llá h entrusted to this second escort a large sum of money; this he was
to carry in his saddle bag. The money was in gold and silver and the man reasoned with
himself that it would be safer to put the silver pieces on top; then if robbers attacked him they
would take the silver and leave the gold. When they reached their journey's end Qurratu'l-
'Ayn expressed great appreciation of his services and, without looking at the money, took nine
handfuls from the bag and gave them to the man. She picked up the silver pieces as they were
on top, and he was disappointed. Surmising this Qurratu'l-'Ayn said to him, "You will prosper
greatly in the future. This money is but for the expenses of the journey. God will bless you."
In the absence of this man the enemies of the Cause stirred up the people against the
believers and, knowing this man to be friendly to them they searched for him. However, upon
his return, the search was discontinued, in almost miraculous fashion. The man then realized
the truth of what Qurratu'l-'Ayn had told him. Later he became very rich.
During these days there were many meetings of great spiritual importance, the friends
sitting at the feet of Bahá 'u'llá h and learning new truths. One day, at one of these meetings a
very learned man was present. He discoursed upon philosophy, giving proofs and evidences
regarding the Cause. Qurratu'l-'Ayn listened for a while, then arose, and cried out, "This is the
day of deeds. If thou art a man show forth deeds!" [XIV:g:Bop]
Again, there was a great meeting, where many of the friends were gathered, (The
Conference at Badasht). Up to that time women had taken no part in such a meeting; the veil
was still worn, and prejudice was strong. In the middle of the meeting Qurratu'l-'Ayn entered,
suddenly, without her veil. The believers were utterly astonished, and much excited, and the
meeting was thrown into confusion. Then Bahá 'u'llá h, who was present, told one of the
friends to chant the chapter from the Qur'á n about the Resurrection: "The old conditions have
passed away and the new conditions have been set up. The old ideas have vanished and the
new principles have appeared."
After this Conference Qurratu'l-'Ayn started upon a long journey, teaching from city to city.

!$+#
She was continually followed by spies who sought a pretext to accuse her. Finally she was
arrested, carried back to Ṭ ihrá n, and imprisoned in the top of a house, in a room which could
only be reached by climbing a ladder. Here she was kept for nearly four years. It so happened
that this house was the home of the Mayor of Ṭ ihrá n. His family became interested in
Qurratu'l-'Ayn and often invited her to, come down stairs and take part in their
entertainments.
One of these occasions was the wedding of the son of the Mayor, and Qurratu'l-'Ayn was
invited to be a guest. Now a wedding day is a time of merry making and not a religious
festival; so there was music and dancing. But when Qurratu'l-'Ayn appeared, with majestic
carriage and spiritual face, the assembled company looked upon her with awe and asked her
to speak to them. She talked eloquently upon the Cause and its teachings of justice.
Shortly before her life was ended Qurratu'l-'Ayn was ordered to appear before the Shá h of
Persia, an awe-inspiring despot. He had heard many tales of her, of her wonderful personality
and magnetic powers which could win the hearts of her enemies even. So he wished to see
her.
When she arrived at the audience room the Shá h was there surrounded with all the pomp
of his high position. In she walked, carrying herself straight as an arrow, and began to speak
to the Shá h of the great spiritual principles of the Cause. He became so interested because of
her beauty, eloquence and depth of knowledge that his mother feared lest he be converted; so
she called the guards to remove Qurratu'l-'Ayn.
In the year BmgR orders were given by the Shá h that all the believers be killed, and the life of
Qurratu'l-'Ayn was demanded. On the day appointed, the first man assigned the task of
martyring her refused to perpetrate the deed. A second man was then sent. He was
intoxicated and strangled her with a handkerchief; then he threw her body into a well and
covered it with stones.
So she gave up her life, and her spirit ascended to the Kingdom. Though her body returned
to the dust, yet her light is ever shining; she is living always. Her name and her services are
eternal.
A large volume might be written of the life of this peerless woman. In the history of the
world there are few like her. Educated and beautiful, a gifted poet, she was still willing to
sacrifice all, even her life, for the sake of truth, that through the spreading of truth the world of
humanity might become enlightened.
When Qurratu'l-'Ayn was in prison the jailers refused to give her paper and ink. But so
eager was she to write to her sister that she used a straw from the broom for a pen and the
juice of green vegetables as ink. She wrote thrilling poems, sublime ideas, eloquent verses on
the bits of paper which were wrapped around her food and sent them to her friends. These
poems are today chanted throughout the East. Her verses are full of the fire of divine love.
XIV:=, August '.*0 [XIV:g:Boo]
The spirit of the century
[XIV:g:Bol]
In a Tablet to Mr Arthur S. Agnew, of Chicago (BXCZ), 'Abdu'l-Bahá outlines in a few
luminous sentences the way in which the coming spiritual civilization will become the real
preventive of crime:
"As to the difference between the natural civilization which is, in the present day, in force,
and the divine civilization which shall be, … material civilization prevents and safeguards
people from committing evil deeds through the force of the laws of retaliation and correction.

!$+$
Thus you see how prohibitory laws and rules of correction are constantly being framed, yet no
law effective 'for the prevention of crime is to be found, and in all the cities of Europe and
America spacious prison buildings have been founded and established for correcting and
punishing criminals.
"But the divine civilization will so train mankind that no soul will commit crimes, except a
few individuals, which exception is of no importance whatsoever. Consequently, there is
much difference between preventing people from evil actions and crimes through correction
and retaliation, or through violent punishment, and so training them, enlightening them and
spiritualizing them that they will shun crime and evil deeds without any fear of punishment,
prevention or retaliation. Nay, they will consider crime itself as the greatest punishment and
mightiest retribution, will be attracted to the virtues of the human world and devotedly spend
their lives in that which is conducive to the enlightenment of mankind and to spreading
qualities acceptable at the threshold of the Almighty.
"Consequently, consider what a difference and distinction is there between material
civilization and divine civilization. Natural civilization prevents men from doing harm and
wrong through force and punishment and thus withholds them from committing crimes. But
divine civilization so trains men that human individuals avoid sin without having any fear of
punishment, and the very sin itself becomes unto them as the severest punishment. And they
will engage with utmost zeal and fervor in acquiring human virtues, gaining that by which
mankind will be uplifted and that which will enlighten the human world."
The problem of law enforcement
Thirteen hundred years ago, in the Arabian Desert among a group of savage people so
degraded that they buried alive their daughters, there arose a prophet of God, named
Muḥ ammad. One of the laws which he transmitted from the heaven of the Divine Will was
that of abstinence from alcoholic liquors.
For over a thousand years the millions of his true followers have refrained from the
drinking of wine. One of our American university presidents, in a tour around the world some
years ago, remarked upon the striking absence of drunkenness in all the Muslim cities which
he visited.
Thirteen hundred years later the voters of the United States passed a prohibition law and,
to make it adamantine and everlasting, incorporated it in the Constitution itself. Yet all the
authorities of this, one of the strongest nations of the world, are unable really to enforce this
law.
The only authority that can truly establish a law is the conscience of a people. The outer
authorities cannot watch all the multitudes every moment. The secret, hidden infractions of a
law they can never prevent. But if the conscience of a people recognizes an ordinance as the
will of God, they will obey it. For God is Almighty, Ever-Present. He sees the inmost heart. By
His divine justice He [XIV:g:BoZ] punishes and rewards not only deeds but thoughts and
motives. Once the love and the fear of God arise in the hearts of a people and they behold a
law as the will of their Eternal Beloved, they will obey it. Even the flames at the stake cannot
prevent that obedience.
This is the record of all human history, that the Great Prophets transmit this love for God
and His commandments: They are the mouth-pieces of God, the Manifestations of God. "For
the law of God is a collective centre which unites various peoples, native lands, tongues and
opinions. All find shelter in its protection and become attracted by it. For example, Moses and
the Mosaic law were the unifying centre for the scattered sheep of Israel. He united these
wandering flocks, brought them under control of divine law, educated and unified them,
caused them to agree and uplifted them to a superlative degree of development. At a time

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when they were debased, they became glorified; ignorant, they were made knowing; in the
bonds of captivity, they were given freedom; in short, they were unified. Day by day they
advanced until they attained the highest degree of progress witnessed in that age. We prove,
therefore, that the Manifestation of God and the law of God accomplish unity.
…
"Consider the time of Christ. Peoples, races and governments were many; religions, sects
and denominations were various; but when Christ appeared, the Messianic reality proved to
be the collective centre which unified them beneath the same tabernacle of agreement. …
Therefore, it is shown that the divine Manifestations, the holy Mouthpieces of God, are the
Collective Centres of God."1—'Abdu'l-Bahá.
Today this voice of Divine Authority, for multitudes of Christians and Jews, is silent. New
conditions of society, new sciences, a new industrial order have obscured the shining
commandments of Moses and the Christ. Many Muslims, Hindus, Buddhists, Chinese, are
finding the same difficulty in obeying and following their sacred scriptures.
The time has now arrived when from every corner of the world comes the cry for a new
outpouring of the Spirit of Truth, to lead us into all truth. We need a new spiritual and
scientific explanation of sacred scriptures and symbols, a new voice that speaks with
authority, a new application of the divine law to present world conditions. Science is new,
world-communication is new, crime has a new power, war has become a new and worldenveloping terror. Therefore we must have a new revelation of the Eternal Truth, powerful
enough to solve these problems of the potentially marvellous age in which we are living. We
need a teaching which will gather together the broken rays of new sciences, new world
movements and longings into the pure white light from which they came.
In the writings and life of Bahá 'u'llá h and 'Abdu'l-Bahá we find in world illuminating
splendour the new manifestation of the Ancient Glory of God. These great teachers explain in
scientific terms the bibles of old, their prophecies, their miracles and their commandments.
They make the sacred scriptures of all religions one continuous revelation, and reveal the real
process of creation, over its millions of years. They manifest again that Holy Spirit which
produces a new creation. They transmit God's voice so clearly that a multitude from all
religions and races are laying down their prejudices, their fears, their points of separation that
the law of universal love and the oneness of mankind may be established among the nations.
Bahá 'u'llá h and 'Abdu'l-Bahá have become the centre of the new world of brotherhood and
peace.
XIV:=, August '.*0 [XIV:g:Bom]
Mount Carmel, the Vineyard of God
"The air here at Mount Carmel," said 'Abdu'l-Bahá , "is fragrant and the earth is sweet."
"Syria is a most wonderful country. It is a world in miniature. The trees of the hot climates,
date palm, orange, mandarins, etc., are found in Syria. Tiberias is known for its hot weather,
but Mount Lebanon is a cool summer resort."
"In reality the air of Mount Carmel is most energizing. I have breathed the air of many
country places and have seen much natural scenery, but the air of this mountain is most
wholesome, vitalizing, and its scenery is very entrancing. Purity of air, sublimity of panorama
and beauty of landscape are united on Mount Carmel presenting to the eye a noble and
inspiring spectacle of nature; its panorama of sea and land is very unique, its sun is allglorious, its moon all-beautiful and its stars are all-sparkling."

'Abdu'l-Bahá , The Promulgation of Universal Peace, pp. :eb–:ec.

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"Many Jewish prophets either lived here or passed a portion of their lives or sojourned for
a while or spent the last days of their existence on this mountain." "This is the Holy Land, the
land which gave birth to the prophets—Abraham Isaac, Joseph, David, Solo- [XIV:g:BoX] mon,
Moses, Isaiah, Zechariah and, last of all, Christ. Elijah lived on Mount Carmel. You must love
this land very much because all these holy happenings have taken place here. His Holiness
Christ came to this holy mountain many times. The atmosphere is permeated with wonderful
spirituality."—From the unpublished Diary of Mirza Ahmad Sohrab, BXBo.
__________
[See Tablets of Bahá'u'lláh, pp. B–Z, for the Tablet of Carmel.]
__________ [XIV:g:BgC]
The future of the Cause
The Governor of Acre called upon the Master this morning. Having heard of the success of
the Cause in America, he wondered how it was possible to unite Muslims, Christians, Jews and
Zoroastrians. 'Abdu'l-Bahá said:
"Things will come to pass in a wonderful way after my departure. God has brought about
this, that He should be on earth and, at the same time, not be (on earth), in order that the
beloved ones may not relax their work.
"There will be a little time of quiet, after my departure. Then there will be a great
(spiritual) blaze. Especially will this happen if the divine friends remain firm and steadfast in
the Covenant, if they are not troubled or disturbed.
"The Blessed Beauty has crowned his believers, and especially those who were in the Great
Prison, with an everlasting diadem of sovereignty. In the days of Jesus, the Son of Mary, those
who were under the shelter of Jesus could not realize under what shelter they were abiding.
But after His Holiness Jesus ascended they served Him faithfully—may my life be a sacrifice to
them! In the days of His Holiness Jesus they did not accomplish anything.
"And now no one can realize what a crown is laid upon the heads of the believers,
especially those who were associated with the Blessed Beauty in the Great Prison. They
underwent great troubles; for days they did not rest. Therefore we must in appreciation of
this grace and virtue arise and serve the Cause of God. A similar crown should be placed upon
our heads. We were poor, he made us rich. We were looked down upon, we became
respected. We were ignorant, we became learned. We were blind, we found sight. We were
deaf, we now can hear. There has been no bounty which he has not shown to us. As a sign of
gratitude for these gifts and blessings we must be firm and steadfast in the Cause of God.
"All this place will be filled with schools, hospitals, asylums, orphanages and pilgrim
houses. The kings of the earth will go forth from the Supreme Shrine at Haifa to the Blessed
Shrine at 'Akká . In the future Haifa and 'Akká will be united. There will be villas, suburbs and
gardens. Here will be the eternal pilgrimage for the world."—From the Diary of Mírzá Badí'
Bushrú'í, Shrine of Bahá'u'lláh, Bahjí, 'Akká, Uc April UVUc.
XIV:=, August '.*0 [XIV:g:BgC]
In the name of God!
O Most Mighty Branch!
On Wednesday two written leaflets have been received from thee and every letter thereof
testified unto the Unity of the Divine Essence and the Sanctity of God, the True One, above all
resemblance and likeness. Blessed be thy pen, thine ink and the scroll that beareth thy
remembrance. [XIV:g:BgB]
I pray God that by thee He may graciously enable His servants to sound the inmost depths

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of the Ocean of Divine Unity, that through thy remembrance He may aid them to drink deep
from the stream of Everlasting Life, that through thine utterance He may cause them to quaff
the mystic wine of the knowledge of God, that He may assist thee to triumph by the Hosts of
understanding and wisdom in such wise that by thee He may gloriously conquer the citadels
of worlds and of hearts! There is none other God but He, the Gracious, the Beloved!
O thou that art the apple of mine eye! My Glory rest upon thee. Mine ocean of lovingkindness, the Day-Star of my Grace, the heavens of my mercy be with thee. We pray unto God
that He may illumine all mankind with the light of thy knowledge and wisdom; that He may
ordain for thee that which may gladden thy heart and solace thine eyes
Mighty and Powerful is He over all things!
Glory, mercy and praise rest upon thee, and upon whomsoever circleth around Thee!
Tablet written by Bahá'u'lláh to 'Abdu'l-Bahá. Translated by Shoghi Effendi.
XIV:=, August '.*0 [XIV:g:Bgp]
Letters from Shoghi Effendi
Australia and New Zealand
"My dearest co-workers in that distant land:
"How great was my joy to learn that in that far-away continent, remote from the turmoil
and restlessness of a weary world, the Voice of God has been raised and proclaimed and, has
attracted such a promising number of ardent and faithful lovers of Bahá 'u'llá h.
"I offer you my heartfelt love and sympathy and the assurance of my unfailing assistance in
the great work of service to mankind which is now so gloriously unfolding itself to your eyes.
"I have shared fully your news with those loving pilgrims and resident friends in the Holy
Land whom I meet regularly in what was in the past the audience-chamber of the Master and
who thirst after the tidings of the progress of the Cause in every land. They, and myself with
them, will pray most fervently for every one of you that the seeds of faith and loving
fellowship that you are casting in the soil of hearts may germinate and swell the ever
increasing numbers of the valiant hosts of Bahá and enable them to attain glorious victory.
"I shall await with eager expectation the welcome news of the extension of your activities,
the widening of your correspondence with the various spiritual centres throughout the world,
the plans you contemplate for the spreading of the Movement and the means you will utilize
for their speedy execution. On my part I shall never neglect to send you such news as will
urge you to press forward your great work for the Cause and hearten you in your labours of
love and devotion at His Sacred Threshold.
"Your brother in His Service,
(Signed) Shoghi [XIV:g:Bgg]
Washington, D.C.
The beloved of the Lord and the handmaids of the Merciful in Washington, D.C., USA. Care
of the members of the Spiritual Assembly.
Dearest Friends:
I welcome gladly and heartily this first opportunity of expressing to you in writing what I
have always felt in the depths of my heart of my confident hopes for your whole-hearted
assistance in the great task that is before me.
I know too well of the spirit of ardent devotion and steadfast love that animates you in your

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labours for the Cause, and it is primarily upon this that I confidently rely in facing the great
responsibilities of the future.
The world is sadly stricken and in a state of continuous turmoil and signs of weariness and
despondency are apparent everywhere. But we, fired with the hope of the Abhá Kingdom and
ever mindful of the unfailing promises of the dawn of a new and better day, must weather
every storm and endeavour to impart to every earnest seeker that firm faith and inner peace
which the world cannot give.
It is our vital and most urgent duty to assure at whatever cost the safety and the unity of
the Cause of God, and with harmony and concord firmly established amongst us, to arise with
confidence and courage for the enlightenment of the world and the salvation of mankind.
With my best wishes and earnest prayers for your success in these noble endeavours,
I am your brother and co-worker,
(Signed) Shoghi
Pasadena, California
The Beloved Children of 'Abdu'l-Bahá (Pasadena, California).
… [XIV:g:Bgl]
My dearly beloved brethren and sisters in 'Abdu'l-Bahá :
Your sweet messages of love and greeting transmitted through the kindness of our beloved
Bahá 'ı́ sister, Mrs Collins, have deeply touched my heart and have strengthened my hope and
confidence in the great service which the Bahá 'ı́ youth will render in future to the Cause of
Bahá 'u'llá h.
I have read your individual letters with the deepest interest and enclose for you all in this
short answer of mine flowers planted in the close vicinity of the Holy Shrine and placed upon
the Sacred Thresholds of the Bá b and 'Abdu'l-Bahá . And as I placed them on those hallowed
spots I remembered you most tenderly, and prayed on your behalf, beseeching the Almighty
to guide and protect you in your earnest endeavours to learn and to teach the Cause of God.
I very strongly urge you to devote your time to a very serious and profound study of the
history of the Cause and of the various Writings of Bahá 'u'llá h and 'Abdu'l-Bahá . The study of
the Cause and its Teachings and the daily endeavour to exemplify its Spirit in our dealings
with our fellow men are the most essential obligations of all Bahá 'ı́s, whether young or old,
who aspire to see this Divine Message spread throughout the world.
As to a name for your Club, "Bahá 'ı́ Fellowship" seems to be the best reminder of the spirit
that must animate continually its members in their work of service to mankind. I cherish the
hope that you will all show forth in all your activities the spirit of true Bahá 'ı́ fellowship, and
grow to become efficient workers in His Divine Vineyard.
Wishing you success from all my heart,
I am your devoted brother,
(Signed) Shoghi
Haifa, Palestine. Ud March UVbq.
Brooklyn, New York
The beloved of the Lord and the hand-maids of the Merciful in Brooklyn, New York, USA.
Care of the members of the Spiritual Assembly.

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Dear brethren and sisters in 'Abdu'l-Bahá :
In these days of world unrest, of political upheavals, of social disruption and spiritual
ferment, the one Power that can bind effectively together the scattered and conflicting
elements of human society and breathe into them the vivifying and eternal Spirit of Life is
indeed the power of the Call of Yá Bahá 'u'l-Abhá !
We, of this noble Faith, the chosen ones of God, who carry with us this wholesome Medicine
for the ills and sicknesses of this world, must now bestir ourselves to further activity and
relentless efforts in the great and urgent mission entrusted to us by Bahá 'u'llá h, that we may
minister freely and effectively to the needs of mankind.
Our primary duty is to create by our words and deeds, our conduct and example, the
atmosphere in which the seeds of the words of Bahá 'u'llá h and 'Abdu'l-Bahá , cast so profusely
during well-nigh eighty years, may germinate and give forth those fruits that alone can assure
peace and prosperity to this distracted world.
Clear in our vision, broad in our outlook, tireless in our energies and steadfast in our hopes,
let us promote one and all this great work of Reconciliation of which the world stands in such
great need at present.
May the Light of His Divine Guidance illumine our path and lead us to our glorious destiny.
Your brother,
(Signed) Shoghi
XIV:A, September '.*0 [XIV:l:BlB]
The search for truth
Louis G. Gregory
The search for truth has caused the forward march of mankind in all ages of the world. The
will to know is one of the most powerful mainsprings of action and the greatest incentive to
progress. Freedom and happiness, both for the individual and collective man, depend upon
the knowledge of truth. Greater joy there cannot be than that of discovery. But this
attainment is impossible for man unless he becomes an independent seeker. He should, for
this noble purpose, put aside empty forms and servile imitations. And while reverence for
ancestors is praiseworthy, the independent investigator must weigh his conclusions in the
balance of sound logic. However long established the view-points of others, he must strive to
know for himself. While this station is possible for all men, its attainment requires courage.
For no discoverer of truth can hope to escape the sneers and jeers of prejudice and ignorance.
But although the path is difficult, it is yet glorious. Through the degrees of martyrdom the
soul of man is freed from its earthly cage and makes extraordinary advancement. The bold
and untrammelled search for truth is the light of genius in all times. The power of truth
removes the stagnant pools and dead seas of outworn usages. It refreshes the soul of man
with living streams that flow from the Bosom of God.
Job said: "I know that my Redeemer liveth!" Such an exalted height of knowledge is not
impossible for any man. For the very purpose of man's existence is to know his Creator. The
powers by which he may know God are hidden within his own being. Attraction to the beauty
of truth reveals man's inward powers. The genial flame of truth sets in motion new
vibrations, unfolds the true virtues of religion and the laws of science, apprehends the
mysteries of God and His endless creations. Great and wonderful are the reaches of mind.
Deep and subtle are the mysteries of the heart. When the inner sight is clear through powers
that are heart-dwelling, the mind is brightened and man is thereby elevated to his true station
of glory and splendour above the world of matter. If he does not discover these latent powers

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the purpose of life is lost. If he does not use these forces, by what sign can he prove himself
man? The hand, the eye, and other powers of the physical temple have their manifest
functions and improve their skill by service. Should not those greater powers, which attest
the emanations of Divinity in man, adorn his career and crown his destiny? The aspiration of
man soars Heavenward as he strives to awaken these powers. Spiritual unity is the reality of
man and the presence of Divine Bounty.
The beginning of truth-seeking, which [XIV:l:BlR] may lead through Divine Favour to the
Greatest Light, is very simple. First of all, let us have faith; and as a sign of faith let us humbly
ask the Giver of Bounty for light and knowledge. If one thereupon subjects whatever is
presented him to a reasonable inquiry, he may be astonished at his own growth. If the mind is
free from bias or hate, the horizon will widen and faith will become confidence. Even as
when, as hungry children, we go to our parents for food, fully confident that they will answer
our needs, even more firm should be our assurance that the Light of God will not mislead us.
The Bahá 'ı́ teachings, which focalize reality, reveal the unity of truth, however diversified
its aspects. The oneness of God reveals the oneness of truth. The singleness of truth reflects
the singleness of God. All things in creation are related through their common emanation
from Divinity. Because reality is indivisible, it can never be plural. The Divine Light which is
the essence of truth, is the universal Glory of God, now manifest. "It is the Bahá of Abhá which
covers the earth as the waters cover the deep." When this fact becomes generally known, how
conducive will it be to the unity of religions, the end of strife and the establishment of eternal
peace! When hearts are aflame with the sacred fire of truth, thoughts will coincide in the
reflection of One Reality and constructive service will heal the world. And since this
wondrous light and knowledge are impossible save through the Manifestation of God, the
ascent of man depends only upon his detachment from all else and his attraction in greater
and greater degree to that manifest Splendour. Marvellous poise! Infinite joy! Universal
Harmony!
How sad and depressing is the bedlam caused by the opposite! Not long ago, before a
noted gathering, a theologian was heard to state very dogmatically the basis of his own faith
and that which in his opinion made it superior to all others. But it so happened that the
dogma he selected as the holy of holies and sine qua non of salvation was no other than a blind
superstition, sans scientific, rational, spiritual or even common sense basis. He was even
mistaken in the assumption that his own faith was the only one that relied upon the said
superstition. For inquiry makes it appear that the ancient Egyptians, thousands of years
before Christ, as well as millions of non-Christian religionists in the world today, have
adhered to the same unprovable belief. Thus in one breath this good man showed himself an
alien to science as also to the comparative study of religions. The statement of this dogma is
omitted here although it is one which many people unthinkingly and blindly support. The
purpose is educational rather than controversial, to stimulate investigation and discovery
rather than to shock those who lie dormant. A religious leader may, in his own way, lord it
over the masses for a long time. But if he has no universal vision of truth where is his capacity
to serve mankind in their progress toward unity and freedom? The attitude of bigotry,
narrowness and pride time out of mind has divided the realm of humanity into a multitude of
warring sects, belying the spirit of true religion and execrating those whom they should love.
Hopeless is the task of establishing unity on the basis of dogma and superstition. Yet the veils
are being removed; for all the opposition of mice and men cannot prevent the sun from rising!
Truth is the light of God in the world; and God is love. Truth is the descent of Heaven to
man; and Heaven is man's home. Truth is the manna upon which God feeds His children; and
all souls are hungry. Truth is the outpouring of God's Holy Spirit in the morning of the
resurrection; and this is the morning of that great Day of God! All the Holy Manifestations of
God, throughout cycles and ages, have trained humanity in truth. Their pure and perfect lives
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were [XIV:l:Blp] standards of truth. Their sacrificial examples applied the truth. These
perfect mirrors of divinity reflected the truth. For this noble purpose Jesus Christ and the
other Divine Messengers of the past, Bahá 'u'llá h and 'Abdu'l-Bahá in this day, came to earth in
human temples, suffered affliction, pain and martyrdom. Assuredly their purpose was not to
exalt themselves. Else why should such intelligent beings descend from a realm of pure
delight to dwell in the world of dust? Or whence their indifference to the praise of men?
Their true purpose was to free humanity from the thraldom of nature; to remove the barriers
caused by blind imitations, spiritless forms, savage dogmas and ignorant prejudices. Kindly
they wrought, lovingly they taught, that hatred and warfare might be displaced and truth
enthroned. Their oneness of love is outpoured upon all. Their far reaching Guardianship
protects all. Can man afford to be heedless to this call? The reign of ignorance and the
sovereignty of calamity have ever been for man convertible terms. The still small voice,
stronger than the clash of armaments, counsels peace. Will the children of men hear the Voice
of God?
The devotee of truth avoids contention. The follower of light seeks its blessing for others.
Disciples of truth are signs of guidance. One vivified by the spirit of truth may become the
means of imparting life to his companions, for he has turned with reverence to the Sun of
Truth, the Creative Word, which brightens and cheers all the worlds. Whoever perceives this
wondrous Light will not be misled by a torch or candle, or the will-o'-the-wisp of formalism.
Yet one who is divinely favoured will not only seek light and guidance for his kind, but be
merciful even to the animals. Insight reveals the relationship of the part to the whole.
Guidance brings humility.
Once upon a time, the story runs, six blind men of Hindustan went to see an elephant. As all
were blind, their impressions were dependent upon the sense of touch. One, touching the
elephant's head, said he was like a ball; another, touching his leg, thought him like a tree;
another touched his trunk and declared him like a snake; another his tail, likened him to a
rope; another his ear, spoke of him as a fan; another his side, insisted that the elephant was
like a wall. They then quarrelled over their various opinions, each adhering to his own with
the greatest rancour and obstinacy. They abused and denounced each other and even fought.
Each partly right, but all generally wrong, the educational effect of listening to each other's
points of view was entirely lost. So it ever is with bigotry and pride.
Happy is he, in this day of hostile creeds and clashing dogmas, who can see the elephant in
full proportion. It symbolizes in this day the Sun of reality and truth. Yet how difficult is this,
because men are so much attached to the idols of their own fancy! The divine hand ever
beckons us to the pathway of light. There seems a touch of humour, as well as pathos in the
divine injunction to the truth-seeker:
"Leave them to amuse themselves with their vain discourse!"
Man should ever mount higher and higher in seeking reality. He should never let the mind
and heart be limited by the imaginations of men. The vision that is universal is a true
emanation from the Divinity of the Word. The same God gives good gifts to all his children.
The same vital truth is declared in all religions. The hidden mystery of truth, Divine Love, is
the cause of all life. The inner law is changeless; the outer law is varied by the Giver of Bounty
from cycle to cycle to relieve human needs. Because men are so forgetful, the Merciful
Providence in this cycle of truth and knowledge decrees the renewal of the spirit. What
favour can be greater than this? It is the appearance of this Lordly Splendour which rend the
veils of superstition and error and reveals the light of assurance and knowledge.
The great and luminous Apostle Paul [XIV:l:Blo] foresaw the greatness of this day when he
wrote:

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"When that which is perfect has come, that which is in part shall be done away." Though
men adhere, for limited reasons, to that which is limited, such attachments must ultimately
give way; for the darkness is powerless to defeat the light. As mists disappear before the
rising sun, so must error and limitations depart as the Sun of Truth mounts higher and higher,
approaching its full power and glory. The light and heat of this genial Sun will bring to full
growth the minds and hearts of men. There is no night but ignorance! There is no light but
truth!
This blessed assurance is given by Bahá 'u'llá h:
"Every soul who sincerely accepts the Word of God hath verily passed through the path and
succeeded in approaching the paradise of God's pleasure, and hath assembled with those who
are near to God, the chosen ones."
'Abdu'l-Bahá thus reveals to us the beauty of truth and the ultimate goal of man's
attainment:
"What is truth? Truth is the word of God, which gives life to humanity. It restores sight to
the blind and hearing to the deaf; it makes eloquent those who are dumb, and living beings
out of dead beings; it illumines the world of heart and soul; it reduces into nothingness the
iniquities of the neglectful and erring ones. Beauty, perfection, brilliancy and spirituality in
this existence come from or through the word of God. For all it is the supreme goal, the
greatest desire, the cause of life, light, instruction. The road to attain to this Truth is the love
of God. When the light of the love of God is burning in the mirror of the heart, that flame
shows the way and guides to the Kingdom of the Word of God.
"As to what causes the growth of the love of God, know that it is to turn one's self toward
God."
XIV:A, September '.*0 [XIV:l:Blo]
Prayer—the ladder to heaven
From the Words of Bahá 'u'llá h and 'Abdu'l-Bahá , with an introduction by Jiná b-i-Fá ḍ il.
The Holy Spirit is the power which is in the Manifestations of God. When man is freed from
his natural conditions he draws near to the Holy Spirit. In the early dawn at Haifa, in the Holy
Shrines on Mount Carmel, one finds souls intoxicated with the love of God, at this time of
prayer and meditation. Through meditation the spirit is delivered from the cage of the human
nature; real communication is established and divine gifts are granted. The attitude becomes
holy, and we long to serve.
It has been asked: "Should the heart be emptied, to let God speak?" The Bahá 'ı́s have many
beautiful prayers and supplications in which the spirit of Bahá 'u'llá h and 'Abdu'l-Bahá dwell
and when we are using these supplications and thinking of their meaning our spirit expands.
Christ lived for a long time in the caves of the mountain and it is said that Satan came to
test His Holiness Christ, but had no effect upon him. What was Satan and what was the test?
Satan was materialistic thought. Satan tried to test the Christ because he was leaving behind
human thoughts and was turning to the spiritual Kingdom. Christ had a human body, but his
body had no effect upon his spirit. It is written, "The spirit, indeed, is willing, but the flesh is
weak."
Before his declaration, Bahá 'u'llá h lived alone in a cave for two years, in a high mountain in
a very dangerous country called Kurdistá n. When the simple shepherds of that region heard
him praying in the early morning they felt such a spiritual power that they gathered around
the cave to listen.
My meaning is this, that when prayer [XIV:l:Blg] or supplication is rising from the heart

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and is uttered by the tongue, especially if the words are divine words, it attracts divine
qualities, like a magnet.
God is Universal Consciousness, unlimited, infinite, unknowable, incomprehensible to our
finite minds. The Infinite cannot be included in the finite, but is reflected from every atom in
the universe. Each kingdom reflects God according to its degree of receptivity, whether
mineral, vegetable, animal or human; but the heart of man is the greatest reflector of all. If
you split an atom in the heart of it you will find a sun. "Dost thou think thy body a small thing,
while within thee is enfolded the universe?" said Bahá 'u'llá h.
Science has proved that God is not a man in the sky, for there is no place which can be
located as Heaven. An ant with long horns tipped with olfactory nerves would think that God
was a very large ant, with long horns just as man thinks God is a great, perfect man. We have
so pictured God as a large man with eyes and ears, who could speak and, perhaps, eat. As
there is no physical Heaven, therefore there is no place for such a God to live in. Science has
released us from this superstition.
But the universe is full of the spirit, the attributes of God, and the heart is a mighty magnet.
True prayer is thinking of, reaching out to God, lifting up our hearts, freeing them from self
and material things; and after we have freed the heart it acts as a magnet to attract these
qualities, these attributes. It becomes attuned to these vibrations, as a wireless receiver
becomes attuned to certain wave lengths in the air. The prayers of Bahá 'u'llá h and 'Abdu'l-
Bahá help to put the heart in tune. From two talks recently given by Jináb-i-Fáḍil.
__________
"In all the worlds of existence there is nothing more important than prayer. Prayer confers
spirituality upon the heart."1 "Spirituality is the greatest of God's gifts and life everlasting. It
means turning to God." "Turn your faces away from the contemplation of your own finite
selves and fix your eyes upon the Everlasting Radiance; then will your souls receive in full
measure the Divine Power of the Spirit and the Blessings of the Infinite Bounty."2
"Stay ye entirely clear of this dark world's concerns, and become ye known by the
attributes of those essences that make their home in the Kingdom. Then shall ye see how
intense is the glory of the heavenly Day-Star, and how blinding bright are the tokens of bounty
coming out of the invisible realm."3
Morning thoughts
"Everyone upon awaking in the morning awakes with a thought. The commercial man
awakes with the thought of commerce; the inventor awakes with the thought of his
inventions; the banker with the thought of money. But you, when you awake, must at once
think of God and begin the day with an earnest desire to attain to the will of God and His good
pleasure."
"Man must be freed from every material tie and must seek the path of the Kingdom. He
must not look backward, he must look forward; not downward, but heavenward."
"The meditative faculty is akin to the mirror; if you put it before earthly objects it will
reflect them. Therefore if the spirit of man is contemplating earthly subjects he will be
informed of these.
"But if you turn the mirror of your spirits heavenwards, the heavenly constellations and the
rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will

All quotations are from the words of 'Abdu'l-Bahá unless otherwise indicated. Quotations located in the Writings are used
and individually referenced.
'Abdu'l-Bahá , Paris Talks, p. :ee.
'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, p. :F.

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be obtained."1
"We should not be occupied with our failings and weaknesses, but concern ourselves with
the will of God so that it may flow through us, thereby healing these human infirmities."
"Neglect not praying and communing in the gloomy midnights and at morn and eve, and
offer glory unto thy Lord the [XIV:l:Bll] Supreme."
"Know that nothing will benefit thee in this life save supplication and invocation unto God,
service in His vineyard, and, with a heart full of love, be in constant servitude unto Him."2
"Draw nigh unto God and persevere in communion with thy Lord so that the fire of God's
love may glow more luminously in the heart, its heat may grow stronger and give warmth to
that region and its sound reach the Supreme Concourse."3
Abu'l-Faḍ l, the Bahá 'ı́ saint and philosopher, one of the most brilliant scholars of his age,
prayed, we are told, seven times every day. Great souls keep strong by reading and prayer.
When he went into exile, Bahá 'u'llá h gave him the following prayer to be repeated whenever
he was in need: "O my God! I beg of Thee by the King of Names and Maker of heaven and
earth, by the rustling of the leaves of the Tree of Life, and by the Utterances through which the
realities of things are drawn unto us, to grant me …."
The joy of prayer
"There is nothing sweeter in the world of existence than prayer."
"Prayer and supplication are two wings whereby man soars toward the heavenly mansion
of the True One. However, verbal repetition of prayer does not suffice. One must live in a
continual attitude of prayer. When man is spiritually free his mind becomes the altar and his
heart the sanctuary of prayer. Then the meaning of the verse, 'We will lift up from before his
eyes the veil' will become fulfilled in him."
__________
"It is most difficult to stand unshaken during the days of trials. When we were living in
Baghdá d conditions at one time were such that the friends of God were always in danger of
losing their lives. Not a night passed during which they were sure that they would be alive in
the morning and not a morning did they arise with any certainty that they would see another
night. Yet they lived in the highest state of faithfulness, firmness, spirituality and attraction.
Au qá Riḍ á and seven others lived in one small room. They rested, ate and slept in this one
room. Every night they had spiritual meetings, chanting prayers and poems till long past
midnight. Often their food consisted of a few dates. These Bahá 'ı́s were peddlers in the
bazaars. Some of them sold nothing all day. When in the evening they returned home they all
pooled the few piastres which they had made and with that small sum bought their dinner.
Some days they made only twenty pares. With this they bought dates and of them made their
meal. However, they were the richest men on the face of the earth. They lived in a state of
holiness, sanctity, attraction and devotion.
"There was a man, Pidar-Ján.4 I cannot praise him enough. He was the embodiment of
spirituality. He used to carry under his arm while walking in the bazaars a dozen pairs of
stockings, hoping to sell them. But, forgetting his surroundings, he would slowly chant the
communes (prayers). Then someone would come up softly, behind him, and take the
stockings from under his arm. If a customer wanted a pair of stockings Pidar-Ján would
look under his arm—but there would be nothing there. So he thought he would carry the
'Abdu'l-Bahá , Paris Talks, p. :Ve. (two paragraphs).
'Abdu'l-Bahá , Bahá'í World Faith, p. IVc.
Refer to compilation on Prayer (Chapter IV of The Divine Art of Living) in Star of the West, VIII:b.
Pers. "Father dear".

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stockings on the palms of his hands. Again he would become absorbed, reading the
supplications, and again the stockings would be stolen without his knowledge."—Words of
'Abdu'l-Bahá recorded by Mirza Ahmad Sohrab.
How prayer becomes real
In all centuries those who have learned the spiritual laws prepare for prayer by reading or
repeating sentences through which a saint or prophet has reflected the effulgence of the Holy
Spirit. The great Manifestations of God reveal prayers which are ablaze with divine love,
which melt the heart, and usher one into the [XIV:l:BlZ] court of the Eternal Presence. The
heavenly books are like a city, writes Bahá 'u'llá h. "What shall we mention of the signs, tokens,
appearances and splendours ordained in that city by the command of the King of Names and
Attributes. It quenches thirst without water and increases the heat of the love of God without
fire. … It bestows wealth without gold and grants immortality without death. … This city is
renewed and adorned every thousand years, more or less. Therefore, O my friend, we must
make an effort to attain to that city."
The more one reads with "longing, fervour, with love, rapture, attraction and devotion" the
sooner does "the Ideal Herald" "dawn like the true morn from the Divine City with spiritual
glad tidings and awaken the heart, soul and spirit from the sleep of negligence with the
trumpet of knowledge." "Those who earnestly endeavour in the path of God after severance
from all else will become so attracted to that city that they will not abandon it for an instant."
The prayer that is answered
"There are many subjects which are difficult for man to solve, but during prayer and
supplication they are revealed." "Muḥ ammad said, 'Prayer is a ladder by which everyone can
ascend to heaven'; if one's heart is cut from the world his prayers are the means of the
ascension."
"If our ruling desire binds us to God we shall receive what is God-like. 'I link myself to God
and not to dust.' If one prays to be whole (perfect), on God's part the answer is eternally
complete. We must fulfil the conditions to expect God to fulfil His promises. To pray is to lift
the soul into union with the Eternal Goodness. Wholeness is the natural result of abiding in
God."
Prayer and service
In the supreme adjustment one turns the glory received from prayer into the channel of
daily business and service to the Kingdom. "Go," said 'Abdu'l-Bahá to a student coming to
America, "with the intention and aim of teaching the Cause of God and spreading the
fragrances of God. Then thy study and worldly affairs will both prosper."
__________
"O God! O God! Cause me to drink from the cup of Thy bestowal. Illumine my face with the
light of guidance. Make me firm in faithfulness and steadfastness in Thine Ancient Covenant.
Suffer me to become one of Thy sincere servants. Open before my face the doors of
prosperity. Prepare for me the means of livelihood. Give me my bread through channels over
which I have no control, Thy heavenly treasures. Grant me the power to turn my face toward
Thy merciful Countenance, to be faithful to Thy Cause.
"O Thou Clement and Compassionate One! Verily, Thou art gracious to those who are firm
and steadfast in Thy strong and impregnable Covenant. Praise be to God, the Lord of the
worlds!"
__________
"The Essence of Oneness is sanctified above the servitude of the world of mankind and
independent of the devotion of all else. One should, therefore, engage in serving His servants,
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which act is identical with serving Him. Then will the essential unity, harmony and oneness
become manifest and unveil their beauty."
When work becomes worship
In the coming spiritual renaissance, the glorious Day of God which is now dawning, work,
study and scientific research when performed in a spirit of unselfish service will be accounted
as worship. Such is the new Bahá 'ı́ teaching. It all depends upon the motive, the pure
intention. "We should do little things as well as great things for the love of God," said 'Abdu'l-
Bahá . "Service in the love of mankind is unity with God. He who serves has already entered
the Kingdom and is seated at the right hand of his Lord." "Bahá 'u'llá h has even said that
occupation and labour are devotion. All humanity must obtain a [XIV:l:Blm] livelihood by
sweat of the brow and bodily exertion, at the same time seeking to lift the burden of others,
striving to be the source of comfort to souls and facilitating the means of living. This in itself
is devotion to God. Bahá 'u'llá h has thereby encouraged action and stimulated service. But the
energies of the heart must not be attached to these things; the soul must not be completely
occupied with them. Though the mind is busy, the heart must be attracted toward the
Kingdom of God in order that the virtues of humanity may be attained from every direction
and source."1
"A profession, a trade, farming, these are worshipping God. A farmer who cultivates his
land with the utmost application is like a worshipper who with deepest reverence and
humility prays to God in a temple. When the labourer works honestly and sincerely it is as
though he were praying." "Every soul who occupies himself in an art or trade," wrote
Bahá 'u'llá h, "this will be accounted an act of worship before God."
Prayer in the peace of solitude or worship in the spiritual meeting will prepare for the
prayer without ceasing in home or shop, school or office.
"Mayest thou ever be in a prayerful attitude," said 'Abdu'l-Bahá to a friend who was seeking
the radiant pathway of the spiritual life. "In all the worlds of existence there is nothing more
important than prayer."
XIV:A, September '.*0 [XIV:l:Blm]
Divine contentment
This tablet to Mr and Mrs Rabb of San Francisco was found by Shoghi Effendi among the
papers of 'Abdu'l-Bahá , after 'Abdu'l-Bahá 's ascension. It was unsigned, also no date was
attached.
He is God!
O ye faithful ones of the Holy Threshold!
Your letter, which was expressive of your supplications to the Holy Threshold was
received. Thanks be to God, that you have remained firm in spite of all the trying temptations.
This material world of ours is a world of contrasts. It has in itself abundance and
destitution, joy and sorrow, youth and old age. It is all the time changing and one has to
undergo these different stages. Hence it behoves every faithful person to be patient and to be
grateful for that which he receives.
It is fitting for those in the Kingdom to be satisfied with their fate and look only toward the
increase of the heavenly spark in their hearts for this, alone, will give them rest and
consolation. And you, too, should endeavour to increase that spiritual flame, known as the
love of God, for through its increase you will enter into a new world of love and contentment.

'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :iV.

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I beseech the Lord to help you to overcome these hard conditions and to bestow upon you
abundance of gifts from His bounties.
I think of you always and pray for you. Be comforted, and trust in the mercy of the Merciful
One, for it is said, "He who is not contented with what he receives, let him seek a God other
than Me."
Therefore we have to be contented and devote our time to the worship and the praise of
our God.
Upon you be my greetings.
Translated UV May UVbb, by Mı́rzá As'ad, a Persian student attending the California State
University, Berkeley, California.
XIV:A, September '.*0 [XIV:l:BlX]
A note on morality
Horace Holley
Like a boat laid up alongside a rapid stream, our impulse continually feels the tug of a
current flowing past, a current in whose urgent flow it seems natural for impulse to be cast, a
current in which impulse continually does cast itself. Refreshed and renewed by journeys
down this current, journeys long or short, impulse lies again just outside its urge, like a boat
drawn to the bank. But the stream never ceases to flow by, its invitation never relaxes its
instinctive appeal.
In the current of custom, popular manners, social convention and use, our personal
impulses find their most lasting and most urgent expression. Traced to their source, few
impulses are personal at all. Few leap cleanly from the man himself, his own expression; most
impulses are drawn forth from the man by outside forces—they express the environment
immediately about him; for the man, they are impressions so urgent as to require response.
Society is the continual, strong current tugging at the boat of our lives. In impulse released we
feel a personal vitality and purpose, an enlargement of personal consciousness; but the
release of impulse down the social current brings only a reflected self into being. With the
dissolve of the determining conditions, the vitality and purpose also dissolve. They disappear
like images from a mirror when the room is emptied of its things. The realization of this
comes seldom enough, for almost invariably new images immediately replace the old. The
ordinary person's habitual self, his reflected self, seems real enough year on year and life on
life. For seldom is the room actually emptied of its things before the mirror of mind. When, in
sickness or catastrophe, the mirror finds nothing before it to reflect, its own emptiness
becomes dreadfully acute. For this extraordinary thing does happen to ordinary people to feel
one's self ebb slowly but completely away. The social current does stop unexpectedly from
flowing past the boat of our impulse; and when this happens, the boat lies deep enough in
mud, unable to follow. This extraordinary sense of losing the sense of ordinary things actually
occurs more than once in every one's experience. It happens to us all, but it is an experience
we do not communicate to others. The failure of personal impulse to move on the current of
reality seems to each one a unique, individual failure. It is a universal experience, but it is
never considered universally. We regard it as an experience special and particular to
ourselves. It is not a pleasant experience.
But the result is that we continue to take the power supplied to impulse from the
attractions environmental to impulse, as a power resident in impulse itself. We invariably
hasten our thoughts over this painful lapse of self, and dwell rather upon the occasions when
impulse seemed most successfully to seize its own in the outer world. The fact remains,
however, that personal impulse is rather passively effective, like a boat, than actively effective,

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like a stream. The stream takes the boat so completely within its own movement that the
movement seems from the boat itself. The boat's own lack of motivity only emerges as a
perceptible fact when the stream turns away out of reach.
At such times, if we face the experience squarely enough, impulse actually weakens and
fails like a boat out of water. The social needs dry up first, but the personal needs fade out
soon after them. Eating and drinking, apparently personal beyond the range of social
influence, become faint and tepid [XIV:l:BZC] functions as soon as imitation is completely
removed. Life settles down into a state of passive torpor—we continue to be, but our being is
not our self—our "natural self"—at all. The lover who expects to find his mistress at the
rendezvous, and awaits her in vain, feels all his vitality ebb away. The mother who loses a
child undergoes this experience. The miser is a mere nothing without his wealth. These
extreme cases are extreme simply because in each one the social environment has
concentrated into a single influence. To remove that influence, in these cases, is to remove the
entire experienceable world.
But if we face that experience earnestly enough another fact grows apparent. As the tide of
social influence runs out, leaving personal impulse high and dry, another tide seems to flow in.
The boat of personal impulse seems to rise upon the current of another stream. This other
stream seems to flow within the man himself. It seems to flow less urgently, and before the
boat has ridden fairly upon it the unusual condition of things usually changes. The
accustomed world swings back, bringing the sense of relief as from a crisis more difficult even
than the sense of failure as of a boat in mud.
For some, however, the world swings back too late. It flows in with the old currents of
influence after the new current has become a fact. The boat has gone [on] a new journey,
through landscapes more desirable, on a stronger tide. The "self" that ebbed away has been
recovered, a new "self" the man would not willingly yield.
This hidden inner current, so unreal to the world, is the reality of religion. It is the reality
which ordinarily, in comparison with the ease of impulse down the currents of convention,
seems an upstream effort, tedious and vain. Of what use to struggle against a current so
strong that one's greatest effort only holds one ever in the same spot? It is evident enough, at
any rate, that the two currents flow in opposite directions. The downstream of the world is
the upstream of the soul. But the spiritual current has its own downstream. It has its own
forceful currents which, under the right conditions, carry the boat of impulse not less easily
along. It has the same power of communicating its own force to the boat so imperceptibly
that the boat's movement seems from the boat itself and not from the stream. But "duty", as
opposed to desire; the lonely effort of attainment as opposed to the genial grace of imitation,
do not become aware of this fact. One only becomes aware of it when, somehow, the stream
of spiritual experience takes complete possession of the soul. Then it is convention which
seems upstream. Then the sense of struggle, the sense of futility, attaches itself to the world;
and to join the common activity, urged to it merely by imitation, becomes repugnant and
impossible. The soul's own life, of attainment, becomes natural, inevitable, successive acts of
self-expression whereby personal impulse is gratified as never before.
The clear, definite statement seem hypothesis more than experience merely because, in
almost every one of us, the boat of impulse lies much farther out in the stream of convention
than in the stream of faith. The direction of the forces exerting upon impulse for imitation
seem to determine the "upstream" and the "downstream" of experience because they press
against a greater area of our being. For those few in all generations whose lives have lain
more in faith than in convention, religion has been downstream and the world upstream.
Nothing is so important to realize in this matter of morality. It is the truth at the heart of
experience; it is the basis of reality in life; and misconceptions in this region work havoc for

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the whole of experience at all times. The universal belief that the religious life is a life
upstream has dwarfed religion to insignificance in our social development. [XIV:l:BZB] We
have employed as the working hypothesis of religion throughout our civilization the
impression that personal impulse is gratified and justified through convention, but negated
and made futile through religion. This impression derives from the experience of minds still
adrift on the conventional stream—their sense of struggle, as against a mighty, unresting tide,
is actually a struggle not against the spiritual requirement but against the social habit. They
have never swung fairly out on the other current.
If we establish our moral truth upon the experience of those who have attained, we vivify it
as by the transfusion of living blood to a desperate body. For the struggle against the stream
of convention—when one struggles full in the stream itself—is really a futile effort. But this is
precisely what religion amounts to in most lives: an occasional struggle against a stream
dimly perceived to be leading one's life to emptiness and desolation. The first step toward
spiritual reality consists in leaving the stream of imitation itself. It is least effective when
taken against the stream; most effective when taken away from the stream. For outside the
currents of social imitation other currents, even more rapid, await. As one swings the boat of
impulse into the current of faith, a greater power than impulse or will perfects the act. The
difficulties of religion are not difficulties inherent to spiritual development—they are inherent
in leaving the stream of social convention. Spiritual development brings its own downstream,
whence the joy of self-gratification amply returns.
The psychologist usually builds consciousness upon two factors, habit and imitation. But
these two factors are really one. Habit is the imitation of oneself. The dominant factor, then,
is imitation. Imitation like momentum, tends to carry experience along a straight line. So
borne, experience confirms itself at every point. The inability to realize that the strongest
habit is but imitation of self many times repeated, proves that we drift unconsciously into a
being limited on all sides save the direction of its own definite movement. As momentum
gathers weight, the influence exerted to swing experience from the straight line grows
continually more ineffective. Thus most of us fail to perceive that the essential nature of
experience is dual rather than single. As a matter of fact, consciousness has a double pull, a
pull now in one direction, and a pull later on in the opposite direction. Habit merges these
two definite forces into one, thus destroying the particular contribution each brings. Habit
does not only destroy the value of the spiritual impulse in life—it even destroys the value of
the worldly or social impulse.
Were each impulse to be given its own terms of influence, life would not be an experience
laid out straight along, like a narrow artificial road; it would be a continual ascent, as one
ascends a winding staircase in a tower. To follow out each impulse cleanly and courageously
in its turn, is to spend the force of each so that the other force can exert itself effectively. The
religious "habit" is quite as impoverishing to experience as the social "habit". In those whose
lives respond to needs more vital than habits, the impulse of activity carries them on until that
impulse is spent, when the impulse to meditation naturally arises. The normal life—the life
that is normal to the inner standard and not merely to the standard of the majority of
people—ascends from activity to meditation, but then ascends likewise from meditation to
activity. It goes from one phase to the other ever around and upward, from stage to stage of
the tower. The phase of meditation enriches the activity just experienced—gathers it up and
gives it meaning and value—but also prepares new forces for activity to draw upon. Likewise,
the active phase enriches the meditation just experienced—enriches it by bringing its
purposes and [XIV:l:BZR] its meanings into effect. It is as though meditation created the vision
of a picture, and activity laid the vision upon canvas. The two phases are absolutely
reciprocal. On the other hand, it is as though such activity emptied the mind and heart of their
pressing fullness, preparing the way for another and greater vision. To be normal, then, a life

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would continually ascend the tower, pausing a little at each landing to look from the
window—looking out now on one side, now on the other—but ever urged upward, and from
the higher landing obtaining a wider and clearer outlook. This is the normal experience, the
experience which our own lives attempt to create for us—a rich, eager experience, ever
renewed and ever deepened, fed on the bread of physical toil and gladdened by the wine of
mystery in revelation. For the tower has many stages. Meditation and faith return again and
again, subtler and larger, clearer eyed. And activity returns again, ever more refined, ever
more truly expressing the creative urgency of the soul. No man can exhaust the wonders of
the tower of experience. It rises high above the city of commonplace. It rises to the heavens.
It is not a tower built up stone by stone from the earth; it is a tower let down from the throne
of God.
One further remarks of morality, therefore, that the essence of experience is movement and
change, while the one obviously immoral thing is standing still. The extreme of immorality is
to stand still at any stage of the tower—whether the stage be that of activity, or meditation. It
is quite as terrible to spend a lifetime at being "religious" as at unrestingly laying up gold. It is
more immoral, for the example is more disastrous to others. The most depressing spectacle in
the world is not the worldly who will not ascend above their material wealth—it is the
supposedly spiritual folk who will not ascend beyond their stagnant "unworldliness".
In a true civilization, labour and religion are the two pillars of existence. They are the two
pillars that stand so close they become one. Your really religious man merges labour and
meditation inseparably one in the other. They are the indrawn and the outdrawn breaths that
keep the blood pure. Both would be taken for granted, and the relation of each to the other
would be taken for granted. Pure blood compels the reciprocal indrawing and outdrawing of
breath. Where labour is not a form of worship, and where religion is not the inspiration and
control of labour, the blood of life is impure. Life is not life, but sickness.
Yet health is the normal condition of life, while sickness is the abnormal. In every life the
instinct to pass from activity to meditation, from meditation to activity, exists and exerts itself.
It exerts itself forever throughout life, but becomes the knocking of a child's hand against a
barred door. Habit denies this vital instinct its full expression. As habit increases—habit
which is nothing more than self-imitation—the instinct urges in vain. The instinct continues
year after year, though the knocking sounds fainter and fainter. We build the wall thicker and
higher with time, until finally the sound no longer reaches through.
Were we conscious of movement upward in the tower on the part of the lives around us,
we ourselves would instinctively ascend. Our all-powerful sense of imitation would respond
to truth as completely as it now responds to ignorance. No element in mind or heart would
have to change to make us worthy of the true civilization. All the elements necessary to enjoy
that civilization, to maintain and develop that civilization, are present in men. The difference
between war and peace, between poverty and free self-expression, does not imply an
impossible or even improbable making over of human nature. It implies rather the response
of human [XIV:l:BZp] nature to its own hidden truth. Were there a soul who had mounted the
tower to its very top, who had gone through every intervening experience, making each phase
his own, then from the top signalled to us standing dejected below—signalled as with a
mighty trumpet blown from the forgotten depths of our own souls, should we not gaze
upward? Should we not see before us the easy ascent of the Way? Should we not hear the
trumpet, hear it—and believe?
The true civilization—its existence, its nearness, its inevitableness—sounds like a clear
trumpet in the life and words of 'Abdu'l-Bahá .

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XIV:A, September '.*0 [XIV:l:BZp]
The glory of deeds
Jiná b-i-Fá ḍ il
The following narration tells of the glorious martyrdom of three Bahá 'ı́ heroes, one a child
of twelve, another a youth of seventeen, the third a celebrated poet.
When we view martyrdom from the physical point of view we see only "the destruction of
life". But when we behold it from the spiritual point of view it becomes the most perfect
manifestation of love and faith the heart can conceive for here the lover of God, the lover of
mankind gives his all that the Kingdom of peace may appear in the world. "Deeds speak
louder than words." They make words real. "True words," said Bahá 'u'llá h, "are verified by
action. One without the other will not satisfy the thirsty or open the doors of perception
before the blind."
Martyrdom makes the spirit of utter dedication to the service of God so real that it ignites
in other hearts a like flame of divine devotion. The martyrdom of Christ on the cross
conquered and changed the hearts of untold millions. True martyrdom is the greatest
spiritual educator in the world of existence.
An American business man tells of how he was travelling in Persia. He saw a Bahá 'ı́
brought forth to execution. He was tied with his chest to a cannon's mouth. A great crowd
assembled. The Bahá 'ı́ turned to his executioner: "Grant me one request before I enter the
heavenly world," he said. "What is it?" asked the executioner. "Turn me around that the
crowd may see how happy I am to die in the pathway of God," replied the man.
The executioner turned him around and blew his body from the cannon's mouth.
"I saw that," said the American business man, "with my own eyes. When I want a religion I
am going to be a Bahá 'ı́ for there is a religion that has power in it."—Editor.
__________
There were thousands of martyrs to this Cause many of whom shine with a brilliance like
the sun, dispelling the darkness of night. Among those of great renown was Badı́', the
messenger who carried the epistle of Bahá 'u'llá h to the Shá h of Persia. During the reign of this
Shá h thousands of believers were martyred. This was because enemies of the Cause
impressed upon his mind the idea that this great Cause purposed to overthrow the
government of Persia and to establish another form of government; therefore the Shá h feared
lest the believers were plotting against him. As soon as he heard that a person was connected,
even remotely with the Cause an order was sent to do away with him.
In BmgR he issued an edict that every believer within his domain should be put to the sword,
sparing no one. Accordingly, in every city of Persia many believers were thrown into prison
and martyred, the greatest of these persecutions taking place in Ṭ ihrá n. [XIV:l:BZo]
Now, a few years after his incarceration in the fortress city of 'Akká , Bahá 'u'llá h revealed a
long and detailed epistle for this Shá h of Persia. Those who have studied it realize that this
epistle is a heavenly book containing scientific and spiritual teachings. Bahá 'u'llá h purposed
to send this Tablet by a messenger who would give it into the Shá h's own hands for it was a
well-known fact that the courtiers around him did their utmost to keep the words of
Bahá 'u'llá h from his ears, saying that these words had such a power that, should the Shá h
listen to them, his heart would be changed. Therefore Bahá 'u'llá h planned to send this Tablet
by a messenger who would carry it to the Shá h himself.
When Bahá 'u'llá h revealed the Tablet he wrote upon it certain conditions. First, before the
bearer accepted the commission he must realize that in accomplishing it he would be killed

!$#!
with severest torture and that he must show utmost steadfastness and assurance. Secondly
when on his way to Persia, and in Persia, he must associate with no believers for after the king
had apprehended him his deputies would undoubtedly try to find out the names of the
believers with whom he was associated in order to seize and kill them also. This was the
wisdom of the command of Bahá 'u'llá h. He must from the very beginning of his journey meet
no believers so that he could declare truthfully that he knew no one of them. The third
condition was that he should deliver the epistle with his own hand into the hands of the Shá h.
Now Badı́' was a youth of seventeen, and at that time was in 'Akká and in the presence of
Bahá 'u'llá h. Before his arrival in 'Akká , His Holiness Bahá 'u'llá h told his followers there that
the messenger who was to carry this Tablet to the Shá h would ere long arrive.
One day, when some friends were gathered together His Holiness Bahá 'u'llá h took the
Tablet and holding it in his hand, said: "Who is the one who will carry this to the Shá h of
Persia?"
Badı́', like a flame of fire, sprang from his seat and bowing down before Bahá 'u'llá h said: "I
will carry this Tablet." Bahá 'u'llá h asked the question a second time; and the youth repeated
his supplication.
Bahá 'u'llá h called the third time, and the third time Badı́' petitioned that he might carry the
Tablet.
So Bahá 'u'llá h gave him the wonderful Tablet, and took it, and started on his great mission.
Badı́' went to Mount Carmel from the presence of Bahá 'u'llá h, where he engaged in
supplication and prayer as though in preparation to meet God. There were with him two
other believers.
He dressed in a long white garment and would stand in an attitude of humility, facing
'Akká . He seemed like a thirsty man searching for cool and refreshing water. Bahá 'u'llá h sent
from his presence in the care of one of the believers two small packages to be delivered to
Badı́', who arose, accepted them in his hands, kissed them reverently and thanked God with
great exaltation. The two friends felt that these packages must contain some special
command for the service of the Cause, and they asked if it would be possible for Badı́' to let
them read their contents. But he replied: "I have no time," and immediately set out on his
journey to Persia.
He did not tarry at all nor rest upon the way but with patience and utmost perseverance
followed the instructions of Bahá 'u'llá h. One of the old believers, now living, met the young
man on the journey and wondered concerning his great abstraction. This man said that every
now and then Badı́' would steal away. "Once I followed him," he said, "to find out what he was
doing. Then I saw that he prostrated himself upon the ground, facing 'Akká , and prayed with
utmost reverence. After I heard the story of his martyrdom I realized that he was offering
prayers of thanksgiving."
When Badı́' arrived at the gate of Ṭ ihrá n, the capital of Persia, the Shá h [XIV:l:BZg] was out
of the city on a hunting trip. So Badı́' mounted a hill on this plain outside the city and stood
there in his white garment with the Tablet of Bahá 'u'llá h in his hand. For three days and three
nights he stood motionless upon the hill. The Shá h, scanning the country with his field
glasses, looked at him many times and at last, filled with curiosity, sent some of his men to
bring the youth to him that he might learn of his errand. The messengers inquired of Badı́'
what he wanted and Badı́' replied that he had a very important letter for the Shá h of Persia
and he wished to be allowed to deliver it with his own hand. They tried their utmost to get
the Tablet from him but Badı́' would not give it up. So they returned to the Shá h who ordered
that Badı́' be brought to him. Thus Badı́' at last attained his utmost desire—and delivered the

!$##
Tablet into the very hands of the Shá h.
The Shá h realized at once that it was from Bahá 'u'llá h. He became very much enraged and,
with his attendants, insisted that Badı́' reveal the names of the believers with whom he was
associated. The courtiers began to beat and injure him, and Badı́' gave thanks to God,
exclaiming: "At last I have attained to the station of martyrdom which Bahá 'u'llá h prophesied
upon this Tablet."
He ordered the officers to take the young man away. So they took him, and branded him
with hot irons. Badı́', to the utter amazement of those who tortured him cried out, in
wonderful joy: "You have branded but one side. Would you not like to brand the other also
that I may have this fire of suffering all through my body!" They were so astonished that they
reported the matter to the Shá h, saying: "Here is no human being. No matter how much we
brand him he does not tell the name of any believer but shows still greater happiness." The
Shá h replied: "Take his photograph and bring it to me." So while they burned Badı́' with hot
irons they took his photograph. This photograph exists today, among us.
Then the Shá h commanded that he be put to death immediately and that no one be shown
his photograph lest that one become a believer. Thus the prophecy of Bahá 'u'llá h, written
upon the Tablet, was fulfilled.
Later on the Shá h read the epistle of Bahá 'u'llá h, and a wonderful change took place in him.
He understood then that the great purpose of this Cause is to establish universal peace,
universal brotherhood and universal reconciliation, that this Cause has appeared in order that
all mankind may be united in spiritual oneness and brotherhood. Therefore he never again,
personally, interfered with the believers nor himself persecuted them.
His Holiness Bahá 'u'llá h in this great Tablet addresses the Shá h thus: "Will you invite the
mullá s and learned men to meet together and allow me to come also? I will present myself
and the mullá s may ask of me any sign which would make them realize the station of this
Cause. If these signs are manifested from me, well and good; if not, then you may do with me
what you wish."
The Shá h sent the Tablet to the mullá s of Ṭ ihrá n, asking what they would do.
They made no answer to the Tablet of Bahá 'u'llá h, which proved to the Shá h that these
enemies were unjust and prejudiced.
Badı́' was but one of the many martyrs in this Cause who showed their love for it with
fortitude and steadfastness.
__________
Another martyrdom unique to this Revelation is that of Varqá , the poet, and his twelve year
old son.
Varqá asked of Bahá 'u'llá h the meaning of a verse in the Book of Aqdas which refers to the
appointment of 'Abdu'l-Bahá as the Centre of the Covenant: "When the ocean of My presence
hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God
hath purposed, Who hath branched from this Ancient Root."1 Bahá 'u'llá h replied that the
meaning of this verse is 'Abdu'l-Bahá . Therefore from that time Varqá with all his heart loved
the Master. [XIV:l:BZl]
Varqá constantly supplicated Bahá 'u'llá h that he might attain to the station of martyrdom,
and finally his petition was granted. As this promise, however, was not fulfilled during the
lifetime of Bahá 'u'llá h, after Bahá 'u'llá h's departure from this world Varqá made his request to
'Abdu'l-Bahá .

Bahá 'u'llá h, The Kitáb-i-Aqdas, para. :F:, p. eI.

!$#$
Varqá was a well-known teacher, an illumined speaker and a peerless poet. His poems
speak of the love of God and are of such high spiritual quality that they lift the reader to
wonderful heights. In several of them he prophesies his own martyrdom.
His son, Rú ḥ u'llá h, was a youthful genius, a speaker and a teacher of great power and
persuasiveness. At the age of twelve years he wrote beautiful poems. He was a brilliant child.
Because he was so young and so full of joy and enthusiasm when he went to see Bahá 'u'llá h he
(Bahá 'u'llá h) would sometimes joke with him and ask him questions. Now and then he would
call him "the teacher". One day Bahá 'u'llá h said to him: "You have a great gift for teaching.
Now suppose that Promised One of the Muslims should appear, the One who, according to
tradition is like an eagle, and will guide the people to the Kingdom. If this One appears what
will you do?"
"Through the confirmation of Bahá 'u'llá h," replied the boy, "I will teach him and make him
a believer."
Varqá with his young son started on a campaign of teaching, in Persia. They arrived at a
city whose Governor was a very cruel and merciless man. The people quickly brought to this
Governor reports that Varqá was a brilliant teacher and that he carried with him much wealth.
This wealth consisted of fifty volumes of the writings of Bahá 'u'llá h and was indeed very
precious. In addition to the spiritual value of these books they had, truly, material value, for
they were written on the best of paper and were embellished and bound.
The Governor sent his officer and had Varqá and his son taken prisoners. When they
examined his possessions the Governor saw that Varqá had no wealth, only a few volumes.
Varqá , who longed to give him the message of the Kingdom, now began to teach him, and
begged the Governor to invite the 'Ulamá s and the scholars of the city that he might speak
with them. He would, he said, prove to them the validity of this Cause from the text of all the
heavenly scriptures and writings. The Governor granted his request and the learned men
assembled. Then Varqá and his twelve year old son spoke to them. The boy was so eloquent
and persuasive that the Governor and many of the people became greatly attracted. The Shá h
now sent a telegram that these two believers be sent immediately to the capital.
In Ṭ ihrá n they were held captive, in a large mansion. Here some of the believers visited
them secretly. At that time Varqá wrote a letter to the believers of Ṭ ihrá n in which he said
that, in keeping with the promise of Bahá 'u'llá h and 'Abdu'l-Bahá it would seem as though the
time was drawing near when he should attain to the station of martyrdom, yet, judging from
the kindness and respect with which the Shá h and the Prime Minister treated him and the fact
that they had put him in such a mansion, he could see no evidence of the approach of
martyrdom. Evidently this delay was due to his inability to attain to that high station.
After a while the chief courtier, a very cruel man, carried a report to the Shá h which
resulted in an order to put Varqá and his son in prison. From this prison Varqá wrote a letter
to the Shá h requesting him to invite all the learned men to a meeting and to permit him, also,
to attend this gathering. The Shá h sent this chief courtier, who had given evidence against
him, to Varqá to inquire how he wished the meeting arranged. When the courtier entered the
prison room and heard from Varqá 's own lips his request for this meeting he became very
angry, and said: "Do you think to spread the [XIV:l:BZZ] teachings of Bahá 'u'llá h throughout
the world?"
While these things were happening to Varqá the fiftieth anniversary of the reign of the
Shá h occurred. The Shá h wished to make a great celebration of this event; so he planned
feasts and parades and demonstrations. In order to do honour to his anniversary the Shá h,
himself, paid a visit to one of the holy Shrines outside the capital. There a revolutionist, just
arrived in Persia, hid himself. From this hiding place he shot and killed the Shá h.

!$#%
Upon hearing the news of the Shá h's death the chief courtier went to the prison of Varqá
and his son and began to upbraid them. Then he drew his sword and cut Varqá to pieces
before the eyes of his young son.
To the boy he said: "You have now seen how your father has been killed. Recant your
beliefs and I will give you the highest position in the kingdom." The boy replied: "I have no
other hope save martyrdom. My father has trained me all these years that I may reach to this
great station." Then the boy, also, was murdered.
The tree of the Cause of Bahá 'u'llá h was watered with the blood of these divine souls.
Under this tree all the children of men will find rest and peace.
The heavenly artists
When 'Abdu'l-Bahá was in London, in BXBp, among his many callers was an actress who
spoke to him of the theatre and her work. "We also have a theatre," said 'Abdu'l-Bahá . The
actress immediately became all interest and enthusiasm. "Yes, where is it?" she said. "I
should love to see it. Can I play in it?"
"Our theatre," 'Abdu'l-Bahá answered, smiling, "is built in a country where there is eternal
springtime. The streets of that city are as clean as the surface of a mirror. The lights of that
playhouse are the rays of the Sun of Reality, the actors of our drama are the Holy
Manifestations of God, the audience is composed of pure and sanctified souls. They play their
parts with the most delicate art. They deliver their words with power and potency. The stage
of our theatre is the arena upon which is played the sublimest tragedy, the most terrible
drama, the most thrilling and heart-moving events of life.
"Come and join our company. You have acted all your life upon the material stage. Now
come and act on this celestial stage. Your fellow actors will assist you, will coach you in your
part and, step by step, you will become a star shining in the galaxy of those heavenly inspired
dramatists."
A musician visited 'Abdu'l-Bahá in London and asked for spiritual confirmation in the study
of music.
"There are two kinds of music," said 'Abdu'l-Bahá "divine and earthly music. Divine music
exhilarates the spirit, while earthly music has an effect upon the body. Divine music belongs
to the Kingdom of God, earthly music is of the mundane world. I hope you will be confirmed
to study both kinds of music so that you may be able to sing the anthems of heaven and the
songs of this world."
To a portrait painter of New York City, who was in 'Akká , Palestine, with a party of visitors,
'Abdu'l-Bahá said, picturing in glowing words the work of the heavenly artist: "As to your art,
it is one of the teachings of Bahá 'u'llá h that art is identical with an act of worship, and you
must go on with your art and improve in it; and through this very Cause you will be able to
make great progress in your art, for you will be helped from above. Say, 'I have two arts, one
physical, the other spiritual. The physical one is that I draw the images of men; my spiritual
art is that I draw the images of the angels, and I hope that at last I shall [XIV:l:BZm] be able to
draw pictures of the perfections of God. My physical art will at last end, but my spiritual art is
everlasting. My physical art can be done by many, but my spiritual art is not the work of
everyone.'
"Can you paint upon the page of the world the ideal pictures of the Celestial Concourse?
The pictures which are in the ideal world are eternal. I wish you to become such an artist.
Man can paint those ideal pictures upon the tablet of existence with the brush of deeds.
"The holy, divine Manifestations are all heavenly artists. Upon the canvas of creation, with
the brush of their deeds and lives they paint immortal pictures which cannot be found in any
!$#&
art museum of Europe or America. But you find the masterpieces of these spiritual artists in
the hearts."
XIV:A, September '.*0 [XIV:l:BmC]
'Abdu'l-Bahá and Shoghi Effendi
From a recent talk by Jiná b-i-Fá ḍ il
When I was in Haifa I felt that 'Abdu'l-Bahá was planning to take a very long journey. We
did not, however, grasp its significance. We thought that it was to be a physical journey. We
did not realize that it was to be to the Kingdom of Abhá .
One day, in the Pilgrim House, it was said that the physical appearance of 'Abdu'l-Bahá
showed signs of weariness. Some of us thought that this was due to the small amount of food
which 'Abdu'l-Bahá ate. He always divided the food among the guests, a symbol of the way in
which he distributed spiritual sustenance. He took almost nothing, himself, but a glass of milk
or the yolk of an egg.
A group of friends were selected and their spokesman, a very old and spiritual Bahá 'ı́ went
to 'Abdu'l-Bahá . Overcome with emotion at the question which he was about to present, he
could not speak a word. 'Abdu'l-Bahá took him by the hand, and encouraged him. The old
man said: "The believers feel that there are two reasons for 'Abdu'l-Bahá 's weariness. First,
he does not eat enough. Secondly, he works too hard." Then 'Abdu'l-Bahá , very humbly, told
him that he was mistaken. "Do you think," he said, "that this material food has any effect upon
my body? This food has no effect. Only good news from the believers, the glad tidings which
comes from all parts of the world of the advancement of the Cause, of the unity of the
believers, this, only, improves my health. As to the second point—I am going to take a long
journey and at that time my spirit will rest."
Later, we understood what the Master had meant. These talks showed that 'Abdu'l-Bahá
had finished his work, was preparing for the great journey to the Kingdom.
Another day 'Abdu'l-Bahá said that the Bahá 'ı́s look to the light, many others look to the
glass in which the light is shining. The Bahá 'ı́s appre- [XIV:l:BmB] hend the inner reality of man
and the light of God which is living in the Being of the Manifestations of God; others look to the
outward appearance or the garment of names. The religionists who denied the Manifestations
in the past clung to the garment, the glass, Bahá 'ı́s turn to the reality of the light.
At the time when the Bá b was being driven by his enemies from place to place there lived
in a certain city a believer who had never seen him. He had heard that the Bá b wore a green
turban, as did all the descendants of Muḥ ammad. This believer went to see the Bá b, and he
looked for the green turban. It so happened that just before his arrival the Bá b had taken off
his green turban, putting on instead, a Persian cap. So the man did not recognize him. The
Bá b joked, saying: "I have heard that you have become a believer in the new movement. What
has caused this change?"
The man answered: "The proof of Muḥ ammad was his eloquent Arabic book. I have heard
that this young man brought through revelation several eloquent Arabic and Persian epistles
which have the spirit of the word of Muḥ ammad."
The Bá b said: "Whoever thus reveals, you believe?"
He then began writing verses, like a crystal river. The man, overwhelmed, cried out that
such an one must be a Manifestation. "But why does not he wear a green turban?"
So 'Abdu'l-Bahá showed us that we should judge not by the garment, but by the heart
beneath.
When but a youth Bahá 'u'llá h, dressed at that time, as a government official and not in the
!$#'
turban and flowing robes of the scholar, entered the classroom of a celebrated theologian.
Many students were there. The teacher, who was deeply versed in religious philosophy,
suggested, for discussion, some very difficult topics. Immediately the class entered into
controversy, many voices being raised; and the teacher was not satisfied with the discussion.
Bahá 'u'llá h then asked permission to speak. He soon solved the difficult problems. All had
heard that he had never attended a school; yet no sooner did he begin to speak than they
realized that he was an ocean of thought whose waves washed the shores of every mind in
that audience. The teacher said: Behold! you have all studied! But here is one who has never
studied, who gives luminous answers."
When Shoghi Effendi returned to Haifa many did not realize that, though dressed
differently, though young, yet he was the perfect mirror reflecting 'Abdu'l-Bahá . I was so
fortunate as to be in Haifa when Shoghi Effendi arrived. It was as though he brought an ocean
of hope, activity and longing to serve and to sacrifice. No sooner did he arrive than he began
to write to all parts of the Bahá 'ı́ world. One who met him saw in him the same will, the same
love, the same tenderness, the same overpowering desire to serve that he saw in 'Abdu'l-Bahá .
In some of his last talks in Haifa, 'Abdu'l-Bahá said: "After my departure there will be a
short time of quiet in the Bahá 'ı́ Cause. Then the flame of love and activity will leap forth and
there will follow a great period of work, and proclamation of the Cause, of going out to all the
highways and byways of the world." This is coming to pass. First, a great shock, a feeling of
loss. Now, since the return of Shoghi Effendi, and his correspondence with all parts of the
world, there is a great resuscitation. The advices and exhortations in the last Will and
Testament of 'Abdu'l-Bahá that none must rest, but must teach—these are being realized in
the visible world.
This is the first year of the mission of Shoghi Effendi. To show him our great attraction in
the Cause we must manifest great activity. It behoveth us that in this year we engage in
extraordinary service and walk steadfastly toward the city of universal peace and the oneness
of hearts and minds.
XIV:7, October '.*0 [XIV:l:BXp]
The life of the Báb
Jiná b-i-Fá ḍ il1
Bordering on the Persian Gulf, in southern Persia, there is a very beautiful province, called
Fá rs. This province is quite large and, centuries before Christ, was the seat of Persia's kings
and rulers; it was also the home of the ancient Pá rsı́s. It is celebrated in Persian literature as a
veritable throne of learning. Here, nearly seven hundred years ago, the great poets Há fiz and
Sa'dı́ lived and died, and here they wrote their verses. Their tombs or shrines are visited
every year by many people.
In Shı́rá z, the capital of Farce, there lived a family, of the merchant class, who for many
generations had been noted for their piety, morality and generosity. Into this family there
was born, in Shı́rá z, RC October BmBX, a child, the Bá b. The Bá b's father, a merchant, died when
the boy was quite young, and the eldest of his three uncles who was also a merchant, took care
of him and brought him up. The Bá b's education was entirely elementary; and soon he went
into business, becoming his uncle's partner.
As a child he gave signs of remarkable precocity and, while still very young, wrote beautiful
essays in Persian and Arabic. Those who read them were astonished at his knowledge for
they were aware how meagre had been his education. The Arabic scholars were especially
interested in his writings in that language and thought it very extraordinary that one without
Details in this article should be confirmed by checking authoritative sources.

!$#(
learning could write such perfect Arabic.
After he went into business his family noticed what seemed to them certain unusual traits
in the young man; he would depart at midday, retire to a secluded spot and meditate, chant
and read prayers, spending hours in deep spiritual communion. Observing this the Bá b's
family endeavoured to awaken in him a greater interest in acquiring wealth and fame, but
they soon found that these things did not interest him.
In the Bá b physical beauty was joined to that of the spirit. His hair was black and his dark
brown eyes shone like stars. His features were symmetrical and his face most luminous. His
carriage was majestic, yet simple and humble. The purity of his character was such that even
his enemies could find no fault with him. It would be hard to imagine a life more spotless,
more devoted to love for humanity. He reflected the light of the spirit and radiated to those
around him such wonderful spiritual life that his superiority was generally recognized, and he
was shown utmost honour and respect. When he entered a room he was given the seat of
honour and others, involuntarily, waited for him to speak first. He was full of happiness,
contentment and resignation; so it seemed as if the Spirit of God were shining from that young
body. [XIV:l:BXo]
A few years before his declaration, in Bmoo, he left his uncle's office and journeyed to
Karbilá , Mesopotamia, the centre of the Shı́'ih Muslim world. The tomb of Ḥusayn, the
martyred grandson of Muḥ ammad is in Karbilá , and every year thousands of people made a
pilgrimage to this shrine, where long prayers were read. When the Bá b repeated his own
prayers before the assemblage the people turned from the usual prayers and gave all their
attention to him. The Muslims had, in Arabic and Persian, many prayers which seemed to
them beautiful beyond description. Therefore they were prepared to recognize the sublime
beauty and the inspiration of the Bá b's prayers. He remained in Karbilá several months and
many people were drawn to him because of his inspired utterance and the holiness of his life.
At the age of twenty–three the Bá b married a young girl, a relative of his family. A little son
was born to them who lived but a few months. And shortly after, the Bá b was apprehended
and thrown into prison.
The religious outlook of the Muslim world had become very dark; the people had lost their
spiritual vision and held to dogma as spiritual truth. About this time God inspired the hearts
of a number of men to look deeper into their religion and study its true meaning. This school
of men in their teachings made frequent mention of a Star of Guidance which was about to
dawn. In Bmop they set out on a journey to the distant parts of Persia to try and discover this
Master of the New Age. Before starting they gathered together in a mosque and for forty days
fasted that they might be prepared for the momentous journey. They had been taught that
there were nineteen proofs by which they might recognize the Great Master, the coming One,
one of which was his spiritual power which, even if he spoke not a word, would draw the
people to him. This power they were to find in the person of a handsome youth. They made a
compact that he who discovered the Truth should at once communicate it to the others. Then
they started off, in different directions.
Mullá Ḥusayn, a very celebrated and learned man was one of this group. He remembered
having met at Karbilá a singularly spiritual youth, who came from Shı́rá z, and he decided to
journey to Shı́rá z and try to find him. Arriving in that city he made inquiries which led him to
the young man's home. To his great joy the door was opened by the Bá b, himself, who
welcomed him as a guest and bade him enter. Then the Bá b told him how, when about to
leave home early that morning for his office, there had come to him the foreknowledge that
great and glorious news was about to be made known. He knew that the coming of this guest
was a part of the good news. So, here in the rose garden of the Bá b's home, was laid the
foundation of the Great Cause.

!$#)
The Bá b inquired of Mullá Ḥusayn by what sign would he recognize the Great Star. And
Mullá Ḥusayn gave the nineteen proofs.
Suddenly the Bá b said: "Do you see these signs in me?"
Mullá Ḥusayn was made almost breathless by the question. However, after a moment's
consideration he said: "Yes, I see all the signs but one in you. That one sign is this: the Great
One should have extraordinary knowledge. This important sign of wisdom and knowledge I
do not see in you." He said this, thinking that great knowledge must be acquired in colleges
and universities.
The Bá b talked of other matters, tea was served, and the hours passed.
Later, while conversing upon very spiritual subjects, the Bá b again said: "Do you see these
signs in me?"
Mullá Ḥusayn did not make immediate reply but led the conversation into channels which
it seemed to him must make apparent this knowledge. [XIV:l:BXg]
The Bá b then left the room, and Mullá Ḥusayn, seeing some books upon the table, took one
up and began reading. He was astonished to find that both the ideas and phraseology were
entirely new and unfolded the divine mysteries. He read page after page and when the Bá b
returned inquired the name of the author of the book.
The Bá b replied: "A young man."
Mullá Ḥusayn exclaimed: "Read some of these words yourself! Who has written them?"
The Bá b said: "You see. You see."
Then he placed the book beside him, and began to speak eloquently, in a higher language.
The words flowed from him like a river. Mullá Ḥusayn listened spellbound, for these were the
erudite phrases of the book. He became so intoxicated with divine joy that he was like a man
beside himself; so the Bá b again spoke in his ordinary manner, and gave him tea. Mullá
Ḥusayn threw himself at the feet of the Bá b and cried: "I must go and proclaim the truth!" But
the Bá b said: "No, this is not the time."
When Mullá Ḥusayn, the first disciple, was completely converted he longed to bring his
associates to the Bá b but the Bá b told him that, for the present, he must just tell them that the
Star of Hope had arisen, but not of his whereabouts.
Mullá Ḥusayn returned to his friends who found him so transformed that they besought
him to tell them if he had found the Truth. So, one by one, he took them to the Bá b, and the
first class, numbering seventeen, was formed. Qurratu'l-'Ayn also became one of these
disciples. With the Bá b himself they were called the Nineteen Letters of the Living.
The Bá b called himself "Bá b" because he was the "gate" of the New Age. The first disciple
was given the name "Bá bu'l-Bá b", for through him the people came to know the truth.
Another spiritual person among the eighteen "Letters" who recognized the Bá b from afar and
instantly believed in him, was Quddú s. When the eighteen Letters of the Living were
complete the Bá b became the Point of Knowledge around which they gathered; eighteen
apostles and one Point, making the first circle, the first unity.
The Bá b gave his disciples certain wonderful epistles bidding them travel throughout
Persia and, especially, to Karbilá that they might teach the religious leaders of the Muslim
world. These early apostles were fearless and full of enthusiasm. Whenever they entered a
city they at once gathered the people about them and proclaimed aloud the good tidings of the
New Day and the coming of a new spiritual dispensation. As their students were of the
Muslim world they referred to the Qur'á n and its prophecies concerning this day and the

!$#*
coming of the Point of Knowledge, explaining that they were fulfilled in the Bá b.
In the Qur'á n it is said that no one could give to the world a book to compare with the
Qur'á n. And from the time of Muḥ ammad until the year BRlC of the Hegira this was true. Then
the Bá b, through divine power, wrote with the same brilliant and profound knowledge. In
order to prove this power to the people he called to them in his epistles, saying that he would
answer abstruse questions without recourse to any book. So he was asked many difficult
questions. And he wrote the answers with the rapidity of lightning, each page a masterpiece
in thought, in style and beauty of penmanship. Again and again it was proved that his writings
were not of the intellect, but were pure inspiration.
The Bá b now went to the holy city, Mecca, the centre of Islá m, to which thousands of people
journey every year. The journey was made by sea, and one day a terrible storm arose. It
seemed as though the ship would sink any moment and the passengers were in a state of great
excitement, when some of them noticed the Bá b, sitting quietly, apart [XIV:l:BXZ] from the
others, in deep meditation. He seemed so undisturbed by the impending peril that they
exclaimed: "Do you not realize that we shall all be drowned?" But, with perfect serenity, he
continued his meditations, and soon the storm passed and the sea became calm.
Among the passengers on this ship was a man of spiritual insight. He recognized the
quality of the courage and serenity in the Bá b and later became one of the Letters of the
Living.
While the Bá b was at Mecca the three disciples who first accepted him started out from
Shı́rá z and began fearlessly proclaiming the message. Mullá Ṣ á diq, an eminent and very
popular Muslim, head of a mosque and with a following of hundreds of people, was one of
their converts. It was the custom to proclaim, four times a day, from the turret of the mosque:
"God is great and Muḥ ammad is His Prophet!" Mullá Ṣ á diq told the Mu'adhdhin [Muezzin] to
call out also that a great Gate of Knowledge had appeared. He, himself, mounted his pulpit
and read from the writings of the Bá b profound interpretations of the Qur'á n. This sufficed to
arouse in opposition some of the people of the community; others recognized the mercy and
justice of this message to establish the Kingdom of God. The mullá s of the city became so
disturbed at these happenings that they appealed to the Governor, as fanatical as they, who
gathered the people together in a large hall and demanded the presence of Mullá Ṣ á diq.
When Mullá Ṣ á diq entered the audience hall his presence bespoke such majesty that the
people were impelled to rise and show him deference. The Governor inquired concerning the
new teachings. Mullá Ṣ á diq replied: "You are asleep! You must rouse yourselves and listen to
this call for the One whom you are awaiting has appeared, to fulfil the prophecies. This is his
Book and he, himself, is at Mecca!"
But this great message was rejected, and the three disciples of the Bá b were taken into
custody. Their beards were burned, holes were pierced in their noses, they were bastinadoed,
and made to ride through the city seated backwards on donkeys. They accepted this
treatment with such resignation that the people began to open their eyes. They were
banished from that city, and went to other places to teach the Cause.
By this time word had come from Bú shihr on the Persian Gulf, that the Bá b was returning
from his pilgrimage to Mecca. The Governor then sent guards to bring him back to Shı́rá z.
When he arrived in the city the state authorities and the clergy met in a great conclave and
flung at him numberless questions. These he answered with such wisdom that his friends
were all confirmed in the teachings and his enemies could find no fault with him.
Nevertheless it was decided that he must abide in the home of his relatives, that no one could
visit him, and that his teachings must not be spread among the people.
But the idols of imagination were now broken. The people were ready to investigate, and

!$$+
many eminent men, seeking information, made their way to the Bá b.
Then a terrible epidemic appeared in Shı́rá z, hundreds of people were stricken, and fear
and consternation fell upon all. The Governor, when his son fell ill, felt that this had come
upon them because of their persecution of the Bá b. So he went to the Bá b and fervently
besought him to help his son. When the son was healed the Governor was so overjoyed that
he permitted the Bá b to leave the city that he might bring happiness to others.
Quietly the Bá b left Shı́rá z and travelled to the city of Iṣ fahá n, in the centre of Persia. The
rumour of his coming having reached those regions the people ran out to meet him, and the
Governor, Manú chihr Khá n, a deeply religious man, welcomed him, and became a believer.
The radiant, spiritual happiness of the Bá b, the glowing beauty of the [XIV:l:BXm] love of God
which he manifested, drew hundreds of people to him. The doors were thrown open, that all
might enter, might meet the Bá b; listen to his words and be quickened. Among those who
visited him during these first days of his stay in Iṣ fahá n were many important personages,
whose presence inspired the people with confidence. Then some of the clergy, seeing the
Bá b's large following, feared for their own popularity. The Governor told them that, since this
was a theological matter, a meeting would be called, and all their questions could be put to the
Bá b. Reports were taken of this meeting. These reports exist now, and the questions asked
were most childish. The Bá b in replying threw such wonderful new light upon these
questions that they were utterly unable to comprehend his words.
The Governor was much disturbed. Although he favoured the Bá b, yet he could not risk his
position. So he said, to the mullá s: "I will exile him for your sake." He ordered a cavalcade to
accompany the Bá b on his departure, and instructed the guards to bring him back. So the
cavalcade left the city through one gate, and brought the Bá b back through another. He stayed
with the Governor for forty days, and many people visited him and received the message. He
wrote many volumes upon his teachings during this period of his stay in Iṣ fahá n. The
Governor became so enkindled that he wished to take radical steps to spread the Cause. But
the Bá b said: "This is a day of faith and persuasion. Force cannot accomplish your purpose.
We must teach the people through self-sacrifice and non-resistance." He also told the
Governor that his (the Governor's) days were numbered, and that ere long he would enter the
Kingdom of God. On the fortieth day of the Bá b's concealment in the palace of the Governor
the Governor passed away.
The new Governor was neither just nor good. Finding the Bá b in the palace he told the
populace. They raised a great hue and cry and demanded that he be banished from Iṣ fahá n.
Therefore, by special permission of the Shá h, the Bá b was sent to Ṭ ihrá n.
While these events were taking place the eighteen Letters of the Living were travelling
north, south, east and west proclaiming the teachings with such spiritual fervour that their
number had increased to a host of believers. It was like a great conflagration. When the Bá b's
teaching had spread throughout Persia the Shá h wished to know of its message. On his staff
there was a mullá in whom he had great confidence. This mullá he sent to Shı́rá z to visit the
Bá b that he might ascertain the nature of his teachings and report to the Shá h. This mullá
became one of the Bá b's greatest apostles and finally gave his life for the Cause.
The Bá b wished to meet the Shá h, personally, also the Grand Vazı́r [Vizier] and the Cabinet.
He hoped that they might be persuaded to give heed to the revelation; then the people of
Persia might also become enlightened and enter into a new, spiritual life. Therefore, when he
arrived, in his journey to Ṭ ihrá n, at a village nine miles distant from the capital, he sent a letter
to the Shá h. But the Grand Vizier prevented the Shá h from meeting the Bá b. He influenced
the Shá h to write him that it was impossible to grant an interview, giving as excuse that the
frontier was being attacked by an enemy. The Shá h then had the Bá b taken to northern
Persia, there to await a change in conditions, saying he would send for him later. On this

!$$!
journey from Ṭ ihrá n the Bá b's bodyguard, rough, uncouth tribesmen, became so transformed
through his spiritual power that before the journey's end they were ardent followers, ready to
do anything whatsoever that he desired.
In banishing the Bá b, at this time, from place to place, the guards made it a custom to stop
outside the towns and villages that no one might know of his [XIV:l:BXX] presence. But
despite this precaution the news of his approach would spread and when they drew near the
towns the people would meet him and, often, bribe the guards for permission to talk with him
and receive his spiritual instructions. Thus this plan of banishment which, it was believed,
would exterminate the teachings, proved a failure, for all those who came in touch with the
Bá b were irresistibly drawn to him. Even the Governor of this province was attracted, and
allowed the people free access to his presence.
Then the enemies of the movement again became active and influenced the Shá h to
command that the Bá b be sent to a very remote castle, near the extreme northern boundary of
Persia. The Governor, here, was an exceedingly harsh man, and he kept the Bá b's presence
absolutely secret. His followers travelled and searched, in every direction, but no one could
discover where he was hidden.
In this castle the Bá b's imprisonment was extremely severe. He was allowed no light, and
completely isolated from the outside world. However, he now had the time to write many
divine teachings, which gradually spread throughout Persia. During these days a fire was
lighted in the hearts of his followers, which flamed forth and enkindled others and many
awoke from the deep sleep of centuries and started out to travel and teach. Then the enemies
became more active than ever and determined utterly to extinguish the Cause. The followers
of the Bá b were obliged at times to band together and defend themselves, bodily, behind
trenches, in order to resist the violent attacks made upon them, in different parts of the
country. A new Shá h, seventeen years of age, now reigned and the country passed through a
period of confusion. More than ever were efforts made to extinguish the flame of the
movement, because of a prevailing idea that, in this way, peace could be established in the
land.
The siege of Má zindará n, which occurred about this time, has no parallel in religious
history. About four hundred of the followers of the Bá b were gathered together in a jungle.
Here they were surrounded by several thousand guards, armed with guns and cannon, and
reinforced by a populace numbering many, many thousands. In the centre of the jungle there
was an ancient shrine and here the believers entrenched themselves, and a siege began which
lasted for nine months. During the last three months of the siege the little party were almost
starving. They ate their horses, and then boiled the leather of the harness, and ate grass and
herbs to sustain life. Yet they spent the time in prayer and spiritual communion, and the
forces of the government were utterly unable to overcome them.
Then the general decided upon other tactics. He sent to the besieged the Book of the
Qur'á n upon which he had written a covenant or agreement to the effect that if they would
come out, and go their way, their lives would be spared. Believing in the sincerity of this
document they filed out into the open. They were asked to lay down their arms, and when
this was done a feast was spread before them. While partaking of this feast the soldiers
charged upon them and massacred them all, to a man.
Two other events, of a like nature, occurred in southern and central Persia.
The movement seemed threatened with complete destruction. Although the followers of
the Bá b made heroic defence, the government authorities slaughtered them right and left. Yet,
strange to say, their numbers steadily increased, and the longing for truth flamed brighter and
brighter.

!$$#
At last, in desperation, the Shá h and his prime minister determined to do away with the
Bá b himself. Word was sent to the Governor of Tabrı́z to bring him out from his prison. An
important meeting was then held at which many dignitaries were present. The Bá b was
[XIV:l:RCC] questioned, declared a heretic, and sentenced to death. An order was issued that
he be bastinadoed. But, at the risk of their lives, the servants of the court refused to carry out
these instructions. They were filled with respect and admiration for the noble prisoner. This
so angered the enemies that one of them rose in his wrath and himself perpetrated the deed.
The proclamation went forth that the Bá b was condemned to death, and great excitement
prevailed in the city. On July ninth, BmgC, he was brought out, with bare head and feet, and
compelled to walk through the streets to his execution while thousands followed him.
One of the most devoted disciples of the Bá b, who had been with him in prison, requested
that he be martyred with his master. So these two were fastened with ropes to the wall of the
citadel, in the open square, and a regiment of Armenian soldiers were commanded to fire
upon them. They all fired, at the same moment. When the smoke cleared away the body of
the disciple was discovered riddled with bullets. But the Bá b was nowhere to be seen. At first
it was thought that a miracle had been wrought. But, upon investigation, the Bá b was found in
a room in the citadel. The bullets had merely severed the ropes binding him to the wall, and
he had fallen to the ground, unharmed. He was brought back and the regiment commanded to
fire again. But they refused to do so, saying, among themselves, that the Bá b must be a great
saint. Another regiment, of Muslim soldiers, was brought, and this time their bullets pierced
his body, leaving his face quite free of disfigurement. Thus the soul of the Bá b ascended to
heaven.
His body was carried and dropped outside the city, before the eyes of the populace, as a
sign of disgrace. A small number of guards were set to watch the place. While most of them
were asleep some of the disciples of the Bá b came and bribed the two who remained awake,
and obtained possession of the body. They carried it to a silk factory and it was carefully
wrapped in silks, and taken secretly to Ṭ ihrá n, where it remained for many years. After the
departure of Bahá 'u'llá h, 'Abdu'l-Bahá had the body brought to Mount Carmel where it was
placed in a tomb and now all pilgrims who journey to this region visit this shrine.
Two years after the martyrdom of the Bá b great trouble came upon his followers through a
few fanatical disciples who in their ignorance made an attempt upon the life of the Shá h which
resulted in a violent persecution of the whole movement. The Shá h, very despotic and
powerful, was at his summer palace. These misguided disciples secreted themselves in the
garden, and, as he came forth from the palace they rushed forward, with pistols. The Shá h
was slightly wounded and several of the conspirators were killed. Believing this to mean that
the movement was opposed to the government the Shá h gave orders that all the believers in
Persia be searched out. In Ṭ ihrá n many were found; among these were about forty eminent
men who were placed in an underground prison where they were heavily chained and given
little food. Each day one or two of this number were taken out, by order of the Shá h, and
executed, after being subjected to every kind of torture. The Shá h divided the believers
among groups representing the various professions and trades, to be killed by each group
according to their particular method. The spiritual fortitude of these martyrs was so
wonderful that some of their enemies even were converted. While undergoing utmost torture
they chanted the glorious verses of the Bá b, and one of them danced during his execution.
Permission was given by the court to kill all believers and confiscate their possessions. It was
believed that anyone who killed a follower of the Bá b would ascend to heaven.
A regiment of soldiers was sent to destroy the home of Bahá 'u'llá h, and [XIV:l:RCB] men,
women and children, nineteen in all, were captured. They were stoned and thrown into
prison. This, it was thought, would completely eradicate the movement.

!$$$
__________
Although the six years of the Bá b ministry were spent, largely, in prison and in exile, and he
was constantly surrounded by guards and enemies, he was at all times peaceful and happy,
always radiating heavenly joy. He was so surrounded by enemies that his friends and
followers had the greatest difficulty in obtaining a meeting with him, and yet, thousands and
thousands of the people of Persia, of high and of low degree, partook of his teachings, became
their embodiment, and spread them to all parts of the country.
During this long persecution the Bá b found time not only to dictate many teachings but,
with his own pen, to write volumes of exquisite calligraphy. In Persia, to this day, beautiful
penmanship is regarded as an art. Those who are fortunate enough to possess some of the
delicate writings of the Bá b consider them a most valuable heritage. Many of the Bá b's
writings were, unfortunately, destroyed. Often, when his followers were being persecuted
and driven from their homes they buried in the ground, before fleeing, his writings which they
prized so highly. Returning at some later time they would find that moisture had almost
effaced them.
The teachings of the Báb
The teaching of the Bá b to which his persecutors objected most was that man should be
delivered from superstition and dogma. Living in Persia, it was necessary to consider the
Muslim world; therefore a large part of his teaching referred to questions asked him
regarding the Qur'á n. He called to the people of Islá m to consider the inner and important
meaning therein. He taught that he himself was but the "gate" or door to the "City of
Revelation", that divine City which would be revealed. He taught that a Great Personage, then
living, but hidden behind the veils, would come to them and teach them a divine revelation
and would usher in the new era of universal brotherhood. He often addresses this invisible
Being in his writings, saying: "O, my Master! O, my Lord! I have accepted every persecution
in order to prepare the people for Thy coming so that when Thou shouldst unveil Thyself they
might he ready to meet Thee!"
A great question of the Muslim religious world was that of the "return", the belief being that
when the new Gate of Knowledge appeared many holy souls would return and be present
with him in flesh and blood. This question was given utmost importance, and it is for this
reason that the Bá b said the qualities and attributes of these holy souls had appeared, through
his apostles.
Another question which the Islamic world addressed to the Bá b was that of the
"Resurrection", which was understood, literally, as it is by the Christians who have the same
teaching. The Bá b explained that the resurrection is the coming of the Manifestation of God,
when religion is renewed. He said that his own coming was the Lesser Resurrection; but the
Great Manifestation, of whom he so frequently spoke, would usher in the Great Resurrection.
God sitting upon the throne, he explained, meant that the body of the Manifestation would be
the throne of the Holy Spirit. Paradise, meant the recognition of the Lord in the Manifestation
and living in accordance with His teachings. Hell was selfishness, fanaticism and doubt. He
said that resurrection, therefore, did not mean the resurrection of flesh and blood from the
tomb, but a spiritual resurrection, an awakening of inner potentialities and spiritual faculties,
brought about by the recognition of the Manifestation of God.
The Bá b divided the revelation of the Manifestations of God into five parts. The first part
deals with those writings [XIV:l:RCR] which explain the mystery of divinity. The second part
includes the prayers, communes, supplications revealed by the prophets and addressed to
God. These, when recited, draw man unto the spirit of divine harmony and a higher state of
spirituality. The third part is concerned with the interpretations of the heavenly books,

!$$%
explaining the symbolism and hidden meanings from which man has been veiled for past
centuries. The prophets and Manifestations from time immemorial have spoken in metaphor
and symbol and their meaning it has not always been easy for people to understand. But the
Great Teachers themselves have been able to throw a flood of light upon the esoteric
teachings of the former Great Teachers; they alone can fully grasp and explain the significance
of the sacred words. The fourth applies to the metaphysical, scientific and theological
questions asked by the scholars and thinkers of the age. The fifth part is the essence of the
Teachings.
The writings of the Bá b may be similarly divided. First, his explanations of divinity, so
subtle, so transcendental, so divine in quality that a mind and soul especially equipped are
required, to understand them. Second, the prayers which are filled with ecstasy and rapture.
Third, answers to questions regarding interpretations of the Islamic writings, as the teachings
of the Bá b have largely to do with the Muslim world. Fourth, treatises on scientific and
philosophical questions. Fifth, the verses of the Bá b stating that when the Great Manifestation
appears He will cancel or repeal as many of these teachings as are not fitted to the exigencies
of the time.
The Bá b declared that he had brought in but the Lesser Resurrection because his message
was circumscribed, limited to the Islamic people and to one part of the world. But there
would arise a new consciousness, a universal resurrection, and this new spiritual
consciousness would sweep over the entire world.
XIV:7, October '.*0 [XIV:Z:RCp]
The need of the Bahá'í Movement in Europe
Stanwood Cobb
Territet, Switzerland, August UVbq
As one travels through the different countries of Europe one is deeply impressed with the
tragic and desperate situation with which the whole civilization of that continent is
threatened. The hardships under which so many races are suffering, and the dangers of much
worse events in the coming years, are due not to physical or necessary causes, but purely to a
state of mind. It is the double quality of fear and hate which is spreading the gigantic shadow
of oncoming ruin over all of continental Europe.
This state of mind, which would seem the easiest thing in the world to change, is in reality
the hardest. It is easier for humanity to tunnel mountains, bridge oceans and conquer the air
than to change this psychology of disunion into a psychology of union and fraternity. The sad
truth must be told, that the war has failed as yet to turn the hearts and thoughts of the great
races of Europe into ways of peace. One nation only, Austria, has learned a lesson and has
renounced war thoroughly from heart and soul.
In Europe I am reminded of the advice of 'Abdu'l-Bahá , not to give our interest too much to
earthly politics, but to the politics of the Kingdom of God. One sees here clearly the futility of
earthly politics. The most statesmanly brain, the most astute intelligence, brooding over
European politics ad infinitum, could find no earthly way out of the dilemma. There are no
sides one can take. There is no one nation that by a sincere effort toward justice is leading the
way to peace and stability in Europe. All are wrong. All are sharing in a guilt which if
continued can only be paid for with more blood.
So one wearies of reading the newspapers of the different countries, of discussing with
different nationals the present situation, with any hope of arriving at a human solution or of
being able to take sides with right against wrong. All is wrong here, in the play of politics; and
the right is only to be found in the application of Bahá 'u'llá h's laws to the crying needs of a
war-intoxicated and bewildered humanity.
!$$&
Here and there, of course; are individuals who have the heart toward peace; here and there
are organizations which are working splendidly for harmony rather than disharmony
between nations. But the general tide and current of thought in continental Europe is no
longer toward internationalism, but toward a nationalism, supported by war.
Hence to those sincere and eager souls who in such a situation despair bitterly of the
future, the Bahá 'ı́ Message comes welcomed and receptively. They have no argument against
it, because desiring peace and prosperity for their country and for the whole world, they can
see no way of attaining their desires unless by such spiritual means as the Cause offers.
How clear and evident now is the word of 'Abdu'l-Bahá , that no human effort or
organization can bring about the ideal conditions for humanity! Those movements here
toward fraternity, toward international brotherhood and peace, which sprang up with sincere
intention and flourished with a vivid hope in the years immediately subsequent to the war,
are now languishing. They have no power or life. The miasmic overgrowths of hate and fear
are overshadowing them, choking them out. It is very plain to any intelligent person that
these now feeble calls to peace cannot become effective. Not but what such organizations are
good and praiseworthy. All such present secular efforts toward brotherhood, though on the
plane of action ineffective, are preparing people to take part later on in establishing the
Kingdom [XIV:Z:RCo] of God. Bahá 'ı́s should give their sympathy and help to all such
movements—but their heart and central energy to the holy Cause of God.
It is strange how this terrible and heart-moving spectacle of a war-mad Europe strengthens
one's faith in the Bahá 'ı́ Movement. The reason as well as the heart becomes convinced that
only this Cause can prevail against such hatreds and animosities. The Cause begins to stand
out like the cloud that led by day and the pillar of fire that led by night the people of God
through the wilderness. In America we cannot as yet see the grand station of the Cause,
because the life of the people is going on prosperously and happily without it. Pray God it may
not need such disasters in America to open our eyes to the need and the reality of the Cause of
God.
More consoling and uplifting can be my next letter, in which I shall tell of the holy sweet
souls we have met, brothers and sisters in the Cause shedding their little rays of light in
darkened countries; and of sincere, earnest souls to whom we gave the Message. These are
things to make one glad. This is the politics of the Kingdom.
XIV:7, October '.*0 [XIV:Z:RCo]
Can religion and science agree?
Louis G. Gregory
Can religion and science agree? An affirmative answer to this question, generally
understood and accepted, will bring peace to numberless people and set at rest a matter that
has caused centuries of controversy. Our hope is not the repose of inaction, but the
realization of that peace which blends into harmony all forces in human development. The
question itself is in view of the fact that for long ages past and for the most part at present,
there has been and is conflict between the devotees of science on the one hand and of religion
on the other. This strife is not found in reality. It has brought only evil results and can never
be justified. For both religion and science are light; but strife grows out of darkness.
Religion clearly apprehended, sanctions every truth discovered and conveyed to us by
scientific research. In an age which unfolds so many wonders of science, great light and cheer
come through the teachings of 'Abdu'l-Bahá that, "Religion must be reasonable; in so far as it
contradicts the known and proved facts of science it ceases to be religion and becomes
superstition."

!$$'
It is wonderful to have the mind brightened by scientific knowledge. It is marvellous to
have the heart purified by the fire of divine love. Both gifts are sacred and essential to human
well-being. But until their unity is widely realized, discord will rend the best elements of the
world.
Harmony between religion and science does not imply that pure religion must agree with
every scientific theory. There are many such theories which are not sustained by adequate
proofs, but rest only upon the imagination of men. Such theories, like the dogmas of religion,
often change. The ancient Greeks, although not without fame for learning, once believed that
the sun was a ball of fire drawn by horses which daily crossed the sky. Tradition had it that
old Sol once lost control of his team and as a result went too near a man's field, burning his
wheat. Later the Ptolemaic system of astronomy, with its cycles and epicycles, held sway over
the scientific world. Contemporary scientists are practically unanimous in their acceptance of
the belief that the entire human race is evolved from common animal ancestry. But these and
other theories are all confined in the realm of [XIV:Z:RCg] conjecture and speculation.
Scientists cannot justly revile those who refuse to accept what is not proved. On the other
hand, religion should not oppose the well-established truths of science, such as the law of
motion, the law of cause and effect, the rotundity of the earth, the conservation of energy, the
indestructibility of matter, the law of gravitation, the conic sections which form the orbits of
heavenly bodies, the great antiquity of this world and of the universe, etc., etc.
It is evident that man, with all his acquired power and knowledge, creates nothing. His
inventions are not creations, but discoveries of the secrets of nature. These secrets or laws
are classified and arranged and to that branch of knowledge the term science is applied. The
creation of religion is also beyond the power of man. That variety of religion which man
evolves from his own minor or lower consciousness is but a sorry imitation. It abounds in
useless forms, ceremonies and creeds. It leads to a labyrinth of doubt and gloom. It bewilders
the judgement but fails to comfort the heart. But when religion and science are both genuine,
they have their common origin in the divine Logos, or Creative Word, which, according to the
Bahá 'ı́ teachings, is the first emanation from the unknown and unknowable Essence of
Divinity. It is this supreme Power, bestowing light and knowledge, and periodically revealed
to mankind through the perfect man, such as Moses, Jesus and Bahá 'u'llá h, which calls into
being sciences, arts, virtues and religion. Every grade and element of existence, according to
its capacity, reflects the light of the divine Manifestation. The Spirit of the Word gives life to
man and the universe. Great, indeed, is the mystery of the Word; Beyond the Word the
aspiration of man cannot soar. The hope, the illumination, the heaven of man are in the Word.
The Word itself implies its mysterious and Mighty Speaker.
The successive civilizations of the world have all grown out of the various revelations of
religion which have come to mankind through the transcendent Might and Favour of God.
Pure religion ever gives its sanction to true science, for in spirit they are one. The Bahá 'ı́
Revelation accentuates spiritual graces and also brings the greatest stimulus and
encouragement to scientific studies. Spiritual faith is not weakened, but confirmed by reason.
Every power in man should pay homage to his Creator. When the body, mind and heart all
consciously reflect the divine Light and accept its Guidance man becomes happily free from
other dependence. When religion, however, becomes corrupted by the ambitions of men it is
no longer the paradise of truth, but becomes the wilderness of error. For the superstitions
and imitations which pretend to be religion always make war upon science. And a superficial
understanding of science may make one arrogant toward religion. But the great scientists of
the ages always discover in their laboratories those signs and wonders which make them
humble. They bow with reverence before these signs, knowing full well that such phenomena
did not create themselves. Great scientists of the past, such as Pythagoras, Hippocrates, Plato,
Aristotle and Pliny, were confirmed in their belief in God through the discoveries of science

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and philosophy. The greatest lights of science and philosophy in modern times are reverent in
their attitude toward true religion. Professor Huxley speaks of "true science and true religion
as twin sisters", and declares that "the separation of one from the other is likely to prove the
death of both." Herbert Spencer, while admitting for the scientist a pride before the traditions
and authorities of men, yet bears witness to humility "before the impenetrable veil which
hides the Absolute."
He further declares:
"Only the sincere man of science, … one who through lower truth seeks the highest, can
truly know how utterly beyond not only human knowl- [XIV:Z:RCl] edge, but human
conception, is the Universal Power of which Nature, and Life, and Thought are
manifestations."
Within a few years a report was circulated by the press that the American wizard, Thomas
A. Edison, was a sceptic, a story which was promptly and vigorously denied by Mr Edison. Yet
it may be understood how all these eminent men would be classified as agnostics and sceptics
by those who mistake ceremonies for the reality of faith. These men of genius have too large,
clear and penetrating a vision to be misled by the idols of human thoughts. But when they
discover reality, in either religion or science, they are made happy. No doubt they would all
react favourably to the sentiment expressed by the Victorian poet Tennyson, whose
conception of peace and progress in both religion and science so clearly reflected the Light of
Bahá 'u'llá h:
"There lives more faith in honest doubt,
Believe me, than in half the creeds."
The Holy Scriptures of all religions reveal the Word of God. The universe at large and all
that is therein unfold the works of God through his Word. All that God gives is light; man
brings darkness by veils that cover his own heart and mind. Evil is only the misuse of good.
How many of the world's greatest scientists are today classified as enemies of religion
because they cannot honestly subscribe to those tenets of error which mask as religion and
which sometimes are commercialized and are sold for a consideration! And how many
religionists, even sometimes the honest in heart, are so veiled by ignorance as to revile
science, a blessing to the world from their own Creator! The creation of God is ever bright and
harmonious with the melodies of love and unity; but those who fail to use their own highest
possibilities of study will never soar beyond the abyss of darkness and rancour.
It has come to pass, even in this day of popular education, that several prominent
clergymen have denied the rotundity of the earth, no doubt led by the misreading of their own
Bible. One declared that although the philosophers teach that the earth is round, yet the Holy
Bible speaks of the four corners of the earth and it is obvious that anything that has four
corners cannot be round. So he passed that back to the philosophers, who, he believed, were
quite vanquished in argument.
A theologian was once explaining to a rural conclave the creation of man.
"God," he declared, "created man out of wet clay, and then set him up against the palings to
dry."
"Well in that case," asked inquisitive Deacon Brown, "who set up those palings?"
"Now Brother Brown," replied the parson, "if you are going to ask such questions as that
you will destroy the whole system of theology!"
Despite the veneration which many people have for their own notions, it becomes more
and more apparent that theology may be upset without harm to either religion or science.

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The clear cause of the conflict between religion and science is the failure of each spiritual
generation, or dispensation, to understand its own Holy Book. Truth, divinely revealed, wears
two dresses. One is the simple statement, "Precept upon precept, line upon line, here a little,
there a little." This all men can grasp, though unfortunately few apply. The second dress is
the symbols and parables found in all the sacred writings. These, the hard shells say, must be
interpreted and believed literally, or else man is an apostate and infidel whose soul is lost.
Even though such literal interpretation sets at naught science and reason, betrays spiritual
blindness, and is at variance with all the laws of God's universe, this school of dogma will
expel and persecute those who dissent from their own narrow and limited views. The failure
of orthodoxy to understand its symbols led to the crucifixion of Jesus, and the same enmity,
born of ignorance consumes the souls [XIV:Z:RCZ] of men whenever a Divine Messenger
appears in the world.
"O Jerusalem! Jerusalem! Thou that killest the Prophets and stonest them that are sent
unto thee!" This was the pathetic lamentation of long ago.
Today Bahá 'u'llá h says:
"I beckon thee to life; but thou preferrest death!"
It is both sad and strange that darkness is preferred to light. But the eternal hope is now
that great Light which harmonizes religion and science, and the Promise is that all creation
will eventually see its splendour. It is the Light of God which makes religion reasonable and
clearly reveals its harmony with science. The Supreme Authority establishes this for all time.
Now we know that those sacred writings, revealed by the Prophets of God, which on their face
appear to contradict science were never meant by their inspired authors to be taken literally.
Their meanings are veiled by symbol. Therefore, each statement, if not understood, should be
weighed in the balance of science, reason, and spiritual insight. If it agrees with the truths of
science, it should be accepted without question. If it contradicts the proved facts of science,
which are also of God, it is symbolic and not to be taken literally. Prayer, a reverent attitude
toward the Word, a study of the Bahá 'ı́ Revelation, will unfold its inner significance, which is
truly a divine favour. It is not the divine purpose that sincere seekers should be veiled in this
day, but rather that all should discover the Great Light of Reality. The true Educators, who are
the Holy Manifestations, would awaken in man's consciousness the unity of truth. Man's light,
joy, and reverence will increase with this great blessing.
A child reads the fables of Aesop and thinks that the animals actually conversed. But a
mature person, perusing the same fables, enjoys their entertaining humour, but with clear
discernment sees the purpose in the moral. In much the same way, the Messengers of God in
the past, sometimes in the present, have conveyed great spiritual laws in the form of symbol.
As these luminous Points so often appeared in the mystic East, they have used those figures of
speech and vehicles of expression which were understood by their disciples, revealing light
and knowledge according to the advancement of their followers. There, speech abounds in
symbols. Even a little light upon those symbols which appear in the Holy Books will bring
clearer understanding to those who read. In the light of the Bahá 'ı́ teachings it is made clear
that water is a symbol of knowledge; fire, Divine Love; tree, a Holy Manifestation; birds,
human thoughts; animals, nations and peoples; dragons, religious orders or dynasties; clouds,
changes of ordinances, alterations opposed of men; hell, deprivation or ignorance; heaven,
knowledge, the Divine Will, exaltation, etc.; Sun, a Holy Manifestation; Moon, successor, or
first believer; stars, the clergy, or religious doctors, etc. These are very few of [the] many
symbols that appear with meanings that sometimes vary. As we read them, they bring new
insight in reading the first eleven chapters of Genesis, which are all in symbol, as well as many
other parts of the Bible and of other revelations. Wonderful significances are found in such
stories as the Garden of Eden, Cain and Abel, the plagues of Egypt, Satan, Jonah and the whale,

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the dead and their graves, the resurrection, the temptation in the wilderness, the rivers of
Paradise, etc. Parables unfold the stages of man's progress, from the material to the spiritual,
and his condition of utter helplessness and misery when deprived of Divine Favour. But these
significances are veiled from those who insist upon literal interpretation and are at war with
science.
The origin of science and the inspiration to man's acquirement are in the Word. Whatever
of reality man discovers today is his reaction to that marvellous Spirit which Bahá 'u'llá h
[XIV:Z:RCm] brings to the world. One familiar with the theory of the electron, now popular
among the scientists, may well be thrilled in reading in the Seven Valleys of Bahá 'u'llá h this
wonderful statement:
"Whatever mote thou splittest thou wilt find therein a sun!"
After gazing into the starry heavens, and then upon a piece of radium, it is no less thrilling
to read the following passage from the Súriy-i-Haykal:
"Should we desire to show forth from an atom, suns without beginning and without end,
We are indeed able and We can make them all appear in a moment by My Command. Should
We wish to produce from a drop of water the seas of the heaven and earth and from a letter
the science of what was and is, We are indeed able—verily it is an easy matter."
How marvellous, how overwhelming, is divine knowledge! Man is awe-struck by the Power
of the Word! Should he not be a witness to the ceaseless flow of creation which ever meets his
astonished vision? He is ever a child if he reads the Book of Life without striving to perceive
its meaning. The soul is enriched by both material and divine sciences. 'Abdu'l-Bahá ever
beckons us to knowledge! May no false pride or vainglory rob us of the divine gift! May
reverence that is meet increase our capacity to know! For whatever the progress of man, the
True One remains, exalted in His greatness and Glory,
"A sea upon which no one can sail!"
Bahá 'u'llá h and 'Abdu'l-Bahá because of their Revelation and interpretation of heavenly
laws, making religion both rational and spiritual, have attracted to their standard some of the
world's most powerful minds. Leo Tolstoy, the hope of Russia, drew his light and inspiration
from Bahá 'u'llá h. Arminius Vambery, the profound Orientalist, hailed with delight his meeting
with 'Abdu'l-Bahá . Prof. Cheyne of Oxford University and Prof. Browne of Cambridge have
added their tributes to the chorus from many countries and climes. Among the learned in
America who have praised the Bahá 'ı́ Cause may be included statesmen, ambassadors, jurists,
scientists, educators, theologians, welfare workers and philanthropists. Should not the weight
of such authorities move the thoughtful to investigate?
The certainty that religion and science agree, as clarified in the Bahá 'ı́ teachings, brings a
refining, cleansing, healing chord among the disciples of truth. Religion and science united,
makes religion scientific and science spiritual. Since religion and science are now wed, the
fruits of that marriage will bless, brighten and civilize man. The oneness of religion and
science reveals the Divine Unity and the unity of men. It unfolds to our ken the mysteries of
creation and the secrets of both worlds. It establishes the connection and correspondence of
all phenomena and suffuses the universe with light. The progressive in spirit, those who seek
the symmetry of education and want ideal advancement, may well turn to the example of
Shoghi Effendi. That brilliant youth, to whom a world looks for guidance, acquired the
sciences with diligent application. His grasp of religion is as luminous as the sun.
__________
We are rejoiced to receive word that the name of Miss Agnes Alexander, our Bahá 'ı́ pioneer
in Japan, is in the list of those who were saved in the great Tokyo earthquake. May all the

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beloved friends be protected and safe.
Within and behind the laws of nature, by the watching of whose operations the scientists
may explain this cataclysmic disaster, is the Omnipotent and Loving Creator, Who transforms
apparent calamity into light and mercy. May this great disaster bring a closer accord between
Japan and the United States as they send their good-will to each other over the "Ocean of
Peace".
XIV:7, October '.*0 [XIV:Z:RCX]
Communication and divine inspiration
The physical world reflects the spiritual, the flowers of earth, the flowers of heaven, the
laws of matter, the laws of the spirit. As Plato and Swedenborg and other divine philosophers
have so often said, by the law of correspondence we see in things below a reflection of those
on high.
Engineers are today investigating with the greatest eagerness the physical laws of the
transmission of the electrical waves which produce the miracle of the radio: what interferes
with their perfect transmission, what obstacles prevent their conveying a message in its
original purity, how can they perfect the receiving instruments, how protect the hearers to
whom they are sending beautiful music, for instance, from the jarring notes of the uninitiated
transmitters and their poor instruments which vibrate discordantly over the ether.
The radio of the earth is an exquisite symbol of the radio of the spirit. Brilliant scientific
minds of our day are investigating with equal earnestness the laws of spiritual
communication. Prominent writers and men of science, are devoting their time to perfecting
researches in the spiritual radio and making it known to a world which is hungering for
spiritual knowledge.
In this investigation, however, we meet with difficulties. We find that there arise in
people's minds countless ideas which they believe to be real communications but in reality
are merely the ripples of the sea of imagination. They rise to the surface as do the mistaken
ideas which appear in the minds of thinkers, in all ages. Like the old scientific conception of
the flatness of the earth they are pure imagination. A large part of the so-called
communications of our day are simply the motions of the sea of illusion.
But the fact of real spiritual communication is none the less as indubitable as the shining of
the sun. It is perhaps the central motive power in all human history, this communication of
spiritual thought and life from person to person. It is the essence of all successful teaching.
What was that strange something which Moses communicated to the children of Israel? When
he stood on the hill and but raised his arms the Jews felt their minds and hearts charged with
an invincible energy. Jesus communicated to his disciples something much greater than
physical words. He transmitted the love, the purity, the divine flame of devotion to the
Kingdom which was burning in the crystal of his divine spirit. 'Abdu'l-Bahá tells of how
Mount Carmel seems almost to speak with one, as though a wave of unseen life swept from
the mountain into our spirits. How much more does the living presence of the great prophet
radiate life into our being! A visitor was one time sitting by the wall inside the garden of the
Pilgrim House at Haifa. All at once he felt a great current of spiritual life touch and envelope
him. He rose in wonder, and beheld 'Abdu'l-Bahá passing on the other side of the wall. Even
the walk of the great spiritual Master, Bahá 'u'llá h said, sends spiritual energy through the
world. It is this broadcasting of the waves of their spirit which makes their written words so
life-imparting. In the following quotations 'Abdu'l-Bahá describes this great spiritual law:
"This material world has an outer appearance. It has also a hidden aspect. These created
things are linked one with the other into one system which leads to the unseen, and ends at

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last in spiritual realities. I hope that these spiritual links will every day become stronger and
this mind-communication which is termed inspiration, will continue. When this is realized
there is no cause for disturbance over bodily separation. This station is beyond the circle of
words and above all description."—'Abdu'l-Bahá: From Diary of Mírzá Maḥmúd, bd April UVUb.
__________
"Often people speak together without [XIV:Z:RBC] the mediary of the tongue. There are two
methods of intercourse—one through the outward tongue, the other through the ideal, the
inner tongue. When the spirit is detached, when the heart is in a subjective state, then the
ideal tongue can speak. But as long as the spirit is preoccupied and the heart is objective in its
activities it is impossible to attain to that station. Consider: is there not an ideal union
between the lover and the beloved? Often with the glance of an eye, or a handshake a whole
world of thought is conveyed, without the uttering of a word. It is possible to attain to such a
state, if we are set aglow with the fire of the love of God, if we are attached to Him, if we are as
a burning torch, if we rise above material phenomena and objects.'—'Abdu'l-Bahá: Diary of
Mirza Ahmad Sohrab, bW December UVUb.
__________
"When man's soul is rarefied and cleansed spiritual links are set up and from these bonds
heartfelt sensations are produced. The human heart resembles a mirror. When this is
purified hearts are attuned and reflect one another and thus spiritual emotions spring up.
This is like unto the world of dreams, when man is detached from tangible matter and
experiences spiritual activities. What amazing laws operate and what remarkable discoveries
are made and it may even be that detailed communications are registered."—From Tablet to a
Chicago friend.
__________
"Know verily, that 'Abdu'l-Bahá has spiritual speech, heavenly conversations and
revelations of the heart. Verily I address, through the Bounty of Bahá , in spirit and vision,
(those) who address me, and this is known to those from whose eyes God has lifted the
gloomy cover."—From Tablet to Mrs Nash, Los Angeles.
__________
"Verily, the spirit knows the spirit, the spirit addresses the spirit, and the spirit associates
with the spirit."—From Tablet to Mrs Frankland, Tropico, California.
__________
"Verily, I speak unto thee through the tongue of my spirit, from the spiritual direction, and
explain for thee the mysteries of the Kingdom and the meanings of the sacred, heavenly
books. …
"Verily, I love thee with my heart, my spirit and my mind and associate with thee in spirit
(and converse with thee) with my inmost tongue. I love for thee to arise to that for which I
have arisen, in servitude to the Sublime and Holy Threshold, turning unto God, hoping for
martyrdom, so that thou mayest attain to the gift, the lights of which glisten in the eternal
horizon."—From Tablet to Mr J. F. Brittingham, New York City.
Communication from the heavenly world
Nor does this communication cease when the spirit of the Great Master ascends into the
unseen world. Nay, rather, then communication is easier, because he has laid aside the
barriers of the body. It is difficult to find, in its influence on European history, a more
momentous event than the conversion of Paul, the cause of which was a spiritual
communication received in the form of a vision as he journeyed to Damascus. In his heart was
hatred, a determination to uproot, to exterminate if possible the whole community of the early
Christians when suddenly he saw, with inner vision, the spirit of the Christ shining upon him,

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like the sun, and a voice bade him become an apostle of the new religion. That spiritual
communication transformed his life and through him changed the whole course of human
history. Similar communications, in later years guided Paul at crucial moments. The Bible is
full of accounts of how angels flash to the children of men heavenly guidance. These angels
are either the purified souls of those who have ascended into the Kingdom, or they are the
rays of the Holy Spirit, in either case a shining symbol of communication from on high. As
'Abdu'l-Bahá says: "Evil spirits are deprived of eternal life. How then can they exercise any
influence? But as eternal life is ordained for holy spirits therefore their influence exists in all
the divine worlds." And Bahá 'u'llá h [XIV:Z:RBB] tells us that the rays of these holy souls
determine the stations of the nations. They are broadcasting spiritual waves to all corners of
the earth and many an artist and thinker who believes himself the creator of great and
original ideas has but caught on the receiving instrument of his mind and heart the waves
from the world of the Kingdom.
'Abdu'l-Bahá wrote to Miss Sarah Farmer: "O thou prepared lamp! Be thou enkindled with
the fire of the love of God as much as thou canst and illumine those countries so that thou
mayest find eternal life and shine upon all ages and cycles."
How to be sure that communications are real
How can we know when the message which comes to us is true and when it is merely
imagination and illusion? First we must so perfect and purify our instrument, our mind and
soul that they may register none but the communications from on high. Sometimes these
come in waking moments. Often they shine upon us in our dreams when the outer mind is
quiet and the body is at rest. As 'Abdu'l-Bahá says: "It is well known that a very profound
relation exists between the spirit of man and the reality in the world of existence, for it often
happens that what we see in a dream comes to pass in waking hours. This shows that
between the spirit of man and the outer phenomenal world there is spiritual communion.
Furthermore the spirit of man has the power of discovering things. When this power is
recognized these problems become easy. But the most interesting fact of all is this, that even
the materialists, while they deny spiritual power are engaged in making discoveries and are
thus immersed in spiritual power and claim to know coming events."—'Abdu'l-Bahá: From
Mírzá Maḥmúd's Diary, UW June UVUb.
__________
"There are three kinds of visions or dreams. First, those that arise from over-excited
nerves, or disordered stomach, and are of no use whatever. Second, when God sends a
revelation to a soul that is not entirely pure from the world to such an one He sends visions in
symbols and signs, and these experiences need an interpreter. The third kind is when a soul
who is severed from the world receives a revelation from God. In this station everything is
clear and pure and needs no explanation."—'Abdu'l-Bahá: From notes of Miss Pearson, taken at
'Akká, bc February UdVV.
__________
The true communication is often quite contrary to our personal will. Paul's vision on the
road to Damascus meant that he must renounce his will completely, to build the Kingdom of
the Christ. We know all real spiritual communications by their fruits. True messages from the
heavenly world make our lives more pure, more loving, more dedicated to the service of the
Kingdom. As 'Abdu'l-Bahá says of these spiritual letters: "My correspondence with thee is
uninterrupted, for in my Spirit I supplicate and entreat toward the Kingdom of Abhá in thy
behalf. The essence of correspondence is this, that it may be imprinted upon the tablet of the
heart. (This correspondence) is sent to thee without intermission by the faithful messenger of
the Spirit. Consequently look thou and study thyself. Whenever thou beholdest that the soul
has glad tidings, the heart is rejoiced, the eye and the insight are illumined, the ears opened,

!$%$
the tongue fluent in uttering the truth of His Highness the Merciful One, and the spirit is
soaring heavenward with joy know of a certainty that the tablet hath reached thee."—From a
Tablet to Miss Ambrose, Washington, D.C.
__________
But the supreme test of the truth of our visions, ideas and communications is to compare
them with the divine messages of the great prophets. With them communication with the
worlds of God becomes so perfect, so infallibly certain that we call it inspiration or revelation.
They are the pure hearts which see God, which reflect the Sun of Reality in Its completeness.
At best our messages are but broken rays, coloured by the glass of [XIV:Z:RBR] our imperfect
lives. Only the absolutely selfless and pure can receive messages which are invariably certain
and true.
Therefore, through all history God has sent a shining succession of these pure mirrors to
reflect and communicate the very truth of God in language fitted to their time and age. The
great prophets merge their human will in absolute obedience to the will of God. Therefore in
them the voice of God can speak crystal clear.
The visions of Isaiah, Ezekiel, the revelations which came to Amos, Hosea, Jeremiah, St. John
on Patmos are recorded in the Bible. From cover to cover the Bible tells one story of divine
communication which we know as inspiration.
In our day it has burst upon the world with undimmed brilliance through the Bá b,
Bahá 'u'llá h and 'Abdu'l-Bahá , and now in Shoghi Effendi. Jiná b-i-Fá ḍ il speaks of how the great
prophet manifests such amazing knowledge, "foresees events thousands of years before they
come to pass. They are like sensitive photographic plates on which are reproduced the
images of the Kingdom. His Holiness the Bá b was the herald of Bahá 'u'llá h. He said, 'Today I
am the centre of knowledge. Whosoever desires to ask me any question, no matter on what
subject, I will write or speak about it immediately, without reflection.' He said not only that he
would answer, but he said that he would answer without reflection. His inspiration was just
like the water springing out of the fountain, uninterruptedly. 'Whatever I write,' he said, 'with
my hand, it is not my hand that writes; it is the power of God that moves the hand.' He wrote
with greatest rapidity, on scientific and philosophical subjects. It often happened that the
'Ulamá s of Persia gathered in a great meeting and presented to him abstruse questions.
Instantly, the Bá b would take his pen and write in answer, explanations that were most clear
and perfect."
Bahá 'u'llá h says in his Tablet to the Shá h of Persia: "O King! I was but a man like others,
asleep upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and
taught Me the knowledge of all that hath been. This thing is not from Me, but from One Who is
Almighty and All-Knowing. And He bade Me lift up My voice between earth and heaven, and
for this there befell Me what hath caused the tears of every man of understanding to flow. The
learning current amongst men I studied not; their schools I entered not. Ask of the city
wherein I dwelt, that thou mayest be well assured that I am not of them who speak falsely.
This is but a leaf which the winds of the will of thy Lord, the Almighty, the All-Praised, have
stirred. Can it be still when the tempestuous winds are blowing?1
The same inspiration flowed through the pen and the voice of 'Abdu'l-Bahá . Jiná b-i-Fá ḍ il
tells of how "one of the philosophers of Persia came to 'Akká , Palestine. He asked certain
proofs of 'Abdu'l-Bahá . 'Abdu'l-Bahá replied, I am ready to answer any question that you ask.
I will dictate to you provided that you are able to follow my thought, without stopping. The
man replied, very well, that is easy. Then he asked a scientific question. The explanation
flowed from the tongue of 'Abdu'l-Bahá like a waving sea. When the philosopher had written

Bahá 'u'llá h, Epistle to the Son of the Wolf, pp. ::–:F.

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one page he begged to be excused. 'Abdu'l-Bahá said that he would dictate more slowly. So
the man wrote the second page. But he found it impossible to follow the dictation. He was so
filled with, wonder and astonishment that he immediately became an ardent follower of the
Cause and began to teach others."
'Abdu'l-Bahá in his last Will and Testament shows us that after his ascension Shoghi Effendi,
the glorious youth, is the dayspring of divine guidance. He is under "the unerring guidance of
God".
Thus we have, in the midst of the world [XIV:Z:RBp] a standard of divine revelation. By this
heavenly standard can we compare our ideas, speculations, dreams and visions. The Great
Prophet speaks the pure teachings, the pure truth of God. He thus becomes a divine centre of
certainty and of unity, for by uniting upon his teaching, which is the teaching of God, the many
peoples and nations may become one.
Furthermore, he communicates not only ideas, but the dynamic power to put them into
action. He transmits to those who read his words much more than the words, much more
than ideas—the divine energy which purifies the spirit, consecrates the life, sets the heart
aflame with the fire of love. He communicates his divine energy to all those who with pure
and responsive hearts read his words or repeat his prayers. His words are the water of life
which makes all things new, God's bestowal for establishing on earth and in the minds of men,
unity and peace. Out of the water of his divine knowledge, flowing through the New Jerusalem
of his teachings, rises the tree of life, the beloved community of his disciples in all lands and
religions, whose leaves (deeds and spirit) are for the healing and uniting of the nations.
"Blessed are they that have a right to come to the tree of life and enter by the Gates into the
City."
XIV:1, November '.*0 [XIV:m:RRZ]
The new Covenant
The symbol of the Covenant runs like a shining cord of unity through the religions of the
world. The Old Testament means the Old Covenant. The New Testament is the New
Covenant. And all through the Bible is to be found the promise of a still newer Covenant to be
made in the Latter Day, the fullness of time, when God shall write His law in the hearts of His
children, and they shall know Him from the least unto the greatest; and there shall be one fold
and one Shepherd, a thousand years of peace. "The holy ones of old whenever they imagined
the wondrous vision" of this day of days were "as thunderstruck and yearned for but a fleeting
moment of that glorious hour."
The Covenant is a divine agreement between God and His children. He has a wonderful
plan for man's life upon earth, for his destiny as a transformer of the world. "O MY SERVANT!
Thou art even as a finely tempered sword concealed in the darkness of its sheath and its value
hidden from the artificer's knowledge. Wherefore come forth from the sheath of self and
desire that thy worth may be made resplendent and manifest unto all the world."1 "O MY
FRIEND! Thou art the day-star of the heavens of My holiness, let not the defilement of the
world eclipse thy splendour. Rend asunder the veil of heedlessness, that from behind the
clouds thou mayest emerge resplendent and array all things with the apparel of life."2 But to
attain to this station ordained for him from the creation of the world, man must obey God's
laws, which are the articles of God's Covenant, revealed by Him through His chosen
messengers. The covenant with Abraham gave the glad tidings that through his seed should
all the nations of the world be blessed. The covenant with Moses, uttered from the Sinai of
Light, opened the door to the Promised Land. Its first articles were the Ten Commandments.
Bahá 'u'llá h, The Hidden Words, Persian No. VF.
Bahá 'u'llá h, The Hidden Words, Persian No. VI.

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The sovereignty of David, the splendour of Solomon, the flowering of Israel into a strong
nation reveal the power which comes through obedience to the Covenant. The degradation of
the Babylonian captivity, the ruin of Jerusalem were the result of disobedience. When the
early Christians followed the covenant given by Christ in the Sermon on the Mount they
became the light of the world. They united the divergent races and religions of the old Roman
Empire into a brotherhood so wonderful that three hundred years after Jesus' crucifixion a
man travelling from Persia to England would be greeted by the Christians, all along the way,
as though he were a member of their own family. [XIV:m:RRm]
Centres of unity
The collective centre which unites "various peoples, tongues, nativities and opinions" is the
Manifestation of God, the Great Mouthpiece of God. Said 'Abdu'l-Bahá , in the Church of the
Ascension, in New York City: "The Collective Centre has always appeared in the Orient.
Abraham, Moses, Jesus Christ, Muḥ ammad were Collective Centres of Their day and time, and
all arose in the East. Today Bahá 'u'llá h is the Collective Centre of unity for all mankind, and
the splendour of His light has likewise dawned from the East."1 These collective centres have
established the only real and powerful interracial, international unity that has ever been
known upon this earth. They are God's greatest bounty to mankind.
Elements in the Covenant
The covenant of God in each prophetic dispensation consists of two parts: the teachings
and the Divine Teacher; the revelation and the Prophet who reveals it. "Is it possible that one
may believe in a book without believing in the teacher of that book? Is it possible to accept
the sun and to reject its rays? He who rejects the rays is, no doubt, a rejecter of the sun, too.
Further, many say, 'we have no need of prophets. We can have direct connection with God.'
They do not know that divine prophets are the rays of the Sun of Reality and a means of
educating the realities of men. Therefore he who rejects the bounty of the Sun of Reality and
thinks himself not in need of it is like unto him who says that he is not in need of God and
rejects both God and reality in face of the fact that all creation is receiving incessant bounty
from God and is dependent upon Him as the body is dependent upon the soul."—'Abdu'l-Bahá:
from the Diary of Mírzá Maḥmúd, November UVUb.
Again, the teachings are like the rays of the sun: the revealer of the covenant is the sun
itself. And the sun is more than all its rays, for it is the divine centre that radiates the rays to
all corners of the universe. So is it with the Great Prophets, the Manifestations of the Sun of
Truth. They are the pure centres through whom God speaks, and pours His Holy Spirit like a
river of light. They are both the heavenly teachings and the power of God. As 'Abdu'l-Bahá
said of Jesus: "Jesus was a Manifestation of God. Everything of him pertained to God. To
know him was to know God. To have him was to have God. To obey him was to obey God. He
was the source of all divine virtues. He was a vision of all divine qualities. In this vision the
light of the Sun of Reality was reflected to the world. Through this mirror the Energy of God
was transmitted to the world. The whole disc of the Sun of Reality was reflected in him."
Because this "Primal Mirror" thus transmits the rays of the Sun of Truth and brings them
directly to bear upon the lives and thoughts of men his appearance upon earth is like the glory
of a divine springtime. He focuses upon the world the radiance of a new truth, the warm rays
of a new love, the showers of God's mercy, the all-renewing breezes of the Holy Spirit. From
out his teachings there flowers the summer season of a new civilization.
After the most glorious summer, however, there always follow the autumn and the winter.
This has been true of the teachings of even the greatest Manifestations. Their covenant is,
after a while, forgotten, its light hidden beneath the clouds of dogma and superstition. When
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :ec.

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this occurs the Sun has always dawned again, from a new horizon, to fulfil the promise given
by the previous Manifestation, that God would send a Successor, a new Mani- [XIV:m:RRX]
festation, who would bring in a new "springtime of His Holiness The Eternal One".
The succession of these Manifestations of God is the central law of the religious
development of the world. It is the supreme teaching of the Covenant. Therefore, "when the
old world is sterile and the ages are effete" we must search for the new collective centre of
God's new Covenant, and listen to his words, for when we have found him we have found
God's new will for the new time. This is the law of the spiritual history of the race, that every
Great Prophet has taken a covenant with his followers that they should follow and obey his
successor, the one whom God has willed to come after him. This covenant tells men that they
must be watchful for the next Manifestation, for he may come like a thief in the night. Moses
took a covenant with his followers that they should find and obey the fuller covenant to be
revealed in the Christ. Christ took a covenant that all should watch for the Son of Man, The
Paraclete, The Spirit of Truth. Buddhists have for twenty–five hundred years waited for the
fuller covenant to be revealed by Maitreya; Zoroastrians for the three great figures to appear
in Persia who would bring the forces of light to everlasting victory. Muslims await the coming
of Qá 'im, the Mihdı́, the Messiah. The Hebrews remember the words of Malachi: "Behold I
send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, will
suddenly come to his temple; and the messenger of the Covenant, whom ye desire, behold, he
cometh, saith the Lord of Hosts."
The new Covenant in Bahá'u'lláh
The Bahá 'ı́ Teachings present to a despairing world the glad tidings that these promises of
old have been fulfilled in a new and universal way, wonderful beyond all our imaginings.
The true prophets, said Jesus, referring to the glorious ones who should come after him, ye
shall know by their fruits. The following are some of the fruits of the life and the teachings of
Bahá 'u'llá h and 'Abdu'l-Bahá which prove their divine mission:
The reconciliation of science and religion so as to satisfy the minds and the hearts of men.
The statement of the Eternal Truth in the language of today so as to solve the problems of
present-day society: "He diagnoses the illness and prescribes the remedy. Every day has its
own secret." "The teachings of Bahá 'u'llá h," wrote 'Abdu'l-Bahá , shortly before his ascension,
"are the light of this age and the spirit of this century. Expound each of them at every
gathering.
The first is investigation of truth,
The second, the oneness of mankind,
The third, universal peace,
The fourth, conformity between science and divine revelation,
The fifth, abandonment of racial, religious, worldly and political prejudices, prejudices
which destroy the foundation of mankind.
The sixth is righteousness and justice,
The seventh, the betterment of morals and heavenly education,
The eighth, the equality of the two sexes,
The ninth, the diffusion of knowledge and education,
The tenth, economic questions, and so on and so forth."1
Teachings stated in so universal a form as to appeal to all races, religions and types of
minds, from the least unto the greatest.
Teachings reinforced by the divine Holy Spirit which creates men anew: The teachings of
'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, pp. :;V–:;i.

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Bahá 'u'llá h transform, like a divine elixir, the baser metals of human nature into the shining
gold of love, sacrifice, illumination. They open the eyes of the spiritually blind, unstop the ears
of the deaf and make the simple, the humble, even the children eloquent apostles. "Through
them flows the river of Divine Knowledge and bursts the fire of the consummate wisdom of
the Eternal."
Creative words that burn away from human hearts the prejudices, hatreds, superstitions
that divide religions and [XIV:m:RpC] races: Bahá 'u'llá h and 'Abdu'l-Bahá have already united a
great multitude, drawn from all kindreds, all peoples and religions into the most universal
spiritual brotherhood which the world has ever known. "Consider the power of the
Covenant," said 'Abdu'l-Bahá to a group of visitors in 'Akká in BXCX. "Before the coming of
Bahá 'u'llá h it was absolutely impossible for a Zoroastrian to be united with a Jew, a Siyyid
(descendant of Muḥ ammad), and a Mullá ; and for these to be united with a Christian was
impossible. But the power of (his) covenant has so gathered them together that they seem
like one spirit. Although the bodies are many, the spirit is one."
The lives and deeds of Bahá 'u'llá h and 'Abdu'l-Bahá are so perfect as to be themselves the
teaching that they proclaim. The Word was made flesh and all who had eyes to see beheld its
glory. Professor T. K. Cheney of Oxford University, higher critic and Bible scholar, tells of his
doubts and perplexities; and then of how there came to his study one day, 'Abdu'l-Bahá , who
made all things new. Whereupon he studied the life of Bahá 'u'llá h with all the rigor of the
higher and historical critic, and could find no sin in him. He was, indeed, wrote Professor
Cheney, what his followers loved to call him, the Blessed Perfection.
Bahá 'u'llá h established the tree of his Cause in the midst of the most terrible storms of
persecution and opposition from a host of enemies. Forty years he was an exile and a
prisoner. But he withstood all his enemies like a mountain, until his light shone forth
triumphant and illumined the world.
"And some of his signs are the unfoldment of prophecies and glad tidings, the appearance
of proofs and references—the expectations of the pure and devout—and they are of those
who attain.
"And some of his signs are his steadfastness before the great nations and powerful
governments, even before a host of enemies, who shed blood and strive to wreck the divine
edifice in every time and place. Verily, therein is a thought for those who reflect upon the
signs of God.
"And some of his signs are the wonders of his explanations, the eloquence of his utterances,
the rapidity of revealing his words, verses, addresses, communes, interpretations of the
symbols and illustrations of the parables. By thy life, the Cause is evident and clear to those
who see with the eyes of justice!"—From a Tablet of 'Abdu'l-Bahá.
'Abdu'l-Bahá in the following words, spoken to some visitors at Haifa in the winter of BXRC,
sums up a few of the proofs of the mission of Bahá 'u'llá h:
"Among the proofs are the teachings of the Blessed Beauty (Bahá 'u'llá h), teachings such as
have not been given since the beginning of the world. These teachings are for all mankind and
in them is to be found the highest degree of counsel—advise in the utmost eloquence and
beauty of expression, morals in the highest degree of perfection, politics in the highest degree
of perfection, laws of the utmost firmness, public management most perfectly regulated.
Whatever the world of humanity needs is found here. All the religions of the world see the
utmost perfection of man in these teachings. … The teachings and exhortations which His
Holiness Christ gave the Christians can be found in Bahá 'u'llá h's teachings. Politics are in the
Qur'á n: the Muslims can find political science of the most perfect order in the teachings of
Bahá 'u'llá h. Such fundamental things as are useful, such as equality and freedom—these can

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be found in the laws of Bahá 'u'llá h. … The teachings of Bahá 'u'llá h are all-inclusive. Other
teachings are like branches; but the teachings of Bahá 'u'llá h are like the trunk of a tree which
sends out all the branches.
"These are from a person who never entered a school, who had never known a teacher,
who had never associated with [XIV:m:RpB] people of learning and who had from his early life
been in utmost tribulation. Such teachings are most illuminating. Such teachings are divine.
What greater proofs than these!
"The Cause of the Blessed Beauty in every possible way is clearly proved. The proof is not
of one kind only, but of all kinds. One is at a loss to know which proof to begin with. For
example, in Europe, in the great assemblies, talks were given. I spoke to eminent people. I
remember that one day I met a Member of Parliament. He asked me: 'What is the proof of His
Holiness Bahá 'u'llá h? I want it in a concise and useful form.' I said: 'The concise and
sufficient proof is that Bahá 'u'llá h in such a prison as 'Akká , and when under chains, raised his
banner. In Ṭ ihrá n he was in prison and under chains. In 'Akká he was in prison. Under these
circumstances he raised his banner.' When I mentioned this proof he became very silent. I
said: 'There is nothing recorded comparable to this. What power is this, that from the
beginning of the world until today such a thing has not happened!'"
When, through an independent investigation of truth, we find the divine physician, the
captain who can guide us safely through the storms into the promised kingdom of peace, then
we entrust our lives to his guidance—his guidance and his teachings.
What is the Bahá'í Covenant?
The Bahá 'ı́ covenant is an agreement which God takes with those who recognize His latest
Manifestation that they will live according to the teachings which He reveals through His
Chosen Ones. As 'Abdu'l-Bahá says: "According to the irrefutable text He has taken from us a
firm covenant that we may live and act according to the divine exhortations, commands and
lordly teachings." "If a person lives for one day according to those divine exhortations and
teachings (that is, as revealed in The Hidden Words) he will be assisted to move the visible and
invisible world." These teachings, "descended from the Realm of Glory, uttered by the Tongue
of Power and Might and revealed to the Messengers of old", shine from the pages of
Bahá 'u'llá h and 'Abdu'l-Bahá like a world-illuminating sun, dispelling the darkness of nature
and ushering in the day of the oneness of mankind, the oneness of religions, universal peace.
But the centre of them all, the most great characteristic of this new revelation from God, is the
Centre of the Covenant. In every cycle the Centre of the Covenant is, first, the Great Prophet
who reveals the covenant to his age. The divine, universal Manifestations of God live their
teachings so perfectly that they are not only its centre, they are the Covenant. Their pure
teachings and pure deeds flow like a fountain ever new, from the Ocean of the Ever-Living.
But when the Great Prophet ascends from this world how is the unity which he establishes
upon earth to be maintained? As long as the followers of Moses, of Muḥ ammad and the Christ
had a centre of unity they were the spiritual transformers of the world. But when self-seeking
leaders began to interpret their revelations, each one creating "a party round about himself",
sects and divisions arose and the army of light lost its power. Without unity of command the
soldiers of God can never scatter the forces of darkness. Therefore the Centre of the Covenant
is the essence of the Covenant.
"The Bahá 'ı́s," says 'Abdu'l-Bahá , "are ordered to establish the oneness of mankind. If they
cannot unite around one point how will they be able to bring about the unity of mankind?"
Bahá 'u'llá h, in order that God's glorious purpose, of uniting in the Latter Day the divergent
peoples and religions into one fold might be fulfilled, bade his disciples, in his last will and
testament and in many epistles, to turn after his pass- [XIV:m:RpR] ing to the one whom God

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had purposed, the one branched from the Pre-Existent Stock—'Abdu'l-Bahá . "The purpose of
the Blessed Beauty in entering into this Covenant and Testament was to gather all existent
beings around one point so that the thoughtless souls, who in every cycle and generation have
been the cause of dissension, may not undermine the Cause."1
"There were dissensions after the departure of Christ because there had been no centre
appointed."2 "In former cycles no distinct covenant was made in writing by the Supreme Pen
and no distinct personage was appointed to be the standard differentiating falsehood from
truth."3
"Inasmuch as great differences and divergences of denominational belief had arisen
throughout the past, every man with a new idea attributing it to God, Bahá 'u'llá h desired that
there should not be any ground or reason for disagreement among the Bahá 'ı́s. Therefore,
with His own pen He wrote the Book of His Covenant, addressing His relations and all people
of the world, saying, 'Verily, I have appointed One Who is the Centre of My Covenant. All must
obey Him; all must turn to Him; He is the Expounder of My Book, and He is informed of My
purpose. All must turn to Him. Whatsoever He says is correct, for, verily, He knoweth the
texts of My Book. Other than He, no one doth know My Book.' The purpose of this statement
is that there should never be discord and divergence among the Bahá 'ı́s but that they should
always be unified and agreed."4
For thirty years 'Abdu'l-Bahá , the Centre of the Covenant, through the inspiration of God,
united members of all religions and peoples into a spiritual oneness which encircles the
world. He lived so gloriously the teachings of the Covenant that he was, himself, the Covenant
of God's oneness.
In order that the disciples of Bahá might maintain their perfect unity and through that
unity become the spiritual transformers of the world, 'Abdu'l-Bahá also wrote a last Will and
Testament, naming in clear, indubitable words the collective centre whom God had chosen
after his ascension. He entered into a covenant with all his followers that they should follow
and obey this Centre. This Centre of Bahá 'ı́ unity named by 'Abdu'l-Bahá , this dayspring of
guidance, this chosen one of God, this Guardian of the Cause is the glorious and inspired
youth, Shoghi Effendi. When the Universal Spiritual Assembly shall be elected, from all the
Bahá 'ı́s of the world, Shoghi Effendi will be its life-long head. They will apply the divine
teachings to the new problems, the new world conditions.
Thus can the lovers of the light in the Day of God attain unity of action through unity of
guidance; thus will they avoid the sectarian divisions of past ages, by turning to the one centre
which God has appointed. To love and follow that Centre is to attain perfect freedom, for
freedom is not found in following all the new ideas that chance to arise in the individual's
mind, ideas that often separate and divide, cause war and dissension. True freedom is
attained by every individual's obeying in perfect joy the will, the law of God as revealed in His
Chosen Ones. "Say: True liberty consisteth in man's submission unto My commandments,
little as ye know it. Were men to observe that which We have sent down unto them from the
Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. … Say: The
liberty that profiteth you is to be found nowhere except in complete servitude unto God, the
Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominion
of earth and heaven."5

'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, p. F;j.
'Abdu'l-Bahá to Mrs Helen S. Goodall and others, New York City, :j:F.
'Abdu'l-Bahá , Star of the West, III::b, p. j.
'Abdu'l-Bahá , The Promulgation of Universal Peace, pp. IFF–IFI. Refer also to The Star of the West, III::c, p. V.
Bahá 'u'llá h, The Kitáb-i-Aqdas, para. :Fc, pp. eI–eb.

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XIV:1, November '.*0 [XIV:m:Rpg]
Arabian civilization
Jiná b-i-Fá ḍ il
The Arabian peninsula is a vast desert inhabited from time immemorial by Bedouin tribes,
and Arabs, who, with their camels and horses roamed over the great stretches of that land and
on it pitched their tents. Until the coming of Muḥ ammad, six centuries after Christ, these
people developed no distinct civilization. The Bedouin tribes of Arabia were, however, before
the time of Muḥ ammad possessed of certain excellent qualities, such as generosity,
faithfulness, loyalty and hospitality. Because of the dry, hot climate of the desert their mode
of life was extremely simple, and they wore but little clothing. They were a physically
powerful race, many of them able to outrun even their own horses. Like these famous steeds
they were fiery and quick-tempered. Yet they possessed qualities upon which a sturdy nation
could be built.
The Arabs are Semitic in origin, descended from Shem. As the many tribes were separated
from each other their language resolved itself into a number of dialects. Each tribe lived
independently, under the leadership of a chief—a shaykh or amı́r. But as a nation they were
always influenced, or governed by the Romans, the Greeks or the Persians.
Previous to Muḥ ammad their religion was Sabeanism, which is star worshipping. Each
tribe had a star, signifying a deity, and Arabia abounded in small temples dedicated to the
gods of the stars. Of these many temples the most important was at Mecca, "Head of Towns",
where all the religious groupings and crude ideals of the Arabs were assembled, and then
disseminated. This chief Arabian city of Mecca contained hundreds of idols, one of which was
very ancient, and thousands of pilgrims from all parts of Arabia came to Mecca to worship in
wild, barbaric fashion, their rites including the sacrifice of their own children.
The chief and daily occupation of these people was tribal warfare and internal feuds. To
make war was regarded as evidence of courage; and each tribe had its particular method of
carrying on warfare with other tribes. Century after century they fought. This kept them
weak as a nation; therefore any foreign power could gain control over them because of their
disorganized state. They had, also, many blameworthy practices, such as polygamy and
drinking. They considered the birth of a daughter such a disgrace that they often buried a girl
baby alive rather than let her grow up to mortify the family. The advent of a son they hailed
with delight for here was one who could perpetuate the traditions of the family.
This, in brief, is a picture of the life of the Arabs at about CE six hundred—nomadic,
quarrelsome bands of people, courageous and generous, yet possessed of many unadmirable
qualities. In one section, only, a district called Yemen, was there really any civilization. Here,
many eminent kings and rulers had reigned, developing a certain kind of culture. One of these
rulers was the Queen of Sheba, referred to in the Old Testament.
The only literature developed by the Arabs was poetry. They loved and honoured a poet
and regarded him as inspired. Once a year, at Mecca, a great festival was held, when the tribes
from all parts of Arabia gathered, to exchange their merchandise. Here the poets came also,
and read their compositions to the people. A group of judges selected the best poem which
was then hung upon the wall of the sacred temple there to stay until the following year, when
it would either be removed to give [XIV:m:Rpl] place to a better poem, or permitted to remain
for many years, because it had no rival.
When Christ arose, even his divine light did not penetrate to these ancient temples of
idolatry. A few of the Arabians accepted him, believing in a strange version of the trinity, and
worshipping the Heavenly Father, Christ and the Mother of Christ. There were also among the
tribes several descendants of Jacob who professed a belief in the Old Testament, but this belief
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in God, which came either through Christian theology or Mosaic creeds, was not strong
enough to illumine this ancient idol-worshipping nation.
Previous to Muḥ ammad the Arabs had no written language, but with his advent a new
chapter opened in their history, an era of philosophy, science and ethics, for he ushered in a
world-wide civilization.
Muḥ ammad belonged to the family of Quraysh (Koreish), whose members were the
custodians of the key of the temple of Mecca, the greatest honour which the Arabians
possessed. His ancestors were able men; his uncle, Abú Ṭ á lib, was counted one of the wisest
and most honoured poets of the land. Muḥ ammad's parents died when he was a small child.
He was brought up by an uncle, according to the simple life of his country, and received no
education whatever. As a young man, occupied with his uncle's business, he showed a
character so sincere and straightforward that the people respected and loved him. He was
called Muḥ ammad the Faithful, Muḥ ammad the Truthful. Then, at the age of forty, he started
upon his great career as a religious teacher, and invited the people to the Oneness of God.
We have a clear, historical account of how Muḥ ammad came to the realization of his
relation to God, and his mission. Forty days he spent, in a cave near Mecca, meditating, fasting
and praying. At the end of that time he came forth, with words of inspiration on his lips and a
deep conviction that he had a message to deliver to his people. He confided this to his wife, a
very remarkable woman, spiritual, and with executive ability which enabled her to carry on
large business enterprises. She believed in him and encouraged him in his conviction that he
had received a great message and must deliver it.
The story was told, in the symbolic language of that time that, while in the cave near Mecca,
Muḥ ammad had a vision in which he saw a beautiful being descend from heaven, who
commanded him to recite certain words, God's first revelation to him. This heavenly being
was called Gabriel, or, the Holy Spirit, and his messages to Muḥ ammad founded the religion of
Islá m.
Muḥ ammad's inspired writings begin thus: "Read, in the name of your Lord, who is He that
creates! He created man from the embryo. Read! Your Lord is the most generous; it is He
who guides the pen. He taught the human mind all it did not know." They end with the
words: "Today I have completed your religion and made it Islá m (peace)." The revelations of
Muḥ ammad, adapted to the needs of the time, descended from on high during a period of
twenty–three years. They were written upon anything he could find, often the bones of sheep,
and were finally collected into the Qur'á n, which was the first religious text-book of the
Islamic world, and the first book written in the Arabic language.
The Qur'á n planted in the minds of the Arabian people the seeds of the belief in One
Invisible, Eternal God, which flowered into a spiritual and moral civilization. It established
among them the principle of divine reward and punishment and gave the moral teachings of
justice, love, faithfulness, purity, etc. Barbaric practices were abolished and a new, spiritual
consciousness was developed. This in a short time became the mighty tree of a spiritual and
scientific civilization which spread its branches [XIV:m:RpZ] from the East to the West. And the
Qur'á n was the prototype for thousands of ethical, mystical and spiritual books.
Of unity Muḥ ammad said: "O People of the Sacred Book! Come in and unite in one
common centre. Believe in the One God and worship no one beside Him." He also said: "The
believers of any religion, whether they be Sabaean, Jew, Christian or Zoroastrian, if they
believe in God and are doing good they should have no fear or unhappiness." Of forgiveness
he said: "The believers are they who forgive in the face of calumny. If the ignorant curse them
they will reply, 'Peace be unto you'."
The Arabs were submerged in a sea of idolatry, having as many gods as they could find of

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stars and planets in the heavens, therefore a very complicated polytheism prevailed.
Muḥ ammad's great service to his people was his declaration of the Oneness of God, the
Singleness of the Deity, Who is the Creator of even the highest beings, and far beyond the
limited minds of men. The divine power in this teaching destroyed the belief in many
deities—the chief cause of dispute among the Arabs. Realizing the greatness of this new truth,
they naturally desired to spread it among their fellowmen. The keepers of the various
temples, who represented the privileged class and the vested interests of Arabia could not
permit the old ideas to be overthrown unchallenged; therefore there was much opposition to
Muḥ ammad and his followers. Yet, Muḥ ammad's whole life had been so blameless and pure
that the people respected and loved him and believed him to be truthful. Therefore, when he
claimed to have received a revelation from God they believed him to be sincere, especially
since his teachings were so clearly fitted to the needs of the times. The eloquence and poetry
of his inspired words were so compelling that all the poets of Arabia took them for their
model.
The Qur'á n is a book of epigrams, the teachings of Muḥ ammad given in a poetic and
epigrammatic style suited to the minds and thought of the Arabian people. Muḥ ammad told
his disciples to travel among the Arabian tribes, teaching the singleness of God, and to work
unceasingly, until all the idols were broken down, and the worship of the One God was
established. During the twenty–three years that he himself taught Arabia was rent with great
wars, instigated by the chiefs of the different tribes in their effort to annihilate the religion of
Islá m. Finally, through divine power, all the enemies of the faith were defeated, and, before
Muḥ ammad's death the Oneness of God was well established.
In the Qur'á n Muḥ ammad gave the history of the lives of Isaac, Jacob, Moses, the Jewish
prophets, and Christ, explaining their spiritual power and their teachings. Previous to this the
Arabian people had not believed in any of them, but Muḥ ammad, through his teachings,
brought them to believe in all of the prophets of Israel and in Christ, thus rendering a great
service to Arabia. Referring to the prophets of Israel, and others, Muḥ ammad said that God
had sent for every people a guardian, who spoke their tongue. A chapter of the Qur'á n is
devoted to a history of Mary, the mother of Jesus. He called Christ the Word of God, and the
Spirit of God. Therefore, the Muslim world today, because of the teaching of Muḥ ammad,
believes in the prophetic station of these great spiritual teachers. The teaching of the
principle of the Oneness of God united the Arabian tribes, put an end to their feuds and
brought them to agree upon ideals for common progress.
Muḥ ammad was not only a religious teacher, he was a statesman and a king. His book
contains many rules for moral and spiritual training, and also many regulations for the
conduct of the practical affairs of the Islamic world. He abolished the custom of burying
daughters alive and also many other vices. The [XIV:m:Rpm] life of Arabia was transformed and
the Arabs became a new people, noble and high-minded, guided by a new force and ruled by a
new motive. After twenty–three years of incessant labour Muḥ ammad passed from this
world, leaving behind him eighty thousand staunch, zealous followers and an Arabian nation,
united under the banner of Islá m.
Before the end of the first century after Muḥ ammad his religion had been carried by his
apostles to Asia and to parts of Africa and Europe. Just as the Old Testament became the
foundation for the Jewish civilization, so the Qur'á n became the foundation for the civilization
of Islá m. The second century after Muḥ ammad was marked by great works on philosophy and
science. Brilliant minds appeared, not only among the Arabs, but throughout the Islamic
world. With the spread of the religion of Islá m into many lands the Arabic tongue spread also
and came to be regarded as a sacred language. What had been practically a dead language
now became one of the most scholarly and, in the first century after Muḥ ammad, many textbooks, dictionaries, etc., were written in Arabic.
!$&$
Muḥ ammad taught his disciples to study the sciences. One of his epigrams is: "Study
science, even if you must travel to China." China was, in those days, a very long way off. Again
he said: "A man must study, from the cradle to the grave." This teaching filled the Arabian
scholars with a longing for knowledge and in the middle of the second century a great
Academy of Science was founded in the city of Baghdá d, which was then the seat of the
Arabian government. The Caliphs of Baghdá d were patrons of science and letters and they
brought from all parts of the world Jewish, Christian and Persian scholars, who formed a
school of translators. From among the philosophers of Greece nineteen were chosen, whose
works were translated into Arabic, and the writings of learned Hindus and Persians were also
translated and taught in the Arabic universities.
In a short while Baghdá d, Baṣ rah, Bukhá rá , Alexandria, Cairo, Morocco and Spain became
celebrated centres of learning. Brilliant authors, in all departments of science appeared, and
hundreds of schools and libraries arose. Observatories for astronomical research were
founded, and students travelled to every part of the world in search of particular text-books,
and all kinds of knowledge. The Islamic rulers sent out especially trained scholars that they
might travel and bring back information, and in some libraries there were more than a
hundred thousand books. Universities were established in Baghdá d and Andalusia, and to
their doors came many students from all over the world, especially for the study of medicine
and chemistry.
From the sixth to the ninth centuries, when the Islamic world was actively studying science,
expanding and spreading, Europe was submerged in the darkness of ignorance. A period of
complete stagnation prevailed, all over Europe, until that country awoke from the sleep of the
Dark Ages and put forth an effort to acquire knowledge. Having no scientific text-books of
their own many Europeans went to the Islamic schools in Andalusia, studied Arabic for many
years, and then translated into Latin such works as those of Avicenna, Rá zı́, Ṭ ú sı́, Averroes,
Albucasis, al-Ghazzá lı́, Avempace, Já bir and others.1 By this means several educational
institutions were established in Europe. Andalusia and Cordova, seats of Arabic learning,
became so famous that a great religious leader, who later became Pope, enrolled himself, in
the year XXX, as a student. Afterwards he spread through southern Europe the knowledge
gained in Islamic universities. Many professors from universities in England and France
became students of universities in Arabia, and Arabic words became a part of European
languages.
One of the Popes of Rome, Clement XI, arranged for a party to travel to the East in order to
secure scientific data.
XIV:1, November '.*0 [XIV:m:Rog]
A tablet of 'Abdu'l-Bahá
O thou servant of the Sacred Threshold!
The stability of every throne and the security of the seat of every sovereign are dependent
upon the grace of God and are based upon the power of Divine assistance. All the Chiefs and
Rulers of the West, Emperors and Kings, that they may establish firmly their rule and
dominion over their peoples, proclaim and hold fast unto this saying of Peter, the Apostle: "In
truth, all authority is of God", that is to say every sovereignty is established and exercised in
accordance with the Divine Purpose. By this means, they assure the sanctity of their throne

Abú -'Alı́ al-Ḥusayn ibn 'Abd Allá h ibn Sı́ná (CE ji;–:;IV); Abú Bakr Muḥ ammad Zakariyá Rá zı́ (icb–jFc); Muḥ ammad ibn
Muḥ ammad ibn al-Ḥasan aṭ-Ṭ ú sı́ (:F;:–:FVb); Abú 'l-Walı́d Muḥ ammad ibn 'Aḥ mad ibn Rushd (::Fe–::ji) "Averroes"; Abú
al-Qá sim Khalaf ibn al-'Abbá s al-Zahrá wı́ al-Anṣ árı́ (jIe–:;:I), "Abulcasis"; Abú Ḥá mid Muḥ ammad ibn Muḥ ammad aṭ-
Ṭ ú sı́ al-Ghazá lı́ (c. :;ci–::::), "Algazel"; Abú Bakr Muḥ ammad ibn Yaḥ yá ibn aṣ -Ṣ á 'igh at-Tujı́bı́ ibn Bá jja (c. :;ic–::Ii),
"Avempace"; and Abú Mú sá Já bir ibn-i-Ḥayyá n (d. c. i;e–i:e).

!$&%
and proclaim the sacredness of their sovereignty.
And now, consider and reflect! How often are rulers and governments praised and extolled
in the Holy Writ of Bahá 'u'llá h and how frequently allegiance and loyalty to Kings and
Monarchs are enjoined upon every one! Ponder in your hearts and realize what the result will
be in future!
Gracious God! They that are in authority are as yet unaware of this most great bounty
bestowed upon them and know not what a rich blessing the Lord hath vouchsafed unto the
rulers and governors of the world.
At this hour, in the uttermost parts of the earth, even in the continent of America, peoples
are praying on behalf of the Chief and Ruler of Persia and praise and glorify his name. Ere
long, ye shall see how the government of Bahá 'u'llá h's native land will have become the most
advanced country in all the regions of the world.
This indeed is supreme bounty and a warning unto every beholder!
(Signed) 'Abdu'l-Bahá
Translated by Shoghi Effendi.
XIV:., December '.*0 [XIV:X:RgX]
Through pride will man be reduced to the lowest rank
Stanwood Cobb
A peculiar inspiration comes to one from perusing the word of God in a foreign language.
That first vivid impression, veiled by long familiarity with the text as it exists in English, has
been restored to me in all its freshness upon reading the Hidden Words in German.
One verse has especially impressed me, both from its meaning and from some of the
experiences of my travels. "Wegen der sterblichen Herrschaft weniger Tage habt ihr Meine
unsterbliche Herrschaft verworfen, euch selbst in rote und gelbe Gewä nder gekleidet und
damit geprahlt. Ich erklä re bei Meiner Schö nheit, dass Ich euch alle unter das gleichgefä rbte
Zelt des Staubes bringen und die Farben von allen entfernen werde, nur nicht von denen,
welche Meine Farbe, rein von allen andern, erwä hlten." "For a fleeting sovereignty of a few
days have you abandoned My imperishable dominion and arrayed yourselves in mortal hues
and pride yourselves therein. I declare by My beauty, that I will bring you all under the unicoloured canopy of dust and take away the colour from all, except from those who have
chosen My colour, pure from all others."
Bahá 'u'llá h has said that it is better to read one Hidden Word than hundreds of pages of any
other literature. Therefore, let us meditate somewhat on the significance of this mighty
utterance. Let us consider some of the examples of fallen glory.
In passing through Holland on our way to Germany, our train went close by Doorn, where
William II languishes in exile. Our thoughts were much upon him. When we reached Berlin
we found his former palace turned into a museum. I shall never forget the impression
received upon traversing these corridors and rooms and gorgeous halls, so recently
consecrated to the glory of the Hohenzollern House. There had been a time when every
gateway and approach was sternly guarded; when at the bugle calls announcing the forthriding of His Majesty, the sidewalk crowds and traffic of the street had drawn aside in
breathless, almost religious silence to make way for the through-passing of this mortal glory.
And now the common crowd invaded the erstwhile halls of imperial grandeur. Yes,
penetrated even to that holy of holies, the golden throne room, access to which had been
esteemed so high!

!$&&
I was reminded of the so-similar fate of the tyrant 'Abdu'l-Ḥamı́d's palace at Yildiz,1 in the
immediate period subsequent to his forced abdication in the Revolution of BXCm. Here, too, the
common crowds had penetrated, eager and curious, to see the interior of that sac- [XIV:X:RlC]
rosanct, guarded as few palaces have ever been. As I went through it at that time I was struck
by the carelessness of the guards, and the flippancy of the amused crowd thronging these
secret and treasured rooms—a natural reaction against their former terror of the Sulṭán.
It was during the last days of 'Abdu'l-Ḥamı́d that 'Abdu'l-Bahá 's life was so seriously
threatened. Then in a few days we saw the captive of injustice set free to make his glorious
and victorious journey through Europe and America; while the former Sulṭán, whose rule had
been for thirty years the most absolute in the world, was to languish out his life in a sad and
miserable captivity.
In the museum at Leipzig we were held spellbound by Lehnbach's portrait of Bismarck.
Those wonderful eyes of the great diplomat and statesman glowed from the canvas with a
cold blue flame. They were eyes before which no man could stand in opposition; eyes
revealing the great mind, the invincible will, the gigantic magnetism of the man who moulded
Europe to his desire. Yet that mind and will and magnetism had to yield before the
determination of the imperial young master to rule alone. And not only did Bismarck's life
end in dismissal and exile from the court whose glory he had created, but we see now the
utter failure and collapse of all the structure he built up by "blood and iron". Only there
remains the good that he conceived and executed—the unity of the great German people
formerly divided into kingdoms and duchies and free cities at constant fratricidal war. So God
uses man to forward that which is good; and that which man does of evil is quickly frustrated.
In the same gallery was a wonderful picture of that other great conqueror and superman,
Napoleon. How he stormed over Europe, terrifying whole populations, making and unmaking
kings, and moulding states to suit his will; yet he lived to see his conquests come to naught, a
helpless prisoner on a lonely isle. In the Corcoran Gallery at Washington is a statue of him as
in his dying days, looking out over life with still his great will and invincible spirit, learning
perhaps certain lessons of the spirit.
In his Memories of the War Time UdWc–UdUq, Friedrich von Mueller, Chancellor of Weimar,
which we visited while passing through Germany, tells us of his interview with Napoleon, in
which he sought pardon and safety for his master, Carl August, Duke of Weimar. Napoleon
was very angry with the duke for having fought against him on the side of Prussia; angry, also,
because the duke did not now immediately abandon allegiance to his over-lord, the King of
Prussia. To secure this audience the duke's chancellor had followed Napoleon humbly and
beseechingly from Weimar to Erfurt, from Erfurt to Raumburg, from Raumburg to Wittenberg,
from Wittenberg to Potsdam. At last Napoleon granted the long-sought-for interview: It is a
dramatic scene, as described by Mueller. (I translate from the German.)
"Finally came the longed-for moment. I was called into the imperial cabinet, in the midst of
which, in rather a defiant attitude, stood Napoleon in his green Chasseur-uniform, his hat
under his arm. … The Emperor broke out into the bitterest reproaches over the conduct of the
Duke, my Master. … 'You see,' he said, 'what I did with the Duke of Braunschweig. I will drive
these wolves in the employ of Italy back to those they came from. Like this hat,' here he threw
it angrily to the ground, 'will I overthrow and humiliate them. And I have a great desire to do
so with your prince.'
"'By Heaven, if one has not at least a hundred thousand men and a goodly count of cannon,
one had better not undertake war with me. These Prussians had as much and more, but what
help was that to them? I have scattered them like spray in the wind, I have crushed them

Yildiz Palace in Istanbul.

!$&'
down, and they will not lift their heads again.'" [XIV:X:RlB]
What a picture of despotic power! The great conqueror asserting his might and prowess;
the faithful servant pleading for the throne of his master, who had done no ill but to fulfil his
duty to the King of Prussia. After much storming, Napoleon softened and promised to keep
the duke upon his throne. "But," and here he spoke again in fiery mood, "let your duke well
understand, that he owes his land and his political existence only and solely to the high
respect, the deep friendship which I have for his wife, the duchess and for her worthy sister."
Of no man is there recorded such an impression of over-mastering power as of this world
conqueror. Women hung their heads and blushed as he walked past them. His bravest,
roughest generals became tame and awe-inspired in his presence. For a time he held Europe
in the hollow of his hand, and there seemed no deliverance.
But Goethe's mother, writing to Weimar in this period of storm and stress from Mainz,
which had fallen into the possession of Napoleon, says, "Yet God still lives, and everything can
turn out better than many now believe. A single moment can change everything."
And so it turned out. Napoleon's power went to ruin more quickly even than it had been
built up.
One more example of fallen glory comes to mind—the greatest example in history of a
terrifying, conquering empire smashed suddenly to pieces! When Sennacherib, the great
Assyrian king, was on his way to conquer Egypt, he stopped at a walled city of an insignificant
little kingdom and called upon it to surrender. It was a city and a kingdom hardly worthy of
his conquest, and worthy of his attention only because it lay in his line of march and
communications, and its existence as a stronghold had become to the Assyrians a danger.
It was the general opinion that the city should be immediately surrendered. The
councillors so advised, the people so clamoured, and the king was so minded. For woe to that
city which resisted Assyria and then was conquered. Death, destruction, tortures unspeakable
for the leading defenders—this was the policy of frightfulness that had made the word
"Assyrians" a name to terrify even babes with, and had lowered the courage and resistance of
those whom Assyria would conquer.
One man alone stood out against the decision to surrender. It was Isaiah, the man of God.
To the thundering, earth-shaking armies of Sennacherib he had nothing to oppose but the
invisible power and protection of Jehovah. He alone had no fear. By his fiery and inspired
words he aroused new courage in the people, the councillors, the king. He promised them
safety. He assured them of the invisible protection.
And in one night a plague coming from the marshes of Egypt so smote the Assyrian army,
killing a hundred and eighty–five thousand, that "Sennacherib, king of Assyria, departed", to
use the simple and quaintly expressive language of the Bible, "and went and returned, and
dwelt at Nineveh."
The Assyrian empire vanished as magically as it had arisen. Within less than a hundred
years after Sennacherib so threatened the destruction of Jerusalem, Nineveh, the capital of
Assyria, fell before the combined armies of the Chaldeans and Medes and Persians. The
terrible scourge of the East was at last laid low. "Its fall was forever. When two centuries
later Xenephon and his ten thousand Greeks marched past the place, the Assyrian nation was
but a vague tradition, and Nineveh, its great city, was a vast heap of rubbish as it is today.
Even the Assyrian speech had passed away."1
Read in Nahum, Chapter p, the rejoicing of Israel at the downfall of this wicked and terrific

Breasted—Ancient Times.

!$&(
city. This passage gives a vivid picture of the fallen greatness of Assyria, one of the most
power- [XIV:X:RlR] ful militaristic empires known to history, which for all its superb warstrength ended in dust.
__________
From these noteworthy examples which history offers, and from many other examples of
near and far times, one may see how prone to fall is mortal glory. Over-weaning pride is
destined to destruction. However great man's will, he cannot battle against God.
So profoundly were the ancient Greeks impressed with this vulnerability of earthly princes,
that they dreaded a too great success; dreaded, above all, the pride that is wont to come with
success. For they feared the jealousy of the gods, and believed the only safeguard lay in
propitiatory sacrifices. We know today that the only sacrifices God wants from men of
success and high position are gratitude, humility, and service; and that the only safety in such
altitudes is guidance.
If we reflect we can very easily see why unlimited power of will cannot be granted to
mortals. What would become of the universe if men of such gigantic wills as Bismarck or
Napoleon should go on attaining more and more of power, here and in the next existence?
Would not the whole universe become an anarchy, a war between demonic wills? We have
seen what havoc such conflicts make of the fair earth we live upon. Shall the heavens
themselves become but the theatre of war? For selfish, egoistic wills can never attain to unity
and harmony among themselves. Each seeks to predominate, but no one is powerful enough
to eternally hold rule.
Our very conception of the universe is against this. The word, itself, by derivation, means
unity, organization, a revolving of solar systems according to one plan. And whose will shall
prevail throughout the universe, save His?
But God's will is not, like man's will, a domination, but a will of love and guidance. It does
not seek to crush, but to perfect. What a wonderful example of this was afforded us in the life
of 'Abdu'l-Bahá . He did not give commands. He offered opportunities for service. Never did
one feel His will infringing upon one's personal freedom. It was offered us only as a guidance,
as a gift of love. If we did not accept, it was our loss, and his grief.
Nor did he ever seek to dazzle strangers by the greatness of his station, by any
manifestation of His power. Those who had capacity to see, were permitted at times to see
him as power. But his power was gently and mercifully veiled from others.
So God works. He could in a moment convince all men of His supremacy. But he chooses
not to do so. They must convince themselves. They must discover Him. If they do not choose
to do so, they are permitted to conceive of and worship themselves as power, until the time
comes for a striking lesson.
Even then God works not in anger, but as the Great Educator, leading us on by rewards and
punishments to a knowledge of His Truths. Those who employ their abilities to the utmost
are given power. That is their reward. But if they do not ascribe that power to God, they are
eventually humiliated. That is their punishment.
Every human will must be turned to God, and revolve about His will. I am so convinced of
this, not only from the teachings of God's word, and from the deductions of reason, but also
from observations based on life and from history, that wherever I see a human will set itself
up to rule and reign in a pride that is forgetful of God, I know a crash is imminent. It is true of
individuals, it is true of nations, it is true of our whole planet.
In this day and generation, although we are unaware of it, we are all living perilously near
this eminence of pride. The whole Occident has become so confident of its powers over
!$&)
nature through [XIV:X:Rlp] scientific knowledge, so puffed with pride over its achievements,
that it has forgotten God. I hesitate to think of the lessons that may be in store for our planet.
If we, as Bahá 'ı́s, cannot turn other men to the consciousness of God, we can at least
increase that consciousness in ourselves, until we realize God as "the One Power which
animates and dominates all things."
It is not without reason that Bahá 'u'llá h has given us the daily prayer: "I testify that Thou
hast made us to know Thee and to adore Thee. I testify that at this moment I am powerless
and Thou art powerful, I am weak and Thou art mighty, I am poor and Thou art rich." If we
can say that and feel that daily, we are safe under the shadow of His protection. Otherwise we
are in danger of vanity and egoistic pride; for there is no temptation to which man, even
spiritual man, is more subject than that of ascribing power and glory to himself instead of to
God.
Not only our own safety, but the safety of the Bahá 'ı́ Cause, lies in this humility and
evanescence. For where there is self-will and pride, there is emulation, envy, recrimination,
disharmony, and eventually a loss of all spiritual power from the individual and from the
group.
There is only one road to advancement in the Kingdom. "Verily man is uplifted to the
heaven of glory and power through Meekness; again, through Pride, is he degraded to the
lowest station."
XIV:., December '.*0 [XIV:X:Rlp]
The spiritual physician
Tablet to Mr Charles Greenleaf
O thou who art attracted to God, may God uphold thee!
I implore God, the Ever-Living, the Everlasting, to assist thee to spread the spirit of life
under all circumstances and conditions, to cheer thy breast by the eternal secret and the
hidden mystery, as mentioned in the Bible, the Gospel and Psalms, that thou mayest arise to
spread the Most Great Glad Tidings in those regions, to express thyself with an effective
power which penetrates into the realities of all things, that thy face may brilliantly shine
among the beloved, that the utterances falling from thy tongue in the great public meetings
may be like the flowing and running waters, and that the Holy Spirit may confirm thee in the
most great assemblies—if thy face be sincerely turned to God, thy heart pure, and thou
sacrificest to thy Lord thy spirit, thy personality, thy soul and thy heart, so that nothing is left
of thee, neither thought, mention, voice, or even a whisper, save the word Yá Bahá 'u'l-Abhá !
Set aside all desires, leave worldly matters, devote thyself to God, be filled with the Spirit,
guide the people to safety and bring to them the holy fragrances which emanate from the
Kingdom of Abhá .
By the life of Bahá , he who is filled with the love of Bahá , and forgets all things, the Holy
Spirit will be heard from his lips and the Spirit of Life will fill his heart, the Lights of the Sign
will shine forth from his face, words will issue from his mouth in strands of pearls, and all
sickness and disease will be healed by the laying on of the hands.
Bahá is upon thee!
(Signed) 'Abdu'l-Bahá
XIV:., December '.*0 [XIV:X:Rlg]
The shrine of the Master
From diary notes of Charles Mason Remey upon his visit to Haifa in March BXRR.

!$&*
Early in the morning following my arrival in Haifa I went up the mountain alone to visit the
Holy Tomb of the Master and that of the Bá b. I found Mı́rzá 'Abbá s Qulı́ within the shrine
placing handfuls of freshly cut flowers upon the thresholds of the inner chambers.
The arrangement of the three back chambers of the Tomb, which constitute the tomb
proper of the Bá b, are the same as formerly, but the three front chambers facing the north,
instead of being used for various purposes, as formerly, now form the tomb of the Master.
Curtis Kelsey, who went to Haifa from America in order to install electric light plants at the
Holy Tombs and in the Bahá 'ı́ Colony, has made an artistic arrangement in his wiring of the
Tombs upon Mount Carmel and one quite in harmony with the style and character of the
buildings. The black iron lamps hang as formerly, suspended from the high, vaulted ceiling,
but he has reversed the shades, thus giving the effect of an indirect lighting system. The
Venetian iron candelabra, in the inner shrine of the Bá b, which the Master permitted me to
make and place there some [XIV:X:Rll] years ago, is still hanging as before, with its nine tall
candles, save that in the central sanctuary lamp, where formerly there hung a glass oil
container with a floating wick, there is now an electric bulb. A very powerful electric light is
placed on the exterior of the tomb, directly above the main doorway to the north. This is
lighted every evening and it forms a focal point on the mountainside and is visible for many
miles out at sea.
Several times, in the night, after the household had quieted, Luṭfu'llá h Ḥakı́m and I climbed
up the mountain to the Tomb of the Master, for a few moments of prayer before the door of
the Shrine which at that late hour was invariably locked though lights from within might have
led one to imagine the building to be open. As is customary in the Orient, burial shrines of
importance are kept illumined by night. The Bahá 'ı́ sacred Shrines are never left in darkness.
I wish that I might adequately describe the spiritual experience of those nocturnal
pilgrimages. The beauty of the spot is beyond description in words. In the clear, scintillating
moonlight of the Orient the eye can see for many miles. From this Holy Tomb, Mount Hermon,
with its cap of snow, seventy or eighty miles distant, was distinctly visible in the clear
moonlight. About the Tomb are fragrant trees, shrubs and flowers. On still nights, when there
was little wind, the air would often be heavy with the fragrance of orange blossoms as we
knelt on the doorsill pouring out our hearts in prayer and supplication. …
__________
One evening during the visit, Shoghi Effendi brought with him to the Pilgrim House the
original text of the blessed Testament of the Master. We stood about the table as he
reverently laid the package thereon, carefully unfolding the envelope from a silk handkerchief
in which it was wrapped. As he took the three Tablets from the cover we saw that each was in
the handwriting of the Master—written, as Shoghi Effendi called our attention to witness—
without hesitation or correction and signed by the Master in several places. We stood with
bated breath in the presence of this document of documents in which is contained the
wondrous plan for the spiritual organization of the Cause of God and our guidance for a
thousand or thousands of years.
The substance of the Testament was, of course, most unexpected. No one could have
anticipated its wonderful ordinances. But as one studies it and imbibes its thought he sees at
once that no other plan could have been made for guarding and preserving the Cause save the
one which the Master has given in his Will. Never have I read anything which gave me the joy
and the inspiration that this holy document produced in my heart. It filled my heart with the
assurance that the Cause was safely guarded. It gives us a fixed direction toward which to
turn and a permanent centre about which we all are to revolve so long as we are in this world.

!$'+
XIV:., December '.*0 [XIV:X:Rll]
Apostles of the Master
Two letters from Munı́rih Khá num, the wife of 'Abdu'l-Bahá
May my soul be a sacrifice to the steadfast in the Cause of God!
The first glad tidings, the first happiness and joy is the return of the Distinguished Branch
to the Holy Land and the Holy Shrines. This has gladdened the hearts of all the Bahá 'ı́s.
The second, O spiritual sisters, and handmaids of the Merciful, is that, praise be to God!
after the setting of the Light of the—World and the ascent of the Beloved of the World
continuous glad tidings and good news have come to the Holy Shrines of the faithfulness of
the friends in holding meetings for teaching, in serving the world of humanity, with unity,
love, charity and kindness to the people of Bahá . This brightens the tearstained eyes and
heals the broken, wounded hearts. In truth it should be [XIV:X:RlZ] so. For in the Blessed Will
most of the exhortations are to this effect: "Do not seek repose for a moment. Do not rest for
an instant. Go forth to all parts of the world. Be dispersed into every village and town. Be not
satisfied until you have given the Message in all the regions of the world." We must look to the
disciples of His Holiness Christ and see what they did after the crucifixion of their Lord. Mary
Magdalene was only a woman from Magdala,1 yet her star shines in the heaven of Christianity.
And Her Holiness the Pure, Qurratu'l-'Ayn, may my soul be a sacrifice to her! although the
days of her sacrifice were not very many, yet she became a brilliant star in the heaven of the
Cause of God. Among the friends all over the world her name has become a symbol of
sacrifice.
In former days there were many steadfast men who sacrificed their pure lives on the field
of martyrdom. But such deeds were unheard-of among women. Now, praise be to God! His
Holiness 'Abdu'l-Bahá has elevated the station of woman and has proclaimed that in this cycle
man and woman are like the two wings of the bird. Neither is superior to the other. Girls
must be educated as well if not better than boys. And His Holiness Bahá 'u'llá h has said that in
this age there will appear women who will be the glory of men. There is no doubt that the
promises of the Prophets of God will be fulfilled. And in a short while everything that
Bahá 'u'llá h said will come to pass.
As Jiná b-i-Au vá rih has told us, at the present time in Ṭ ihrá n about fifty women, with hearts
aflame, and brilliant, prepared to lecture and give explanations, are equipped for all kinds of
service. This news has indeed gladdened our hearts. He has named the dear sisters and has
asked that this one should write and let them know that this bereft mortal has made mention
of them in the Holy Shrines.
O beloved sisters! praise be to God, that the field of service is vast and the hungry souls are
many. The seekers and the thirsty ones are waiting, and these women are ready! But alas,
that some of the people of Persia are bloodthirsty and unjust! …
It is reported that two handmaids of the Merciful, one the daughter of the deceased Vazı́r-i-
Mukarram of Iṣ fahá n and the other the granddaughter of Nú r-i-Nayyirin, also of Iṣ fahá n, have
started out to spread the Cause in their surrounding country. This news has made us very
happy. The description of the meetings in Qazvı́n, and in the different cities of America also
gave us great happiness. It indeed indicates that the hope, the wish of all the friends is the
spreading of the Cause of God. We beseech the True One that He will keep them under His
protection, and we hope that they may attain to that service which is worthy of His Threshold.
Alas, that now the Light of God has hidden itself and the peerless face has disappeared from

Magdala (Aramaic "tower"; Hebrew Migdal; Arabic Mijdal) was an ancient city on the shore of the Sea of Galilee, V km NW
of Tiberias. It is believed to be the birthplace of Mary Magdalene.

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among us and the sun of knowledge and forgiveness has set and the cause of joy and the
foundation of happiness has chosen absence! … We hope that in this year the blessings of God
and His heavenly bestowals will decree for the Bahá 'ı́s results which will exceed all
expectations. We seek mercy for His servants.
The maidservant to the threshold of God,
(Signed) Munı́rih.
The glorious work of education
To the Friends of God. To them be Glory!
It is plain and evident to everyone that the foundation of all life is education. Were it not
for the gift of education no one would have been created, nor would there be any (human) life.
In this great cycle and chosen century the Blessed Beauty (Bahá 'u'llá h) may my life be a
sacrifice to him! has made education important above all other [XIV:X:Rlm] questions, giving it
the highest place among God's blessings. In many instances, in different places, in the holy
Tablets and the divine Verses he has written and commanded every man and woman, every
king, and every well-wisher of the nations to carry on this work, which is the highest and most
honourable of all services before God.
In the day of His Holiness 'Abdu'l-Bahá , the question of education has again been given first
place. He has praised the promoters of this great work, for education has become a great
necessity. He has declared and explained God's displeasure with those who heed not this
great command. The writings of 'Abdu'l-Bahá are full of this subject. He especially advises the
training of girls and women—of the girls of today who are the mothers of tomorrow. It is
manifest that the first tutor of the child is the mother. If the mother is not endowed with
heavenly morals and is not possessed of merciful qualities, and knowledge, she is indeed not
fit for her work as educator. And if she is not prepared to undertake the education of the
children this is a sin. It is clear, therefore, that the education of girls is most important.
Therefore, every merciful friend and handmaid of God, in every city and town, should do as
much as possible to obey this great command, even if in their respective cities this work is
already established.
Because this servant from early childhood has hoped for some means for the education of
Bahá 'ı́ girls, I one day when in the presence of the Master, besought him that, if it were his
wish, we might found here a small school for Bahá 'ı́ children, where they could, from the
beginning, acquire Bahá 'ı́ morals, and learn the history of the Cause. Pointing toward Mount
Carmel, he said: "This long mountain will be covered with schools, hospitals and Pilgrim
Houses. All that has been foretold will come to pass." I said that I had in mind the little piece
of land which Ḥá jı́ Mı́rzá Ḥasan had given. 'Abdu'l-Bahá replied:
"There is a piece of land opposite the Holy Shrine. 'Abbá s Qulı́, the owner, at the Feast of
Riḍ vá n offered it as a gift, and it was accepted. We must purchase all the adjoining land. That
is a good location for a school. It has beautiful scenery and pure air, and is near the Holy
Shrines."
At that time the faithful leaf, Miss Sanderson, was at Haifa. She asked permission to share
in this work. 'Abdu'l-Bahá granted this request. And the revered Mr Remey drew the plan for
the school and presented it for the approval of 'Abdu'l-Bahá .
We now have a large piece of land, and the fifteen hundred pounds which belonged to this
one have been given to this work. About a thousand pounds have come, from all parts of the
world. But the success of this undertaking depends entirely upon the assistance of the faithful
friends. We hope that in the day of the Distinguished Branch, with the help of the Holy Leaves
and through the exertions of the beloved brothers and sisters, this work will be accomplished.
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But this work must be carried out in accordance with the plans and arrangements of Shoghi
Effendi, which are, that anyone who wishes to send a contribution to the school will do so in
the name of the Holy Leaves, the daughters of 'Abdu'l-Bahá . And the receipt, signed by these
four, Ḍı́yá 'ı́yyih Khá num, Rú ḥ á Khá num, Ṭ ú bá Khá num and Munavvar Khá num, will be
forwarded to the donor. The money contributed will be placed in the Bank of Haifa in the
name of the aforementioned ladies until a sufficient sum has been collected.
Every great undertaking has had a small beginning; therefore, we must now also be
satisfied with a small beginning.
(Signed) Munı́rih.
XIV:., December '.*0 [XIV:X:RlX]
Heralds of the new day
Adapted from addresses given in London by Jiná b-i-Au vá rih, whose great history of the
Bahá 'ı́ Cause is now being published in Persian in Cairo, Egypt.
Qurratu'l-'Ayn
When Qurratu'l-'Ayn was a child there was in Persia a very celebrated Mullá Shaykh Aḥ mad
Aḥ sá 'ı́. So great a scholar was he that throughout all the Muslim world he had no peer.
Shaykh Aḥ mad Aḥ sá 'ı́ was the first divine to attack certain established beliefs prevalent
among the Muslims, one of which was that Muḥ ammad in his living, physical body departed
from this earth and ascended into heaven, a belief similar to that held by many Christians with
regard to the Christ. There were other Muslims who in their heart disbelieved this teaching,
but Shaykh Aḥ mad was the first who had the courage to publicly declare against it.
Another Muslim doctrine was that of the resurrection of the body. Shaykh Aḥ mad taught
his students that the physical body cannot go to heaven, that it will not rise but will
disintegrate; while the spirit will be taken up and will dwell in the presence of God. He
explained that it was the spirit of Muḥ ammad, not his body, which ascended.
Again, the Shaykh taught that God always sends teachers to His people, to lead them to His
Kingdom, and that this divine bounty had not ceased.
The Muslims believed that there was one—who had been hidden for a thousand years—
who would appear suddenly, a great teacher. Shaykh Aḥ mad said that the Promised One
would not come that way; he would be manifest shortly but would be born in the natural way.
This teaching of the Shaykh was of utmost importance to the Muslims, because for a thousand
years they had been looking for this person who they believed had been in hiding for that
period. And now the Shaykh said he would be born, and would appear very shortly.
Although strictly forbidden by the mullá s, these teachings found many adherents, until
thousands of people became followers of Shaykh Aḥ mad. They were popularly known as
"Shaykhı́", and by many of the mullá s were called atheists.
At last the teachings of Shaykh Aḥ mad were carried to Qazvı́n, the home of Qurratu'l-'Ayn
and her relatives. Her father and her eldest uncle, both of whom were mullá s, opposed the
Shaykh. But her two younger uncles believed him and secretly became his followers.
Qurratu'l-'Ayn's father and uncle had many discussions about the Shaykh, calling him, in
private, "Ká fir", which means, "Turned away from God and not of the Muslim religion".
Qurratu'l-'Ayn, then between thirteen and fourteen years of age, listened to these
conversations and said, "The Shaykh is right and my father and uncle are wrong." She secured
the books and writings of the Shaykh and read them constantly. Whereupon her father and
uncle said to her, "Read our books. Read our writings. We know better than he."
Shaykh Aḥ mad Aḥ sá 'ı́ went from Karbilá to Khurá sá n and thence to Ṭ ihrá n where he met
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Shá h Fatḥ -'Alı́ who so honoured him that he offered to share with him his throne. But the
Shaykh refused, and left for Karbilá , on his journey passing through Qazvı́n.
After the death of Shaykh Aḥ mad Aḥ sá 'ı́, his disciple Siyyid Ká ẓ im, carried forward his
teachings, constantly telling his disciples and students that soon, within a few years, the
Promised One would appear. Through the assistance of her younger uncle, who believed in
Shaykh Aḥ mad and Siyyid Ká ẓ im, Qurratu'l-'Ayn and able to correspond with Siyyid Ká ẓ im
and secure his writings. She [XIV:X:RZC] watched eagerly for the Promised One, and often told
her younger uncle that unless the new order appeared and the Muslim religion was changed
the condition of women in the East would become much worse. She would say, "Will a day
come when new laws and revelations will be revealed, and shall I be one of the first to follow
those teachings and give my life for my sisters?"
Her longing for the coming of the great Teacher and the new era became so strong that at
last she besought her uncle, her father and her husband for permission to make a pilgrimage
to Karbilá . She knew that there she would be able to meet Siyyid Ká ẓ im. Through the efforts
of her younger uncle this permission was at last granted and she set out upon her wonderful
journey, accompanied by this uncle. What were her sorrow and disappointment to hear, three
days before her arrival in Karbilá , the news of the death of Siyyid Ká ẓ im! However, she soon
remembered that the Siyyid had left glad tidings of the One to come, and who would come
quickly, and her heart was again filled with happiness. She journeyed on to Karbilá and there
visited the family of the Siyyid, who gave her access to many of the Siyyid's unpublished
writings, some of which were not even finished. As she read she exclaimed, "Behold, how
much the Shaykh and the Siyyid have left us. They have left us a sea of writings."
There was no one to take the place of Siyyid Ká ẓ im and teach his students. So Qurratu'l-
'Ayn came forward and announced that she would take this place, would teach his followers
just what the Siyyid had taught and impart to them his knowledge.
This caused much discussion among the Siyyid's followers. Then thirty–two of the students
said, "We will go and hear her once or twice. If we are satisfied we will advise the others to
come, and she will teach them."
It was extremely dangerous and difficult for Qurratu'l-'Ayn to teach men and for them to
come to hear her for in those clays—and even at the present time in many places—women
were kept veiled and in utmost seclusion. But Qurratu'l-'Ayn overcame all difficulties, had a
curtain arranged in the room, and behind this sat and taught those thirty–two students who
came to hear her. They soon recognized her as the one who could best teach them and saw
that she was greater than all the divines in Karbilá . For more than a year she taught these
students, and all the time she wept and prayed that when the Promised One came she might
recognize him. And she urged the people to watch for him and obey Him who was shortly to
come into the world.
When Mullá Ḥusayn-i-Bushrú yihı́ visited the Bá b, and became convinced that he was the
Promised One, he told the news to Mullá 'Alı́y-i-Basṭámı́, who likewise became a follower of
the Bá b, the second disciple. Mullá 'Alı́y-i-Basṭámı́ then went to Karbilá , and there announced
the great tidings that the New Light had arisen. When Qurratu'l-'Ayn heard this news she
summoned him to her presence and asked, "What proofs have you, and where is he?" Mullá
'Alı́ gave her some of the writings and prayers of the Bá b. She took them, and straightway
became a believer. The following day when her pupils came for their lesson she announced
the glad tidings that the long-expected time was at hand, saying, "All the promises given by the
Shaykh and the Siyyid have come to pass. The Promised One is on earth today!"
And a little child shall lead them
An incident from the early life of the Báb

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We now wish to know if Qurratu'l-'Ayn had seen or met or had had any direct
communication with the Bá b previous to his public appearance and, if not, how she became
acquainted with him.
She had heard that there was a young man in Shı́rá z, twenty–five years of age, [XIV:X:RZB]
who from childhood had lived a perfect life and shown wonderful signs of wisdom and
inspiration. But she had never seen him or had access to his writings, and she did not know
that the one of whom Shaykh Aḥ mad and Siyyid Ká ẓ im spoke was this same youth. All that
she knew concerning the Bá b had been told her by Ḥá jı́ Siyyid Javá d, one of the greatest
mullá s1 (divines) in Karbilá .
When Ḥá jı́ Siyyid Javá d went to Shı́rá z the Bá b, at that time called Siyyid 'Alı́ Muḥ ammad,
was between seven and eight years of age. Ḥá jı́ Siyyid Javá d states:
One night I was invited to the house of the uncle of this little boy, and I perceived some
beautiful traits in the little child's character which aroused my interest. This uncle, Ḥá jı́ Siyyid
'Alı́, had charge of the little child, as his father had died. I spent the night in the house of Ḥá jı́
Siyyid 'Alı́ and, in the early morning I heard a tiny, sweet little voice in the next room, which I
found to be a prayer room. It was a little child's voice in prayer—such prayers, such a voice,
such devotion that I became absolutely enraptured and I, who was a great divine and was
known to be very learned became quite humble upon hearing those beautiful words, so that I
wanted to open the door and go out and see who that little child was. I waited patiently until
dawn, when Ḥá jı́ Siyyid 'Alı́ came and met me. And then that little child came, and I saw that
he was the little child between seven and eight years of age—and he it was who had been
chanting in the prayer room. As soon as I gazed upon the child I saw such illumination, and on
his face an expression so beautiful, that I felt I could not find throughout the whole human
race one like him. Before I could ask Ḥá jı́ Siyyid 'Alı́ who he was, Ḥá jı́ Siyyid 'Alı́ said, "This is
my sister's child."
When we were having breakfast I asked a few simple questions of the little boy, and he
answered me in a deep and grave way, such as one would expect from a very learned person.
The child then said, "I am going to school," and left.
I asked where that child went to school and the uncle answered, "He goes to Shaykh 'Au bid
to school."
I was so much drawn to the child that I could not stay where I was but got up and followed
him to the house of Shaykh 'Au bid.
Shaykh 'Au bid, who was a teacher for the young, was surprised to see me, so great a scholar,
so well-known and so famous that the Governor came out and welcomed me into the town,
coming to his house unheralded. I at once understood the wonderment in the face of the
Shaykh and said to him:
"I have not come to see you. I followed this little child," pointing to him. Then I asked the
Shaykh:
"What do you think of this boy?"
As soon as I said this the Shaykh showed great emotion, saying:
"What are you asking me? This child seems to me to be ready to proclaim, to give out a
message to the world. What can I say about this child!"
He said, further: "You see that this child comes to my school as a pupil, but in reality he is
my teacher and I am his pupil. During class time he says so many wonderful things and goes
Mawlá , Pers. mullá , pl. mawá lı́: a Muslim priest. Ḥá jj (Pers. ḥ á jı́), pl. ḥ ujjá j, ḥ ajı́j: pilgrim; Mecca pilgrim, honorific title of
one who has performed the pilgrimage to Mecca. Siyyid: a direct descendent of Muḥ ammad.

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into so many deep and important questions that I have never heard anything like it in all my
life. When the children go out to play one sees him sitting there, reading most important
writings. If the children come and insist that he go and play with them he goes and engages
them in a way which they do not understand; then he slips away and returns to his work."
The admiration of this Shaykh for the child so increased my own admiration and wonder
that I returned to the house of Ḥá jı́ Siyyid 'Alı́ and told him what Shaykh 'Au bid had said to me.
The uncle answered: "I hear so much about this boy. Yet, if I told anything people would
[XIV:X:RZR] only say, 'he likes to speak well of his nephew.'
Ḥá jı́ Siyyid Javá d urged the uncle to tell him more about the little boy. So at last the uncle
consented and told him of a wonderful dream which the child had had, when five years old.
He dreamed that a pair of scales hung down from heaven. In one side of the scales was one of
the prophets; in the other side, which was empty, this little child was placed by an invisible
hand. Then this side weighed down the other, and the prophet seemed to be going up and the
little boy coming down.
"Then, again," the uncle said, "we went one day to a public bath. The child slept when
there. Suddenly he awoke and said, 'I dreamed that the roof of the bath next door fell down
and killed seven ladies.' We were surprised, but when we came out of the bath we discovered
that this had actually happened."
If we were to recount in detail the proofs of the truth of the Bá b it would take a long time.
Suffice it to say that after the Bá b proclaimed his mission this uncle and this teacher believed
in him, and the uncle was, finally, martyred in his footsteps.
This, indeed, is proof!
All these wonderful incidents about the Bá b were related to Qurratu'l-'Ayn by Ḥá jı́ Siyyid
Javá d, and thus she came to know him.
When eighteen years old the Bá b made a pilgrimage to Karbilá , where he met Ḥá jı́ Siyyid
Ká ẓ im of Rasht who also recognized signs of the greatness and illumination in this youth.
These things and what she had read in the books of old made Qurratu'l-'Ayn confident that the
light was to come from Shı́rá z. Therefore when she heard that the youth, Siyyid 'Alı́
Muḥ ammad, in Shı́rá z, had proclaimed his mission she instantly believed in him, and when
she read some of his writings these confirmed still more deeply her belief.
When she heard this news and became a follower of the Bá b her whole attitude, condition
and point of view were completely changed. She now spoke with such power and insight that
those who had seen and heard her before were astonished, and exclaimed, "This is not the
woman we knew before!" She was so aflame that at any gathering of men or women where
she spoke she won the entire attention and the very heart and soul of the audience.1
XIV:., December '.*0 [XIV:X:RZR]
What is new in the Bahá'í teachings?
Some of the new teachings of Bahá 'u'llá h, specialized for the needs of this radiant century,
are the independent investigation of truth, the oneness of mankind, universal peace, a
universal court of arbitral justice, equality of men and women, universal education, the unity
of science and religion, the underlying oneness of all existing faiths, that work done in the
spirit of service is worship, etc.2 'Abdu'l-Bahá outlines some of these teachings in the brilliant

For fuller details of the life of Qurratu'l-'Ayn, see Star of the West, XIV:c, pp. :Ii–:bI, and for the manifestation of the Bá b,
Star of the West, XIV:V, pp. :jI–F;F.
These new teachings are enumerated in 'Abdu'l-Bahá 's addresses in Divine Philosophy, p. c: (:st edition); in the Star of the
West, VIII:F p. I:.

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Tablet1 quoted on the inside cover of this magazine, when he likens these principles to the
rays of the sun. "The spreading of these rays," he says, "will deliver the world of humanity
from the darkness of ignorance and strangeness and lead it to the centre of all these rays."
That centre is the Sun of Reality from which they have all proceeded. That Sun of Truth has
been reflected in dazzling, penetrating power in the mirror of the heart and mind of the great
Manifestation of our age, Bahá 'u'llá h. The divine Manifestation in every age is the centre of
[XIV:X:RZp] the power which can put the ideals of the age into practice. He transmits the Holy
Spirit which creates men anew so that they can live and spread God's teachings. Whenever he
appears on earth he is always the gloriously new element in the solution of the world's
problems. And strangely enough, the thinkers of the age often do not reckon with this method
by which God solves their problems. "The greatest divine bounty," says 'Abdu'l-Bahá , "is the
appearance of the Manifestation of God. How can we ever limit and circumscribe this
bestowal! In reality it is the greatest of spiritual gifts." "Although the stars are scintillating
and brilliant, the sun is superior to them in luminous effulgence. Similarly, these holy, divine
Manifestations are and must always be distinguished above all other beings in every attribute
of glory and perfection in order that it may be proven that the Manifestation is the true
Teacher and real Trainer; that He is the Sun of Truth, … Otherwise, it is not possible for us to
train one human individual and then after training him, believe in him and accept him as the
holy Manifestation of Divinity. The real Manifestation of God must be endowed with divine
knowledge and not dependent upon learning acquired in schools. He must be the Educator,
not the educated; …"2
"A young boy educated in Oxford will not become the universal educator of mankind. One
who is in need of the knowledge of the professors of a university will not become the
Manifestation of God. Christ was not taught by any man, yet he was a universal educator.
Bahá 'u'llá h did not study, but his knowledge was immeasurable. He became the instructor of
the world of humanity. Even his enemies testify to this fact."3
"In a word, the holy, divine Manifestation of God must be distinguished above all others of
mankind in every aspect and qualification in order that He may be able to train effectively the
human body politic, eliminate the darkness enshrouding the human world, uplift humanity
from a lower to a higher kingdom, be able through the penetrative power of His Word to
promote and spread broadcast the beneficent message of universal peace among men, bring
about the unification of mankind in religious belief through a manifest divine power,
harmonize all sects and denominations and convert all native lands and nationalities into one
native land and fatherland."4
"The virtues and perfections of the world of humanity are infinite, but degrees exist. The
outward form may change, but the inherent qualities persist. The lower degree cannot attain
to the higher degree. For example, however much the mineral may advance its progress is
limited to the mineral world. It is possible for the black carbon to become the brilliant
diamond, but it cannot attain to the vegetable kingdom nor obtain the virtue of growth.
Likewise, however much the tree may advance it can never reach to the degree of the animal
nor is it able to acquire the power of hearing and sight. Its phases of progress are
circumscribed, within the circle of the vegetable kingdom. Where formerly it was fruitless, it
has now become fruitful. Or, where formerly it produced small and bitter fruit it now yields
large and perfect fruit.
"Consequently, however much the creatures may make progress they will not be able to

Star of the West, XI::, pp. :;–::.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. beV.
From diary letter of Mirza Ahmad Sohrab, :: October, :j:I.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. beV.

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attain to the station of the Holy Manifestations. Although Peter and Paul made infinite
progress, yet they did not reach to the station of His Holiness Christ. He was the essence of
essences, and they belonged to the world of change and mutation."1
"Yea, all are from God—but one man is so exalted that others bow down before him and he
is adored by them, like Christ, and Moses who called people to the oneness of divinity and who
became the cause of the education of a [XIV:X:RZo] nation—while another is so degraded that
he adores clay, and worships insects and serpents. Are these two one and the same? No,
certainly not! Nay, divine Manifestations are a separate creation.
"All are equal in birth, but look how much they differ in intelligence. One is the wisest of
the wisest and a founder of the laws of happiness and prosperity; while the other is the most
ignorant of the ignorant, and a destroyer of the edifice of peace and honour.
"This shows that Prophets have a station of their own. Many crossed the desert sands of
Sinai but it was Moses who heard the voice of God, because divine Manifestations have a
spiritual power peculiar to themselves. Mighty nations swayed the world at the time of the
appearance of divine Manifestations, but they were all degraded and obliterated. But behold!
what a banner did Christ, a single person, having no helper or assistant, unfurl!
"All are from God, but all have different stations. Both man and animals are from God—but
what a difference is there between them !"2
Question: "Did Jesus first realize his mission when the Spirit descended upon him in the
form of a dove?"
'Abdu'l-Bahá : "The Holy Spirit was always with Christ."
Question: "Did he know of it?"
'Abdu'l-Bahá : "It was hidden from others, but manifest to him. The story about the dove is
simply a metaphor. No dove came down. Amongst the people, John the Baptist felt that the
Holy Spirit was in Christ. The Holy Spirit was always with Christ. He knew about his mission
from early childhood."
Question: "Did the Bá b, Bahá 'u'llá h and 'Abdu'l-Bahá also know of their mission from early
childhood?"
'Abdu'l-Bahá : "Yes."
Question: "In a book I read that at the age of twenty–four the Bá b realized his mission."
'Abdu'l-Bahá : "From childhood it was apparent to him, like the sun. The people felt his
greatness although they did not know about his future."3
__________
Thus, whenever "the ever widening circle of man's knowledge meets the spiritual world the
Manifestation of God is sent to mirror forth His splendour." The enumeration of the universal
principles gives only a few of the rays of the world-illuminating sun.4 No one can know all the
revelation until he has fully known and reflected in his life and deeds the centre and source of
it all, God's new Manifestation.
"The source of all learning is the knowledge of God, exalted is His Glory! and this cannot be
attained save through the knowledge of His Divine Manifestations."

From a Tablet to Mrs E. G. Cooper, :j:e.
'Abdu'l-Bahá : From the diary of Mı́rzá Maḥ mú d, I; October :j:F.
From notes sent to America by Mr Fugeta.
Star of the West, XI::, pp. :;–::.

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XIV:'/, January '.*6 [XIV:BC:RXB]
The life of Bahá'u'lláh
Jiná b-i-Fá ḍ il
Part I
The province of Má zindará n, in northern Persia, has played a most distinguished part in the
history of that country. Reaching to the Caspian Sea, it is covered, in its northern portion, by a
great forest of primeval trees where many nightingales sing their sweetest melodies, and
thousands of varieties of fragrant flowers bloom in profusion. In the south are high
mountains, upon whose peaks the snow never melts. This mountainous district, now the
summer resort of the citizens of Ṭ ihrá n, was in ancient times a place of retirement for the
"herbod",1 the mystics and holy people. Here they went for meditation and prayer.
There are many legends regarding the province. It was said that here there would grow a
celestial tree, with branches reaching to heaven. The fruit of this tree would be for the life of
the nations. Many people travelled to this region hoping to find the wonderful tree. Another
legend was that the king of war and hatred had been imprisoned in one of these high
mountains. These stories were, of course, parables, describing in symbolic language the
coming of the Universal Manifestation of God, whose teachings would encompass the earth
and bring peace to all mankind.
In Nú r, one of the districts of Má zindará n, dwelt the ancestors of Bahá 'u'llá h. A manuscript
has been found, giving his genealogy which goes back more than B,pCC years, to the kings of
ancient Persia. These ancestors were people of illumined mind, of great wealth and
distinction. So pre-eminent were they among the people that they were regarded as a
superior order of beings. They possessed immense estates and many cattle, and built for
themselves a great palace on the side of the mountain where the magnificent view took in
valley and river. In this palace they entertained in princely fashion their summer guests.
Bahá 'u'llá h's father was Prime Minister to the Shá h. He was looked upon by his
contemporaries as a genius; his beautiful handwriting is to this day used as a model in
calligraphy and the samples of it which still remain are highly prized by connoisseurs. He also
had bitter enemies, due to his fearless speaking of the truth, and his high position. During the
winter he lived in his palace in Ṭ ihrá n. But in the summer he retired to his country estate at
Nú r.
In BmBZ, in the palace in Ṭ ihrá n, Bahá 'u'llá h was born. Although there were other children in
the family, the parents had a unique love for this little boy, feeling even in his infancy the
radiance of his remarkable power. Over the entrance to his house Bahá 'u'llá h's father
inscribed a verse which shows an intuition of his son's future. This inscription may still be
read: [XIV:BC:RXR]
"When thou enterest the sacred abode of the Beloved
"Say, 'I am at Thy command'.
"This is the home of Love. Enter with reverence.
"This is holy ground. Remove thy shoes when thou enterest here."
Bahá 'u'llá h, when a child, had a dream in which he saw himself in a vast desert and around
his head was flying every species of bird. Passing over the desert he came to the ocean. He
swam in the ocean and all the fishes came to him and swam around his head. He related this
dream to his father who told it to a celebrated Interpreter of dreams. This Interpreter said
that the birds and fishes meant the thinkers of the world and that this boy would after a while
Hirbud, Zoroastrian religious teacher, lower in rank than a priest.

!$'*
become so great that all the thoughtful ones of the earth would follow him.
The perfection of character and the radiant spirit of the little child drew to him not only his
father and mother, but prominent persons began to prophesy concerning his future. He was
so beloved by the people that his father's enemies, even, withheld their attacks, because of
this little boy.
When he reached maturity it was supposed that he would, because of his father's high
position, enter the government service. But Bahá 'u'llá h's purposes were of a different nature.
A very prominent theologian of Persia, a distant relative of Bahá 'u'llá h, had a dream. He
found himself in a deep valley, beside a beautiful palace. He wished to enter the palace but
was told by the people that he must not do so for "The Promised One was within in
conference, alone, with Bahá 'u'llá h."
The theologian related this dream to many people, and all wondered concerning the
spiritual station of Bahá 'u'llá h. The theologian said, "Perhaps he has so high a station because
he is my relative."
Some thoughtful people replied, "But you, yourself, did not have permission to enter."
This theologian had about a thousand students who met with him in class in order to
discuss difficult problems of theology. One day, when their discussion was at its height,
Bahá 'u'llá h entered the room. After listening for a while he began to speak, and for nearly an
hour they listened, wonder-struck, to the torrent of explanation which poured from his lips.
The students were astounded, and the teacher marvelled, saying, "We have all studied the
books—but here is one who without having studied imparts to us something greater than we
have ever heard."
Bahá 'u'llá h was by this time regarded by many as a superman, and everyone in the
province felt that they must follow his counsel. Then, in Bmpm, his father died, leaving a vast
estate of lands and cattle. Even before his father's death Bahá 'u'llá h gave large sums of money
to aid the poor.
When Bahá 'u'llá h was twenty–seven years old, and living in his home in Ṭ ihrá n, the Bá b
declared himself. The people came to Bahá 'u'llá h regarding the matter, and he told them,
"What the Bá b says is true." He also advised his family to study the Bá b's writings.
We have no evidence that the Bá b and Bahá 'u'llá h ever met, yet we know that their
spiritual communication was continual. There is a story, which is probably true, that when
the Bá b was under guard, on the outskirts of Ṭ ihrá n, Bahá 'u'llá h visited him, and the people
observed how, contrary to his usual custom, the Bá b paid extraordinary honour to Bahá 'u'llá h,
thus showing his recognition of his great spiritual station.
In the early morning of the Cause, when Bahá 'u'llá h's own station was as yet unknown, he
powerfully assisted the movement, with utmost effort and sacrifice, comforting the
persecuted followers of the Bá b and giving large sums of money to assist the spreading of the
new teachings. With irresistible logic and perfect wisdom he taught the new principles. He
had never in his life been to school, yet he wrote with a style of [XIV:BC:RXp] transcendent
beauty, and spoke as one inspired. To the listening people his words seemed like the waves of
a vast tumultuous ocean.
The wonderful abilities of Bahá 'u'llá h, however, aroused the opposition of bitter enemies
who made every effort to halt the spread of the movement. In BmoZ he was imprisoned for a
number of days because of his efforts in behalf of some prominent followers of the Bá b who
had been arrested. Shortly after his release a great conference of the believers of the Bá b was
held at Badasht. There, many distinguished disciples came together to discuss ways and
means for spreading the Cause. During this time they lived in tents which they pitched on the
!$(+
plain outside the town. Bahá 'u'llá h attended this conference and through his great wisdom
unity of thought was achieved among all the different minds. It was into the midst of this
imposing conference that Qurratu'l-'Ayn appeared with face unveiled, and declared that a
New Day had dawned, the day of the emancipation of women, of the resurrection of souls,
when men and women would rise from the graves of ignorance and limited beliefs and would
see the Sun of God's Bounty which had appeared from the invisible horizon. Previous to this
conference she had written to the Bá b that she realized how he, in his wisdom, was giving his
new teachings, little by little, according to the capacity of the people, but would he give her
permission to teach still more; and if she was rejected she would gladly sacrifice herself to
spread God's new Light.
During the great siege of Má zindará n, which occurred after the conference at Badasht,
Bahá 'u'llá h, taking with him eleven believers, went to the authorities and pled for the
besieged. But in answer, he with his eleven companions was arrested, and a great mob
gathered from the surrounding district and armed with all manner of weapons tried to kill
them. For safe keeping the guards at last hid them in a mosque and the Governor himself
interfered to save Bahá 'u'llá h and his companions. Some Muslim mullá s who had been
confounded by Bahá 'u'llá h in a discussion of scientific subjects now came forward and incited
the people to attack the mosque and inflict injury upon Bahá 'u'llá h. The mob became so
violent that the guards found it impossible to check them so they made a hole in the wall and
through it slipped Bahá 'u'llá h and his companions out of the mosque and to safe hiding in a
well protected house unknown to the people. Later he and the others were set free and they
returned to Ṭ ihrá n.
After the martyrdom of the Bá b, Bahá 'u'llá h travelled to Baghdá d and Karbilá where he
inspired many, many people through his example and his great illumination. After a year's
absence he returned to Ṭ ihrá n where a veritable reign of terror had started against the Bá b's
followers. The Prime Minister sent a request to him, at his summer residence just outside
Ṭ ihrá n, to depart quickly and save himself. But Bahá 'u'llá h refused to do this and remained
where he was. Soon, a mob went to his palace, brought him out and compelled him, with
hands manacled and bare feet to run for miles, amidst the jeers of the people. He was put in
an underground dungeon with a number of believers, his neck, feet and hands in heavy chains
and these chains fastened to the floor. Here he was kept for four months. Each day a believer
was taken out to be killed by the people in the public square. But the presence of Bahá 'u'llá h
was so glorious that those steadfast souls crowded with him in the dungeon were supremely
happy and joyous. He would chant, "God is our Sustainer", "Sufficient unto us is God". And the
rayless cell would be transformed into the light of heaven. In their renunciation and spiritual
joy they sang and danced even under the swords of their executioners.
Unable to find any pretext for executing Bahá 'u'llá h and because he was of the nobility, the
Persian government decided at last to exile him and in this way extinguish the new
movement. He was [XIV:BC:RXo] ordered to leave Ṭ ihrá n immediately, for Baghdá d. He was
not allowed time to obtain money or to secure even necessary clothing for himself and his
family, but all were mounted on horses and started upon the journey. It was mid-winter and
heavy snow storms and bitter cold were the companions of the band of exiles as, surrounded
by guards, they hurried along over the perilous mountain roads. After the most tragic
sufferings they arrived in Baghdá d, in Bmgp.
From Baghdá d the light of Truth shone forth brighter than ever and Bahá 'u'llá h taught his
universal principles. The "lesser resurrection" was ended and the "universal resurrection"
appeared.1 There were many believers of the Bá b who kept the faith but, because of the
terrible persecutions, were in hiding. These, many of them, when they heard that Bahá 'u'llá h

See article on the Bá b, in the Star of the West, XIV:V, pp. :jI–F;F.

!$(!
was living in Mesopotamia, in comparative freedom, started out for Baghdá d and joined him
there.
Humanity is ever prone to oppose its spiritual leaders. And now, many followers of the Bá b
who had arisen with great courage to accept his teachings, which were far in advance of those
preached by the Persian religious leaders of that time, were unable to understand the
wonderful and progressive teachings of Bahá 'u'llá h. They felt that he was abrogating the
precepts of the Bá b. Therefore much discussion arose. Another cause of disturbance at that
time was the appearance of a malady ever present in the world-love of leadership. This crept
in among these early disciples causing many of the Bá b's followers to believe themselves
important. Bahá 'u'llá h had not yet declared himself the Manifestation and they had no excuse
for attacking him; yet they realized that one had come among them whose power their love of
leadership might find a serious obstacle. On the other hand there were many who possessed
true insight; these, as soon as they heard Bahá 'u'llá h speak recognized him as their new leader
and acknowledged him. Finally, after being in Baghdá d for about a year, Bahá 'u'llá h decided
to withdraw for a while that the believers might decide whom they wished to follow. So,
quietly one night he slipped away and not even his family knew where he had gone nor the
hour of his departure. In the morning, when his absence was discovered, a wide search was
made, in every direction, and to every place where he was wont to go. But no trace nor sign of
him could anywhere be found.
For two long years no word came from Bahá 'u'llá h, and those followers of the Bá b who
were sincere and faithful came fully to realize what a great and glorious light had been
withdrawn. They were confused and at loss; they were like sheep without a shepherd, like
lamps whose light had been extinguished. They now saw clearly that only Bahá 'u'llá h was
their bulwark and sustainer, their source of light and wisdom.
When he left his home in Baghdá d, Bahá 'u'llá h journeyed to Kurdistá n and into the
mountain wildernesses of that country, to a place called Sulaymá nı́yyih. Here he lived, in a
cave, dressed in the garb of a religious hermit. Those wild mountains were full of
highwaymen and desperadoes and he who travelled in that region took his life in his hands.
But as these people came to know Bahá 'u'llá h a great love and respect for him filled their
hearts. They did not know who he was, only, they said, that he was the embodiment of divine
attributes.
Bahá 'u'llá h had a most melodious voice, and in the night, in his cave in the mountains, he
would chant in Persian the most exquisite poems and prayers. Then the people near his cave
would awake, and rise, and congregate at the mouth of the cave to listen to the wonderful
singing. Later, these prayers were collected and printed in a volume in remembrance of those
sacred hours. This volume is now in the possession of the believers.
One day, in the hills of Sulaymá nı́yyih, Bahá 'u'llá h came upon a little boy, weep-
[XIV:BC:RXg] ing bitterly. Tenderly he picked up the child and, holding him in his arms,
inquired as to his trouble. The little boy replied that his teacher had written a line on his slate
and told him to copy it exactly. When he could not do this as well as the other pupils the
teacher had beaten him. "Therefore," said the child, "I am unhappy." Bahá 'u'llá h lovingly
consoled him and said that he would teach him to write. He took the slate from the boy's hand
and wrote upon it, in most beautiful handwriting, a thought compelling epigram, then told the
child to carry this to his teacher. The teacher upon reading the profound epigram, written in
such beautiful handwriting was much surprised and inquired where the one who so wrote
could be found. Thus the learned men of that region came to know of Bahá 'u'llá h's presence
among them.
Soon the fame of his knowledge and wisdom spread throughout Kurdistá n and the
thoughtful ones, regarding him as a saint, came to him with their problems in spiritual and

!$(#
mystical subjects. Finally the news that a very holy man was living in the mountains in
Kurdistá n reached the ears of Bahá 'u'llá h's family, who immediately said that this could be
none other than Bahá 'u'llá h and they must set out to find him.
There was a physician, a member of the Persian Consulate, who frequently visited the
family of Bahá 'u'llá h and felt much sympathy for them because of their great sorrow at his
absence. One day this physician came with a story of a merchant who had travelled to
Hamadá n to sell some bales of goods. On the homeward journey he was attacked by a band of
Bedouin robbers who, unable to find his money, cut his throat, carried him back into the
mountains, there threw him down and, covering his body with stones left him. A shepherd
coming that way a little later, saw drops of blood on the ground and following their trail found
the poor merchant, whose heart was still feebly beating. A physician was quickly brought.
The merchant was unable to speak, but before he died he wrote upon a bit of paper that there
was money secreted in his clothing, which he was carrying to "a renowned saint who lived in
the mountains", and he begged that the money be taken to this saint, to be devoted to his
cause.
These stories convinced the believers in Baghdá d that it was Bahá 'u'llá h who was living in
the cave in the mountains of Kurdistá n. One who was very faithful, said, "I will go and find
Bahá 'u'llá h and will beg him to return. If he does not wish to do so, I will remain with him."
His companions replied that the journey was most dangerous for the country was full of
robbers. But he said, "I will go."
After encountering many difficulties he finally reached the cave. He proffered to
Bahá 'u'llá h many letters supplicating and entreating him to return to Baghdá d. At last
Bahá 'u'llá h consented and started forth with this companion.
His return to Baghdá d brought a wonderful impetus to the Cause. His very appearance, so
majestic and compelling drew to him people from all walks of life, for one need but look into
his face to see that he was not as others. Soon a constant stream of visitors was pouring into
his house; the rough Kurds from the mountains, in sheepskin clothing, coming in search of
their Master who had so recently been among them; leaders of thought, Jewish, Muslim,
Christian, seeking an audience; the various consuls and other dignitaries stationed at
Baghdá d, who stood silent in his presence, waiting for his words of wisdom. There were also
numbers of pilgrims who came to visit the holy shrines established in the cities near Baghdá d.
Many of these earnest men came to see Bahá 'u'llá h to investigate his teachings: returning to
their homes they carried the new message.
With Bahá 'u'llá h present among them a new spirit shone from the hearts of the believers.
He taught them that the way to spread the Cause was for each believer to become a divine
lamp of guidance among all the people. The more [XIV:BC:RXl] they were harmed by the
enemies of the Cause, he told them, the more must they show forth love and kindness. Then
other believers, from all parts of the country, left their homes and relatives and came to
Baghdá d to be with Bahá 'u'llá h, who trained them in these noble characteristics, changing
iron into gold, until many were drawn to the movement through the spiritual lives of these
early followers.
Then the enemies of the Cause again bestirred themselves. The story is told of a religious
leader who was greatly drawn to Bahá 'u'llá h. Learning that the enemies were plotting against
him he decided to warn Bahá 'u'llá h. So he went early one morning to his home, with this
intention. He found Bahá 'u'llá h beside the River Dajli,1 walking up and down the beautiful
bank which he loved, pouring forth his revelation. The visitor, greatly surprised that
Bahá 'u'llá h was so undisturbed by his impending danger, waited until he returned to his

Nihr Dijla, Tigris River.

!$($
house, and then told him of his danger. Bahá 'u'llá h reassured him, saying, "God is working
through invisible means."
In spite of all the persecutions the believers did not become downcast or discouraged.
They had supreme confidence in Bahá 'u'llá h. They were so aglow with the spirit of sacrifice
and devotion to the Cause of God that if their material possessions were taken away from
them it made no difference to them, for they were living in the paradise of nearness to
Bahá 'u'llá h.
During these days in Baghdá d many books and Tablets were revealed through the pen of
Bahá 'u'llá h. The Kitáb-i-Íqán was written during this period, also the Hidden Words, Seven
Valleys, Jewels of Mysteries in the Highest Journey, a great Tablet called the Tablet of Jacob, and
many other luminous epistles. Bahá 'u'llá h wrote and spoke in brilliant epigrams so inspiring
to mind and spirit that they were repeated everywhere. Philosophers and poets longed to
meet him, and his teachings spread far and wide throughout the Eastern countries. Therefore
Baghdá d during these years was a great centre of divine light.
XIV:'', February '.*6 [XIV:BB:pRg]
The life of Bahá'u'lláh
Jiná b-i-Fá ḍ il
Part II
The enemies of Bahá 'u'llá h, wishing to exile him from Baghdá d, met in consultation. They
asked a prominent divine, a very good and sincere man, with many followers, to meet with
them. This divine was not a follower of Bahá 'u'llá h, but when he heard the plan of the
enemies he refused to have anything to do with it, saying that they had never investigated the
matter, and therefore could not know the truth; then he left the meeting. The others finally
decided to send one of their number to talk with Bahá 'u'llá h. This man, also, was good and
sincere and when he met Bahá 'u'llá h he beheld in wonder the radiance of his spirit. He asked
what he should say to those who had sent him. Bahá 'u'llá h replied, "You must tell them all
that you have seen and felt." The emissary said, "They do not doubt your greatness and
knowledge. What they really want is a miracle." Bahá 'u'llá h answered, "You have read in all
the sacred books that miracles do not appear through the wish of the people, but by the will of
God. If God followed the will of the people the order of the world would be destroyed, for the
people are many and each one holds in his mind a wish different from the others. However,
you may tell your friends that they may consult together and choose one miracle; if I perform
this miracle, then they must all believe."
The emissary, rejoicing, returned to his colleagues. While they were considering
Bahá 'u'llá h's message one said, "If Bahá 'u'llá h, through his unseen power should perform this
miracle, then would we accept him, and become believers?" To this question they answered,
No. So the matter of the miracle was dropped.
At last the enemies of the Cause secured from the government authorities an order
banishing Bahá 'u'llá h from Baghdá d. It first read that he should go, alone. But later this was
changed, permitting his family and a few followers to accompany him. The band of exiles left
Baghdá d and paused, first, in a beautiful garden outside the city. Here they sojourned for
twelve days. A tent was pitched for Bahá 'u'llá h, and around it the tents for the others. These
days in the garden are called "The days of Riḍ vá n" and they are of supreme importance, for it
was then that Bahá 'u'llá h declared, to a few followers, his great mission and began to build the
palace of peace and unity for the world. He revealed many wonderful verses which sing the
melodies of the New Day of God.
When the twelve days were over, the party, mounted on horses and donkeys and guarded
by Turkish soldiers, set out again. The believers who could not accompany them were utterly
!$(%
broken [XIV:BB:pRl] hearted. It was as though Bahá 'u'llá h was a king starting upon a glorious
journey. Outwardly, an exile—but in his spirit a great light was shining.
The desert of Asia Minor over which they had to travel in order to reach Constantinople is
full of jagged mountains—a most inhospitable land whose vast reaches of wilderness are the
hiding place of robbers and wild animals. Through the burning heat of this desert wilderness,
in the hottest season of the year, Bahá 'u'llá h and his party travelled for months. Only once
along the way did they pause. The reason for this delay, a rest for the exiles of nine days, was
this: they came upon a merchant who had been attacked by a band of robbers and his load of
goods stolen. He appealed to the Turkish soldiers accompanying Bahá 'u'llá h to help him; but
they refused. Then he approached Bahá 'u'llá h and besought him to intercede in his behalf.
Bahá 'u'llá h called the soldiers to him and told them to assist to their utmost this unfortunate
man. So the guards were obliged to leave the party of exiles and to scour the country until
they found the robbers, rescued the stolen goods and returned them to the merchant: When
this was done Bahá 'u'llá h was ready to continue the journey.
After four months of travel through the desert the party reached the seaport town of
Sá msú n, where they went on board a ship and sailed along the Black Sea to the Bosporus,
finally arriving in Constantinople. Here they were met by government officials and the whole
party quartered in one small house. Four months they stayed in Constantinople, and from this
cosmopolitan centre, the highway between Asia and Europe, the fame of Bahá 'u'llá h spread
like wildfire. Many prominent men visited him here, and left his presence marvelling at the
wisdom of his answers to their questions.
Seeing the power of his influence and how the Cause was spreading, the enemies in their
jealousy decided to drive him from Constantinople. He was urged by several prominent men
to write a letter to the Sulṭán of Turkey stating his case. But Bahá 'u'llá h declined to do this,
saying that he preferred to leave his affairs in the hands of God.
The enemies growing more and more afraid of his influence secured an order for his exile
from Constantinople to Adrianople, in the extreme corner of European Turkey and a nine
days' journey by carriage from Constantinople. Here Bahá 'u'llá h and his party lived as exiles
for five years, under the surveillance of the Turkish government. In Adrianople he wrote two
wonderful Tablets, called the Tablet of Command and the Tablet of The City of Unity. In these
Tablets he gives instructions for a united humanity and proclaims to the world his divine
mission as the Manifestation of God and the Centre around which all the names revolve and
the fulfilment of the prophecies of the Scriptures. He also, at this time, wrote many other
glorious epistles, each one a flame of light to inspire and illumine the believers. He wrote two
Tablets, one in Persian and the other in Arabic, and called them both "The Tablet of Aḥmad".
In the Arabic Tablet of Aḥmad Bahá 'u'llá h says: "Whosoever is sorrowful and disillusioned
and disappointed let him read this Tablet; then joy and happiness will enter into his heart."
It was now very difficult for Bahá 'u'llá h to communicate with his followers in other regions,
due to the strict surveillance of the enemies. However, several of the believers managed to
travel back and forth, bringing letters to Bahá 'u'llá h and taking back his Tablets of instruction
and encouragement. Inspired by his example and self-sacrifice the friends went forth to carry
to the ends of the earth the message that the Promised One had come and the Day of
Resurrection had dawned, the day of reconciliation and international unity.
After five years in Adrianople his influence had become so great and his fol- [XIV:BB:pRZ]
lowers so numerous that the enemies of the Cause determined to banish him again, this time
alone, and to some very remote place, sending his family and the other members of his party
to a different city. When this heart-breaking news was brought to them the little party was
panic stricken. They had forsaken every worldly possession and comfort in order to be near
to Bahá 'u'llá h and now they declared that they could not endure existence away from him.

!$(&
Then officials stationed at Adrianople, and representing various European governments,
came to Bahá 'u'llá h and offered him their assistance, that he might go to one of the European
countries and live in peace the remainder of his life, or that a protest might be made against
his persecutors. But Bahá 'u'llá h replied, "No. Reliance is in God, and not in any human
power."
His family and the little band of devoted followers were finally allowed to remain with him,
and all were exiled together to Gallipoli. Here they were met by an order countermanding the
last one and commanding that he be separated from his party.
Bahá 'u'llá h now manifested his spiritual authority. He wrote a mighty epistle, called the
Tablet of Ra'ís. Although this Tablet was written to the one who, according to earthly
sovereignty had power of life and death over him, yet a person unacquainted with the facts
would suppose it to be written by a King to his most submissive subject. In this Tablet
Bahá 'u'llá h speaks with power divine and rejects the command of separation from his family
and followers. He also prophesies concerning the bloodshed which would occur in
Adrianople.
The order commanding the separation of the party was rescinded and a steamship made
ready to carry them all to Alexandria. Arriving there (in Bmlm), after a five days' journey, they
re-embarked in a ship bound for Haifa, Palestine. Three more days at sea brought them to
Haifa where, after one night's rest, they were put into small boats and taken to 'Akká , a
distance of about nine miles,
The city of 'Akká is surrounded by high walls whose iron gates were closed at night. The
streets were never cleaned. There was no water for drinking save that filtered from the sea.
These unsanitary conditions, added to a very bad climate, bred a disease from which many
died. In fact, there was a saying that if a bird flew over 'Akká it would die. The barracks,
where Bahá 'u'llá h and his party were imprisoned, was the most unwholesome place in 'Akká .
The dungeon-like rooms were rayless and damp, without windows, and swarming with
vermin. The soldiers behind the iron gates who were given custody of the prisoners were the
roughest of characters, and had government orders to shoot at sight any one of the prisoners
who attempted to leave the prison. For some time after they were put into this prison they
were given neither bread nor water, and the men, women and children were in a most pitiable
condition. When they were finally given some bread it was such that they could hardly eat it.
And the water allowed them made them all ill, some of the party dying from drinking it. The
enemies of the Cause were sure that the exiles would all die within a few months, knowing
that human beings cannot long survive such conditions. And one may imagine what this
meant for Bahá 'u'llá h and his family, who were of the nobility of Persia and had lived in great
luxury. But their invincible faith and the confirmations of the Holy Spirit sustained them, and
all through those dark and grievous months their hearts were filled with heavenly joy.
After some time the restrictions were somewhat abated and two of the friends were
permitted to go out, once a day, to the bazaars to purchase supplies. They went accompanied
by soldiers who had orders to keep strict watch upon them and if they attempted to speak one
word [XIV:BB:pRm] other than those needed to make their purchases to shoot them instantly.
Before Bahá 'u'llá h arrived in 'Akká a wonderful thing happened. One of his followers
decided to go there and open a shop. He had been in 'Akká for some time, and had had no
news of his Master's fate, for the place to which Bahá 'u'llá h was exiled was kept secret by the
Turkish government. Then one day he encountered the two believers buying their supplies.
They recognized each other in silent joy and happiness. Through this believer communication
with the outside world was established. The physician who attended Bahá 'u'llá h and his party
when they all became ill through drinking the terrible water of 'Akká soon loved them very
much, and he asked to be allowed to serve them. So, when he left the barracks he would carry

!$('
with him Bahá 'u'llá h's epistles and Tablets, to send them to his followers, and would receive
their answers.
When the believers learned where Bahá 'u'llá h was incarcerated many started out, on foot,
across the mountains and the desert, in search of their Great Teacher. After journeying many
months they would arrive outside 'Akká . As access to Bahá 'u'llá h was impossible they would
stand outside the city wall near the sea until Bahá 'u'llá h came to the window of his prison
room. After looking at him for a few moments they would turn about, their hearts singing
with joy that they had seen their Beloved and been recognized by him.
During this imprisonment in the barracks Bahá 'u'llá h revealed many wonderful books and
Tablets which brought to the far-away friends supreme happiness. At the end of the second
year of their imprisonment a tragic event occurred. One of Bahá 'u'llá h's sons, called the
Purest Branch, a young man seventeen years of age, endowed with a character of superlative
spiritual beauty, was one day walking on the roof of the prison. He served Bahá 'u'llá h as his
secretary and wrote down, at his dictation, his Tablets. As he walked up and down on the roof
of the barracks chanting a beautiful prayer he made a misstep over the edge of the roof and
fell to the floor below. He was picked up so badly injured that his life quickly ebbed away.
Before he died Bahá 'u'llá h asked him if [XIV:BB:pRX] he had any request to make. He replied,
"My only supplication is that this suffering of mine and my death may be a sacrifice to the
friends of God, through which the prison doors may be opened and a greater freedom of
access may be given to Bahá 'u'llá h."
When this request was made known to the officials their hearts were touched, and because
of it and because, little by little, during those two years, they and the townspeople had begun
to realize somewhat of the beauty of the lives of these exiles, their love and their
unselfishness, the prison doors were opened and they were allowed to secure a small house in
the town. Bahá 'u'llá h was not permitted to leave the house, but the living conditions were
better than those in the barracks. Seven long years he spent, within the four walls of that
house, nor did he in all that time look upon a blade of grass or rushing water or hear the
singing of the birds which he had loved in his native land. During these years 'Abdu'l-Bahá
was a link between Bahá 'u'llá h and the outside world. He went among the people, with the
utmost kindness, telling them stories, imparting to them knowledge and wisdom. The
religious leaders and the government officials learned to love 'Abdu'l-Bahá . So now and then
he would take one of these prominent men to Bahá 'u'llá h, whose mighty presence was so
majestic, whose words were so luminous that many became believers and offered to render
any service their positions permitted.
Finally, after nine years' close imprisonment, through the efforts of these influential men
Bahá 'u'llá h was granted permission to walk in the streets of 'Akká . Later he was allowed to
leave the city and have a beautiful garden, called the Garden of Riḍ vá n, about two and a half
miles outside of 'Akká . And finally he went to live in a house called the palace of Bahjı́, also
outside of 'Akká . Here he lived until BmXR, when he ascended into the spiritual world.
Bahá 'u'llá h was sent by his enemies to 'Akká , Palestine, against his will, an exile and a
prisoner. But through this very act of the enemies in banishing him to the Holy Land many
wonderful and divine prophecies, of the Jewish prophets and Muḥ ammad were fulfilled; and
many people, Christians, Jews and Muslims, came to see and to follow the new faith.
There is a prophecy in the Old Testament which says that in the Latter Day God will make
the valley of Achor a door of hope to all nations.1 This prophecy could have no physical
significance, for the small town of 'Akká , with its high walls and iron gate and its unfortunate
inhabitants could never, of itself, become a door of hope for the people of all the earth.

Hosea F::c.

!$((
Therefore the prophecy must be interpreted spiritually, and means that from this dark spot
will arise a spiritual light which will shine into the hearts of men, everywhere.
'Akká is very damp and the place is infested with fleas. There is in the Qur'á n a strange
verse, which says, "Blessed is the man who is bitten by the fleas of 'Akká ." Another verse
states, "Happy is he who eats the onions of 'Akká ", referring undoubtedly, to the unpleasant
odours of the place. Outside 'Akká there is a well of stagnant, tepid water to which one
descends by means of several steps. This well is called 'Aynu'l-Baqar1 and Muḥ ammad
prophesied concerning it, saying how happy would be the man who tasted the water of
'Aynu'l-Baqar. It is impossible that these prophecies should have a literal fulfilment; therefore
it is clear that the greatness of 'Akká will be spiritual.
From 'Akká the spiritual teachings of Bahá 'u'llá h spread through the world. The enemies
did their utmost to crush the light, but it became more and more brilliant. The friends arose
everywhere to teach, and distribute the Tablets of Bahá 'u'llá h. In many parts of Persia they
were martyred, but this only united [XIV:BB:ppC] the hearts of the friends more firmly. The
movement spread to India and grew apace in Turkey and Russia and certain parts of Europe.
In the wonderful Tablets and holy books which Bahá 'u'llá h revealed in 'Akká one feels that
the author is standing upon the highest mountain of the earth, looking down upon humanity
with eyes of compassion and universal love, bidding all to climb the mountain and become
characterized with the attributes of the sons of God. With one mighty blow Bahá 'u'llá h
destroyed the separating walls of tradition and dogma and invited all religions and races to
realize that they are brothers and sisters and so to live as to attain the pinnacle of prosperity
and success. In his writings we find the perfection of all divine religions, a new interpretation
of the heavenly books which breaks the seals and establishes unity among the believers in all
the world religions. He ushers in the age of the establishment of the Kingdom of God on earth,
of divine justice, equality and peace among all the children of God.
XIV:'/, January '.*6 [XIV:BC:RXl]
The federation of the world
A Tablet of Bahá 'u'llá h
He is the Counsellor, the Trustworthy.
Consider the world as a human being. This being was created perfect and healthy, but due
to various causes became ill; and its illness was never removed because it was in the hands of
unwise physicians. If in any age one of its members was healed, by a wise physician, its other
parts continued ill, with various afflictions. And now it has been given into the hands of those
who are fostered by the wine of self-conceit. If of these people, a few try, somewhat, to heal it
their purpose is to profit thereby, either through fame, or official position. Such people as
these have not been and will not be able to remove these illnesses, save to a slight degree.
And the great remedy, which is the cause of its health—that is, the unity of all the people of
the earth into one cause and religion and form of worship—impossible save through one,
wise, perfect, confirmed Physician who, from the Eternal World turns his face to this earth
and comes to earth for the organization of the world and the uniting of its people—whenever
such light has appeared from the Horizon of the Divine Will and such a Wise Physician
become manifest from the Dayspring of Celestial Wisdom, these [XIV:BC:RXZ] various
physicians have become like clouds to veil his radiance.
Therefore, the people of the earth still continue in their dissensions—and the sickness of
the world has not passed away and has not been healed. These physicians were not able to
accomplish this great work; neither did they permit the Divine Physician, but became

An ancient spring, 'Aynu'l-Baqar ("The spring of the cow"), just outside 'Akká .

!$()
beclouding veils to conceal him.
Consider, in these days the Eternal Beauty and the Greatest Name has swept away these
veils, and sacrificed himself for the illumination of the world and the unity and salvation of its
people. Yet all arose to injure him—until at last he was imprisoned in the prison which is the
most desolate of cities, and they closed the doors of entrance and departure. They see the
Friend as the stranger and the Beloved as an enemy and regard the peacemaker as the
mischief-maker.
O people of wealth and power! Behold how you become a veil, and have withheld the
world and its people from the effulgence of the light of the Sun of justice and infinite Bounties
and how you see the greatest tranquillity as hardship, and the greatest gift as calamity!
At least listen to the kindly counsels of the Divine Beauty for the organization of the world
and the tranquillity of its inhabitants. Every year you are adding to your expenditures, putting
this on the shoulders of the people; this is furthest removed from equity and justice, and
comes only from the winds of selfishness which are blowing and moving. To stop this is
impossible save through a strong, unshakeable peace, which is the greatest cause of the
firmness of the principles (which are) the foundation of the people and the nation.
Although the perfect peace and unity they did not receive, the world must be repaired
through this (lesser) peace so that its sickness may diminish somewhat. Peace among the
rulers was and will be the cause of tranquillity to the inhabitants and people of the country.
Through this means they will not need armies and armaments, except in sufficient number to
protect their cities and countries; and having established this (peace) the expenses will be less
and the inhabitants will be tranquil and they themselves (the rulers) will be at rest. If after
this peace (is established) one king should rise against the others it will be necessary for the
others, all together, to restrain him.
It is astonishing that up to the present time they have not attained thereto. Although the
pomp of kingship and the hugeness of armies are obstacles to some in accepting this peace—
the cause of tranquillity for all—these were and will be pure superstitions, for the majesty of
man and his honour are only through those things which are worthy of him, not through outer
accessories. The people of perception look at the commander as one commanded; count the
rich, poor and the powerful, weak; see that their dominion, authority, their wealth their power
are dependent upon the people. Therefore, these things will not make the station of man
higher, to the people of perception.
The essence of man is hidden in his individuality which must appear through the polish of
education. This is man's glory, and all else which depends upon outer things, is not a part of
man, himself.
Therefore, they will not look at external smallness or largeness, dignity or honour; and they
must attain to the most great peace.
The rulers are manifestations of divine power. It is regrettable that those esteemed souls
impose this burden. If in reality they will put the reins of affairs in the hands of trustworthy,
faithful and intelligent persons they will find themselves free and at rest. How happy is that
ruler who arises to assist God and proclaim His Cause and to illumine the world with the light
of justice. It is necessary that all the people of the earth shall love him. [XIV:BC:RXm]
This is that which proceedeth from the pen of the King of Eternity. We ask God that He will
graciously aid all the nations with that which will be for their benefit and make them to
understand what is good for them in this world and the world to come.
He is Powerful in all things

!$(*
XIV:'/, January '.*6 [XIV:BC:RXm]
The oneness of the human world
Louis G. Gregory
The signs of God are numberless in the world today. As light upon the horizon of hearts, as
rays from the Sun of Reality, are the teachings of holiness and peace. Among the great
principles of unity, from its emphasis and recurrence in the Bahá 'ı́ teachings the most brilliant
and powerful is that which declares the oneness of humanity. This divine truth is power to
the hand that is puny and weak. To the heart frozen by convention it is genial warmth. To the
tongue that is mute it is the voice of the angels. The mind cannot resist its logic and the soul is
subdued by its spiritual power. Happy therefore is he who perceives its significance. Justice
adorns his character. His vision is strengthened and enlarged. He perceives things that are
real. All nations are one. All lands are one earth. All races are the great human family. All
voices belong to the mighty chorus of praise.
Essential unity, sign of the divine creation, does not destroy essential differences in the
world. Distinctions due to appearance, habitat, grades and kingdoms, capacities and powers
that vary, all have their bearing in the organization of the world. Yet such differences should
not remove that which is basic and fundamental. The eternal bond of love is the universal
connection. Yes, wherever organization, itself an expression of love, exists, diversified talents
must also be found.
The lowest forms of matter are called by the scientist, inorganic. To him they are lifeless
because destitute of organs. But 'Abdu'l-Bahá assures us that even in the lowest forms of
matter, such as the earth, there is life. Hence we know that even here there is organization.
Science tells us that in the realm of matter there are beings so infinitesimal that a myriad of
them united would escape the scrutiny of the eye. Yet in each there is organization which to
us attests the divine power. In the highest, spiritual realm, the light of oneness is supreme.
Should we not expect to find the Kingdom of Heaven, as befits its lofty state, more perfectly
organized than the kingdoms of earth? The unity of mankind does not contemplate the
crumbling of all organization, but rather the removal of all friction among all its elements and
parts, thereby increasing its effectiveness and power. The uniting power appears in all the
kingdoms, but the higher the ascent the greater is its rule manifest. The title of nobility in the
divine worlds is service.
The world of man is free to accept or reject what divine wisdom reveals. Evidences of life
and hope on the one hand and of collapse and chaos on the other express man's acceptance or
denial of the principle of God. The calamities and heart-aches of which man complains are for
him a driving force toward his Maker. The breaking down of all plans of relief gradually
eliminates all aid save the Greatest Name. This power alone can free man from himself and
those idols of hate, fear, error, and superstition which claim his homage.
It is obviously absurd for people to hate because of differences of weight and stature. Is it
less so because some are [XIV:BC:RXX] French, others German; some white, others black; some
Europeans, others Asians? Rich in imagery, poetic and beautiful in expression are those
teachings which unfold the harmony in varied perfection of all the grades and kingdoms of
creation. 'Abdu'l-Bahá seemed never happier than when, with his divine eloquence, he
unfolded the law of human solidarity, which he indicated must follow the analogy of the other
kingdoms created by God. He reminds us of the rubies and sapphires, diamonds and pearls,
that compose a diadem; of the many waves of one sea; of the different coloured lambs that
together skip and play; of the blue and white doves that find fellowship; of the many trees of
one orchard; of the variegated flowers of one garden; of the harmonious notes of one
orchestra; of the rainbow with its ethereal and varied splendour, sign of the Covenant of God
with all his children. Bahá 'u'llá h speaks of mankind as the "leaves of one tree and the fruits of
!$)+
one branch."
These great Luminaries, who in their Oneness are the Tree and Branch of Divinity, have left
no doubt as to their will for the unity of the world. Man may ever find, in the rose garden of
Abhá , that variety which gives joy to life harmonized by the eternal and divine Oneness which
is life itself. When the light of unity is unveiled in the inner consciousness, man may find new
meanings in the endless forms of creation which yield their secrets for his training. The flora
of many regions; the changes of season wherein earth unfolds its treasures; valleys and
mountains; rivers and shining lakes; the many shades in the turning of the autumn leaves; the
sun, now shining with majestic splendour, anon1 tingeing the cumulous clouds with red; the
moon, many in its phases, yet one in its changeless looking to the earth; the stars differing in
size, yet each and all contributing to the brilliancy of the heavens; rain and sparkling dews;
plains and plateaux; oases and fertile fields; deserts of ice and deserts of burning sand suggest
a panorama of beauty that is endless with the signs of the Heavenly Artist, Who is One. All the
kingdoms, according to varying capacities, reflect and praise the True One. But while the
lower kingdoms show forth many charms, the perfections of the human realm are richer and
more beautiful. On an occasion of state, in the city of Washington, the head of the nation,
through the aid of an electrical device which amplified the voice, addressed about one
hundred thousand people. In this vast throng, with faces turned expectantly in one direction,
one could see far greater beauty in diversity than in all the lower kingdoms of creation. For
man, who contains in his being endless possibilities of growth, is nature's sum, plus the
virtues of the higher realm. The marvel of this great gathering was that each figure marked a
distinct individuality and was the temple of a deathless entity, the human spirit.
Smaller in numbers, yet far weightier in significance, were the gatherings which
surrounded 'Abdu'l-Bahá in the East and West, inspired by his words of wisdom and receiving
life pulses from his healing sympathy. These happy friends, in meeting 'Abdu'l-Bahá ,
contacted with the world of oneness. The joy of faces indicated that the hearts were shown
their reality. New visions of happiness came to all as sentiments and powers were directed
toward world fellowship. As the divine Educator called forth their virtues, many for the first
time responded to the best within them. The creative power of unity, which builds divine
civilization, flowed to the hearts. Alike and yet different, distinct yet harmonious, united yet
free, many yet one, the friends of 'Abdu'l-Bahá throughout the world, stand through the glory
of sacrifice upon the plane of oneness, transformed by the power of the new day.
Bahá 'u'llá h and 'Abdu'l-Bahá have removed the veils of separation and es- [XIV:BC:pCC]
trangement from all races and nations. All are urged to acquire culture and all are invited to
the table of heavenly teachings. The belief, born of superstition, that any race or nation is
incapable of acquiring knowledge is forever dispelled. The strong are saved from pride and
the weak from aggression. All are given the right to true strength through the Might of God.
"The beloved of God are those in whom the Word of God taketh effect." For those who prize
spiritual values this is enough. Yet it may be interesting to note how the scientific lore of this
age reflects the light of the Messengers of God: Sir Arthur Keith, of great renown among
anthropologists, declares that the terms high and low do not apply to races, but only to
civilizations. Jean Finot of the French school, proves the absurdity of race prejudice with the
exactness of a demonstration in Euclid. Prof. Munroe of Japan, in one of his admirable
lectures, shows how the different civilizations have been successively developed by peoples of
all colours, rejecting the theory that there is inherent inferiority on the part of any race, past
or present.
It has been proved in many cases that children whose ancestors have been savages for
many generations, if put in school and given an opportunity, can acquire the highest culture.

At another time.

!$)!
But still woeful is the loss, if divine ideals are lacking. The great war illustrates what people
trained by the best of human methods, may yet do to each other. The first discovery of man is
his own body and its needs. The next is his relationship to his family. Then little by little he
becomes interested in the community, the nation and perhaps the race in its more limited
sense. It is pitiable for the world that for the most, development seems arrested here. But
now, for those who are willing, the divine bounty widens the horizons of unity to include the
world. This attainment is a priceless jewel for man.
A traveller in Persia tells of meeting in that country, where means of locomotion are so
limited and common schools so meagre, many people of even lowly life as measured by
worldly standards, who discuss and espouse ideals which would honour the sages and seers
of earth. These people have been trained by Bahá 'u'llá h and his successors to think in terms
of humanity and to work and pray for universal welfare. They know and act upon those laws
which must govern a united world. Their lives are simple. Their hearts are pure. Their faces
shine with divine joy. Yet happier still are the mighty and strong whose human stations do
not debar the light divine. The education of Bahá 'u'llá h successfully trains all degrees and
ranks. Its spirit penetrates all gatherings. One can scarcely attend any gathering of
progressive thinkers nowadays without hearing Bahá 'ı́ ideals expressed.
It is related that a European king, who was sending a body of his troops to a colony, thus
addressed them: "As you go among my subjects across the sea, there is one thought I wish to
impress upon you. It is that they are our brothers. If we have any advantage over those
people, it is not because of how we look, but because of what we know. And when they know
what we know, it is possible that they may do more with it than we have done. So go among
them and teach them. And remember that if you insult them because of their colour, you
insult me. I know that you intend to do what is right. But this thought cannot be too strongly
impressed upon you."
It is clear that all races and nations have much to give to the collective consciousness which
brings world civilization. It may be given to some to do more than others, but no wise man
will wish to impede the progress of any. Those who are kind will wish to aid the advancement
of all. Because human horizons are limited and personal touches are perhaps even more so,
men are seldom accurate judges of the capacities and powers of their fellow beings. Men
[XIV:BC:pCB] usually allow themselves to be governed by impressions and appearances, while
the insight of the Absolute judge penetrates the reality of man. Many years ago one of the
great teachers most impressively called our attention to the unerring way in which 'Abdu'l-
Bahá looked upon the hearts. The Prophets of God, without exception, have appraised
humanity according to spiritual values and standards. They have with one voice commanded
unity and have set the example of favouring all people who advance toward God. Such is the
badge of distinction in the world of reality.
Down the ages, in all countries and climes, virtues appear which attest a divine power in
man. Even among the most primitive peoples this light appears. Even among the so-called
savages of the world one may sometimes find a fidelity, a hospitality, a responsiveness to love
which put to shame by comparison many of the most advanced. As the poet says:
"I believe that in all ages
Every human heart is human;
That in even savage bosoms,
There are yearnings, longings, strivings,
For the good they comprehend not."
There are flashes of reality in the ancient Sabaean religion, which in the time of Homer had
lapsed into idol worship. In the Iliad, Agamemnon, the king of men, addressing the wrathful
Achilles, says:

!$)#
"If thou hast great strength some god bestowed it upon thee." Or, as Pope translates:
"Know vain man, thy valour is from God!" Thankfulness to the True One augments the power
of unity.
Man increases his wealth of divine blessings by sharing them with others. Dispersion,
avoidance, hatred, dissipate the forces of life upon every plane. Ill will toward others prevents
refreshing sleep, impairs digestion, dwarfs the mind, cankers the soul, disturbs the family,
alienates friends, increases foes, and removes one far from God. Hatred between races and
nations is now so far-reaching and calamitous as to threaten the existence of all flesh. Greatly
to be pitied is he who hates. Those who know would avoid it as they would a pestilent
disease. Its subjective harm may be far greater than any injury it may bring to others. But it is
certain that love removes hate, and mighty is the power that confirms human service under
divine Guidance.
'Abdu'l-Bahá defines "the reality of humanity" as:
"That universal unity, which is the oneness of the kingdom of the human race, the basic
harmony of the world, and the appearance of the bounty of the Almighty."
The principle accepted, one may view with gladness what it portends in the readjustment
to a higher plane, of all human ties. Another attitude perhaps, may be that of elation at
sacrifices made, souls awakened, victories won by the sword of the spirit. But the glory of the
day is the task that remains. The unification of souls, at home and abroad, is the aim of service
to the Beauty of Abhá . Stupendous and splendid is the effort, which God confirms, of forging a
chain of love which links all humanity. When this end is achieved paeans of joy will ascend
from earth to heaven and the Supreme Paradise will acclaim the bliss of a united world.
XIV:'/, January '.*6 [XIV:BC:pCp]
The only solution of world problems
One of the interesting signs of the times is the conversion of the well-known suffrage
worker of England, Miss Cristabel Pankhurst, to an evangelist of the "Second Coming". In her
first enthusiasm for woman's suffrage, she says, "I had lived in an atmosphere of illusion,
thinking that once certain obstacles were removed, especially the disenfranchisement of
women, it would be full steam ahead for the ideal and social international order." But recent
events have convinced her that neither the women nor the men, the workingmen nor the
politicians are able to bring in the new international order. "When I really faced the facts," she
says, "I saw that the war was not a war to end war."1 "We men and women have not the
goodness needed, nor the loving-kindness, nor the wisdom, nor the power, to regenerate the
world …. We (women) are wholly unable, just as the men are unable, even to form, much less
to put into effect, the policy that will regenerate the world." "It is the task, not of humanity,
but of Divinity, infinite in wisdom, power and love."2
Then she discovered the Bible prophecies concerning Christ's return at the "end of the age",
and that "the establishment of the Kingdom awaits his return." "'Ah! that is the solution!' My
heart stirred to it. My practical political eye saw that this Divine Programme is absolutely the
only one that can solve the international, social, political and moral problems of the world."3
"A few years ago," she says, "there was excuse for the critical having doubts of Bible
prophecies. But recent events are fitting into the mould of prophecy so marvellously as to
remove all grounds for doubt." There are the wars and rumours of wars, at least the
beginnings of the great Armageddon, the return of the Jews to the Holy Land, the faith of many

Behold He Cometh, The Book Stall. New York.
Behold He Cometh, The Book Stall. New York.
Behold He Cometh, The Book Stall. New York.

!$)$
waxing cold, the fulfilment of the prophecy foretold in II Timothy, Chapter p, that "in the last
days grievous times shall come, for men shall be lovers of self, lovers of money, boastful,
haughty, disobedient to parents, … lovers of pleasure rather than lovers of God."
In her addresses she mentions many such prophecies and is so convinced that the coming
of Christ is right at hand that before a great audience in Chicago, recently, she said, "I will
return and speak to you in the spring, if He tarrieth."
There is no more remarkable sign of the times than the vast multitudes in the Christian
churches who are watching for the imminent return of the Christ. It is true that they take the
Bible prophecies literally, expect him to descend in a material cloud from heaven, with power
and great glory, not realizing that they interpret but in part, prophesy in part, and that when
the perfect interpretation is come that which is in part shall be done away.
The first great discovery is that he cometh. The second discovery is how he cometh. And
this has been given to us in the crystal-clear interpretations of Bahá 'u'llá h and 'Abdu'l-Bahá .
Science and religion are one truth, they tell us. When he comes he does not contradict the
known laws of science. He comes as a thief in the night. He comes as the Son of Man. "Unto us
a child is born and unto us a son is given and his name shall be called wonderful, counsellor, …
Prince of Peace." If he should appear from the sky in a material cloud only a few people could
see him, But if he appears in his spiritual reality, like the lightning shining from the east to the
west, even the cloud of his body will not prevent the multitudes from beholding the light of his
teachings and his world-transforming Holy Spirit. Only when he appears as a spiritual reality
can every spiritual eye see him. Meeting him in the air is to be interpreted spiritually; our
spirits rising to meet him in the heaven of his presence. His angels are his teachers, visible
and invisible, who sum- [XIV:BC:pCo] mon his elect from the four corners of the earth. The
resurrection of all those who recognize him and are baptized by his Holy Spirit is the rising
from the grave of prejudice and self into the Kingdom of universal peace and love. And he
appears after the sun of the heavens of the old religious order is darkened and the stars of the
old ordinances and leaderships have fallen to earth. But when he comes he is the same sun of
divine manifestation rising from the horizon of a new body, a new city, a new name.
The expectation of Christ's return is part of a world-wide anticipation. Each religion awaits
the return of its beloved Prophet. There is a little mosque, we are told, in the Holy Land,
where a priest presides, keeping ready the shoes that the Messiah is to wear when he comes
to Jerusalem. The Zoroastrians are sure that the great Messiah will be born in central Persia;
the Jews that he will appear on Mount Zion, when "the valley of Achor" will be "a door of
hope" and "Carmel and Sharon, they shall see the glory of God." Muslim tradition tells about
visiting the One in Acre; the Confucianists say that he will appear in the West; Buddhists pray
for the coming of the Beloved Maitreya. Though they may name him by different names, all
await the Promised One who will unite the many religions until there shall be one fold, one
Shepherd.
XIV:'/, January '.*6 [XIV:BC:pCg]
Ships that pass in the night
Stanwood Cobb
One of the delights of European travel is the opportunity it gives of meeting people of
different races and nationalities and exchanging views with them. The way in which the
coaches of European trains are divided into transverse compartments seating six or eight
people, facilitates sociability. If the journey is of any length one soon gets into conversation
with one's neighbours, especially if one knows French, the universal auxiliary language of
Europe.
Many pleasant exchanges of opinion and experience take place at this time, when
!$)%
conversation is a boon to while away otherwise tedious hours. And one can obtain from these
sociabilities en route a clear idea and a sincere expression of the native culture and thought,
for these casual acquaintances on trains, as on boats, become surprisingly sincere and
outspoken.
To Bahá 'ı́s these meetings are of special value because they give an opportunity for
spreading the Message.
There are four different types of thought and reaction which one meets with in telling of
the Bahá 'ı́ Cause. First are those people who are quite satisfied with life as it is. Such people
today exist in Europe in only a few countries where conditions of living are still pleasant.
Second, are those who lament existing conditions, but are hopeless of any change in human
nature of such kind as to effect the desired change in human relationships. Third, are those
who desire a change and are working for it along some line which appeals to them as
adequate. Fourth, are those who despair of life as it is, see no way out of the difficulties, and
consequently grasp eagerly at the teachings of the Cause, finding there a ray of hope.
The first class is, as already mentioned, not common in Europe in this epoch of misery and
threatening downfall of [XIV:BC:pCl] civilization. The second class I should say predominates.
These must be awakened to a faith in divine power and to a realization that human nature,
through the sublimation of religion, can be changed. The third class is not at present
susceptible to the Cause, though perhaps sympathetic and appreciative. Some of this class are
working along spiritual lines similar to our own, and not only they but their work is in reality
part of the Kingdom. Another group of this class is working along anti-religious lines. That is,
they not only have no faith in the power of religion to change human nature and to effect a
more perfect organization of mankind, but they are actually opposed to religion, believing it
an instrument of the upper classes for the suppression of the working class. This group
composes a very large number of those who are today working most earnestly to change
human conditions for the better. It is a pity that the sins of the church have in the past
furnished some grounds for this hostility to it, because there is a great deal of nobility,
idealism, and spirit of self-sacrifice in this group of workers, qualities which if permeated and
guided by the Holy Spirit could accomplish great good for the human race; but which if spent
in strife and race—warfare will serve, as 'Abdu'l-Bahá has said, only to usher the human race
into greater misery and hardships. The last class is increasing rapidly in those countries in
Europe which are in suffering and want, and their hearts are fertile ground for seeds of
Wisdom and of Truth. They need only proper gardening to bring forth the flowers and fruit of
the Kingdom.
One meets all these classes of people in the course of travel. For instance, in riding from
Hamburg to Berlin, we met a man of the second class. He was a man of the very highest
intelligence, and as I observed, extremely sensitive and sympathetic toward the sufferings of
others. He had been a naval officer during the war. He had thought much on life, and was a
brilliant conversationalist. Since he knew English well, we could talk all the more readily with
him. He had with him his wife, a Norwegian, two adorable children and a maid. They did not
know English. He confided to us his chagrin that his wife was bringing up the children
according to the old conventions. Here was a soul innately gentle, and loving, of high ideals,
seeking the welfare of humanity, but alas, by the faulty means of further death and
destruction. He was of course impervious to the Cause, for he was a complete enthusiast in
his own belief.
On the train from Berlin to Weimar, we got into conversation with the conductor, who
seemed a gentle and simple soul. He had been in the war. He did not want more war. His face
lit up when we told him of the Cause. Anything that could prevent war seemed to him
praiseworthy. He took with great pleasure the little booklet (number nine) we gave him, and

!$)&
said goodbye sweetly as he left the train at the end of his run.
An amazing incident took place on the train from Bad Gastein to Innsbruck. We were in a
small compartment with only one other occupant, a lady from Vienna. Her conversation
showing her to be against war and distressed at the continued militancy of Europe, I asked her
if she had ever heard of the Bahá 'ı́ movement. "Why, yes!" was her answer. "Two American
ladies on this very train were telling me about it. They got off an hour ago at Bischofshofen.
They could not speak German much, but they were so eager that they made me understand.
They took my address and are going to send me literature."
What an impression it must have made on the Viennese lady to meet two Bahá 'ı́ parties in
succession. She might suppose that half America was Bahá 'ı́. I saw vividly in my mind's eye
the day when Bahá 'ı́s will really be as numerous in America as it might seem to the stranger
from her two encounters.
In Persia, where the Cause has made [XIV:BC:pCZ] such headway, it is the common saying
that if four people happen to gather together one of them is sure to be a Bahá 'ı́. Some years
ago the then Persian consul to Cairo, who was a Bahá 'ı́, told me that in Ṭ ihrá n he happened
one day to be in a group of four people, one of whom undertook to combat this current saying.
"How ridiculous," he said, "is the thought that four people cannot gather together without one
of them being a Bahá 'ı́! Here we are together, and none of us are Bahá 'ı́s!" He, himself, was
not a Bahá 'ı́, but the other three men, unknown to him, were all Bahá 'ı́s. God speed the day
when such a saying will become true in America.
This Viennese lady was deeply touched with what we told her. She read booklet number
nine with avidity, and said when she finished it, "I believe everything in it." We have her
address, which we also sent to Herr Herrigel, and we trust she will continue in contact with
the friends and with the Cause. Her interest and zeal were as much an inspiration to us as our
message was to her.
The Austrians seem especially susceptible to the Cause. They are a kindly, sweet-tempered
people, grateful for help given them in their national distress, and ready to take up
humanitarian ideals, longing, particularly, for something to restore hope to life.
Another friend we met again with pleasure was Monsieur D____ from Budapest—a scholar
and thinker, official translator in seven languages, a Pole by birth, citizen of the world by
virtue of his natural intelligence and breadth of mind, he had found himself in complete
accord with the Bahá 'ı́ teaching; and he is eager to start an assembly in Budapest upon his
return there in September. His wife, a sweet Viennese lady, we found amiable and friendly, as
indeed are all Viennese. Monsieur D_____ urged us to visit Budapest in September and help
him to start an assembly. If we cannot do so we trust someone else will be able to help.
These are some of the "ships we passed in the night". There were others to whom we
cannot give space here. Then, there are the Bahá 'ı́ friends whom it is such a joy to meet. I am
writing this at Hotel des Alpes, Mont Pelerin, where Lady Blomfield is also staying. Each
afternoon she reads to us from the book she is writing, episodes in the lives of the Bá b, of
Bahá 'u'llá h, of 'Abdu'l-Bahá , and of those noble souls, particularly the women, associated with
them in the Cause of God. These episodes, which she has gathered from 'Abdu'l-Bahá and
from his family, she has recorded with such vividness that as she reads them to us we seem to
live in the days of the Bá b, to glory and to suffer with him and his martyred friends.
Through Lady Blomfield we met also A. Ḥusayn Iṣ fahá nı́, who is completing his studies at
Lausanne,—an earnest, radiant Bahá 'ı́, of the kind to make one see a brilliant future for Persia.
He believes that in twenty or thirty years his country will be preponderatingly Bahá 'ı́. What a
glorious prospect, not only for him, but for us all to look forward to. For when Persia becomes
Bahá 'ı́, it will shed the blessings of the Divine Civilization not only on its own citizens, but

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upon the world.
XIV:'', February '.*6 [XIV:BB:ppC]
The life beyond
Stanwood Cobb
At the end of every religious epoch, just when the spirit of religion is being born anew
through the agency of a Manifestation of God, humanity finds itself in a lamentable condition
of scepticism and disbelief. Not only does it deny God, but what is more extraordinary, it
denies itself. That is to say, it denies the eternal existence of its own soul, thus putting itself
on a level with the beasts and voluntarily abnegating its high estate as children of the Most
High God and heirs to a spiritual kingdom.
The superb faith in the future life brought to the world by Christ which so inspired his early
followers as to destroy entirely the fear of death, has almost entirely departed from the world
of Christendom, yea, even from the hearts of those who call upon his name.
Not only does the materialistic science of today deny the continued existence of the soul;
but those who still adhere to the teachings of Christ hold only a tenuous faith in it. The
current phraseology of the day in regard to death is similar to that in the pagan days when
Homer sang and lamented the fate of those deprived of this bright earth life. Yes, in the
Occident death today is universally viewed as a misfortune, a deprivation, a substitution for
existence of non-existence, or at best of a tenebrous1 existence which is a poor exchange for
the glories of our earth life illumined and warmed as it is by the rays of a visible sun.
It is just because humanity is prone to lose the vision, prone to reverse the order of things
and put the finite before the infinite, the mortal before the immortal, the material before the
spiritual, that it becomes necessary for God to send a Messenger to renew the vision and bring
again to humanity the interpretation of this life as a fragment only of complete individual
existence.
For the most part, the message of these Spiritual Teachers is one of joy and of great
promise. But there is another aspect to their teaching, a necessary corollary to a future life of
joy for the spiritually minded. If there are to be rewards for the spiritual, there are also to be
punishments, or let us say deprivations, for the unspiritual.
This dual teaching of reward and punishment after death has been one of the most
important factors in the spreading of the great world religions. In the teachings of Buddha, of
Christ, of Mu- [XIV:BB:ppB] ḥ ammad, as well as in the teachings of the apostles of these
Manifestations, the doctrine of a judgement day, of a time when one's deeds would determine
one's subsequent state of existence was greatly emphasized and became an inspiring though
stern incentive to the acceptance of the said religion and to the living of a spiritual life.
The vivid symbols and allegories used to warn an ignorant, concrete-minded humanity
such as existed in the time of Christ and of Muḥ ammad, such as exists still in large numbers,
have been rightly interpreted by modern intelligence as standing for spiritual rather than
material rewards and punishments.
This interpretation of eschatology has not prevailed so long but what many Christians still
living can look back to the day when the first proponents and expounders of universal
salvation, or Universalists as they are called, were considered as anathema by the literal
minded.
My grandfather, Rev. Sylvanus Cobb, was among those who first ventured to interpret away
the hell fire and brimstone which had perfumed the nostrils of the devout. He attacked
Dark, gloomy.

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especially the sort of revival sermons delivered by one celebrated contemporaneous divine,
who was wont to draw such vivid fire and brimstone portrayals of the judgement day that
women screamed and fainted.
That mankind is prone to the concrete is evidenced by the luminous portrayals of the
punishment of evil doers in the next life which adorn not only the walls of many a Christian
church and monastery, but also the walls of Buddhist temples in the East. I have myself seen
in the monasteries of Greece and of Bulgaria depictions of the tortures of the damned which
show a belief as regards God only possible to men in whom the spirit of revenge
predominates, to the exclusion of all mercy.
The Universalists were right in seeing such punishments as incompatible with the Divine
Mercy, and in interpreting the teachings of Christ as referring not to material things but to the
inner, spiritual evolution of the soul; and to a system of intrinsic rather than extrinsic rewards
and punishments. Also they were right in calling the attention of theologians to the fact that
the Greek word "aeon" which had been wrongly translated as "eternity" meant rather an "age"
or "epoch", thus overthrowing the theory of eternal punishment and substituting for it the
theory, much more comforting, of universal salvation.
This doctrine of universal salvation, opening up vistas of eternal progress, opportunities of
gaining the spiritual qualities even after the soul has passed through that mystic corridor of
Death into a land the nature and laws and customs of which no man fully knoweth—this
comforting doctrine has by now permeated the religious thought of advanced thinkers in
every sect or denomination. And that is well.
But as usual the reaction to one extreme has led to the opposite extreme. Those who still,
in this age of agnosticism, keep the faith of an eternal life, hold too careless a thought in regard
to it. It is assumed that everything will be all right there; that God is merciful and kind and
wishes everyone to be happy; that somehow death initiates one into the spiritual life of
immortality and the blessed state of the saints.
This careless and false assumption is destroying the very essence of the teachings of the
Christ, and of every great Founder of Religion. To interpret the system of rewards and
punishments of the religious books as symbolical is well. But by some kind of legerdemain to
whisk away every degree of reward and punishment is to controvert the teachings not only of
the Holy Books but of nature and existence as well. In the universe that we see and know
around us [XIV:BB:ppR] nothing comes unearned. Effort is the price to be paid for every good
thing. And the result of non-effort is sorrow and pain.
And this, too, is compatible with, nay, part of, the mercy of God. For the thing of chief
importance to man, as to the stages of life below the human, is effort. Nothing earned without
effort—this is the universal motto, this is the law on which the universe is run.
Applying this law to the doctrine of a future life, one comes face to face with this
astounding truth, that immortality has to be earned! It is not a quality inherent in this earth
life, nor a gift lightly laid at the feet of all who die. How simple and cheerfully unthinking, to
assume that the mere event of death can change an unspiritual person into a spiritual one, or
usher devotees of the sense-world into an experience available only to those who have during
this earth life developed their spiritual susceptibilities!
To maintain this untruth is to deny those stern and mighty laws upon which the universe is
built—the law of gravitation, the law of cause and effect, the law of evolution.
Bahá 'u'llá h, though in the main bringing to mankind a message of joy, announced also those
sterner truths which the world has shrunk from facing. "Sanctify your souls, O ye peoples of
the world, that haply ye may attain that station which God hath destined for you ….

!$))
"The essence of these words is this: they that tread the path of faith, … must cleanse
themselves of all that is earthly …. Then will they … become the recipients of a grace that is
infinite and unseen, inasmuch as man … can never enter the abode of immortality, …."1
Again, interpreting the meaning of the judgement day as taught by former prophets: "The
paradise and fire in the apparent life were and will ever be the acceptance and the rejection;
and after the ascension of the spirit, there are paradises which have no equal, and also fire
which has no likeness, which are the fruit of the deeds of the advancer and opposer."
It is impossible to consider this life apart from the future life. It is all one great whole. The
thought of what is to come after death is not only a great comfort in times of earthly stress
and suffering, but is also a powerful influence toward right conduct in this life.
'Abdu'l-Bahá has said that without this vision of the next life there cannot be enough
incentive to ethical action here. The rewards and punishments which are assigned here for
our actions are as nothing to the more important results of our earthly deeds which come to
us in the hereafter.
That is why every Manifestation emphasizes the life hereafter in connection with the
teaching of how this life should be lived.
And just what are the rewards of a spiritual life here? Always, the universal laws are just,
logical, beneficent. And the result hereafter of developing a spiritual nature here is just what
one might suppose it to be, the power and ability of enjoying spiritual things.
But here is the impressive fact. The next world is a world of spirit, not of matter; and
spiritual things are the only things one can enjoy there. No other source of happiness exists.
The terrible deprivation in the hereafter of those who have not developed the spiritual life
here must by this become apparent. There is no immediate possibility of happiness for them
in the heaven-world. Because they have not developed the powers to use and appreciate the
things of the heaven-world, they are born into it, as 'Abdu'l-Bahá says, deaf, dumb and blind.
True, they have a sort of existence there, but as the existence in this world of a stone
compared to that of a human being. 'Abdu'l-Bahá used another figure, even more appalling, in
saying of an immensely wealthy man held as great in the eyes of this world, that in the next
[XIV:BB:ppp] world he would be rolled up like a scroll and put away.
Is there any salvation possible, then, for those who die sinners and are ushered into the
next world in a state of evil? There is a possibility of progress, but not by self-effort; only
through the grace of God and the prayers and efforts of the saints. That is because the
activities of the beyond-world are not as here. Heaven is not a place for the exercise of selfwill, for self-development. This world is the stage of existence designed for us for selfimproving, for struggle against the obstacles which evil sets in our path. The purpose of this
earth life is through it and by means of it to become spiritual.
Oh, if mortals would only realize the importance of this truth, they would drop everything
and seek the Kingdom. Christ has compared it to a hidden treasure, or to a pearl of great
price, for which the man aware of values would sell all he had of other wealth.
That is why all the prophets emphasize the importance, the necessity of salvation here and
now. To be born once is to be but an earth-being. We must be born again to become
inhabitants of the Kingdom, spiritual beings, children of God.
And again I say let us not deceive ourselves. Death does not initiate us into these glories.
The man who is born again, of the spirit, perceives the realities and attains the joys of the

Bahá 'u'llá h, The Kitáb-i-Íqán, p. I.

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spirit here and now, and forever after. And the man who dies, not in the spirit, faces an
existence the tragedy, the suffering of which melts the hearts of angels and causes God
Himself, in His great pity, to descend to earth, as it were, in the persons of His Manifestations,
to warn humanity of these stern laws, these laws stern yet beneficent.
"Salvation" is the message of these Great Ones. And the means of "salvation" also they give
us, by their word, their lives, by the immense, incalculable influence of their divine
enlightenment and spiritual power.
Love, prayer, aspiration toward God; and toward man love and good deeds. This is the way
to salvation.
Shall we say that man is to become good in order to enjoy the after-life? Or shall we say
that becoming good, the rewards of heaven are his?
It matters not which way we look at it. It is all one. And the one essence of it all is Love.
Love is the fulfilment of the law, and love is heaven.
So it is plain that the immortal life is a spiritual condition. Not securable by the physical
process of dying. Not a mere sequence to this earth-life. But a condition, above time and
place, a station to which we may attain while still in the flesh.
And having attained, while here, immortal life, we go on from joy to joy, from miracle to
miracle of God's love, travellers in the heavenly world fully equipped for the strange,
marvellous journeys there.
And not having attained immortality while here, we enter the other world crippled, halting,
still-born, helpless, deprived of the ineffable glories—yea, deprived of every source of
happiness.
So it is well while living here to think of the hereafter. It is well to practise the spiritual life.
It is well to be severed from the world. Then shall life, even this life, become more glorious
the nearer one approaches the limits of the earth-journey.
And for those whose spiritual senses are developed, who wait equipped for the far journey,
the departure shall not be tragic. Death shall lose its sting. Of those who die spiritual, it is
true that ere the heart stops beating the soul is welcomed into paradise; and the body makes
no opposition to the going, lays no claim upon its master, holds not back as holds the body of
the sense man his soul back in ghastly struggle. So the good die peacefully. And in the future
ages yet more peacefully, rapt in heavenly essences and perfumes, lulled by Abhá chants.
XIV:'', February '.*6 [XIV:BB:ppo]
The angel in the garrison
Horace Holley
Part I
The attempt of modern science to establish a psychology as definite and as authentic as
biology is like the fish's efforts to leap a waterfall's upstream. Long ago has our racial
consciousness slipped over the brink of spiritual power into the shallows below.
Our self-knowledge has come to be determined by that inferior level where power may
sometimes, indeed, flow in as from above, but where power is neither to be created nor
maintained. Perhaps it would be more accurate to assert that psychology has ceased even
attempting to re-ascend the stream: officially, at least, it is more like the second generation of
fish that, spawned beneath the falls, feels only a vague instinct of the height which gives its
own waters renewal. In modern psychology, as taught in the schools, there may be much
logos, but there is no psyche. The mind's camera has been exposed in a darkened room.

!$*+
For the essence of this matter is that the psyche is not spiritual fact observable, but a
spiritual power to observe all fact. It is not a series of mysterious observations which can be
organized into authentic knowledge, it is a mysterious but authentic gift to know. It is not an
image of things within which may or may not be real; it is an inner eye which may or may not
be possessed. True genius, scientific as well as religious, has always been aware of this fact.
The method of this "psychology" was borrowed, of course, from natural science. Natural
science is organized knowledge, definite fact, authenticate observation. Its field of
observation is nature; its power of observation is intellect. Now intellect transcends the
phenomena of nature as the physical eye transcends the objects upon which it turns its vision.
The intellect may, indeed, misapprehend the significance of phenomena in particular
instances, as in particular instances the eye may erroneously determine perspective, but from
the very nature of things the most unintelligent mind cannot fall to a level of consciousness
lower than the phenomenon itself. Its relative advantage remains secure in the same way that
the relative advantage between vision and visioned remains secure to the eye. Here there can
be no question of the knower slipping downstream with respect to the thing known. Man is
fast anchored upstream to the rest of nature as the animal is anchored upstream to the plant,
or the plant to the mineral. The problem of natural science, therefore, was never the problem
of establishing its own power to know, but merely to establish authentic knowledge of things
knowable from the beginning. The mind has grown more accurate through training, but the
mind was trained, not created, by its dealings with natural phenomena. Mind created science,
science did not create mind. But because our age has been influenced, with respect to
consciousness, by the authority of the natural sciences more than from any other source, we
have come unquestioningly to accept the dictum of science concerning the proper method of
investigating consciousness itself.
But the essential superiority of the knower to the known which obtains between rational
intelligence and natural phenomena by no means determines the relation of knower to known
as between rational consciousness and the essential nature of man. The most that any
psychologist can claim for his own consciousness is that it exists, but its existence, obviously,
is conditioned by its po- [XIV:BB:ppg] sition relative to the entire stream. The psychologist's
self-consciousness may appear to him complete and aware of no higher existences, but this
very completeness may conceivably correspond to a mere stagnant pool shut off from the
main current. For even the most dogmatic psychologist cannot avoid the differentiation
between minds, the differentiation manifested perceptibly between Shakespeare and his
readers, for example, or between Christ and his followers. But the materialistic psychologist
explains all such differentiation without altering the essential character of his own
consciousness in the least—without even, apparently, realizing any need for altering it. He
explains genius, whether religious or artistic, by establishing its factors in terms of heredity,
environment or physiological status. Genius appears to him either a greater accumulation of
elements present in every mind, or their mere superior arrangement, or, on the contrary, their
disarrangement into abnormal states. In other words, he translates the phenomena of
consciousness into a medium lower than consciousness itself. He breaks consciousness up
into elements similar in degree to the elements which are the raw material, the objective, of
natural science. Since the psychologist cannot remove the manifestation of genius—its
religion or its poetry—he solicits every possible circumstance of heredity, environment and
physiology to sustain his own inherent, unalterable conscious perspective, thereby, for the
unwary, obscuring the very fact at issue: that genius is not the power of impression but the
power of expression. Genius renders from the inside out, while the psychologist can only
register from the outside in. He consequently emphasizes heredity, environment and
physiological status because these are all three alike external, material conditions supremely
significant to minds whose power of impression surpasses their power of expression, though

!$*!
they are supremely insignificant to minds conscious of possessing an independent creative
force. This is not to assert that heredity, environment and physiological factors do not
condition expression, for they do; but their influence is limited to conditioning the form, the
extent and sometimes the direction which expression assumes: not one of them singly, nor all
combined, can explain the force by which they are shaken into significant patterns of
character and art. Heredity may be as the oil of the lamp, environment may be as the coloured
globe, and physiological status as the wick, but genius is the flame. To establish the formula of
genius in terms of neurotic instability is to betray unmistakably at last the spiritual
prostitution to which science has fallen in these latter days. Its triumph is the triumph of logic
merely, which convinces only those who start from the same premise; an ominous triumph in
this case, since the authority of science has been able to transform much of the world's
reverence for valuable spiritual gifts into indifference or sympathetic contempt as for the
victim of some mysterious mental ill.
Though responsibility for accepting a material psychology may be forgiven the general, it is
more difficult to overlook the responsibility of the scientist himself. He should have recalled
the early history of his own subject, the days of Galileo and Kepler, when reason itself, as the
power of establishing authentic laws of matter, was upstream to the priest's consciousness;
when the priest, consequently, began his attack against reason by denying its validity and
ended by condemning it as a dangerous perversion of human nature. In those days the
scientist had to defend himself against a consciousness intellectually so much lower that its
attack must have seemed as unreasonable to him as would be the attack of so many trees. But
today the psychologist himself, since he cannot create art must obviously be downstream to
the artist, just as, since he cannot create devoted faith and self-sacrifice among multitudes of
people over centuries of time, [XIV:BB:ppl] he must be even farther downstream with respect
to the founders of religion. Had the modern materialist, however, realized the case of his own
predecessor, he might have felt himself into the profound truth so far denied his reason; that
while language is universal, experience is confined to those inhabiting the same spiritual
domain. Religious conviction today, in a world of rational materialism, occupies the same
position relative to the scientist as the scientist, in those days of dominant theology, occupied
relative to the priest. The position is that of a Macbeth against whom advances the nightmare
of Birnum wood.
Into a world rationalized as regards ideal if not action, religion has unexpectedly returned,
renewing in men the strange lost sense of the soul. Slipping easily through the meshes of
biological "truth", and become a force in consciousness itself, this spiritual renaissance cannot
be denied—like an angel in the garrison it can only be recognized and obeyed. By individuals,
religious experience can be cherished for its own sake in the very teeth of reason; but one may
be certain that in this pragmatic age religion may not establish social forms until science has
come to terms with its every claim. The task of testing religion, of course, was never rightly
the province of biology, and only appeared so while religion was considered in the
perspective of history. In the personal perspective, which its return compels, the task falls
once more to psychology. But the psychology born of natural science, as shown, rests upon an
absolutely false premise. Its premise does not contain that easily vulnerable falsehood which
can be disclosed in terms of the correspondence of phenomena; its premise is the more
impregnable falsehood consisting in the fact that the psychologist himself is essentially
incapable of fulfilling his function. It is not his method which fails, but his experience. He
develops his mental film capably enough. The trouble is that the film is blank.
II
To indict the psychology, therefore, is to indict the psychologist himself. But to indict the
psychologist is also to render verdict against the society accepting a premise whose error it
never required an elaborate laboratory or special instruction to expose, but only the

!$*#
determination of the individual heart to safeguard its own fairest hope. Society accepted a
material psychology because its strongest determination fell in the material world. Spiritual
affirmation there has been, even under the reign of the gods of coal and iron, but affirmation
which cast back to the days when science could reasonably be ignored. Increasingly now
there is spiritual experience among those who would not ignore science even if they could,
but these minds still hesitate to press their claims against an authority traditionally opposed
to that claim, and one whose method and positive achievement they rightly admire.
The scientific mind came to be considered the true type of supreme intelligence as the
result of three distinct influences: the triumph of science over theology in the question of
facts; the positive achievement of science in its own field; and last but not least, the rise of
universal education. The rapid spread of literacy, and the growing need of education as part
of one's equipment for labour, served to identify science with the new effectiveness and
advantages of education itself. Knowledge came to imply book knowledge, and the reader of
books attributed his own new sense of increased power, naturally enough, to the sources from
which it was chiefly supplied. The triumph of natural science as ideal standard of truth was
made complete by the basis it seemed to render all men for a conviction of intellectual selfsufficiency. But universal education was made possible only by enthroning the lowest of all
intellectual faculties, memory. Memory alone will give the [XIV:BB:ppZ] student possession
enough of his texts to meet an institutional standard, because institutional standards
necessarily make education a matter of receptivity; and the mastery of only a few books under
this system creates in the student's mind the conviction that he could, if he so desired, succeed
to the heritage of all human wisdom. All human wisdom supposedly being reducible to three
feet of wood-pulp and leather. It would be merely a question of adding more rungs to the
ladder already begun. This feeling on the part of students has created a tendency on the part
of their masters to re-write all old works for which a new need was felt—especially history
and philosophy—and to re-write them in terms of the modern standard. In the process of
translating history and philosophy into the language of economic values, much unsound
material undoubtedly was cut away; but the translators cut away also even more material
which had permanent significance as witnessing the faith of men in their own spiritual
destiny. Faults of an unscientific material were attributed to the maker's mind; an easy
superiority of fact was considered an equally easy superiority of intelligence. Thus another
influence was added to the economic pressure already operating toward opportunism, and
co-operating with it prevented the average person from perceiving the gap intervening
between the receptive mind, whose faculty is memory, and the creative mind, whose faculty is
insight. The heritage to all human wisdom, the proud boast of democracy in education, is a
heritage of external fact merely. To the true heritage of wisdom, the quality attaching to
minds independently of their material, there have appeared few heirs; for minds so trained, so
penetrated from the beginning with the need to go on, ever on, through field after field of fact,
seldom have opportunity to realize that there soon comes a point where the longest ladder
will not serve, but wings are required. Never suspecting his own inadequate psychic
instrument, the modern layman does not suspect the inadequacy of the scientist's intelligence
for the task of psychology. The scientist, indeed, has only succeeded to the Parthian victory of
the priest—that victory whose tragedy consists in the fact that, having been too easily won, it
leads the victor to overestimate his own powers.
For these reasons, then, the nineteenth century was content to huddle upon one small
island in the sea of human consciousness. It not only cut itself off from the larger area of
ancient experience, but even vaunted its own ability to do so as the symbol of truest
intellectual freedom. But that small island has been revealed in all its abject desolation by the
War. Two waves of experience, rolling from opposite directions, have overwhelmed it
forever: the soldier's consecration to a spiritual power not received from without but welling

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up in his own being, and the civilian's realization that social stability, even for prosperity on
its lowest terms, requires a directive force not resident in the scientific ideal. The scientific
ideal has served not life but death, thereby revealing itself less as the criminal to be punished
than as the servant to be put under control. Its authority to establish a final standard of truth
has, at any rate, been discredited; the problem now is rather to organize a new conviction
than to reinterpret an old doubt.
III
As a matter of fact, at the very moment when the cleavage appears between consciousness
and natural phenomena, the real contribution science has made the race in the way of thought
now first becomes evident. Turning once more, in the light of personal aspiration, to direct
contact with spiritual conviction in its original sources, we are struck by the fact that this
conviction, from lack of precise and mutual knowledge, possessed an inadequate instrument
of [XIV:BB:ppm] thought by which to express itself to other minds. The soul of the older, prescientific race expressed itself as a kind of poetry, by allusion and image; expression whose
content is therefore necessarily limited to those sharing the key. Real enough to the
possessor, religion became dark and shadowy in the process of transfer from one to another
mind. Viewed from the perspective of inexperience, its concepts are as actors whose backs
are turned to the audience, losing the plot in the mazes of half-heard echo. The man of
religion spoke a language apart, a lover's language, certain that his every winged word would
find a nest in the heart of him moved by the same passion; unable to image that passion
completely to the cold. In other words, religion was given the race in the form of implicit
knowledge, a knowledge continually betrayed when translated into the medium of customary
speech. But science, creating an external universe mutually perceptible and firmly grasped,
has made knowledge explicit. Steeped in the habits of explicit thought, the modern mind
differs from the ancient mind not so much in thinking different thoughts as in thinking the
same thoughts in a different way. Science has placed the transfer of experience upon a new,
socialized basis. The actor now faces his audience, revealing the whole plot. One mind can
give its all to another mind through their mutual possession of the same external universe.
Slowly but surely knowledge has been turned inside out. This fact, the necessity of science, is
also the opportunity of religion. For the first time may we perceive another's soul as positive
light in the world of communicable thought, not merely as negative, shadow. For the first time
is the mystery of being captured from knowledge, where it perishes, and given the knower,
where it lives on. For the first time also can religion be socialized above and beyond ritual
and form on the plane of explicit instruction. And the development of mind as selfconsciousness from thought implicit to thought explicit actually turns both ways, enabling us
to perceive at last that religion and science required one another from the beginning—that
the relation of one to the other, in fact, is nothing more or less than the relation of soul and
body in the social organization.
XIV:'*, March '.*6 [XIV:BR:plR]
The angel in the garrison
Horace Holley
Part IV1
If the real problem at issue were the difference in degree which exists between the
consciousness of the material psychologist, or the believer in material psychology, and the
man who has undergone spiritual experience, the argument would stick fast on the shoals of
practical impossibility. But this is not the problem at issue. However it may appear, spiritual
experience is not a personal, untransferable gift, like talent or temperament. The chief point
to be examined is less that the "spiritual" mind differs from the "material" mind in degree than
Printed as "Part II". Parts I–III are in XIV:::.

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that, wherever on the stream of reality the latter happens to be located, it faces the other way.
The material mind faces downstream. This is the source of their disagreement, that the
scientific attitude has its back to the religious attitude. The scientific attitude is concerned
with a reality not only downstream to spiritual attainment, but downstream to its own being.
Its point of view upon the human drama is the point of view of the lower natural order. The
properties of its spectacles it attributes to its eye.
The basis of science is the conviction that conscious states derive as effects from
physiological conditions. This conviction is one capable of proof. The proof itself is
unquestionably sound to those establishing it. The proof consists of fact as well as theory, of
demonstration as well as hypothesis. The proof cannot rationally be denied, but actually,
however, it can be overstepped. For physiological conditions, while they do determine states
of consciousness, and do so in human conduct as rigorously as the procedure of mathematics,
are causal only for the minds facing downstream. The law holds, but it is not the only law. For
minds facing upstream—even from the bottom of the stream itself—another law, apparently
contradictory, operates. For the consciousness which has learned to seek its reality upstream,
in the spiritual order, that which was cause becomes effect, and that which was effect
becomes cause. Consciousness dilates, aware of itself as knower rather than mere repository
of knowledge, as steadfast love rather than capricious lover; regards its previous state as
death compared to life, as seed compared with flower; and stepping as it were from the
moonlight of reflected being into the sunlight of being direct and essential, perceives the
tyranny of nature replaced by the intimate regard of one all-sustaining Friend. This is the
difference, then, between the two attitudes we call spiritual and material: that the
spiritualized mind faces the sun of life, the materialized mind its own projected shadow.
Much confusion exists as the result of the terms "inner" life and "outer" life, which serve
less to distinguish the upstream from the downstream of consciousness than to oppose
inactivity to activity of conduct. The mind turned upon itself for nourishment too frequently
asks for bread and receives a stone. The mind's sustenance is actually not what it contains, in
the way of acquired ideas or even personal talents, but what it receives, in the way that a
spring receives fresh water or a flower receives light. The well-stored mind, especially the
mind with a talent, undoubtedly has, in comparison, a semblance of independent "inner" life,
but this independence is by comparison merely, as by comparison the camel is able to go
without food. The real life of man is not thought but recognition of God. The first step toward
real life is not to acquire more ideas, but to effect a different attitude. In other [XIV:BR:plp]
words, the first step is to turn consciousness about from a downstream perception to a
perception upstream. This involves the mind as the mirror of reality, not as the storehouse of
impressions. Memory and imagination are not concerned; what is concerned is insight, the
dove sent forth from the ark of consciousness to find a point of dry land.
Here lies the preliminary difficulty which diverts many modern minds from spiritual
attainment to psychic development—that in and by itself the intelligence is not a boat which
can readily be turned about, but rather like the breath by which the mirror is obscured. The
capacity of minds to take on new ideas and discard old ones is not like the ship's freedom of
movement about the sea, but the passenger's freedom about the ship. It does not avoid the
consequences of wreck, if toward wreck the vessel is directed. All the customary faculties,
memory, will, reason, which in the material mind are concerned with the lesser interest, and
exist in terms of the lesser interest, must be detached, from that object and made to function
for a different end. That change in the character of consciousness which transmutes material
into spiritual being depends upon an awareness of self not as passenger in the ship, but as the
ship itself.
Spiritual development, consequently, is a matter of humility, that humility which follows
the loss of the sense of independence self-contained. The true nature of humility is not hateful
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self-abasement, but the perception of an object of devotion which creates a joy so profound
that self is forgotten. An example of real humility is the youth possessing elements of
greatness in art. At this stage, the mind is downstream to attainment, but pointed upstream to
attainment in others because this attitude serves the instinctive best interests of the
awakening mind. It receives impressions from the masterpieces of art in the only way that
impressions retain their dynamic quality, by giving them entrance into the mind as from
above, in terms of the same qualities by virtue of which the masterpieces were originally
created. It reverences that aspect of other minds which it reverences in itself. Genius is far
nearer the attitude of humility than is mediocrity. It is the capacity for humility which sets
one upon the way of power. That capacity is never a matter of the physical will, whose
instinct is to dominate, but of the spiritual will, whose nature is to be inspired. In the spiritual
world, the virtues arrange themselves in a scale the reverse of the physical virtues.
Possession and domination follow last; the foremost are obedience and response.
However, obedience and response bring strength only to the mind that has found levels of
being higher than its own. To respond to new impulses within self, originated by self, merely
substitutes one incapacity for another. Darkness cannot drive itself away, it flees only from
light. Efforts to achieve religion through a mere understanding of new ideas may change the
image in the mirror; it will not remove the blur. One confronts the fact here that religion has
nearly everywhere been reduced to the lower terms of knowledge or conduct, so that society
closes round the inquiring mind a darkness like its own. All things of all lives can be explained
in terms of material intelligence, for every experience entering the material intelligence,
either at first or second hand, takes on the shadow of the closed room. The problem as to
whether spiritual reality actually exists is not like the question as to whether a certain picture
hangs in a locked room, which depends upon the picture, but the question is whether the
picture contains the quality of beauty, which depends also upon the inquiring eye.
The book of Job is the eternal drama of the search for God, for spiritual reality, on the part
of a consciousness surrounded by materialism. The name of religion is constantly employed,
and [XIV:BR:plo] the authority of religion freely acknowledged, but the miracle of the spiritual
life cannot be performed. Job himself was one with his environment until cast outside its
resources by extremity of misfortune and pain. Even when feeling himself outside, he turns
again and again to it for consolation. Job's friends typify the various ideas held about the
spiritual life by complacently darkened minds. One and all, these are but material attitudes
disguised under the terminology of faith. One and all, they represent mind in its relation to
the downstream of experience—their content is derived from the usages of society, and all
they actually know of the eagle is the empty nest. The God of Job's friends is nature adapted
to the social organism. But the walls of Job's mind have been broken through as by the weight
of a falling tree. He has learned the limit of darkness for the first time through the power of
light. Little by little his being adapts itself to the direct rays of the sun, until his intelligence
formulates the astonishment of the sprouted seed. He stands outside himself as the sprout
stands outside the seed; all his senses respond to their vital power of expansion through a
new cycle of growth. From being one who had derived all his happiness from possession, he
becomes one who brings to possession a greater joy. From being dependent on things, he
learns to render the material world to his new vision as means to an end. He learns that
spiritual reality is not the mirage of social prosperity, but social prosperity is its mirage. He
learns that the way to God is not that narrow, crowded gate which typifies social competition,
but the freedom of every sail to receive the wind once the sail has been unfurled. The path of
the spirit brings many agonies, but these have to do with unfurling the sails; never do they
mean that the wind has fallen to a dead calm.
In his endeavour to reach upstream to that self we make remote under the cloudy title
"soul", Job left behind every element of thought and emotion, every faculty and attribute, and

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breasted the current only by becoming one selfless detachment from desire. His
consciousness passed as it were through the narrow door of death, where the back carries no
burden and the hands no gift. His lost lands and his lost loves merely objectify his loss of the
habitual factors of self; his physical agony in the same way represents supreme mental
confusion, the quivering patches of shadow and light. But on the further side of that door,
when the process came to fulfilment, to Job was rendered back his memory and will, his
desires and thoughts and emotions, his recognitions and relationships—all the possessions of
self by which being is maintained. But their moment of annihilation in "death" had severed
their attachment to the physical centres of life; and their return was as the agencies of spirit.
Immortality ascended into his life as sap to the bud in spring. Without physical death, he
entered heaven from the earth of his own nature. The heaven he entered was not merely that
easier environment which allows "soul" to exist as summer allows existence to the butterfly; it
was itself established through the power of his own new perception. Soul does not come by
wishing for heaven—heaven comes with the attainment of soul. All the emphasis religion
brings to bear on life, in material societies, is vain and sterile by reason of our submission to
the mere continuity of time. We remain on the surface of self as the fly upon water. We
recognize the supreme transformations of death, but we attribute them to the physical death
shared by the serpent and the weed. We develop the strength of giants for the downstream of
things, but for their upstream reality we remain as children in the womb. The defensive
armour we have cast from our bodies we still retain for our minds. We avoid the Armageddon
of self by keeping within that darkened cave where the sun of truth enters not. [XIV:BR:plg]
There are three stages in spiritual development; the first is that in which consciousness is
like the passengers in a ship, borne they know not where; in the second stage, consciousness
becomes as it were the ship itself; but in the third stage it seems like the very sea. To the ship,
storms are ominous, fatal—to the sea they are passages of its eternal music, evidences of its
greatness, renewers of its power. From this condition the soul looks out upon the world
neither as conqueror nor slave, but as an actor in the drama of God.
The reason that a spiritual leader like Gandhi seems to be recognized by the world more
readily than is the spiritual Servant, 'Abdu'l-Bahá , comes from the fact that Gandhi's influence
operates directly in the field of politics, which everybody understands and most people
consider supremely important, while 'Abdu'l-Bahá 's influence operates directly upon the
unseen world of the soul, which alas few people give the first or in fact any vital place in the
scheme of life. 'Abdu'l-Bahá was and is invisible to all save those who are truly humble: to
them he is more visible than the sun. In the steadfastness of this supreme conviction the
friends of 'Abdu'l-Bahá may gaze serenely out upon the epic happenings of the day, beholding
Job relived in the struggles and agonies of humanity itself; pain multiplied everywhere as
never before, until through darkness as of annihilation, men become aware of the sound of the
Voice of God.
XIV:'', February '.*6 [XIV:BB:ppm]
The scientific religion
Kate Kempner
Professor Auguste Forel, the famous French psychiatrist, out lines in a pamphlet, Homme et
Fourmi, (Lausanne BXRp) a so-called programme human practicable—a practicable
programme for mankind which in some form or other must be adopted, if humanity is to
survive the destructive forces of civilization—war, alcoholism, etc. Among other points
Professor Forel states the necessity of a universal international auxiliary language, as well as
that of a universal religion, which he calls the scientific, synthetic, super-national religion of
the Bahá 'ı́s for the commonwealth of the world—without dogma, without clergy. He says that
in BXRC he learned of the existence of the Bahá 'ı́ Faith, founded almost seventy years before, in

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the Orient, which gives itself to the service of mankind, to which Christian, Buddhist, Muslim,
Brahman, Jew or Monist can belong, which leaves aside all discussion of the metaphysical
nature of God, the Devil, paradise, hell, etc.
When Professor Forel found the Bahá 'ı́ Movement; he who previously had been opposed to
the existing religions, because he saw nothing but creeds and sects, obscuring the reality of
religion, became a follower of Bahá 'u'llá h and 'Abdu'l-Bahá .
He founded a Bahá 'ı́ group in Zurich, Switzerland, and professes that according to his
opinion [that the] Bahá 'ı́ Faith is the religion of the future.
XIV:'', February '.*6 [XIV:BB:ppX]
The Bahá'í peace plan1
'Abdu'l-Bahá 's plan for universal peace begins with certain divine principles. Its central
note is universality: "Every universal cause is divine and every particular one is temporal.
The principles of the divine Manifestations of God were, therefore, all-universal and allinclusive.
"Every imperfect soul is self-centred and thinketh only of his own good. But as his thoughts
expand a little he will begin to think of the welfare and comfort of his family. If his ideas still
more widen, his concern will be the felicity of his fellow citizens; and if still they widen, he will
be thinking of the glory of his land and of his race. But when ideas and views reach the utmost
degree of expansion and attain the stage of perfection, then will he be interested in the
exaltation of humankind. He will then be the well-wisher of all men and the seeker of the weal
and prosperity of all lands. This is indicative of perfection."2
To overcome the antagonistic forces of nature, its narrowness, its prejudices, its
selfishness, its instinct of the survival of the fittest, its accumulated traditions of war, the
successful peace plan must be. based upon the adamantine law of the universe—the universal
justice of God. Only that peace plan which has God behind it can hope to be triumphant.
This, then, in part and in outline is the divine peace plan revealed by Bahá 'u'llá h over fifty
years ago, and presented by 'Abdu'l-Bahá in the last twenty years to all parts of the world.
B. All must investigate the truth with an independent mind, with the eye of [XIV:BB:poC]
justice, if they are to find God's new path to universal peace.
R. The foundation of the palace of peace is the consciousness of the oneness of mankind.
All are God's children. He is kind to all. He loves all. He nourishes all. "In every century a
particular and central theme is, in accordance with the requirements of that century,
confirmed by God. In this illumined age that which is confirmed is the oneness of the world of
humanity. Every soul who serveth this oneness will undoubtedly be assisted and confirmed."3
"Therefore we must promulgate divine teachings", "proclaim the oneness of the world of
humanity", "that ignorant, religious, racial, political and even patriotic prejudices may vanish
and the earth become one home and all people be unified."
p. To establish universal peace all the nations will need to hold a universal conference and
establish a Parliament of Man, a supreme tribunal which shall represent every nation of the
world, its people and its government. Its representatives in this universal conference should
be "two or three persons who are the choicest men of that nation, and are well informed
concerning international laws and the relations between governments and aware of the
essential needs of the world of humanity in this day. The number of these representatives

All quotations in this article are from the words of 'Abdu'l-Bahá .
'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, pp. ei–ej.
'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, p. ::b.

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should be in proportion to the number of inhabitants of that country."1 These representatives
should choose the members of the International Court of Arbitral Justice. The organization of
this World Society of nations and its supreme tribunal should be written into a universal
treaty, in which "the limits and frontiers of each and every nation should be clearly fixed,
[and] the principles underlying the relations of governments towards one another definitely
laid down, …",2 and its special, national interests preserved.
o. In this treaty "the size of the armaments of every government should be strictly limited,
…."3 "By a general agreement all the governments of the world must disarm simultaneously.
It will not do if one lays down the arms and the other refuses to do so."4 "Once the Parliament
of Man is established and its constituent parts organized, the governments of the world
having entered into a covenant of eternal friendship will have no need of keeping large
standing armies and navies. A few battalions to preserve internal order, and an International
Police to keep the highways of the sea clear, are all that will be necessary. Then these huge
sums will be diverted to other more useful channels, pauperism will disappear, knowledge
will increase, the victories of Peace will be sung by poets and bards, knowledge will improve
the conditions and mankind will be rocked in the cradle of felicity and bliss."5
g. All the nations having chosen the Supreme Tribunal, all mankind should enforce its
decisions. "First; the financiers and bankers must desist from lending money to any
government contemplating the waging of an unjust war upon an innocent nation. Second: the
presidents and managers of the railroads and steamship companies must refrain from
transporting war ammunition, infernal engines, guns, cannons and powder from one country
into another. Third: the soldiers must petition, through their representatives, the Ministers of
War, the politicians, the Congressmen and the generals to put forth in clear, intelligible
language the reasons and the causes which have brought them to the brink of such a national
calamity. The soldiers must demand this as one of their prerogatives. 'Demonstrate to us,'
they must say, 'that this is a just war, and we will then enter into the battlefield; otherwise we
will not take one step.'"6
As a last measure, all the nations will use their limited armies and their international police
to bring the offending nation to submit to the decisions of the Supreme Tribunal.
l. To render successful the army of peace and to make it triumphant the society of nations
will need to enlist every force that makes for the unification of mankind: [XIV:BB:poB]
a) A universal language, to be chosen by the world conference and taught in all the
schools of all nations in addition to the mother tongue.
b) Universal, full participation of the women in the suffrage and the political counsels of
the nations. "If, in the future, women like unto men are given the franchise assuredly
they will prevent the occurrence of war."7
c) The establishment of a just economic order to be established by the united assemblies
of the governments of the world, "so that neither the capitalist suffer from enormous
losses nor the labourers become needy. … When such a general plan is adopted by the
will of both sides, should a strike occur, all the governments of the world collectively
should resist it."8

'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, p. I;e.
'Abdu'l-Bahá , The Secret of Divine Civilization, pp. eb–ec.
'Abdu'l-Bahá , The Secret of Divine Civilization, p. ec.
'Abdu'l-Bahá , Star of the West, V:i, p. ::e.
'Abdu'l-Bahá , Star of the West, V:i, pp. ::c–::e.
'Abdu'l-Bahá , Star of the West, V:i, p. ::V.
'Abdu'l-Bahá , Star of the West, X:I, p. Ij.
'Abdu'l-Bahá , Foundations of World Unity, p. bI.

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d) Universal education for peace. "The education of all the children of all the religions,
under a universal standard of instruction and a common curriculum." "The duty of
educated men is to teach in the universities and schools ideas concerning universal
peace so that the student may be so moulded that in after years he may help to carry to
fruition this most useful and human issue of mankind."
Z. The supreme force for unity and peace is religion. But to be successful religion must be
stated in accordance with modern thought, united with modern science. True religion and
true science will then flood the world with light upon light. Fundamentally there is only one
truth, one reality, one religion—the oneness of God, the oneness of mankind, the power of the
Holy Spirit.
m. Divine civilization through the spiritual conquest of nature is the goal of the radiant
century before us. Material civilization is the lamp; divine civilization is the light.
"Thou observest that at present the East and the West are enveloped in the darkness of the
world of nature. Almost everybody is pursuing material interests. They are like unto other
animals that are drowned in the world of nature. The cow is an absolute materialist and is
completely enslaved by nature. She has no knowledge of the world of humanity and has no
trace of spiritual power. She is drowned in the world of nature. She is, according to the
phraseology of the civilized ones, a great naturalist, because she comprehends nothing but
perceptible objects and counts them as a determined fact. She has not perceived the fragrance
of spiritual feelings, human discoveries and intellectual sciences. She is a pure materialist.
"In short, today the life of the world of humanity is the teachings of His Holiness
Bahá 'u'llá h, provided they are practised, so that they may raise the pavilion of the oneness of
the world of humanity, uproot the antiquated and decadent prejudices and emancipate (all)
from the blind imitations of the people of superstition, or, according to the saying of Christ,
bring the second birth, and the birth from the spirit be realized."
"The teachings of His Holiness Bahá 'u'llá h like unto the rays of the sun illumined the East as
well as the West, vivify the dead and unite the various religions. They prove the Oneness of
God, for they gather all communities of the world under the pavilion of the oneness of the
world of mankind.
"Consider how stirred the world is and in what a commotion are the people of the world.
Heavenly Power is needed to do away with this stir and agitation. Otherwise, this great Cause
will not be realized through human power. Human power, no matter how strong it may be, it
illumines like unto an ignited lamp a limited space and trains a small number of souls. It is the
sun which illumines all regions, and it is the Heavenly Power which gathers around a single
spot all the sects and communities. Strive therefore, that thou mayest serve this remarkable
Power and attain unto profitable and far reaching results."1
XIV:'*, March '.*6 [XIV:BR:pgp]
Extracts from tablets of 'Abdu'l-Bahá
Addressed to Mrs Isabella D. Brittingham
O thou who art spreading the fragrances of God! Verily, thy letter was received and I was
informed of thy chanting the Verses of God in the spiritual assemblies, of thy excellent speech
and eloquent address in the illumined gatherings. I ask God to confirm thee by the Breaths of
the Holy Spirit, so that explanations may flow from thy tongue like unto the flowing of the
river and the meetings may be shaken by thy stating the proofs of the appearance of the
Kingdom of God and the diffusion of the fragrances of God in this wonderful, glorious and
excellent century.
'Abdu'l-Bahá , Japan Will Turn Ablaze, p. Ie. [Last three paragraphs.]

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O handmaiden of God! Verily, God has confirmed thee in spreading the fragrances of God in
those climes. Be a pillar of fire and a cloud of light and a blessed tree in the vineyard of God,
the Precious, the Forgiving.
As to trials (tests in the path of God), verily, they are necessary. Hast thou not heard and
read how there appeared trials from God in the day of Jesus, and thereafter, and how the
whirlwind of tests became severe? Even the glorious Peter was not rescued from the flame of
trials, and wavered. Then he repented and mourned the mourning of a bereaved one and his
lamentations reached unto the Celestial Concourse. Is it, then, possible to be saved from the
trials of God? No, verily. There is a great wisdom therein, of which no one is aware save the
wise and knowing.
Were it not for tests genuine gold could not be distinguished from the counterfeit. Were it
not for tests the courageous could not be known from the coward. Were it not for tests the
people of faithfulness could not be known from those of selfishness. Were it not for tests the
intellects and faculties of the scholars in the great colleges would not be developed. Were it
not for tests the sparkling gems could not be known from worthless pebbles. Were it not for
tests the fisherman could not be distinguished from Annanias and Caiaphas who were amid
glory (worldly dignity). Were it not for tests the face of Mary, the Magdalene, would not
glisten with the light of firmness and certainty unto all horizons. These are some of the
mysteries of tests which we have unfolded unto thee that thou mayest become cognizant of
the mysteries of God in every cycle. Verily, I pray God to illumine the faces as pure gold in the
fire of tests.
As the servants and the handmaidens of the Merciful stand firmly and persevere, the good
seed will soon grow in the field and bear the fruit of blessing. Then will spirituality and
fragrance prevail and joy and rejoicing come from the Heavenly Sphere, sorrows and toil shall
be forgotten and eternal peace and rest appear.
Regarding the two wings of the soul, these mean wings of ascent. One is the wing of
knowledge, the other of faith, for these are the means of the ascent of the human soul to the
lofty station of divine perfection.
XIV:'*, March '.*6 [XIV:BR:pgX]
The story of the princess
Adapted from lectures given by Jiná b-i-Au vá rih in England.
Shamsı́-Jahá n Khá num, whose [first] name means "Sun of the World", was a granddaughter
of Shá h Fatḥ -'Alı́ and a relative of the then Shá h. She was interested in religion and had made
a pilgrimage to Mecca. Because of this pilgrimage she was called Ḥá jı́ Khá num. She heard that
Qurratu'l-'Ayn wrote beautiful poems, and as she herself occasionally wrote poetry she longed
to see the poems of Qurratu'l-'Ayn.
One day she and her maids went out, under pretence of taking a walk. They came to the
garden of the Kalá ntar1 and entering it Ḥá jı́ Khá num gradually approached the house in whose
top story Qurratu'l-'Ayn was imprisoned. The Princess later wrote a book of poetry—it is in
her own handwriting and in my possession—in which she describes her experience. When
she reached the building she turned to God and said, "O God, if this Cause is true, make
Qurratu'l-'Ayn come forward and let me see her."
"As soon as I had thus prayed," she writes, "the window of the top story suddenly opened
and Qurratu'l-'Ayn, like a brilliant sun, looked out and called to me, 'What dost thou want, O
Princess?'

The Mayor or Governor. See Life of Qurratu'l-'Ayn, Star of the West, XIV:c, pp. :Ii–:bI.

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"I was so astonished that I stared at her, solemnly, and then began to cry. She smiled and
laughed at me and when I saw this I was deeply affected. It seemed to me strange that I, a
Princess and quite free, should be walking into this garden and crying, while she, a prisoner in
that little room, was laughing.
"I said to her, 'O Lady, I would like to know why you are imprisoned?'
"She replied, 'Because I have spoken the truth. Why did the descendants of Muḥ ammad fall
into captivity? Because they, also, spoke the truth.'
"I asked her, 'Where is the truth?'
"She said, 'The centre of truth appeared in the world and they killed him.'
"I asked her, 'Is it the one they killed in Tabrı́z?'
"'Yes,' she answered. 'He was our Promised One, your Promised One and mine, and they
martyred him.' [XIV:BR:plC]
"Then I asked, 'Who were those people who were in the Fortress of Ṭ abarsı́?'
"She said, 'They, also, were his disciples.'"
The Princess now writes, "At this point in our conversation the guards suddenly heard me
and came rushing into the garden; but before I was aware of their approach Qurratu'l-'Ayn
called to me, 'O Princess, go, lest you fall into trouble!' and she shut the window and withdrew.
Then the servants of the Kalá ntar came up to me and said, 'What are you doing here, Lady?'
"Vexed with them, I replied, 'I came here for a walk.'
"Although they knew what was my object yet, out of respect, they merely replied, 'Very
well. Now that you have finished your walk, kindly leave the place.'
"For several days after this I wept and cried, and I longed to see once more this lady, the
prisoner, until at last God heard my prayer and again I saw Qurratu'l-'Ayn, at the wedding of
the son of the Kalá ntar."
While Qurratu'l-'Ayn was a prisoner in the house of the Kalá ntar one of his sons married a
young girl. The night of the wedding, when all the Princesses and the ladies of the Royal
Household were assembled in the Kalá ntar's home, one of these royal ladies said, "It would be
interesting to see that Bahá 'ı́ lady who is a prisoner here." All the ladies joined in her wish,
and asked for Qurratu'l-'Ayn. Finally they sent a message to the Kalá ntar beseeching him and
saying that it would be a real joy, and a wedding present if he would let them see the prisoner.
They sent for Qurratu'l-'Ayn and brought her from her prison room to the wedding feast.
One of the Princesses described her thus: "When I saw her my heart was filled with
happiness. When Qurratu'l-'Ayn entered the room, she was so beautiful and so dignified, and
when she spoke it was with such power that we in the room gradually turned to her and came
and listened to her, and forgot all about the wedding." She spoke with great enthusiasm—and
now she related her sorrows, in stories, and the ladies began to weep, and again she told them
stories that made them laugh, and as she walked up and down the room she chanted her
poems in so wonderful a way that everyone was astonished. No one of the ladies wished to
hear or to see any more of the wedding festivities; nay rather, they listened to her almost the
entire evening. And as a result of that night's experience many of those ladies, of whom the
Princess, Ḥá jı́ Khá num, was one, became firm followers of the Cause.
From this night all the ladies of the Kalá ntar's household were greatly attached to
Qurratu'l-'Ayn. They asked the Kalá ntar's permission to have her live in the house with them,
rather than in the little room in the garden. So she was brought to the house and was closely
associated with the ladies there. One of the maids in the house of the Kalá ntar tells that

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Qurratu'l-'Ayn, the prisoner, radiated such love, greatness, power and majesty to everyone
there that all, both ladies and maids, became so devoted to her that they would have given
their lives for her.
Some years later, the Princess, Ḥá jı́ Khá num, heard that one of the sons of Mı́rzá Buzurg,
Minister of Persia and the father of Bahá 'u'llá h, had become the leader of the Bá bı́ Movement,
but she did not know which of the sons this was. She questioned a friend who, misinformed
herself, told her that Mı́rzá Yaḥ yá Azal was the one.
For ten years the Princess waited, constantly expecting this son of Mı́rzá Buzurg to take the
place of the Bá b and very eager to see him. At last she started forth on a pilgrimage to Karbilá
and on the way arrived in Baghdá d. Here she made inquiries for Mı́rzá Yaḥ yá Azal and was
shown his home.
She sent a friend with an invitation to [XIV:BR:plB] him, saying, "I wish to talk with you for
about an hour."
When Mı́rzá Yaḥ yá heard the name of the Princess he was frightened and said, "This Lady is
of the Royal Family and will cause us trouble. Do not inform her and do not let her come here
to me."
When this was repeated to the Princess she was astonished, and said, "If this man is the
right one, the true one, then how is it that he does not know of my longing and my love for the
Cause?"
Again she sent a message to him, saying, "If you are afraid that I will betray you then send
someone to burn the tip of my tongue or to cut my tongue so that I will not be able to speak. I
want only to see you for a little while as you are from God."
This answer made Mı́rzá Yaḥ yá still more afraid, and he said, "Do not let her come here at
all."
The Princess became angry at this answer and she decided to return to Persia and to reconvert to their old beliefs those whom she had taught.
Suddenly, one of the servants of Bahá 'u'llá h came to her, and said, "Do not be depressed
and sad. The light, the truth is somewhere else. The one whom you seek is the brother of
Azal, and he has sent me here to invite you to come and see him tomorrow."
The Princess now became very happy, and she spent the whole night in prayer, weeping
and waiting for the day. She reasoned with herself, saying, "Suppose, tomorrow, I go, and am
not able to ask the questions which distress me! I had better write them down."
So she wrote all her questions on a piece of paper which she put under her pillow, in order
to be ready to ask them the next day.
Early in the morning the servant of Bahá 'u'llá h came to her, and said, "Bahá 'u'llá h invites
you to come, and to bring your questions with you."
She was amazed, and she thought, "Who has told Bahá 'u'llá h that I have questions!"
Constantly she said to herself, "This one is the true one, and not Azal."
In an entirely new frame of mind, she went to the home of Bahá 'u'llá h, taking her questions
with her. When she arrived Bahá 'u'llá h was walking up and down inside the house. The
moment she saw him, the Blessed One, she fell upon her knees.
Bahá 'u'llá h came forward and raised her up, encouraging her, and saying, "Do not be
troubled; all is well." Then she wept for joy, and unhesitatingly she accepted his Reality,
saying, even, "Thou art God."

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He answered, "No, God forbid. God is far beyond being in a body."
She said, "If you are not God then who told you that I am depressed and that I was going
back to Persia and that I have questions to ask."
He said, "Nay, I am not God, but God told me of these things."
Before she looked at her questions, he began to answer those very questions which she had
written down.
This story was recorded by the Princess herself, in her own hand-writing, and the book is
in my possession.
After a time, she left, but Bahá 'u'llá h promised her that she should see him again. She
hoped to meet Bahá 'u'llá h in Adrianople, but was unable to do so. At last, after ten years, she
saw him in 'Akká . She sold all her property in order to secure the money for the journey, and
married a man quite outside her own social station, that she might be able to go to 'Akká to
see Bahá 'u'llá h.
In the East, if a Princess marries a merchant it is considered an extraordinary thing, for she
forfeits her rank. But this Princess was so devoted to the Cause that she married Ḥá jı́ Ṣ á diq
Ká shá nı́, a Bahá 'ı́, and out of her own funds she paid their travelling expenses to 'Akká .
XIV:'*, March '.*6 [XIV:BR:plg]
When a soul meets the Master
Fred Mortensen
In my youth my environment was not of the best and being around boys of hard character I
guess I determined to be as tough as any, which I very easily did, though inwardly I always
had a feeling to be above it all. Still I always felt that I should do in Rome as the Romans do.
So I violated any law I saw fit, man's or God's. Strange as it seems to me at times, it was
through coming into contact with these laws that I received the opportunity to be guided into
this most wonderful Revelation.
My dear mother had done everything in her power to make me a good boy. I have but the
deepest love for her and my heart has often been sad when thinking how she must have
worried for my safety as well as for my future well-being. Through it all and in a most
wonderful way, with a god-like patience, she hoped and prayed that her boy would find the
road which leadeth to righteousness and happiness. But environment proved a great barrier
to her aspirations and every day in every way I became tougher and tougher. Fighting was a
real pleasure, as welcome as a meal, and breaking a grocer's window to steal his fruit or whatnot was, as I thought, a great joke.
It happened that one night the "gang" was strolling along, just doing nothing in particular
(looking for trouble I guess), when one of the gang said, "Oh look at the swell bunch of
bananas." "Gee, I wished I had some," another said. "Do you?" said I. About this time I heard a
dog barking inside the store, and looking in, I saw a large bulldog. That seemed to aggravate
me and, to show my contempt for the watch-dog, I guess, I broke the window, took the
bananas, passed them around and we merrily strolled up the street and I suppose would have
sung the song, "Yes, we have bananas", if it had been out at that time.
Making the Jews feel that they were back in Russia was lots of fun. I can't begin to tell you
how we enjoyed persecuting them, stealing their wine; breaking their windows, in fact doing
everything but setting fire to their homes. I [XIV:BR:pll] plainly remember that it cost me
sixteen dollars to pay for broken windows, to keep out of jail.
The great evil that did so much to make us hard, was the saloon with its attendant evils.
My! how tough I have seen fine young fellows become under the influence of liquor. I could
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tell you many things of a lawless nature, but I write of these few to show what the power of
Bahá 'u'llá h can do in this day.
I was a fugitive for four years, having walked out of jail while awaiting trial. Then a young
fellow was being arrested and I, of course, tried to take him away from the policeman. While
this was going on a couple of detectives happened along and in my haste to get away from
them I leaped over a thirty–five foot wall, breaking my leg, to escape the bullets whizzing
around about—and wound up in the "garden at the feet of the Beloved" as Bahá 'u'llá h has so
beautifully written it in the Seven Valleys.
At this time I was defended by our departed, but illustrious Bahá 'ı́ brother, Albert Hall, to
whom I owe many thanks and my everlasting good will for helping to free me from the prison
of men and of self. It was he who brought me from out the dark prison house; it was he who
told me, hour after hour, about the great love of 'Abdu'l-Bahá for all his children and that he
was here to help us show that love for our fellowmen. Honestly, I often wondered then what
Mr Hall meant when he talked so much about love, God's love, Bahá 'u'llá h's love, 'Abdu'l-
Bahá 's love, love for the Covenant, love for us, from us to God, to His Prophets, etc. I was
bewildered. Still, I returned, to become more bewildered, so I thought; and I wondered why.
It was, as I now know, the power of the Holy Spirit drawing one, who wished to be drawn.
Thus the Word of God gave me a new birth, made me a living soul, a revivified spirit. I am
positive that nothing else upon earth could have changed my character as mine has been
changed. I am indeed a new being, changed by the power of the Holy Spirit as manifested
through the breaths of God's Chosen Ones in this day. I have been resurrected and made alive
in the Kingdom of Abhá .
Again through the attraction of the Holy Spirit I was urged, so it seemed to me, to go to see
'Abdu'l-Bahá . He was at Green Acre, Maine, at this time, and when I heard the rumour that he
might go back to his home (Palestine) and not come west, I immediately determined to go and
see him. I wasn't going to miss meeting 'Abdu'l-Bahá after waiting so long to see him.
So I left home, going to Cleveland, where I attended a convention of printers for a few days.
But I became so restless I could not stay for adjournment. How often I have thought about
that trip of mine from Cleveland to Green Acre! The night before leaving Cleveland I had a
dream that I was 'Abdu'l-Bahá 's guest, that I sat at a long table, and many others were there,
too, and of how he walked up and down telling stories, emphasizing with his hand. This, later,
was fulfilled and he looked just as I saw him in Cleveland.
As my finances were low I of necessity must hobo my way to Green Acre. The Nickel Plate
Railway was my choice, for conveyance to Buffalo, New York. From Buffalo I again rode the
rods to Boston, a long ride from around midnight until nine next morning. The Boston and
Maine Railway was the last link between 'Abdu'l-Bahá and the outside world so it seemed to
me, and when I crawled off from the top of one of its passenger trains at Portsmouth, New
Hampshire, I was exceedingly happy. A boat ride, a street car ride, and there I was, at the gate
of Paradise. My heart beating double time, I stepped onto the soil of that to-be-famous centre,
tired, dirty, and wondering, but happy.
I had a letter of introduction from Mr Hall to Mr Lunt, and in searching for [XIV:BR:plZ] him
I met Mrs Edward Kinney, who, dear soul, was kind enough to offer me a bed. She awakened
me next morning about six o'clock, saying I'd have to hurry if I wished to see 'Abdu'l-Bahá .
Arriving at the hotel I found quite a number of people there, on the same mission, to see
'Abdu'l-Bahá . Being one of the last arrivals, I was looking around, to make myself comfortable,
when someone exclaimed, "Here he comes now." Ahmad Sohrab did the introducing and
interpreting. When Ahmad introduced me to him, to my astonishment he looked at me and
only said, "Ugh! Ugh!" not offering to shake hands with me. Coming as I had, and feeling as I

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did, I was very much embarrassed. After greeting several others and when about to go to his
room, he suddenly turned to me and said in a gruff voice (at least I thought so), "Sit down,"
and pointed to a chair—which I didn't care to do, as elderly ladies were standing. But what
was I to do! I meekly obeyed, feeling rebellious over what had happened. Such a welcome,
after making that difficult trip! My mind sure was in a whirl.
The first man to receive an interview with 'Abdu'l-Bahá was a doctor; he had written a
book on love. It seemed but a minute until Ahmad came down and said, "'Abdu'l-Bahá wishes
to see Mr Mortensen." Why, I nearly wilted. I wasn't ready. I hadn't expected to be called
until the very last thing. I had to go, and it was with a strange feeling in my heart and
wondering, wondering what would happen next. He welcomed me with a smile and a warm
hand-clasp, telling me to be seated, he sitting before me. His first words were, "Welcome!
Welcome! You are very welcome,"—then, "Are you happy?"—which was repeated three
times. I thought, why do you ask me that so many times? Of course I am happy; didn't I tell
you so the first time?
Then, "Where did you come from?"
Answer: "From Minneapolis."
Question: "Do you know Mr Hall?"
Answer: "Yes. He told me about the Cause."
Question: "Did you have a pleasant journey?"
Of all the questions I wished to avoid this was the one! I dropped my gaze to the floor—
and again he put the question. I lifted my eyes to his and his were as two black, sparkling
jewels, which seemed to look into my very depths. I knew he knew and I must tell, and as I
answered I wondered what Ahmad thought—if I was a little unbalanced.
I answered: "I did not come as people generally do, who come to see you."
Question: "How did you come?"
Answer: "Riding under and on top of the railway trains."
Question: "Explain how."
Now as I looked into the eyes of 'Abdu'l-Bahá I saw they had changed and a wondrous light
seemed to pour out. It was the light of love and I felt relieved and very much happier. I
explained to him how I rode on the trains, after which he kissed both my cheeks, gave me
much fruit, and kissed the dirty hat I wore, which had become soiled on my trip to see him.
When he was ready to leave Green Acre I stood nearby to say goodbye, and to my
astonishment he ordered me to get into the automobile with him. After a week with him at
Malden, Massachusetts, I left for home with never-to-be forgotten memories of a wonderful
event—the meeting of God's Covenant, The Branch of that Pre-Existent Root; that wonderful
Moon that shall shine as the Sun, as the light of seven days and to whom all shall bow and
praise His Holy Name.
A few weeks later I again had that wonderful privilege to be near the Covenant for a few
moments.
These events are engraved upon the tablet of my heart and I love every moment of them.
The words of Bahá 'u'llá h are my food, my drink and my life. I have no other aim than to be of
service in his pathway and to be obedient to his Covenant.
This is the Power of his Spirit, his love and his mercy to me.

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XIV:'*, March '.*6 [XIV:BR:pZC]
The preservation of Divine guidance
When the divine Manifestation of God leaves the world how will the purity of his teachings
and the unity of his Cause be preserved?
Because this question has not been explicitly answered in any of the religions of the past,
there have arisen innumerable sects, due to misinterpretations of the teachings and to the
ambitions of self-seeking leaders.
In the supreme plan which Bahá 'u'llá h has revealed for the establishment of religious unity
in this Latter Day, the divine word promises that God will in the future raise up a glorious
succession of "temples of unity" who will preserve the purity of his teachings and the unity of
His Cause. These "temples of unity" will be descended from the temple of the Manifestation,
"to speak in the Kingdom of creation of their Lord, The Supreme, The All-Glorious, and be of
those who obtain light by the light of their Lord. … Verily we have ordained this Temple (the
body of the Manifestation) the beginning of the existence of the new creation, that each one
may become convinced that I am indeed able to do what I wish, by merely saying, 'Be', and it
is. By the shadow of each letter of the letters of this Temple, We will send forth people whose
number is not known to any save God, the Protector, the Self-Existent; and from it (the
Temple) God shall create certain people who will not be veiled by the illusions of those who
acted wrongfully against God, and they will drink, at all times, the pure water of life: Verily
are not they of those who are successful? … in their faces the brightness of the Merciful is
manifested, and from their hearts the mention of My Hidden and Mighty Name is heard. …
God hath preferred them to all creation, but indeed the people do not know. They move
around the Command of God just as the shadow moveth around the sun … [XIV:BR:pZB] by the
movement of these people all things will move, and by their quiescence all things will rest. …
through them the earth was stationed, and the clouds gave out rain, and the table of
Knowledge descended from the Heaven of Bounty—were ye of those who understand. These
people are the keepers of the Command of God on earth, protecting its beauty against the dust
of surmise and suspicion."1
In past history, also, we have had a succession of guardians of the Covenant. For instance,
Abraham revealed the Covenant of his day; his descendants, Isaac, Jacob and the gracious
Joseph guarded the covenant. The Hebrew prophets, Elijah, Amos, Isaiah and the rest came in
succession, with the voice of authority, to guard the commands of God. God said to Jeremiah
that through him (Jeremiah) was determined the station of the nations. Through Jeremiah He
poured the life of the world. He made Jeremiah the spiritual heart of humanity.2 Yet his
countrymen put Jeremiah in prison and did not recognize his divine station for nearly a
hundred years—until his prophecies of the return from the Babylonian captivity to Jerusalem
were fulfilled.3 So it is through religious history; the people do not recognize their Guardian,
they do not know where the divine voice is speaking, and so they crucify the Prophet whom
God sends to save them.
In this radiant day of unity God is sending His Guardians in the family of His Manifestations,
in lineal descent, that all may know them and be blessed and protected by them. In this day,
as Isaiah prophesied, "Thy teachers" shall not "be hidden any more but thine eyes shall see thy
teachers."4 'Abdu'l-Bahá took a covenant with his disciples in his last Will and Testament that
all shall follow and obey the guidance of God as it speaks through the Guardians of his Cause,

Bahá 'u'llá h: From Súriy-i-Haykal, pp. :I–:b; Bahai Scriptures, p. F:F.
Jeremiah ::Vff. Also 'Abdu'l-Faḍ l, Star of West, X:V, p. ::e.
See the celebrated prophecy of the return after V; years, Jeremiah Fc::;–::; Fj::;.
Isaiah I;:F;. See also Isaiah I;:Fe; e;:F;.

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and the Universal Spiritual Assembly of which they shall be the life-long head, for both are
"under the unerring guidance of His Holiness the Exalted One".
So a new firmness in the Covenant becomes manifest since the ascension of the Master.
Those who love and follow the dayspring of Divine Guidance as it speaks through the pure and
selfless spirit and pen of the Guardian of the Cause revealed by 'Abdu'l-Bahá —they are of
those who are successful.
Reprint book 9
Vol. XV, Nos B–BR (April BXRo—March BXRg),
Vol. XVI, Nos B–BR (April BXRg—March BXRl)
Vol. XVII, Nos B–BR (April BXRl—March BXRZ)
Vol. XVIII, Nos B–BR (April BXRZ—March BXRm)
and
Vol. XIX, Nos B–BR (April BXRm—March BXRX)
XV:', April '.*6 [XV:B:B]
Utterances of Bahá'u'lláh
Justice is loved above all. In these days the face of Justice hath become clouded with dust;
calamities and afflictions have prevailed, covenants have been violated, and promises broken.
The people have become ignorant, unable to distinguish between that which will open their
eyes and that which blindeth them; that which leadeth them astray and that which guideth
them into the Right Path.
If in these visible days and present world, matters appear from the Realm of Decree
contrary to your wishes, be ye not depressed; for Happy and Divine Days shall come and
Spiritual World of Holiness shall became manifest, were ye to exchange the Garment of
Mortality for the Garment of Immortality and enter the Station of the Paradise of Abhá !
O people, avail yourselves of the Day of God, verily to meet Him is indeed better unto you
than that upon which the sun riseth.
The beginning of Wisdom is to acknowledge that which God hath made manifest because
through it order hath been firmly established for the preservation of the world. Each one of
the Revealed Words is a Strong Fortress for the world. Verily thy Lord maketh to appear in
every century that which lie desireth, as a Wisdom on His part. We have ordained unto every
land a destiny; unto every hour a fate; unto every Utterance a time; unto every Circumstance a
Word! We have committed to the charge of every land the Sun of Knowledge, so that when
the time cometh from it will beam a Command on the Part of God, the All-Knowing.
The Light of men is Justice. Adorn the Temple of Dominion with the Embroidered Garment
of Justice and Virtue, and its Head with the Diadem of the Celebration of your Lord, the
Creator of Heaven and Earth.
Assist with the Hands of Justice the broken hearted, and crush the great oppressors with
the scourge of the Command of your Lord, the Powerful, the Wise.
XV:', April '.*6 [XV:B:X]
The day of God
Supplication revealed by Bahá 'u'llá h
Praise be to Thee, O God of Names and Creator of Heaven! Praise be to Thee, for Thou hast
made known unto Thy servants Thy Day, wherein the River of Life streamed forth from the
finger of Thy Generosity, and the Fountain of Revelation and Unity became manifest by Thy
Manifestation, to all who are in Thy earth and heaven.

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O God! This is a Day the Light of which Thou hast sanctified above the sun and its
effulgence. I testify that this Day is illumined by the Light of Thy Face and by the effulgence of
the dawning Lights of Thy Manifestation.
O Thou, my God, and the Beloved of my heart! With the name of this Day Thou hast
adorned Thy Tablet, which is known only to Thee. Thou hast called it The Day of God.
Nothing is to be seen therein but Thy Supreme Self, and naught is to be remembered save Thy
sweetest Name. Wherefore, when He appeared, the foundations of nations trembled, the
learned were bewildered and the wise men were confounded, save those who came near unto
Thee, took from the Hand of Favour the pure wine of Thy Inspiration, and drank in Thy Name,
saying: "Praise be unto Thee, O Desire of the Nations! Praise be to Thee, O Beloved of the
hearts of the yearning!"
XV:*, May '.*6 [XV:R:pZ]
Education must include the spiritual ideals of world peace and
brotherhood
A compilation from the words of 'Abdu'l-Bahá
"The duty of educated men, especially university presidents of the nation, is this: To teach
in the universities and schools ideas concerning universal peace, so that the student may be so
moulded that in after years he may help carry to fruition the most useful and human issue of
mankind."
__________
"The schools should be free from all religious and racial prejudices, for these often prevent
good results from being obtained. All schools and colleges should have these three
foundations.
"First: They should be sincere in the service of training the souls. They should discover the
mysteries of nature and extend the circle of art, commerce, etc., so that ignorance and the lack
of knowledge will pass away and the lights of science and knowledge shine forth from the
horizon of the soul and heart. In all schools and universities, a general rule for training should
be made.
"Second: Training in morality is necessary, so that the pupils' good conduct may remain
unchanged and so that they may progress in a most befitting manner, become possessed of
lofty ideas, lovers of the world of humanity, and so that they will hold fast to the spiritual
perfections and to that which does not displease God.
"Third: Service to the world of humanity should be obligatory. Every student should know,
with perfect certainty that he is the brother of the people of all religions and nations and that
he should be without religious, racial, national, patriotic or political bias, so that he may find
the thoughts of universal peace and the love of humankind firmly established in his heart. He
should know himself as a servant of human society of all the countries in the world. He should
see God as the heavenly father and all the servants as his children, counting all of the nations,
parties and sects as one family. The mothers in the homes, the teachers in the schools, the
professors in the universities, and the leaders in the lofty gatherings, must cause these
thoughts to be penetrative and effective, as the spirit, circulating in the veins and nerves of the
children and pupils, so that the world of humanity may be delivered from the calamities of
fanaticism, war, battle, hate and obstinacy, and so that the nether world may become the
paradise of heaven."
__________
"In this age every face must turn to God! so that spiritual enlightenment will go hand in
hand with material education. Material education alone cannot make the world happy.

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Spiritual civilization must assist the material. The material civilization is like the lamp, but the
spiritual civilization is like the light in the lamp. The lamp without the light is a useless thing."
XV:*, May '.*6 [XV:R:oZ]
The world of the soul
Jiná b-i-Fá ḍ il
If we search and investigate and travel through the world of the human soul we find it a
boundless, measureless and fathomless reality, a reality which is unique, an ocean which is
unfathomable and a world which is infinite. Ancient thinkers said there are two worlds: one
is the world of human soul and the other the world of nature; both are two unlimited books of
God full of knowledge and wisdom and signs of the power of God. They described the
philosopher as one whose inner world was a mirror on which was reflected all the images of
the outer world; the philosopher became the prototype of all the discovered truth of life.
When we ponder carefully over the soul of man we realize that the effects of the soul
conditions are manifest in all the motions and activities of the external man. For example, if
the soul is functioning in a vibrant, spiritual, optimistic and happy environment its effect will
be instantaneous and most powerful on the physical body. On the other hand, if the soul is in
the grip of fear; if it is weak or in a state of melancholy, the body will immediately respond to
those vibrations. Fear and imagination have a great effect upon the body of man. For
example, if a person is swimming and permits fear to take possession of his soul, he will
immediately lose confidence and also control of his movements. If he is walking upon the
ridge of a mountain or the top of a high building and fear enters in, he will tremble and fall. A
ropewalker illustrates this principle very aptly. Through the reasoning faculty such perfect
control is maintained that he walks upon the rope with perfect poise.
Also, the effect of the inner man upon the outer is not limited to the man himself, but has a
general effect upon others. If, for instance, someone begins to yawn from fatigue in a group,
others will soon follow his example, or if he is full of vivacity and happiness he will electrify
[XV:R:om] others around him. These few illustrations point the clear fact that the world of the
soul has independent existence; its effect is creative; it reverberates with the vibrations of joy
and sorrow, pain and pleasure, friendship and estrangement.
Inasmuch as the soul has this inventive and creative power in the kingdom of imagination,
how much more universal will be its scope if it is strengthened and buttressed by the spiritual
forces of God. Thus if the soul of man is reinforced by the divine powers and energies, not
only his own body will become a perfect example of health and radiation and joy, but he will
radiate like the sun those rays of happiness to all who come in touch with him.
The Manifestations of God, the prophets of divinity, are those spiritual educators who have
initiated a system of spiritual training based upon this law. The benefit humanity will draw
from this system will be commensurate with its application in daily life.
One branch of this system of spiritual education deals with the inculcation of ethics in the
lives of men. For example, in the soul of man there are certain tendencies or qualities: one is
fear, another courage, another rashness. Now extremes in any direction mean disease and the
Manifestations of God come to teach us that fear is evil, recklessness is unwise and that
courage is the golden mean. Also, we have a trinity of other tendencies; squandering as one
pole and avarice the other. One may be so avaricious that, as the Persian poets express it—
the palm of his hand is as dry as the surface of [the] Sahara. The spendthrift wastes money,
while generosity again is the golden mean. Also justice is the golden mean between tyranny
and a lackadaisical acceptance of humiliation or adversity. Contentment and chastity are two
other characteristics that have their extremes.

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These five qualities are the five golden rules of ethics. These five pathways lead to a happy,
contented life as revealed in the sacred books and taught by the Manifestations of God. If we
simply read them, kiss the sacred books as a sign of respect, place them on the shelf and forget
them, this will do us no good at all. Theories and words may have an effect upon the lives of
men, but Bahá 'u'llá h tells us that in the last analysis deeds are the criterion of right and
wrong. One may write a most inspiring book or give many lectures on these five qualities
without any effect whatever, but if he arises and by his deeds manifests the quality of
generosity, for example, by dispensing a portion of his fortune for the alleviation of suffering
humanity, his action will have a great effect. The Manifestation of God points to us the road
and tells us this is the pathway. If we walk in it, we shall reach a certain destination, but the
walking must be done by ourselves; nobody will help us.
This fact is illustrated by the example of a man giving a banquet and preparing all kinds of
dishes and when invited to eat, the guest replies: "It is too much trouble—eat it for me." We
know the condition of such a man. Those who have not heard about this system of spiritual
education are not so much responsible for carrying it out in their lives, but those who affiliate
with it and go under its banner are those among the rest of the world who should characterize
themselves with its qualities and embody its principles in their lives.
During the last seventy years Bahá 'u'llá h and 'Abdu'l-Bahá , through their lives and
teachings, have trained and educated their followers to be ever watchful—not of others but
themselves.
Now this moral training of the soul is one of the branches of spiritual education and we can
never characterize ourselves with these golden qualities unless we begin at home with the self
within us and try to control that self in order that we may be able to convey the same
knowledge of triumph and victory to others.
XV:0, June '.*6 [XV:p:lo]
Progress only through spiritual power
A compilation from the words of 'Abdu'l-Bahá [XV:p:lg]
It is impossible that 'economic contentment' be realized by the people of the world save
through the transforming Power of Faith. For Faith is the solver of every problem. Therefore
you must strive to strengthen the foundation of the Religion of God. Through the Power of the
Religion of God every difficulty will be disentangled. The Power of the Religion of God will
humble the kings and set at naught the crooked motives of those who are in supreme
authority. Then endeavour ye that the Power of True Religion which breathes the Spirit of
Life into the dead body of the world of humanity may be promulgated. This is the antidote for
the poisoned body of the world and a quick healing remedy for the rancorous disease of man.
XV:0, June '.*6 [XV:p:lZ]
'Abdu'l-Bahá
It is evident that the time has come to end war and establish peace. This is an exigency and
requirement of the present century.
XV:0, June '.*6 [XV:p:Zp]
The life of 'Abdu'l-Bahá
Part I
Jiná b-i-Fá ḍ il
The life of 'Abdu'l-Bahá is very significant among the lives of the past heavenly educators.
If we study the history of the former manifestations of God we realize that the first portion of
their lives has been free from anxiety and persecution, while the life of 'Abdu'l-Bahá from the

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day of his birth has been one of vicissitude, trial and painful ordeals.
Moreover, the enemies and foes of 'Abdu'l-Bahá never ceased to plan and scheme to
persecute and bring about his exile and banishment, and to annihilate his revelation. And
these people had more general power than the enemies of the former prophets.
One of the Divine Allegorical incidents was that 'Abdu'l-Bahá was born in Ṭ ihrá n the same
night upon which the Bá b proclaimed his mission in Shı́rá z that is, Rp May Bmoo. Bahá 'u'llá h
gave the name of his father to 'Abdu'l-Bahá . This name was 'Abbá s but he always called him
Master—Au qá —even when he was a little child.
The first few years of the life of 'Abdu'l-Bahá were spent amid the most tragic and dramatic
events of the life of Bahá 'u'llá h. He was the centre of the movement, every tragic event
revolved around him and his home was the rendezvous of all the Bahá 'ı́s. All the news and all
that transpired in the Cause was brought to him.
His home was well known as the headquarters of the Movement and often groups of
rowdies would throw stones and try to hurt the inmates. When 'Abdu'l-Bahá was a little child
groups of urchins would surround him and try to stone him. Even at the early age of eight or
nine years 'Abdu'l-Bahá had ready witnessed the plotting of the enemies and had seen the
friends martyred and guillotined. Up to this age he had seen many headstones of heroes and
heroines who had gone to their death with radiant acquiescence.
Most of the time Bahá 'u'llá h was absent from home travelling in the interest of the Cause,
and visiting the friends in prison. His property was confiscated and both day and night his
household was in danger, so there was no opportunity for 'Abdu'l-Bahá to go to school and
learn the things which other children have to learn.
Nevertheless such deep and abiding attachment, such tender regard, solicitude and
affection existed and was evidenced between 'Abdu'l-Bahá and Bahá 'u'llá h that even in those
early days some members felt deeply that 'Abdu'l-Bahá would eventually unfold, develop and
explain the teachings of Bahá 'u'llá h.
While Bahá 'u'llá h was going about or in prison, at a tender age 'Abdu'l-Bahá was the object
of regard and reverence of his family; all looked up to him as the head of the family in spite of
his youth.
At the age of nine the great exile began. The government banished Bahá 'u'llá h with his
family in BmgR to the city of Baghdá d. During a long cold part of the journey 'Abdu'l-Bahá was
so thinly clad that his toes were frozen twice and the effect was felt by him all the days of his
life. Often when he was tired out during the hours of day or night his feet would itch and ache.
During the twelve years of Bahá 'u'llá h in Baghdá d and Sulamá niyyih of Kurdistá n and the
cave of the Mount of Sar-Galú 1 where he went into retirement for the purpose of
uninterrupted communion with God, 'Abdu'l-Bahá was the cause of happiness to his family as
well as its hope.
In that period of time when 'Abdu'l-Bahá was between the age of nine and [XV:p:Zo] twenty
he associated with many theologians mystical and philosophical groups. He opened the
treasures of his innate knowledge among them, he entered into those deep subjects and
elucidated them in such a clear manner that they marvelled at his unlimited fund of
information and asked him from what source he had received it. He answered them in these
symbolical words: "I received them from my Father." Therefore, they titled Him—"Eminent
Wise Youth."
The physical general appearance of 'Abdu'l-Bahá was very pleasing. His face and form

Sar-Galú is a village bI km NW of as-Sulaymá nı́yah, 'Irá q. Bahá 'u'llá h lived here and/or in a nearby mountain cave.

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were beautifully proportioned and he was considered a very handsome youth. He radiated a
heavenly spiritual power and carried himself with kingly dignity. As he walked along the
streets people admired his carriage and physique, he had such strength and power in his
bearing. One of the qualities of the character of 'Abdu'l-Bahá even when he was a youth was
his great spiritual fortitude. He had innate poise and balance which no vicissitude could
destroy; no one had ever seen him angry and he was never moved or swerved by any outside
influence. His physical endurance astonished everyone. He seemed like a great ocean without
a ripple on its surface.
Another characteristic of 'Abdu'l-Bahá worthy of emulation was His extreme generosity. In
this loving kindness he gave freely of everything he had. It is related that in the home of
Bahá 'u'llá h there was a beautiful rug upon which he used to sit. One day a poor Arab brought
a load of wood to the house. He saw the rug and was very much attracted by its beauty. He
handled it caressingly and exclaimed: "Oh, how wonderful it must be to have such a splendid
rug to sit upon!" 'Abdu'l-Bahá heard him and said: "If you like the rug, take it." The man
would not believe it was really a gift, but for fear he would lose it, he put it over his shoulder
and began to run, looking back every few minutes to see if anyone was coming to take it away
from him. 'Abdu'l-Bahá said, "Go on, no one is going to take it away from you." 'Abdu'l-Bahá
had a wonderful sense of humour.
When he was but a child he was taken to the mountains to see his father's sheep. There
were thousands of them; the shepherds gave him a feast. At the end of the day the chief
shepherd came to 'Abdu'l-Bahá and told him he must make a present to the shepherds.
'Abdu'l-Bahá said, "I have nothing."—the man said, "But you must give something."—So
'Abdu'l-Bahá said, "What about the sheep?"—and he gave them all the sheep. When
Bahá 'u'llá h heard this he laughed and said, "We will have to protect 'Abdu'l-Bahá from himself
someday he will give himself away."
Another characteristic of 'Abdu'l-Bahá was his sociability, courtesy and politeness shown to
all degrees of society. He associated with the highest officials, and with people of all ranks,
giving them his divine knowledge and thereby raising them to a higher level of
comprehension. Likewise he went among the most lowly in the same attitude.
In the East people spend years and years of their time trying to perfect themselves in
penmanship. It is considered an art of the highest order and a man will spend twenty to fifty
years teaching people this calling. 'Abdu'l-Bahá 's penmanship was so beautiful and so
perfectly in accordance with all the sacred writings of the East that samples of his work were
used to copy from. His knowledge of the Arabian and Persian writing was so great that it
seemed a miracle to the people though he never studied in his life.
His range of vision was miraculous, and when talking to Arabs they felt the utmost
reverence for him. With philosophers and learned men he carried on conversation which
astonished them. Without previous study on any of these subjects he could understand and
converse and raise the thought for them to [XV:p:Zg] a much higher level than they themselves
were able to reach.
When Bahá 'u'llá h was sent forth to his second exile with his family and followers for four
months and had to travel through the most inhospitable desert and villages in Mesopotamia,
'Abdu'l-Bahá was constantly protecting and helping him.
During the exile of Bahá 'u'llá h and his family for four months in Constantinople and five
years in Adrianople, the spiritual attraction of 'Abdu'l-Bahá in his association with many
important people was manifested more and more, and won them to him in such a manner that
they tried to remove the difficulty of Bahá 'u'llá h and help him. For example, the Turkish
Governor of Adrianople became so intensely interested that he spent days and nights listening

!%!$
to his conversations. When the order came for the next exile he was unable to give it in
person as he was too much affected by sorrow at parting and was obliged to send the
summons by letter.
When Bahá 'u'llá h and a group of his followers were exiled to 'Akká and were imprisoned in
the barracks, as a result of the terrible climate of the city and the loss of nourishing food, the
very unhealthy water and abominable conditions of the prison, they were all sick, and some of
his followers were relieved by death. Through these dire conditions 'Abdu'l-Bahá was
untouched by disease and continually ministered to the needs of the afflicted ones, giving
them necessary remedies and cooking their food with his own hands. Thus through his
protecting ministrations they all recovered.
After these two years of the terrible imprisonment of Bahá 'u'llá h in which no one of his
followers was permitted to enter that city to visit him, and the nine years following when
Bahá 'u'llá h was confined to one little house in 'Akká , through the instrumentality of 'Abdu'l-
Bahá and his association with eminent people Bahá 'u'llá h was finally, at the end of eleven long
years of imprisonment and hardship, permitted to leave the dreadful city of 'Akká and go to a
large comfortable house called the Mansion of Bahjı́ which had beautiful gardens that were
brought into existence by the efforts of 'Abdu'l-Bahá . In this beautiful place Bahá 'u'llá h spent
the rest of his days, but 'Abdu'l-Bahá remained in 'Akká with his family, meeting everyone,
attending to the solution of problems, interviewing statesmen, governors, lawyers, etc., in
regard to different cases. To him all people came for the solution of their difficulties.
'Abdu'l-Bahá protected the Cause from all objections and opposition. Thus Bahá 'u'llá h was
left free and unhampered to prepare his message for the world and his followers were now
able to visit him. One day of each week of his extremely busy life 'Abdu'l-Bahá went to visit
Bahá 'u'llá h at Bahjı́. On these occasions he always walked, thereby showing his attitude of
humility awards his father. But after Bahá 'u'llá h told him that he must ride, he obeyed him.
He would leave the city of 'Akká riding, but when the Mansion of Bahjı́ came into view he
would dismount and walk. On the other hand, upon the recognized days of 'Abdu'l-Bahá 's
visits to Bahjı́, Bahá 'u'llá h would watch for his coming from a second story window, and as
soon as he saw him approaching he would call to his household saying, "The Master is coming,
go and meet him!" No sooner would father and son meet than one would witness the utmost
humility of the son and utmost love and devotion of the father, making the most dramatic
picture conceivable. At these times no one was permitted to enter during their conversation,
not even the family. No one could understand this mystery between son and father. It makes
one recall the words of the Bible where it is declared, "The Father is in the Son and the Son is
in the Father." There has never been in the world a relationship so sweet and perfect, with so
much [XV:p:Zl] trust and confidence on both sides. In every way 'Abdu'l-Bahá was the
prototype of Bahá 'u'llá h. They were the same height, their voices were alike, and their
manner of discerning.
These were enough to make clear that the glory of God was shining in him, and would
continue to shine in him after the ascension of his father. Yet Bahá 'u'llá h wrote in almost all of
his writings, clearly as well as symbolically, of his station. In the "Tablet of Beirut" he calls
him the "Mystery of God". Particularly, in the most Holy Book he said emphatically that the
people must turn their faces towards 'Abdu'l-Bahá who was the Branch of the everlasting tree.
He also declared that 'Abdu'l-Bahá held the keys that would open the Holy Tablets and Holy
Books. Finally, he proclaimed the station of the Centre of the Covenant, 'Abdu'l-Bahá , in the
Tablet of the Covenant, which he sealed and gave 'Abdu'l-Bahá . In nine days after the
ascension of Bahá 'u'llá h, in BmXR, the seal was broken by 'Abdu'l-Bahá amid the group of Bahá 'ı́
friends and it was read by them.
Thus 'Abdu'l-Bahá ascended the throne of the Covenant of Bahá 'u'llá h and the glory of his

!%!%
father began to shine through him, to guide, like a shepherd the children of men to the
oneness of God and the brotherhood of man.
Verily, it seemed that Bahá 'u'llá h had not departed but his sovereignty was still living in the
garment of servitude. The pen of 'Abdu'l-Bahá began to move for all the world, spreading the
breath of life in the utmost humility and kindness as did the pen of Bahá 'u'llá h in the form of
lordship and command.
Now at this time 'Abdu'l-Bahá , with his great executive power, began to establish the Cause
of God in the hearts of humanity. He sent more teachers and workers to different parts of the
globe, and a new life was manifested among the friends. Thousands of epistles, perfect jewels
of wisdom and knowledge concerning the affairs of life and about religion and divine
philosophy, were revealed by him to the world.
All these activities increased the envy of the enemies of the Cause. They had thought that at
the passing of Bahá 'u'llá h everything would come to an end. Now, however, witnessing the
renewed power and strength in 'Abdu'l-Bahá they increased in activity and numbers, and a
new group whose jealousy had lain dormant in Bahá 'u'llá h's lifetime now arose against
'Abdu'l-Bahá . Those who merely met him visiting the prisons, entertaining the governor,
officials and other guests, and who saw the increasing number of pilgrims from different
countries, would hardly suspect that enemies of the Cause existed; for though their
persecution continued day after day for years. 'Abdu'l-Bahá tried to lead his enemies and
those envious of him with the utmost kindness into the path of unity and service. But their
envy was too great, and they paid no heed to his advice, opposing him more and more, till at
last 'Abdu'l-Bahá left 'Akká and his family and went alone to Tiberius and to Elijah's cave in
Mount Carmel, there to supplicate and commune with God.
Humanity always rejects its educators, choosing to follow personal desires, even distorting
religious teaching into an excuse for disobedience, and those who are regarded as foremost in
religious matters are dominated by their pride to deny a Saviour. Nearness to God and His
Manifestation is a spiritual union, not a physical relationship. A spiritual soul, however
remotely situated from a manifestation, can nevertheless be more closely attached to that
Manifestation than anyone related only by ties of blood. The foremost followers of a religious
teaching are like mirrors before a sun, but as their light is reflected and not self-created,
should they turn from the sun their light will cease to shine. Thus, Bahá 'u'llá h said, a spiritual
educator is a divine balance, and the people of the world are weighed by him. [XV:p:ZZ]
The efforts of 'Abdu'l-Bahá 's enemies were known only to those few who were intimately
close to him.
In spite of the fact that 'Abdu'l-Bahá refrained for the time being from teaching the Cause of
Bahá 'u'llá h on account of official prejudice against it, the people through his counsel and
guidance began to recognize his great station. 'Abdu'l-Bahá worked with such ease, assurance
and poise that he gave confidence to all who visited him. The doors of his house were never
closed; they renamed open from sunrise to sunset. All manner of people came to him to
adjust their problems. Men and women poured constantly in and out of the house, for 'Abdu'l-
Bahá was always ready to up lift and counsel the downtrodden.
Different religions leaders and government officials came to him to present their questions.
Even the Arab Bedouins and their shaykhs had the greatest devotion and respect for him,
journeying great distances to see him. They regarded him as a holy patriarch and received
from him gifts, both spiritual and material. Such was his influence that his simple word was
willingly obeyed by them when often governmental authority failed.
The fame of 'Abdu'l-Bahá 's generosity and love became such a protection that frequently
visitors travelling through the desert to him were not only free from Bedouin attacks, but

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were also accorded safe conduct.
His simplicity of life forbade his personal use of the costly gifts pressed upon him by his
friends in many countries, and he preferred to pass on these offerings to people in need.
A wonderful sight at 'Akká was to be seen every Friday morning before the house of
'Abdu'l-Bahá . From early morning, the square would be crowded with the poor, the aged, and
cripples, men, women and children. 'Abdu'l-Bahá would come out with some of his friends,
and the people would crowd round him, yet reverently, like children round a father. He would
move from one to another, speaking kindly advice and comfort and putting money into their
hands. He was especially kind to widows and their children.
It was indeed a miracle that a prisoner, persecuted and faced with opposed from so many
powerful authorities, could thus gain such influence over all kinds of people with spiritual
weapons only. As long as 'Abdu'l-Bahá lived the people felt perfect confidence in the future no
matter what happened. They felt he was a divine father to whom they could go at all times, a
master to whom they could turn at any moment. He continually ministered to their sufferings,
often choosing to go on his errands of love at night.
But all the time his enemies had been watching their opportunity to vent their jealousy.
They secretly sent many false reports to the Government in Constantinople, and circulated
forged letters purporting to have been issued by 'Abdu'l-Bahá . Each time the governor or
other officials of the prison city were changed, they would bribe them to unite with them in
their opposition to 'Abdu'l-Bahá . However, although disheartened by these continuous
intrigues, 'Abdu'l-Bahá 's power rose supreme above such hatred and won over those officials
whom his enemies had persuaded to oppose him.
During this time of persecution, surrounded by spies and enemies, 'Abdu'l-Bahá
accomplished the difficult task of having the remains of the Bá b brought from Persia to Haifa.
He had constructed the shrine on Mount Carmel which was to be the resting place of the body
of the Bá b. This edifice was made the subject of a new attack. With the co-operation of a few
of the prison officials 'Abdu'l-Bahá 's opponents sent false information to the Government that
he was building a fortress on Mount Carmel and had so much influence with surrounding and
foreign powers that the Turkish Government would not be able to withstand his power. This
false re- [XV:p:Zm] port caused the Sulṭán such alarm that he ordered 'Abdu'l-Bahá to be either
drowned or exiled to the heart of the African desert.
His friends, anxious for his safety, begged him to leave 'Akká ; but saying that it was his duty
to stay, he sent them away to different places in Egypt, and disregarding all threats, remained
with certain members of his family in 'Akká .
When the Governmental Investigation Committee arrived in 'Akká the enemies of 'Abdu'l-
Bahá associated with them to induce them to make a false report. Accordingly, without
visiting 'Abdu'l-Bahá or finding out his version, information was sent that the rumours were
true. While these plots were progressing and the atmosphere was tingling with suspicion,
everyone was amazed to see that 'Abdu'l-Bahá was planting trees and building a house as
though nothing would happen.
When the judge sent for 'Abdu'l-Bahá to present himself in court the sorrow of the friends
was unbearable. They feared he might be taken away immediately and they would never see
him again. However, 'Abdu'l-Bahá reassured them, saying that his greatest joy and happiness
would be to be hanged there in Haifa. Bahá 'u'llá h had a wonderful felt cap or headdress which
was called a crown and this had been treasured by 'Abdu'l-Bahá after the ascension of the
Blessed Perfection. Several times the friends had suggested that 'Abdu'l-Bahá should wear
this but he always replied, "There would be but one occasion to wear it—if I were to be
crucified." At this time he asked the family to have the headdress ready.

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When 'Abdu'l-Bahá entered the court he found the charges and false testimony
prearranged. After admonishing his accusers for persecuting the Cause of Truth as had
always been done in former ages he said, "If you desire to condemn me, I am ready and willing
to sacrifice my life and will sign any indictment you prepare, for it will bring me great
happiness to be martyred as were the promulgators of Truth before me."
Just at this darkest hour, when events were most ominous for 'Abdu'l-Bahá and the Cause,
the whole situation changed with a miraculous suddenness. The revolution of BXCm, by the
Young Turk Party, brought entire freedom to him who had been the world's Greatest Prisoner.
XV:0, June '.*6 [XV:p:mB]
Impressions of 'Abdu'l-Bahá
Shahná z Waite
When I first saw 'Abdu'l-Bahá I was alone and I came face to face with him all unexpectedly.
He stood not over four feet from me. It was in the upper court of his prison home in 'Akká ,
with the blue sky overhead and the sun light shining down brightly upon him, the hour being
but a little past "high noon". I might have thought him a member of his family, but every atom
of my being, my heart and soul cried out—"This is He." The face of my dreams of him stood
before me with that heavenly smile of welcome. The Light of Infinite Love was radiating from
his countenance. Majestic, and yet sublimely tender, he was looking right into my eyes. I gave
a start as if I had suddenly been plunged into an ocean of Light, then stood transfixed. It
seemed as if I had come upon him unawares and saw the Glory of the Lord shining forth
around him; and I know I must have felt as did Mary Magdalene when Christ revealed Himself
to her in her vision after the crucifixion "The Risen Lord". He was dressed all in white. His
hair fell in soft waves about his shoulders and his head was crowned with a white turban
bound around with a white cloth. His step was firm and kingly. I walked toward him and as I
stood and looked up into those marvellous eyes, I knew that every thought, every act of my
life was known to him. Yet knowing this, I could fearlessly, unwaveringly meet his gaze,
realizing all my sins and weaknesses, yet knowing he understood me as I could never
understand myself and that he was indeed Infinite Love Incarnate. Later he came to greet us
in Dr Moody's room and I was fully confirmed—this was truly 'Abdu'l-Bahá , but a very
different one I felt from the one I had first seen. As he firmly grasped my hand with that
welcoming pressure that comes deep from the heart, a hand shake that warms you through
and through, I saw the divinely human man, the personification of my highest ideals of an
earthly father.
In height, 'Abdu'l-Bahá was in reality but medium, yet he held himself so superbly, with
such commanding dignity, and carried his head so high, and with such an air of majesty, that
he ever gave the impression of great height. His voice was wonderful, full and vibrant; each
word was uttered with marked distinctness and with that tonal quality, which leaves a faint
echo, as it were, or wave vibration such as comes from a beautifully toned bell. All through
the day it rang out, first in one place, then another; for with astonishing rapidity 'Abdu'l-Bahá
seemed to be everywhere—now in the garden, now in the room close beside the entrance,
now in a guest's room,—or you could hear him calling someone in the "family section" of the
"prison home". Always when I heard his voice, I felt its vibrations most deeply. Like his face,
his voice expressed every emotion, from tones that are stern and emphatic to those as tender
and loving as a cooing dove's.
His eyes defied description. I only know that to me they seemed grey with a circle of white
around the iris which at times became luminous. Sometimes in the light I caught a shade of
blue, and again by lamplight they seemed brown; ever changing were they and wonderful.
Like his face and his voice, they too expressed every emotion felt by him.

!%!(
I was deeply impressed by His naturalness, his lack of conventionality and set form, and his
refreshing simplicity. Divinely simple and simply Divine was he.
XV:6, July '.*6 [XV:o:Xp]
'Abdu'l-Bahá
"If tremendous progress in a short time be desired by a people in any social reform, any
undertaking for the good of humanity, they must lay hold of the Spiritual Potency. Then will
their advancement appear phenomenal, their success magical. This spiritual potency will
enable the worker to keep before the eye of the mind the picture of the divine civilization that
kingdom for the coming of which we have been praying for nigh two thousand years."
XV:6, July '.*6 [XV:o:BCZ]
The golden rule
"All things therefore whatsoever ye would that men should do unto you, even so do ye unto
them; for this is the law of the prophets."
The Golden Rule may be well said to have existed always and to be a part of all religions. It
is practically certain that no land which had at any time laid claim to a more or less true form
of civilization has omitted some phrasing of this basic ethical teaching from its moral or civil
philosophy.
In the oldest book in the world, the instructions of Ptah Hotep in Egypt five thousand five
hundred years ago, p,ggC years before Christ, is found this instruction: "If thou be among
people make for thyself love the beginning and end of the heart." Sixteen hundred years
before the birth of Jesus, there ran an Egyptian "vale" to the dead: "He sought for others the
good he desired for himself. Let him pass on." Again before Christ—p,oCC years—when the
Hindu Kingdoms were being established along the Ganges, it was written: "The true rule of
business is to guard and do by the things of others as they do by their own."
Twenty–five hundred years ago, lCC years before Christ and BgC before Plato, Laotze wrote
in China: "Re-quite injury with kindness." "To the not good I would be good in order to make
them good." Confucius advised: "What you would not wish done to yourself, do not unto
others."
The books and scrolls of the Hebraic law taught this truth. In a time-stained parchment
believed to have been first inscribed some R,gCC years ago, is to be read: "Whatsoever you do
not wish your neighbour to do to you, do not that to him." And to strengthen this, the teachers
of lCC BCE added immediately: "This is the whole Law. The rest is mere exposition of it." And
in the Law of Moses it is written: "Thou shalt love thy neighbour as thyself."
The Greeks in BCZC BCE came yet nearer the wording of Jesus with: "Do not that to thy
neighbour which thee would take ill from him."
At the first Buddhist Council held at Rajagriha in oZZ BCE the scribes almost duplicated the
advice of Egypt's priests, writing: "One should seek for others the happiness one desires for
oneself."
When Alexander of Macedon marched into Persia in ppo BCE he found there before him the
most usual of all these closely paralleled formulae: "Do as you would be done by"—ran the
Zoroastrian precept.
A century and a half before Christ the Law of Rome once more repeated the theme: "The
law imprinted on the hearts of all men is to love the members of society as themselves."
And Christ Himself declared that the Golden Rule "is the law and the prophets."

!%!)
Again Muḥ ammad gave yet another expression to it, for the Qur'á n instructs: "Let none of
you treat his brother in a way he himself would dislike to be treated."
Finally in this day is added still another instruction in the Revelation of Bahá 'u'llá h—"O son
of man! If thine eyes be turned towards mercy, forsake the things that profit thee, and cleave
unto that which will profit mankind. And if thine eyes be turned towards justice, choose thou for
thy neighbour that which thou choosest for thyself."1
XV:6, July '.*6 [XV:o:BCm]
The life of 'Abdu'l-Bahá
Part II
Jiná b-i-Fá ḍ il
When the successful efforts of the young reformers of Turkey abolished the unjust prisons
of a despotic monarch, 'Abdu'l-Bahá went forth from the dark stronghold of 'Akká into the
light and freedom of Haifa and Mount Carmel. Here for eleven months after the stifling
atmosphere of 'Akká which had seriously affected his health, he breathed the pure air of the
Mountain of God and passed his time in spreading the divine teachings. He was like a bird
which had become free from the cage; and one day, without informing any one, he took ship
and arrived at Port Said in Egypt, which was his first journey of freedom after the long years
of exile and imprisonment.
'Abdu'l-Bahá possessed a great love for the beauty of nature, which is a mirror of the
beauty of God, and he was extremely happy in the pure atmosphere of Egypt with its tropical
trees and flowers. This was indeed a period of rejoicing when eager Bahá 'ı́s from different
nations, of every race and colour, gathered round him with love and unity, hearing his deep
teaching and happy with his happiness.
Although at the beginning of his stay in Egypt through false traditions the religious
prejudice of the people was aroused against 'Abdu'l-Bahá and some of the newspapers printed
incendiary articles against the Cause, before very long many theological groups, editors, and
other prominent people, in their visits to him, became satisfied from the river of his
knowledge and wisdom. They were attracted by the great power of his love; and realizing the
necessity of the Bahá 'ı́ teachings in this miraculous age, opened their lips in praise and thanks
to him.
During the morning hours at this time the news-vendors would bring the papers containing
incendiary articles to the place where many Bahá 'ı́ visitors were residing, and some of the
friends desired to make reply to them. On one occasion the friends brought the papers to
'Abdu'l-Bahá , expressing this wish. However, he said: "These are the heralds of the Kingdom.
God is using them to inform the people of our arrival. Let them write anything they like. They
will come to investigate, realize the truth and themselves make answer." And after a few days
this came to pass.
During those eleven months the name of the Bahá 'ı́ Cause and the greatness of 'Abdu'l-Bahá
became more and more apparent and many souls were satisfied through drinking the pure
teachings of Bahá 'u'llá h. Although his journey to Egypt caused many of the Persian believers
to beseech him to visit Persia since many thousands of them had been unable to meet him
while at 'Akká , the religious prejudice of that land prevented him. His sojourn in Egypt also
made his occidental friends eager to have him in their free country where his teachings might
be heard without restraint. As their visits to 'Akká had been accomplished through many
difficulties his friends of Europe and America wrote 'Abdu'l-Bahá many imploring letters
urging his presence in their midst and these urgent appeals finally brought about the journey

Bahá 'u'llá h, Epistle to the Son of the Wolf, pp. Fj–I;.

!%!*
of this majestic spiritual teacher to the land of freedom in the west.
The year BXBB marked the journey of 'Abdu'l-Bahá to the western world. After spending
some months in Europe, he returned to Egypt. The following year, in BXBR, his longest and last
journey began. He spread his wings and soared to the United States and Canada [XV:o:BCX]
and later to England, Germany, Hungary, and France.
During this year of travel some of the friends of 'Abdu'l-Bahá were anxious for him to take
passage on the steamship "Titanic", but he declined and afterward his wisdom became
apparent when this great vessel sank in the depths of the sea.
His western journey consumed almost two years during which time he spoke in many
different churches, synagogues, universities and various societies, spreading the teachings of
this Cause—the principles of the oneness of the world of humanity and the organization of the
world under the banner of universal justice and love. He declared that the world of humanity
is entering a new cycle and the spirit of Bahá 'u'llá h is its spirit and its light. His effective call
was reflected in many magazines and newspapers of Europe and America and resounded in
the ears of the whole world, especially throughout the west. The scholars and thinkers who
visited him were attracted to his unique personality and many of them said they had been
longing to meet and know such a being—a mirror of the teachings of all the prophets,
picturing the real life of the spirit.
Undoubtedly the journey of 'Abdu'l-Bahá to the West was in reality a journey to all the
world, a unique historical journey, and we shall see in due time that the thought of the entire
world was transformed. 'Abdu'l-Bahá planted in the atmosphere the seed of spiritual
understanding and of reconciliation among the races and nations, the result of which will
accomplish the unity of the world. In the Bahá 'ı́ world this journey created an irresistible
motion which will increase age after age.
Also in his journey to Europe and America the purpose of 'Abdu'l-Bahá was to warn the
people of the coming of the world war and he explained the prophecies of Bahá 'u'llá h revealed
forty years before referring thereto. In his various lectures he declared that a great war was
impending and the rulers of the nations, the men of power and authority, were under great
responsibility. He called them to extinguish the fire of this on-rushing conflagration through
the means of an International Court of World Parliament. Although many could not believe at
that time the seriousness of his warning he assured them of the imminent danger. After his
return to the East from this journey, he said in many large groups: "We crossed oceans and
seas and knocked at the door of Europe and America warning them of the great calamity, but
they were in such deep slumber they could not be awakened."
In BXBp he returned to Egypt and to Haifa where many oriental Bahá 'ı́s of different religions
and nations who were most eager to visit him welcomed him and gathered in his presence
like moths around the candle of love. Afterward, when the great war began and the door to
Palestine was closed, when famine and difficulty arose, the heads of many families being killed
and others cast into political prisons among the Jews, Muslims and Christians in these tragic
conditions the home of 'Abdu'l-Bahá became the door of hope for all the afflicted people. He
protected them and helped them like a kind father and the people were filled with hope and
happiness because he was living in their midst.
Although after his return from the West to Palestine some of the jealous objectors opened a
new door of opposition and sought to cause some of the Turkish generals to oppose 'Abdu'l-
Bahá , the general situation had become different; and especially after the war the tree of the
freedom of religious thought, which is one of the great principles of Bahá 'u'llá h, had spread its
shadow in that land. The opposition was without effect and the light of 'Abdu'l-Bahá was
reflected without veils to the entire world.

!%#+
When Bahá 'u'llá h departed this life in BmXR the Cause had not been spread [XV:o:BBC] in the
west but from the time Bahá 'u'llá h left this world to the year BXCp when the Constitution was
declared in Turkey 'Abdu'l-Bahá passed through the most dramatic period of his life, due to
the opposition of his enemies, and during this same time, through his divine power, he
promulgated the Cause in Europe and America. The boundaries of the movement were
extended, the number of the believers was increased and the influence of the Cause was felt
more and more. Thinkers in every country began to investigate the movement so that during
those sixteen years the history of the Cause is replete with many dramatic events.
The vision, revelation and might of 'Abdu'l-Bahá were so divine that long before the Cause
was established in western countries he had issued a request to the friends in Persia teach
children English, and amidst all the trials and vicissitudes of 'Akká and Haifa be established a
school wherein the younger Bahá 'ı́ generation might have contact with occidental education,
knowing well that the time would come when they would have to act as interpreters or
teachers in promulgating the Cause.
The last years of the life of 'Abdu'l-Bahá were passed in Haifa where, like a perfect
gardener, he protected and trained the garden of the Bahá 'ı́ Cause, until the Rm November BXRR,
when be ascended from the sunset of his home to the highest world. This was indeed the
midnight of grief and sorrow for his family and the Bahá 'ı́s of Haifa and 'Akká as well as the
surrounding region. No one was able to sleep; the grief of even the little children was
uncontrollable. The sounds of weeping and lamentation resounded around the great home of
'Abdu'l-Bahá and many other homes throughout the whole night until morning.
When the news of this grievous calumny reached the outside world through cable the body
of the Bahá 'ı́ Cause in all the globe was shaken and its blood congealed. It was realized that
not only the great Trainer of souls had passed, but the kind Father of the entire world. The
wonder of this most great bereavement was the fact that so many outside the Cause joined
with the Bahá 'ı́s in their sorrow. The following day when the blessed remains were conveyed
to the top of Mount Carmel to be entombed in the resting place of the Bá b, which 'Abdu'l-Bahá
had prepared for himself also, from the Governor of Palestine and other dignitaries, leaders of
various religions, poets and distinguished men to the poorest widow and orphan of Haifa—all
joined in lamentation for the loss of this heavenly bounty. The entire population of the city
joined in the long procession wending its way up the slope of Mount Carmel.
'Abdu'l-Bahá was seventy–seven years old at the time of his ascension and during his
varied life of exile and imprisonment had known unthinkable suffering and hardship.
Through despotic power, through the prejudice and jealousy of religious ignorance, he had
contended with unimaginable opposition from every side, both to himself and his teaching. In
reality, the power of the Spirit protected his body so that all his years were passed in the
promotion and administration of this Cause. Not for one moment was his thought free from
his great purpose and not a single moment of his life was lost. Such a great work of brain
could not be sustained except by such a powerful spirit. Let us clearly realize this point; if the
immense volume of his personal and general Tablets, which were spread throughout the East
and the West, were divided among the hours of his life we should see how great was his
capacity. The work accomplished was of far greater magnitude than his years signify. The
spiritual duties which he had performed and his sacrifices for the sake of his teachings were
beyond imagination. In the last hours of his life he was like one having fully accomplished his
task and about to take a journey. [XV:o:BBB]
Therefore almost suddenly, with but slight illness, he ascended from this world to the
world of immortality. He called himself "'Abdu'l-Bahá " and in his life he was 'Abdu'l-Bahá
because all his thought and speech was of Bahá 'u'llá h in explaining and spreading his blessed
teaching. One could see in him only the embodiment of the Bahá 'ı́ Teaching. In reality, it was

!%#!
a divine necessity that Bahá 'u'llá h should have such a Servant and that this great being should
sacrifice himself for such a Glorious Light, to be an example for all the world.
'Abdu'l-Bahá accomplished his spiritual work and spread completely the teaching of
Bahá 'u'llá h, even his objectors and jealous adversaries gradually coming to accept and obey
him, through the following great powers:
First, the power of his pen, whose comprehensive and effective eloquence and sweetness
were such that no one could resist. Each one of the friends to whom a Tablet was addressed
realized that it was written to him alone and was like a book of counsel for his especial life.
Second, the power of divination by which 'Abdu'l-Bahá knew each soul better than the soul
knew himself. Also in reading letters he possessed this power, and he said "My heavenly
Father gave to me a power by which I may know from the written word the spirit of every
soul."
Third, the power of love and forgiveness which was so great in 'Abdu'l-Bahá that when his
enemies saw the practical evidences of his love they thought he could not know their
opposition. It was often declared that he loved his enemies more than his friends and on one
occasion when one of the friends was telling him about someone whom he was helping very
much who was his enemy even to the extent of seeking his life, 'Abdu'l-Bahá said: "I know him
very well but he is sincere. I love a sincere man even my enemy. His opposition is from
ignorance and after a while he will realize and repent." On another occasion he said to one of
his visitors: "You come to Haifa where the atmosphere is pure. This is the fountainhead of the
river and the water is pure. Here there is nothing but love and purity. God created me for
love to all his children without exception, even my enemies."
Fourth, his generosity that was so great as to suggest an absence of the sense of worldly
value. The precious gifts brought him from different parts of the world for his own personal
use would later be found in the possession of others. Every one received from the hand of
'Abdu'l-Bahá some gift, while at the same time his family lived in the utmost simplicity.
Fifth, his fearlessness. At a time when he was most strongly opposed by government and
populace he would walk and speak among the people with such power as though an army
were stationed behind him. His confidence in his spiritual connection with God, his severance
and spirit of sacrifice were above the power of imagination.
Sixth, his wisdom and administrative capacity that suggested always the ability to
administer the affairs of the whole world. He gave to each soul high or low, rich or poor, in
the east or in the west, whatever was in accordance with the spiritual necessity. His power
was manifested to each soul according to the degree of capacity.
Seventh, his spiritual knowledge through which 'Abdu'l-Bahá possessed the power to open
all the sacred books and the teachings of Bahá 'u'llá h.
Eighth, his power of explanation and teaching the Cause in such a logical, scientific and
reasonable way as to reflect completely the spirit of this age.
Ninth, the invisible confirmation that was with him every moment of his life like the Shadow
of God behind him. If every detail of his life could be seen with the telescope of deep
intelligence it would reveal what a great, invisible Power and Will assisted him constantly.
XV:=, August '.*6 [XV:g:BRX]
Music
its material and spiritual significance
Compiled by Shahná z Waite

!%##
"We, verily, have made music as a ladder for your souls, a means whereby they may be
lifted up unto the realm on high; make it not, therefore, as wings to self and passion."1
Truly it is said, "Music washes away from the soul the dust of everyday life." Let me hear
the music and songs of a nation and I will tell you the nature and characteristics of its people.
Andrew Fletcher once said, "Give me the making of the songs of a nation and I care not who
makes its laws." Another has written, "Music is allied to the highest sentiments of man's
moral nature love of God, love of country, love of home and love of friends. Woe to that nation
in which these sentiments are allowed to decay."
Ever 'Abdu'l-Bahá is calling us to love and unity, to divine harmony, which is the true Song
of Life. Let me quote from Mr MacNutt's talk on this subject: "Throughout all of 'Abdu'l-
Bahá 's words there was shining one fixed eternal principle. As a great composer constructs a
composition in a certain key—the key of F for instance—commencing his symphony in this
key, then enlarging and opening his phrases and developing his subject into other keys, but
always coming back to the primal key and finishing his melody in it, showing the consistency,
the roundness and wholeness of his conception, so 'Abdu'l-Bahá revealed to us the Spiritual
Symphony of true Religion, setting forth all his teachings in the eternal living key of Love;
enlarging and developing His theme into different subjects, disclosing exquisite blendings, but
always coming back to the primal theme, back to the great Spiritual Motive of the Symphony,
the Love of God, the motive which controls the universe, the motive around which the
universe is constructed, the great Principle of Love."
In the final analysis of all things, physically mentally and spiritually, we are brought face to
face with the great truth that Life is Love, and Love is Life, and its audible Voice is Music.
__________
"Music is one of the important arts. It has great effect upon human spirit. Musical melodies
are a certain something which prove to be accidental upon etheric vibrations, for voice is
nothing but the expression of vibrations, which reaching the tympanum, effect the nerves
of hearing. Musical melodies are, therefore, those peculiar effects produced by, or from,
vibration. However, they have the keenest effect upon the spirit. In sooth, although music
is a material affair, yet its tremendous effect is spiritual, and its greatest attachment is to
the realm of the spirit. If a person desires to deliver a discourse, it will prove more
effectual after musical melodies. The ancient Greeks, as well as Persian philosophers, were
in the habit of delivering their discourses in the following manner: first, playing a few
musical melodies, and when their audience attained a certain receptivity thereby they
would leave their instruments at once and begin their discourse. Among the most
renowned musicians of Persia was one named Barbod,2 who, whenever a great question
had been pleaded for at the court of the King, and the Ministry had failed to persuade the
King, they would at once refer the matter to Barbod, whereupon he would go with
[XV:5:130] his instrument to the court and play the most appropriate and touching music,
the end being at once attained because the king was immediately affected by the touching
musical melodies, certain feelings of generosity would swell up in his heart, and he would
give way. You may try this: if you have a great desire and wish to attain your end, try to do
so on a large audience after a great solo has been rendered, but it must be on an audience
on which music is effective, for there are some people who are like stones, and music
cannot affect stones."3
"Music is an important means to the education and development of humanity, but the only

Bahá 'u'llá h, The Kitáb-i-Aqdas, p. Ii.
Barbad or Bá rbad, late eth–early Vth century CE Persian poet-musician, lutenist, music theorist and composer of Sasanian
music.
'Abdu'l-Bahá " Lights of Guidance, No. :IV;, p. b:I–b.

!%#$
true way is through the Teachings of God. Music is like this glass which is perfectly pure
and polished. It is precisely like this pure chalice before us, and the Teachings of God, the
utterances of God are like the water. When the glass or chalice is absolutely pure and clear
and the water is perfectly fresh and limpid, then it will confer Life; wherefore the Teachings
of God, whether they be in the form of anthems or communes or prayers, when they are
melodiously sang, are most impressive."
"It was for this reason that His Holiness David sang the psalms in the Holy of Holies at
Jerusalem with sweet melodies. In this Cause the art of music is of paramount importance.
Bahá'u'lláh, when He first came to the barracks ('Akká) repeated this statement 'if among
the immediate followers there had been those who could have played some musical
instrument, i.e. flute or harp, or could have sung, it would have charmed every one.' In
short, musical melody forms an important role in the associations, or outward and inward
characteristics, or qualities of man, for it is the inspirer or motive power of both the
material and spiritual susceptibilities. What a motive power it is in all feelings of love!
When man is attached to the Love of God, Music has a great effect upon him."1
In the notes of Mrs Mary L. Lucas, a soprano soloist, taken while on her visit to the Holy
Land, she records her instructions from 'Abdu'l-Bahá in her book, A Brief Account of My Visit to
Acca, from which the following is quoted:
"There was an utter absence of any desire or effort to impress one with 'Abdu'l-Bahá's
greatness, which is majestic in its simplicity. When we consider that he has never been
enrolled in any school, has always been an exile and a prisoner, has had no access to books,
that in spite of all this, his knowledge is unbounded, truly we must marvel! An illustration
of this is found in His answer to the musical question I put to Him. I have all my life been
interested in music, have studied in America and Europe, and when I asked the Master
some special questions in regard to this subject, I was amazed in one sense at His
familiarity with it.
"He has never heard any music such as we are accustomed to, having been a prisoner all his
life, and yet his knowledge far exceeds that of people who have had great advantages. This
fact net only applies to music, but to all things.
"This was my question: 'I used to be very critical of people; would judge them; if they did
not meet with my approval I would dislike them, but when I heard beautiful music all these
feelings were forgotten, and the most intense love for these people, for animals, for the
whole world, filled my heart and being.'
"I asked for an explanation of this, and I give you the answer. The Master spoke one whole
luncheon and dinner consecutively on this point, and has given us but a crumb of His great
wisdom:
[Refer to The Compilation of Compilations, Vol. II (Music), No. BoRR, p. Zmff.] [XV:g:BpB]
…
__________
"This wonderful age has rent asunder the veils of superstition and has condemned the
prejudice of the people of the East.
"Among some of the nations of the Orient, music and harmony was not approved of, but the
Manifested Light, Bahá'u'lláh, in this glorious period has revealed in Holy Tablets that
singing and music are the spiritual food of the hearts and souls. In this dispensation, music
is one of the arts that is highly approved and is considered to be the cause of the exaltation

'Abdu'l-Bahá in Tablet to Edward B. Kinney.

!%#%
of sad and desponding hearts."1
"Music is most important. Music is the heart's own language. Its vibrations uplift the spirit;
it is very beautiful and a great art."
'Abdu'l-Bahá then looked away off out of the window, His face became illumined, and He
said softly in English, "Music! Music!" As if the words brought forth divine melodies to His
ears, as if He were listening to the 'Choir Invisible'.
__________
"Let us listen to a symphony which will confer life on man; then we can obtain universal
results; then we shall receive a new spirit; then we shall become illumined. Let us
investigate a song which is above all songs; one which will develop the spirit and produce
harmony and exhilaration, unfolding the inner potentialities of life."2
XV:=, August '.*6 [XV:g:BpR]
Impressions of 'Abdu'l-Bahá
Hooper Harris
You write me that many of the friends are anxious to know my impressions of 'Akká and of
'Abdu'l-Bahá . How shall I write so as not to feed the fires of superstition on the one hand, or
fail to do justice to the greatness of the subject on the other? There are times when we find
the symbols we call words entirely inadequate and when we know that, in spite of all effort to
avoid it, we shall be misinterpreted and misunderstood. There are some who, if we allow the
heart to express itself freely, will accuse us of emotionalism and over-credulity; and there are
others who, if we restrain the heart and write of facts as facts, setting them forth in their
physical aspect only, will accuse us of lack of spiritual comprehension. However,
acknowledging responsibility to God alone, I shall endeavour to convey to all interested
something of the impressions I received on my visit to 'Abdu'l-Bahá at 'Akká .
I would to God that all the people of the world could have seen and known 'Abdu'l-Bahá as I
saw and knew him! Then, indeed, would war, strife and conflict cease, the fires of hell and
hatred cease to burn, and peace and goodwill reign on earth.
However, if we write of 'Abdu'l-Bahá as a personality, as a man, we must describe him as
the simplest and most humble and most natural man in all the world. He indulged in no poses,
made no pretensions, asserted no superiority, claimed no special privileges, and in no way
whatever sought to impress one with his dignity and importance. He ate with you, walked
with you, talked with you, asked about your health, discussed the simplest matters with you
and answered your most trivial questions. In every sense of the word, he was natural; and in
every sense of the word, simple. The physical eye observed no halo, saw no sign of
supernatural power, detected nothing in fact that might not be noticed in any really good, and
naturally dignified man. In a word 'Abdu'l-Bahá appeared to us so simple and so natural that
we wondered what it was that some were able to see in him, who have set in circulation
stories that have appealed powerfully to the imaginations of many and which may easily in
time pass into records of signs, wonders and miracles. We found it difficult at first to realize
that this simple, dignified, kindly and lovable man was the centre of a spiritual power, of a
knowledge and inspiration that was recreating the world, and was the object of a love and
devotion that no man in the history of the world except Bahá 'u'llá h, his father, ever received in
his life time.
And this love and devotion was not confined to his followers, but was seen in those who
knew nothing of the religion of which he was the centre. We saw high Turkish officials,
'Abdu'l-Bahá , Bahá'í World Faith, p. IVi.
'Abdu'l-Bahá , Divine Philosophy, p. VV.

!%#&
Turkish women of high rank, and people of all classes and conditions come to consult him on
their most important matters, to seek consolation and advice from him in their domestic
troubles, and to ask for his prayers. Twice a week we saw the poor gathered around him to
receive gifts at his hands, their only benefactor, their only real protector, in this prison city of
squalor and wretchedness; we plainly saw, even with the physical eye, that there was
something in this simple, unpretentious man which caused all around him to lean upon him in
all things, and to regard him with an unusual love and devotion. What was it in this man that
conquered all who met him? This man to whom all about him [XV:g:Bpp] went in their
troubles, but who, himself, if he had any troubles, never mentioned them, except to rejoice
over them as victories? This man who was so universal that from him we never heard the
word "I".
As I write these words tears fill my eyes and run down my cheeks. I whose heart has often
seemed to me like a stone; a man hard-headed and combative by nature; accustomed to
indulging in plain speech, and, in argument, to giving and receiving blows; one who has never
been regarded as sentimental or emotional; I, as I recall my impressions of this man, am
obliged to confess that my heart melts like wax, that the tears blind my eyes, and that all
desire for controversy and argument, except as God may will, has been taken out of me. What,
I repeat, was the strange power of this man, so simple, so natural, so unassuming who asked
for himself no special consideration or reverence whatever, but who continually pointed us to
the things of the Spirit and to God?
To tell this so as to make myself understood is beyond any power that God has given to me,
or to any man. There are some things that the heart can comprehend, but the tongue cannot
utter.
In a Tablet to me, 'Abdu'l-Bahá once wrote, "Turn with thy heart to the heart of 'Abdu'l-
Bahá and the hidden mystery will be revealed to thee." I have obeyed this command, and the
mystery has been revealed to me—but I cannot express it in words—not even he can do that.
The mystery, however, is no mystery at all to those who met 'Abdu'l-Bahá heart to heart. Only
through the Spirit can the reality and power of this Man be apprehended. One is reminded of
the Words of Jesus: "No man cameth unto me except the Father draw him."
In spite of all I have said, however, I will try and give you an outer description of 'Abdu'l-
Bahá . He lived a life of imprisonment, of constant anxieties and of hardship, and when I saw
him he looked his age, but no sign of physical weakness was apparent. On the contrary, he
impressed you as being full of strength and energy, an example of splendid manhood. His hair
and beard were grey, and the thoughtful lines on his face and forehead were in keeping with
his years. His beard was not very long nor full, but of silky, fine quality. His hair, which was
the same colour as the beard, he wore about level with the shoulders. His nose was large,
slightly aquiline and finely moulded. His mouth was large and firm, but without in the
slightest degree being hard, indicating a combination of firmness and kindness. His forehead
was high, broad, and full, giving the impression of great intellectual power.
The wonderful thing about the Master's physical personality was his eyes. At this writing I
must confess my inability to tell what it was about them that made them so remarkable.
Whether they were black or blue or grey, or a combination of colours, I cannot say. In fact
they seemed to change even as I looked at them and into them, as I did more than once. Of
this, however, I am quite certain—that I cannot think of 'Abdu'l-Bahá nor pray without seeing
those indescribable eyes.
However, one tires of physicalities. The important matter is to try to realize the fragrances
of the Spirit that were wafted from that White Spot ('Akká ) and from that pure heart. Truly,
there was that at 'Akká which was not to be seen with the physical eye, heard with the
physical ear, or understood with the intellect—a something that the heart felt and the soul

!%#'
alone apprehended and which cannot be reduced to the physical symbols we call words.
When 'Abdu'l-Bahá spoke, a something was set in vibration over and above the physical
words, a something which was spirit and life and which bestowed spirit and life; and it would
seem that the outer words were merely a means of contact or a physical medium of
connection between the soul and this Spirit and Life that was imparted to the soul. That
which the soul received from the words was far more than the mere outer form of the words
would seem to warrant.
For instance, I asked 'Abdu'l-Bahá for [XV:g:Bpo] the answer to a question that had troubled
me for a year or more. He answered me in a few words without apparently any particular
effort at explanation—yet his simple statement conveyed to me immediately an
understanding of the whole matter that perfectly satisfied. Perhaps the same words spoken
by another would have made no impression, for they were in the form of a simple statement
without proof. Uttered by him, however, they seemed to change the whole current of my
thought, create a new consciousness in me and supply me with the power of comprehension;
so that a matter which had puzzled me for more than a year was cleared up in an instant. I
trust this will convey to you my meaning—that the real power at 'Akká was the power of love
and knowledge, purely spiritual in its manifestation, a matter of the heart and of the soul, and
had no connection whatever with physical miracles and phenomena.
To realize who 'Abdu'l-Bahá was, to understand his relations to Bahá 'u'llá h and to Christ, to
comprehend that he needed no other glorification, commendation or exaltation than that he
was 'Abdu'l-Bahá , to know why it was that he commanded that no other name or title should
be given to him, and that by no explanation or interpretation could the station of 'Abdu'l-Bahá
be made any more glorious than it was, one must be able with the spiritual eye to see the
things of the Spirit.
If we are to be content, as he was content, with his simple designation as the Servant of
Bahá , and have no desire to refer to him by any other title—like him we must realize that we
are nothing and that God is all, must eliminate the ego, surrender the self and allow God to do
His work in us, instead of imagining that we have any power to accomplish it within ourselves.
To be able to apprehend the station of 'Abdu'l-Bahá is to apprehend, at least in part, the
great truth of renunciation, of absolute surrender to God. Surrender to God! How easy to say,
but how difficult to really understand and do! It means to be conscious of our nothingness,
and to open our souls and let the fragrances of the Spirit blow through them, to feel that God
in us is doing our seeing, our willing, our thinking, and relieving us of the responsibility. It is
to understand that He is the great burden bearer, on Whose shoulders is the government of all
things. Here is a vicarious atonement worth having, a vicarious atonement that brings rest
and peace and real salvation.
Who are we and what can we accomplish? It is true that the station of man is very high, but
it is high because of his capacity to receive from God. The breeze of the Spirit blows by the
rocks, by the trees and by the animals, but they are unconscious of it. Man, however, has the
power not only to become conscious of it but also to be the instrument of it in the
enlightenment of mankind and the vivification of the world. And this is a matter of simple
faith. When we realize that we are nothing and know nothing, and stand humbly before God,
we shall be clothed upon by the Spirit.
Jesus said: "Consider the lilies, how they grow; they toil not, neither do they spin and yet I
say unto you that Solomon in all His Glory was not arrayed like one of these." With all our
toiling and spinning and fretting, the best that we can do is to clothe ourselves with mere
garments of fig leaves, with mere symbols to hide our ignorance. However, those who have
found the secret of turning to God in perfect self-surrender and sure faith receive a spiritual

!%#(
garment inexpressibly beautiful. The secret of real spiritual power is the renunciation of the
self and dependence upon God.
This spirit of renunciation and of absolute submission and surrender to God is the Spirit in
which one was bathed at 'Akká . The lesson of complete reliance upon God for all guidance and
for all knowledge is the great lesson we received there, for when we submit to God we realize
His Love in us and it radiates from us. The Master has said that when [XV:g:Bpg] we "receive
the confirmation of the Holy Spirit we need no other teacher." However, we cannot get that
confirmation until we learn to rely on the Spirit wholly.
I trust that we all may learn this great lesson, and cutting ourselves from all outer
personalities, lean entirely upon the Inner Reality of which the Prophets are the authoritative
and confirmed outer Manifestation. To be free from personality, we must be free from our
own personality. Once we have attained this freedom, other personalities will cease to
trouble us. Escaping our own personality, we must find refuge in the Love of God.
XV:=, August '.*6 [XV:g:Bpg]
'Abdu'l-Bahá
"The mission of the Prophets is no other than the advancement of the education of the
world of humanity. The Prophets are the real teachers or educators. The Prophets are the
Universal Instructors. …
The Greatest proof of a Manifestation is the Manifestation Himself. We do not have to
prove the existence of the sun. The sun is independent of proof. He who has sight can see the
sun and prove it for himself. It is not necessary to seek for other proof. For instance, it is a
fixed fact that nothing could grow upon the earth without the light of the sun. It is easily
proved that without the sun's heat and light no animal life could exist. The sun's light is
indispensable its heat essential. This is the sun's greatest proof. … The great Prophets did not
enter school to be taught of men, yet so many things did they manifest that at last we must
admit that the world is not able to destroy the wisdom of the Prophets or grow without them.
… There must be a Standard. … The Light of God will shine, must shine. … Although the
Christ was not a great and honoured man; although He was of such poor and humble
condition that He was born in a manger, yet He changed the whole world by His Power and
Divinity. What proof could be greater than this? How can anyone deny His proof! In the same
way Bahá 'u'llá h came from Persia which is not an important nation of the world. He did not
go to school and yet so much knowledge was manifest in Him that we must confess that it is
impossible to deny His wisdom and His divinity. … The Manifestations of God are sent when
most needed."
XV:A, September '.*6 [XV:l:Bgp]
'Abdu'l-Bahá
"We must love all humanity as the children of God. Even if they kill us we must die with
love for them. It is not possible for us to love every one with a personal love, but we must love
all humanity alike.
"There are many stages or kinds of love. In the beginning God through His Love created
man. Man is the highest product of His Love and the purpose of Man's existence is to reflect
this Love of God in his soul. But man in his egotism and love of self turns away from his
Creator and thereby prevents the accomplishment of his divine plan. The Manifestations
appear to show man the way to God through Love. By them, man is brought to the condition
of severance from his egotism and being absorbed into the Ocean of Love Divine.
"There is a profound, a divine wisdom in Love. The Light of God shines in the eyes when

!%#)
the heart is pure. The home of Religion is the Heart."
XV:A, September '.*6 [XV:l:BgZ]
'Abdu'l-Bahá
"The heart of man is a garden. The real garden is in order, well planted, watered and
cultivated. This is not so with the jungle. The jungle gives no evidence of cultivation. Where
there is no gardener, disorder prevails. Wild growth produces nothing. Human education is
of great importance. It is especially necessary to educate the children. They are the young
tender trees of God's planting. But the supreme education is Divine Teaching. Through it the
most ignorant become wise and the lowest are elevated to the loftiest heights. This
transformation in man is made by the Manifestations of God. Through them the wicked
become righteous, the weak firm, the barren fruitful. One day's education under the
inspiration of the Holy Spirit is better than ten years' material training in the universities of
the world. Bahá 'u'llá h has said that two steps are necessary for human development:
Material and Divine Education. … Education makes of man a man. Religion is Divine
Education. There are two pathways which have been pointed out by the Heavenly Educators.
The first is Divine Guidance and reliance upon the Manifestations of God. The other is the
road of materialism and reliance upon the senses. These roads lead in opposite directions. …
Divine Education is the sum total of all development. It is the safeguard of humanity. …
"In this age every face must turn to God, so that spiritual enlightenment will go hand in
hand with material education. Material education alone cannot make the world happy.
Spiritual civilization must assist the material civilization.
"The powers of mind are the bounties of God given to man to lead him toward spiritual
happiness."
XV:A, September '.*6 [XV:l:Bll]
Man and the ant
Stanwood Cobb
Dr Forel is the world's great authority on ants. His collection now lodged in the museum of
Geneva is the largest in existence, He has added three hundred to the known species. In addition,
he has in former days been a psychologist of note, a great temperance worker and a
distinguished humanitarian. His connection with the Bahá'í Cause is remarkable. At the age of
seventy, discovering that Bahá'u'lláh had years ago enunciated principles such as his own soul
had evolved and longed to see put in practice, he felt it but logical to call himself a Bahá'í and
follower of that great Prophet. 'Abdu'l-Bahá, a few years before His passing, wrote a long Tablet
to him in answer to his inquiries in regard to the nature of existence …. This Tablet, satisfying
the venerable scientist's metaphysical inquiries made him a still more devoted Bahá'í.
This is not a fable, but a little pilgrimage to the home of Dr Auguste Forel, who admires the
life of ants more than he admires the life of men. In his latest book, Man and the Ant he asks in
all seriousness—"What can we do to become more like the ants while still remaining human
beings?"
Man, he finds, has not yet reached the stage of true social development. "By hereditary
disposition man a natural egoist,—individualistic, passionate, rapacious, dominating,
vindictive and jealous, eager to exploit his fellow beings, to tyrannize and oppress them in
order the better to enjoy life himself. "But," he goes on to say, "the social instinct of the ant,
little by little accumulated in his hereditary memory and co-ordinated by it, is much more
sapient than that of the 'homo sapiens' of Linneus."
It was this lover of the insect the life of which represents the most successful social

!%#*
organization on this planet,—it was Dr Auguste Forel, specialist in psychiatry, lifelong ardent
worker for temperance, and the world's greatest authority on ants, whom we were privileged
to visit.
"I have just received your card," he wrote, "and I pray you to come and dine informally with
us at noon Monday next. Our house is called 'The Ant's Nest' and is fifteen minutes from the
station of Yvorne. I will come to meet you if you will telephone the exact time of your arrival."
So Monday morning found us,—my wife, Lady B., and myself, starting on our pilgrimage to
greatness. Through the windows of the train shone kaleidoscopically the splendours of the
Lake Geneva littoral, Vevey, Montreux, Territet that scenic gem, the Castle of Chillon,
Villeneuve, and at last Yvorne charming village at the entrance of the Rhone valley on the
Simplon route and the goal of our journey.
Upon our descent, there peered at us, through blue glasses, eyes the keenness and
intelligence of which were later revealed to us in the privacy of the home; and there advanced
to greet us a man old in years, crippled physically by a partial paralysis, but with a mind and
heart of eternal youth.
On the twenty minutes' walk to his home he talked to us eagerly of his work for
temperance, emphasizing chiefly his efforts to raise the Good Templars above the dogmatism
of nationality and religion, so that they could concentrate fully on the one important problem
of temperance for which purpose they were organized.
"Why," he had said to a bigoted Protestant clergyman who was at odds with a Catholic
priest in one of the [XV:l:BlZ] Austrian chapters of the Good Templars, "Why spend your time
arguing about the next world when you should be working to perfect this?"
By such sturdy common sense, by his insistence upon universality, he finally won his point
and achieved the neutrality, as regards politics or religion, of the Good Templars in Austria,
Bulgaria, Hungary and Switzerland,—countries in which riotous differences had long been a
source of controversy and difficulty in the work for temperance.
Dr Forel, it will be remembered, was one of the first to demonstrate the evil effects not only
of drunkenness, but also of that habitual moderate drinking which produces upon the body
the effect called "alcoholism". Strong as are the arguments for prohibition furnished by the
disasters, individually and socially, of drunkenness, they do not weigh with the average mind
as heavily as the facts which have come out as a result of the psychological tests into the state
of chronic though mild "alcoholism". It was the proof furnished by Forel and others, that even
mild habitual consumption of alcohol produces temporary paralysis and chronic degeneracy
of the nervous tissue, diminishing greatly the quantity and quality of the work done in such a
state, that brought into the temperance movement in America the rank and file of
manufacturers and business men. The financial and moral support given the prohibition
movement by these men of affairs was one of the chief causes of the successful passing of the
Nineteenth Amendment.
"America is ahead of Europe," said Dr Forel. He is still working indefatigably for
prohibition in Europe, where whole populations are alcoholized. On purchasing his own
estate at Yvorne he had the vines pulled up, and turned the vineyard into a fruit and vegetable
garden. He himself neither drinks nor smokes, and his diet is of the simplest. He has worked
ardently for temperance since Bmmg.
He told us with deep disgust of how in a recent trip to Brussels, in searching for lodging, he
happened into a house where four drunkards surrounded one poor woman with their noise
and ribaldry. To him these things seem disgusting and abnormal, and cause him to point to
the life of the ant as more admirable than our own.

!%$+
II
While talking we pass through the simple village of Yvorne and reach the "Ant's Nest"
where Madame Forel greets us with simple and unaffected cordiality. While we wait for
dinner Dr Forel tells us of his studies in hypnotism and the cures he has effected by use of it.
On the wall he shows us an oil painting done by a graceful patient of his, who after a fall from
his horse had been unable to paint until healed hypnotically by Dr Forel. Often he has used
hypnotism to cure inebriety.
Finding I was interested in the subject and could read German, he gave me before leaving a
copy of his book "Der Hypnotismus, oder die Suggestion und die Psychotherapie",1 not yet
translated into English or French. Dr Forel, by the way, writes with equal facility in German or
French, the greater part of his writings being in the latter language.
Madame Forel now announced dinner, and we were shown to our places around a long
table where were gathered in addition a daughter, a daughter-in-law, a guest, and seven
grandchildren spending here their summer holidays. Truly did the house deserve its name!
But all went smoothly, as in a true ant society. The children were quiet and happy, the
adults enjoying simultaneously a good dinner and an inspiring conversation, while Madame
Forel, unflurried, dispensed food and hospitality.
After dinner came the longed for visit to Dr Forel's study, which was of the kind that every
writer and scholar [XV:l:Blm] longs for,—large, lined with bookshelves overflowing into two
rooms. Space in which to think, space in which to gather materials for study. On different
shelves were collected pamphlets and books bearing upon the subjects he was most
interested in. In addition to his specialty, the ant, he has made a deep study of the chief
problems of humanity.
War and Peace, Prohibition and other humanitarian subjects have absorbed his attention
and attracted his pen.
Then we are shown his own publications, most important of which are his "Fourmis de la
Suisse" and "Le Monde Social des Fourmis".2 In addition to his bound books were two shelves
full of articles and pamphlets written by him. There were also translations of his works into
Russian, Dutch, Italian and other languages.
With trembling hands he took down and showed us the most precious volume of his
library, "Recherches sur les Moeurs des Fourmis Indigè nes"3 by Pierre Hubert, Geneva, BmBC; a
book which his grandmother, noting his already deep interest in ants, had presented to him at
the age of eleven, and which had inspired him to make the study of ants his life work.
In answer to my question as to how early he had begun to study the ant, he told me that
this passion was manifest from the age of seven. At the age of eleven, indeed, he made a
discovery in regard to slavery among ants which not even Hubert nor other writers on the
ants had noted. During his school life he spent every Saturday afternoon and every Sunday in
observation of these fascinating insects. In addition to this he utilized every opportunity he
could while walking the two miles to and from school each day.
He also remarked that while his theories had changed with the years, the actual
observations and facts noted as published in his first book on the ant at the age of twenty–
four, "Fourmis de la Suisse", have stood the test of fifty years of maturer research and are
included practically unchanged in the latest edition of his work. This, he thought, was a
striking example of the superiority of fact, as derived from direct observation, over theoretical
Hypnotism, or suggestion and psychotherapy.
"Swiss ants" and "The Social World of Ants".
"Research on the Customs of Native Ants".

!%$!
speculations.
I thought as I heard from his own lips of the early display of his great life specialty, how
important it is not to belittle or restrain the hobbies of childhood; how these hobbies may and
very likely will prove of greater import than the studies inflicted upon the child by the
maturer judgement of a teacher or of an educational system.
Evidently Dr Forel has the same opinion, for in his book "Man and the Ant" in which he
compares the social life of each and draws lessons from the life of the insect to benefit the life
of man, he says, "The universities must be decentralized as well as the scholastic authorities of
all ranks, in order to liberate the pupils from the yoke of bureaucracy and from the terror of
examinations. The pupils should be organized as in the "New Schools"—(schools of the freer
type in Europe corresponding to the "Progressive Schools" in America)—and there should be
the least possible obligatory instruction."
After a most interesting tour of his library, in which among other things we noted the
pictures of Goethe, Haeckel, and Darwin, favourites of Forel (though he told me he found
Haeckel much too dogmatic, contrasting unfavourably with the modesty of Darwin),—he
insisted upon our sitting down in a trio around him while he bestowed upon us the greatest
possible pleasure, that of hearing him expound to us his chef d'oeuvre, "Le Monde Social des
Formis".
Holding the five volumes one after another on his lap and turning the pages with his left
hand on account of the paralysis of his right hand, he gave us for upwards of an hour a lecture
on [XV:l:BlX] the life of the ant illustrated by the pictures in his book.
How wonderful is the mind of genius, never aging. This great thinker, crippled in body and
brain though not in mind, expounded to us the habits and life of his beloved insect with the joy
and enthusiasm of youth, and with a mental clarity which defied all infirmities.
III
"See," he said, "I will show you something very interesting. The ant has a social stomach."
What that meant we were soon to see by aid of an illustration showing the ant as having
two stomachs, the anterior one being the social stomach, the posterior one only being devoted
to individual uses! Over fifty years ago, Forel told us, he had demonstrated the uses of this
social stomach. Segregating several ants and causing them to fast for two days, he had then
allowed one kept separated from his mates to partake of a liquid food dyed blue by means of
cobalt so as to aid observation.
A marvellous thing was noticed. With a self-abnegation that only the ant is capable of, this
little creature did not absorb the food but kept it stored in his social stomach. As soon as he
was allowed to go to his mates he regurgitated this food and fed them with it, not until then
permitting a small amount to enter his own stomach for personal nourishment.
The opening from the social to the individual stomach is controlled by four valves which
seem to operate by will. But this will, as has been shown, is not one of egoistic greed, but of
social self-sacrifice. In general, Forel told us, nineteen–twentieths of the food eaten is devoted
to social uses, and only one–twentieth to personal uses.
Can one refrain from admiring such abnegation of self; or from drawing from it an
application to our human needs? Forel does both. His interest in the ant is illumined by a
vision of what humanity might be, were it organized on this social basis.
Many other wonderful things Forel explained to us,—things which are perhaps commonly
known but which took on new life from his zeal: the keeping of slaves; the devotion of ant
nurses; ant-battles; assassin ants who steal into nests and kill the ant-larvae; and other
fascinating details of ant life.
!%$#
One subject explained by him is worthy of full elaboration here. When ants are attacked
they secrete and eject a sticky substance which gums up the antennae of their foes. Since ants
not only smell and touch through their antennae, but use them largely instead of their eyes for
guidance, an enemy with befouled antennae is as helpless as a wireless station similarly
injured. But what most interested Forel in this affair was the marvellous chemical power of
the cell which manufactures on sudden demand this gummy substance. He showed us a
picture of such a cell magnified five hundred times. There being no heart in the ant, each cell
has control of its own supply of blood. Upon notice of danger, this particular cell draws from
the blood at its command the chemicals necessary for the manufacture of the gum.
Forel's observations in the world of nature furnish him with the material for his philosophy
which is strongly monistic. In the intelligence, skill, and self-sufficiency of this little ant-cell,
which magnified five hundred times is not as large as a cent, Forel sees a world of significance.
In the microcosm he sees the macrocosm. He is not only a naturalist of the highest order, but
a great humanitarian and philosopher.
He condemns mankind for being far too egocentric. Though wonderfully advanced in the
arts of civilization, man has failed to develop a social instinct sufficient to organize the world
he lives in. He has still the savage instincts of the jungle, and his inherited anti-social
individualism threatens now to destroy [XV:l:BZC] the very civilization which his intelligence
and creative imagination have built up.
Forel, for the last decade, has been working out an ideal program for humanity based upon
the social life of the ant. He has elaborated a very feasible method of international union
which would inhibit aggressive nationality and abolish war. His programme also includes
ideas which if put in practice would bring to pass a world culture based on the enlightened
application of science to social problems, on justice and unselfishness.
It is a splendid civilization which Forel has envisioned. "The world or organization of the
nations is inevitable," he said. "There is bound to be a world state, a universal language, and a
universal religion. The Bahá 'ı́ movement for the oneness of mankind is, in my estimation, the
greatest movement to day working for universal peace and brotherhood."
At this moment the bell rang announcing tea, and we descended to the dining room to
partake of that farewell hospitality before starting for the train. Dr Forel was tired, but as his
wife assured us, not harmed by his mental and physical exertions of the day. These last
moments with him were the sweetest and most intimate of all.
"I regret," he said, "that I cannot do more now for humanity. As you see, I cannot lecture,
nor work much."
It is to be noted that Dr Forel has little use for the life of thought only. His observations of
the ants, and his own good heart make him value above all things action for the common good.
To comfort him I said, "But by thinking and acting in the past, you can act now without
acting. It is like money accumulated in the bank, which earns interest. So your past life of
thought and achievement goes on producing its influence, though you are crippled as regards
activity."
He was pleased with this idea, but said, "One must not exaggerate personality."
How absolutely modest he is! There is no shadow of a thought of personal greatness, of
fame, in his consciousness. Only a love of work, of truth; and a burning desire to further a
happier organization of humanity, along the lines of social service exemplified by the ant.
It is for this vision of a socialized humanity that I love Forel; of a glorious civilization where
each serves each and work is for the benefit of all, not for self only. This is the dominant
thought and motive of his life.
!%$$
Forel, humanitarian, thinker, I salute you in spirit as I saluted you when I left your house,
humbly and lovingly. And I catch in return your smile, wise and kindly, and your great word
of farewell:
"I regret that I cannot work more for the cause of humanity."
XV:1, November '.*6 [XV:m:RRZ]
Faith a profession
George Orr Latimer
Moritz Bonn, chief German Lecturer at the Round Table discussion of the Institute of
Politics at Williams College this year, has recently made the statement that "war, at least in
continental Europe, has had one far reaching result: it has killed faith. Its teachings are
contrary to the Christian religion. … when whole nations are imbued with the belief that their
interests are the only thing that matters, when they are willing to spend their lives and the
lives of their enemies by the million for their national ideals, their God becomes a mere tribal
God."
This perhaps expresses the popular conception of the meaning of faith, namely a personal
attitude by which divine revelation is subjectively appropriated according to the individual's
conception of God's purpose and design. Then follows a specialized doctrine, a chosen
peopled particular church, a superior nation created through an appeal to the limited
personal emotions, highly coloured by racial prejudice and lack of common sense—this is the
faith complex of today, something that neither originates from logical processes, nor from
immediate inner experiences. To this kind of profession of faith Abraham Lincoln found no
time to concern himself with, stating tersely: "I found difficulty in giving my assent, without
mental reservation, to the long, complicated statements of Christian doctrine which
characterize their articles of belief and confession of faith."
What then of other kinds of faith; is the fate of the western world limited by a dying
religious belief? Surely there are other faiths, whether in a state of decay or not, that form a
vital part of the life of the world. For instance there is scientific faith, such as the belief in the
nebular hypothesis or the theory of relativity; a faith that offers a complete substitution for
the decadent religious faith. There is the faith in a certain political party to solve the social
and economic problems of the nation; there is the reliance in a physician's skill to cure the
ailments and afflictions of the body; the trust in the ship's captain to navigate the waters
safely in all kinds of weather; there is the sense of security for one's life and property by the
due process of law; there is the confidence in the national banking system, upon which are
based the delicate and complicated methods of local and international credits—in fact all
manner of faiths which vary in form and degree from the trust in the city's fire department
and the proper sanitation methods of the milkman to the devout muezzin who never fails to
call the faithful to prayer, so that waking or sleeping our every moment is the expression of
some form of faith.
If faith has died in Europe, it has likewise been severely shaken in America. Recently Dr
Richard C. Cabot, author of "What Men Live By" and at present holding the chair of Social
Ethics at Harvard, has pointed out that the web of espionage woven during the late war has
become a cancerous growth in the life of our everyday human relations. The spy system at
best he says is "something occasional, an exception to be banished as soon as the crisis is
over." However, the system is one based on deceit, treachery and the betrayal of confidence—
and it has not been banished. The recent disclosures in the Department of Justice and the
Veterans Bureau at Washington have disclosed the painful facts of the spy system at its worst
and have almost undermined one's faith in party politics. The idea "to get something on
someone" [XV:m:RRm] has enhanced this uncivilized system. Secret societies that attempt to

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take law and order into their own hands still further aggravate the condition and relationship
of mankind. This vast spy system has reached into the legal, social and educational worlds,
and much more seriously in the industrial world where employers hire workmen to betray
their comrades and in retaliation labour unions employ spies against their employers.
Betrayal and bribery do not bespeak confidence, rather do they breed distrust and a warping
of the moral fabric. News agencies search the world to discover material for future reference
regarding one's private life in case that individual should at some time enter the arena of
social or political service. The cinema world portrays, with its questionable educational value,
the weaknesses of modern family life, thus undermining the sacredness of the home. Even the
extreme Fundamentalist has girded himself with armour to "fight for the faith", little realizing
that faith is not something to be fought for, but is in itself a conquering power.
O ye of little faith, where is that self-trust that Emerson calls the essence of heroism? "Our
fears do make us traitors." Shall we too die for want of faith and assurance, metamorphosed
by the fear complex? The body politic is sick on account of lack of altruism. The want of a
common faith is the life-destroying ill of humanity at the present time. Everywhere, in the old
world and in the new, man has become a worship per of the idol SELF INTEREST. Everyone is
striving for self-advancement at the expense of his fellowman. Faith is blind and dying.
What then is the faith of the future? It is not a mere confession. It is a profession and a
practice. To the Bahá 'ı́ it is "first of all conscious knowledge, and second the practice of good
deeds." It is confidence, as 'Abdu'l-Bahá points out: "The greatest divine bounty is a confident
heart."1 It is assurance of a new heaven and a new earth for man. It is the vision fulfilled of
that famous Italian patriot, idealist and apostle of the new democratic evangel, Joseph
Mazzini, when he declares: "The first real earnest religious faith that shall arise upon the
ruins of the old worn out creeds will transform the whole of our actual social organization,
because every strong and earnest faith tends to apply itself to every branch of human activity;
because in every epoch of its existence the earth has ever tended to conform itself to the
heaven in which it then believed—in form and degree varying according to the diversity of the
times—of the words of the Dominical Christian prayer: "Thy Kingdom come on earth as it is
in heaven."
The new faith must withstand the hurricanes of scepticism, revolution, race riots,
international wars and religious enmities. The quickening power of the Bahá 'ı́ spirit has
already accomplished the awakening of a new assurance in every one with whom it contacts.
It produces severance from selfish motives; it supplies a complete attraction to spiritual
attributes. It accepts the plan of God for man's practical and spiritual welfare as both
workable and liveable. It acknowledges the voice within but translates that voice into
conscientiousness action for the betterment of all humanity. It sees the vision of the heavenly
kingdom established on earth as it should be today. It is the motive power of a new and
radiant century.
"As ye have faith," proclaims 'Abdu'l-Bahá , "so shall your powers and blessings be. This is
the standard—this is the standard—this is the standard."
XV:1, November '.*6 [XV:m:RRX]
What is faith?
Answered by 'Abdu'l-Bahá
What is real faith? Faith outwardly means to believe the Message a Manifestation brings to
the world and accept the fulfilment in Him of that which the Prophets have announced. But in
reality faith embodies three degrees: To confess with the tongue; to believe in the heart; to

'Abdu'l-Bahá , Star of the West, VIII::j, F March :j:i, p. FIi.

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give evidence in our actions. These three things are essential in true Faith. The important
requirement is the love of God in the heart. For instance we say a lamp gives light. In reality
the oil which burns produces the illumination, but the lamp and the chimney are necessary
before the light can express itself. The love of God is the light. The tongue is the chimney or
the medium by which that love finds expression. It also protects the Light. Likewise the
members of the body reflect the inner Light by their actions. So the tongue confesses in
speech and the parts of the body confess in their actions the Love of God within the soul of a
true believer. Thus it was that Peter confessed Christ by his tongue and by his actions. When
the tongue and actions reflect the Love of God, the real qualities of man are revealed. Christ
said, "You will know them by their fruits" that is, by their deeds. If a believer shows forth
divine qualities, we know the true Faith is in his heart. If we do not find evidence of these
qualities; if he is selfish or wicked, he has not the true kind of Faith. Many claim to possess the
true Faith, but it is rare, and when it exists it cannot be destroyed.
Faith is not so much what we believe as what we carry out. Man must prove whatsoever he
speaketh by deeds and actions. If he claims faith he must live and do according to the
Teachings.
Although a person of good deeds is acceptable … the practice of good deeds.1
Faith is the magnet which draws the confirmation of the Merciful One.
XV:., December '.*6 [XV:X:RoX]
'Abdu'l-Bahá
"Jesus was a Manifestation of God. Everything of Him pertained to God. To know Him was
to know God. To love Him was to love God. To obey Him was to obey God. He was the Source
of all Divine qualities. In this Mirror the Light of the Sun of Reality was reflected to the world.
Through this Mirror the Energy of God was transmitted to the world. The whole disk of the
Sun of Reality was reflected in Him."
XV:., December '.*6 [XV:X:Rgl]
The divine perfections of Jesus Christ from the teachings of 'Abdu'l-Bahá
Christ's birthday is a glorious day. … It is necessary that these anniversary celebrations be
observed, else man in his negligence would forget all about his Creator; but we should seek to
penetrate the dark veils of custom and imitation of ancestors, perchance we may discover the
reality of the meaning. The advent of Christ on this earth was a blessed day, for it was the day
on which the Sun of Reality dawned; the day on which all beings were revivified. In the
world's calendar, it was the beginning of a Heavenly Spring. Today the mention of Christ is on
a thousand tongues, but when He was on earth, He was not thought much of, notwithstanding
they were awaiting His coming with great impatience. They thought that they would be His
intimate friends. When He came they knew Him not; they persecuted Him and finally killed
Him.
(Unity Triumphant, p. BBB.)
__________
Christ appeared in Palestine and was held in contempt because He was from Nazareth.
Only twelve believed in Him; one deserted Him. There were other believers but they were not
strong. They were troubled with doubts and afterward fell away. …
Christ said that nothing could ascend into heaven except that which came down from
heaven. He also said: "I came from heaven and will return to heaven"—and "The Son of Man

Refer to 'Abdu'l-Bahá : Bahá'í World Faith, pp. IiF–I.

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is in heaven." He said this while still upon the earth and notwithstanding the fact that he had
been born from Mary. There is no doubt Christ came from heaven and always was in heaven,
but when he spoke he did not mean the literal sky. What then is meant by heaven? Science
proves that there is no heaven or sky, but all is limitless space and one universe. In this
limitless space the heavenly spheres revolve and have their orbits. But the "heaven" of Christ
is that invisible world which is beyond the sight and comprehension of mere man. It is the
spiritual condition. Therefore the "heaven" of Christ is the will of God. The Sun of that heaven
will never set. In it the moon and stars are always shining. It is the limitless Kingdom of God.
It is sanctified from all place. Christ is always there.
(Ten Days in the Light of Acca, p. Rl.) [XV:X:RgZ]
Those who looked at the material body of Christ and saw Him enduring all the hardships
and trials, marvelled that He was the Messiah because He was in this lowly condition. As they
were considering His physical being, they failed to see the Light shining within it. But those
who looked to the spiritual and the real existence of the spirit in Christ, they firmly believed in
him. We must not look at the lantern, but at the light the candle inside the Lantern.
(Bahá'í Scriptures, No. XgX.)
__________
The world must come to know the Word in Christ. How He was mocked, scorned and
laughed at, yet His mission was to uplift the very world which refused Him. Realization of this
will bring tears to the eyes of those who deny Him; cause them to grow silent and thoughtful.
Christ is always Christ.
(Ten Days in the Light of Acca, p. Bp.)
__________
You see a Bible in almost every house that you enter. See what Christ has accomplished.
Witness what one soul who was crucified has accomplished.
When He was living upon the earth He was alone, ridiculed and rejected by His own people.
Almost everybody cursed and ridiculed Him. His own relatives left Him; even His disciples
almost abandoned Him; they placed upon His head a crown of thorns and paraded Him over
the streets, and finally they crucified Him. He was alone! alone! but the traces of His work and
the signs of His message have filled the world. Man must be just. After these statements no
one can deny the greatness of Christ. …
Consider the essential teachings of His Holiness, Jesus Christ, you will see they are lights.
Nobody can question them. They are the very source of life. They are the cause of happiness
for the human race, but subsequently imitations appeared, which imitations becloud the Sun
of Reality. That has nothing to do with the reality of Christ.
(Wisdom Talks of 'Abdu'l-Bahá, p. Bg.)
__________
To bring spirits within the bonds of serenity is a most arduous undertaking. This is not the
work of everybody. It necessitates a divine and holy potency, the potency of Inspiration, the
power of the Holy Spirit. For example, His Holiness Christ was capable of leading spirits into
that abode of serenity. He was capable of guiding hearts into that haven of rest. From the day
of His Manifestation to the present time, He has been resuscitating hearts and quickening
spirits. He has exercised that vivifying influence in the realm of hearts and spirits, therefore
His resuscitation is everlasting.
(Bahá'í Scriptures, No. lXZ)
__________

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Likewise with the superlative power and the efficacious Word of God He (Christ) gathered
together most of the nations of the Past and the West. This was accomplished at a time when
those nations were in the utmost of contention and strife. He ushered all of them into the
overshadowing tent of the oneness of humanity. He so educated them that they united and
agreed … and the heavenly civilization was the result. Now, this efficacy of the Word, and this
heavenly power, which are extraordinary prove conclusively the validity of His Holiness
Christ. Consider how this heavenly sovereignty is yet permanent and lasting. Verily, this
[XV:X:Rgm] is conclusive proof and manifest evidence.
(Bahá'í Scriptures, No. ZpC.)
XV:'/, January '.*= [XV:BC:Rml]
The spiritual foundation of education
As taught by 'Abdu'l-Bahá
When we cast a glance at all creational beings, we find that the three forms of life are in
need of an education. For example, in studying the mineral and the vegetable kingdoms, we
find that the gardener has a function there in educating the trees. A tree under the training of
a gardener daily progresses and grows. It presents an extraordinary growth. If it be wild and
fruitless, by the process of grafting it will become fruitful. If it be small it can be made a big
tree, and it can be a beautiful and fresh and verdant tree. But a tree which is bereft of the
training of the gardener daily retrogresses and becomes absolutely deprived of its fruitage. It
will become a tree of the jungle. Its fruit shall be exceedingly bad. It may become entirely
bereft of fruitage. Likewise, when we observe the animal kingdom—the animals which have
come under training in their world, daily progress and advance. Nay, rather, they will become
beautiful as animals. They may even develop in their intelligence. For example, take the
Arabian horse. How intelligent it has become! How well educated and trained it has become!
How polite even this horse has become! This is no other than the result of education. But as
to the human world, it is a self-evident fact that it is more in need of an education than the
other existing beings. Consider the inhabitants of Africa and the inhabitants of America; what
a vast difference is observable! How the people have become civilized here; and there they
are still in the utmost state of savagery. What is the cause of that savagery and the reason for
this civilization? It is an evident thing that education is responsible therefore. Education has
given the inhabitants of America this civilization, but lack of education has rendered the
Africans still savage. Consider how effective, therefore, is education in the human kingdom. It
renders the ignorant wise; the man who is a tyrant a merciful one; the blind seeing; the deaf
attentive. The imbecile even intelligent. How vast is this difference! How colossal is the
difference between the man who has been educated and the man who has not been educated.
This is the effect when the teacher is only an ordinary material one, like all other human
teachers. …
__________
The Prophets of God also state that education is most effective, that it does give man
sublimity; it does confer on man civilization; it does improve the morals of society; but they
further state that in creation there is some difference. For example, take ten given children of
the same age, of the same progeny, in the same school, one curriculum, one teaching, the same
food, the same water, the same environment or air, in all respects having interest in common
and equal; but we find out erelong that two of these appear exceedingly intelligent; some are
in the medium, and some at the bottom of the school. One may become a professor emeritus;
one will not even prove an apt scholar, whereas the education has been the same—one
teacher—the same school—the same lessons. From all standpoints, there has been an
equality, but some advance extraordinarily, some [XV:BC:RmZ] occupy the middle school, some
only the lowest degrees; hence, it becomes evident that in existence, in the very existence of

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man, mankind is not equal. In capacity they differ; in their intellectual capability they differ.
They are different, but every member of the human race is capable of becoming educated.
They must be educated.
No matter how much the shell is polished, it can never become the radiant pearl. The black
stone will not become the world illumining gem. The colocynth and the thorny cactus can
never by training and development become the blessed tree. That is to say, training doth not
train the human substance, but it produceth a marvellous effect. By this effective power all
that is registered, in latency, of virtues and capacities in the human reality will be revealed. It
is for this reason that, in this new cycle, education and training are recorded in the Book of
God as obligatory and not voluntary.
(Bahá'í Scripture, No. Xpg.)
__________
All the children must be educated, so that there will not remain one single individual
without an education. In cases of inability on the part of the parents, through sickness, death,
etc., the state must educate the child. In addition to this widespread education, each child
must be taught a profession or trade, so that each individual member of the body politic will
be enabled to earn his own living and at the same time serve the community. Work done in
the spirit of service is worship. From this universal system of education misunderstandings
will be expelled from amongst the children of men.
(Bahá'í Scriptures, No. gZo.)
__________ [XV:BC:Rmm]
Children must receive an excellent education, because they are the young twigs of the tree
of humanity and during the years of their growth they imbibe what they hear and see. They
[XV:BC:RmX] must have a share of God's love, then they will become spiritualized.
(Sun of Truth, Oct. BXRo, p. BRp.)
The people of the world are like unto school children, and the Dawning Places of Light and
Centres of Divine Revelation are wonderful, glorious, incomparable Teachers in the school of
reality.
They instruct these children with heavenly teachings and nourish them in the bosom of
divine assistance, to enable them to progress in all the degrees of life, to become the objects of
God's grace and centres of merciful Bounty, combining all human perfections. Through their
holy admonitions humanity develops in every way outwardly and inwardly, consciously and
unconsciously, physically and spiritually, until this perishable world becomes like a mirror
reflecting the heavenly world.
(Lessons in Religion, p. lR.)
__________
If graduates of scientific institutions achieve a deed, it is prompted by interested motives,
such as attainment to fame and renown or some other material and personal interest.
However, the beloved of God have no desire or intention save that of the good pleasure of the
Lord, the Divine Will—that only do they seek. The love of God is the agency that encourages
them achieving philanthropic deeds, directs them to acquire good morals, forces them to good
acts, confirms them in withstanding insurmountable difficulties, and makes them prefer the
welfare of others to their own. However, in Europe just as sagacious men are graduated from
the universities, likewise vicious and malicious men were forthcoming there from. The
dynamite or bomb, torpedo and other instruments of torture are all results of such education.
However, the Kingdom of God is absolutely good. It quenches all this fire; it effaces these
guns and cannons; it transforms swords into olive boughs; it changes wars and battles into
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love and accord. …
The inhabitants of Europe and America have progressed in material Sciences and the Arts
of the Kingdom, they have not, yet, established a noteworthy edifice, consequently they are in
need of instruction.
Morality is the basis of the happiness of the world of humanity. Merciful attributes are the
best adornments for men. Science holds the next position to morality. Science is conducive to
the happiness of the world of humanity next in degree to morality. If a nation be well
qualified with education and yet dispossessed of good morals, it will not attain happiness. If
that same nation be dispossessed of education, but possessed of moral training, it will be
capable of accomplishing philanthropic deeds. When morality and science go hand in hand,
then will it be light upon light.
(Heavenly Feast, pp. RB–Rg.) [XV:BC: RXC]
If one entering the Kingdom of God possesses learning and science it is well, but the
essential thing, or the thing of greatest importance, is to enter into the Kingdom of God and to
be characterized by the divine attributes, and to have the intention of doing good to the world,
and to be perfectly kind to each member of the human family, and serve in promoting
Universal Peace. Science and learning are good, but they are the branches, not the root.
(Flowers from the Rose Garden of Acca, p. BB.)
XV:'', February '.*= [XV:BB:pRR]
Religion the basis for an enduring civilization
From the tablets of 'Abdu'l-Bahá
The divine religions were founded for no other purpose than the unification of humanity
and the pacification of mankind. At all times and in all ages religion has been a factor in
cementing the hearts of men together and by uniting various and divergent creeds …
(Wisdom Talks, p. RC.)
XV:'*, March '.*= [XV:BR:pog]
'Abdu'l-Bahá
It is new year—that is to say, the rounding of the cycle of the year. A year is the expression
of a cycle (of the sun). But now is the beginning of a cycle of Reality, a New Cycle, a New Age, a
New Century, a New Time, and a New Year. Therefore, it is very blessed.
__________
The rising of the sun at the equinox is the symbol of life, and likewise it is the symbol of the
Divine Manifestations of God, for the rising of the Sun of Truth in the Heaven of Divine Bounty
established the signal of Life for the world. The human reality begins to live, our thoughts are
transformed and our intelligence is quickened. The Sun of Truth bestows eternal life just as
the solar sun is the cause of terrestrial life.
This period of time is the Promised Age … Soon the whole world, as in springtime, will
change its garb … The New Year hath appeared and the spiritual springtime is at hand.
XVI:', April '.*= [XVI:B:oCB]
The shining ladder of the words of God
Howard C. Ives
Content not thyself with the repose of a single day and lose not the everlasting rest.
Exchange not the immortal Garden of eternal joy for the earthly furnace of mortality. Ascend
from the dungeon to the beautiful plains of Life, and arise from the cage of the world to the
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alluring Garden of the Placeless.
Bahá 'u'llá h
In the Name of God, the Victor of the Most Victorious, proclaim: God will assist all those
who arise to serve Him. No one is able to deprive Him of His Majesty, His Dominion, His
Sovereignty. For in the Heavens and in the earth, and in all the Realms of God, etc., is the
Victorious, and the Conqueror.
The Bá b
The greatest bestowal in the world of existence is a tranquil heart, and it is impossible for
man to obtain a tranquil heart save that the good pleasure of the Lord. That is, man may so
adorn the temple of his being with lofty attributes and philanthropic deeds as to be pleasing at
the Threshold of the Almighty. This is the only Path and there is no other Path. My point is
this: Let all your thoughts, your ideals, your aims and purposes revolve day and night around
one common object that is to live in accord with the good pleasure of the Lord. Then all the
doors of felicity will be opened before your faces, you will become successful in all your
undertakings, and you will be confirmed in all your accomplishments. The basic principle is
the good pleasure of the Lord: and the good pleasure of God is obtained thru a tranquil heart,
and the tranquillity of the heart is only gained by living in accord with the Divine Teachings
and Exhortations. When a person attains to this station he is contented and peaceful. Then he
will become prosperous in all affairs and enter into paradise. This station is joy succeeded by
joy, confidence after confidence and Paradise after Paradise. Having reached to this exalted
station man lives in Paradise while upon this earth, is in Paradise when he leaves this world.
His heart is in Paradise, his spirit is in Paradise and he is encircled by Paradise.
If thou goest away with this unchanging condition of invariability of inner state, thou shalt
see the doors of confirmation open before thy face, thy life will be a crown of heavenly roses
and thou shalt find thyself in the highest state of triumph. Strive day and night to attain to this
exalted station.
The afflictions which come to humanity sometimes tend to centre the consciousness upon
the limitations. This is a veritable prison. Release comes by making of the will a door thru
which the confirmations of the spirit come. The confirmations of the spirit are all those powers
and gifts with which some arc born and which men sometimes call genius, but for which
others have to strive with infinite pains. They come to that man or woman who accepts his
life with radiant acquiescence.
'Abdu'l-Bahá
XVI:*, May '.*= [XVI:R:oRX]
The poet historian, Nabíl
Soheil Afnan1
It is only to a few that the work the poet historian Nabı́l and the story of his eventful life are
familiar, yet his unique services to the Cause of Bahá 'u'llá h have put the whole Bahá 'ı́ world
under a deep debt of gratitude and given him a peculiar claim on our interest.
Nabı́l, whose original name was Yá r Muḥ ammad, was born in the district of Zarand on the
Bmth of Ṣ afar, AH BRoZ (i.e. pC July CE BmpB). His forefathers had been nomadic Arabs occupying
the north-eastern part of Persia and one of his great grandfathers enjoyed the leadership of
the whole tribe. Of a family of six children he was the second son, and his early childhood was
spent with an uncle, as his father was an invalid and confined to his room. At the age of nine
he was sent to a small school where he learned to read the Qur'á n, and his pious father wept
for joy to see his son so interested in that work. He had, however, to be content with the mere

Suhayl Afná n (:j;b–:jj;).

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reading of it, for if he dared to ask his teacher about the meaning of a word or phrase he was
told that it was beyond his powers to comprehend such things!
When the boy had grown a little older, the father and uncle thought it best to find him some
work; but in order to satisfy his desire for study they decided to send him to school during the
autumn and winter seasons, while in spring and summer he should go to the country as a
shepherd. It was about this time, at the age of twelve as he tells us, that he began to write
verse, and he was greatly encouraged when he read one of his poems to the chief of a
neighbouring village and won the great man's cordial approval! As with many more famous
men before him, the verdant highlands of Persia and the bright colours that shine in its clear
atmosphere seem to have instilled in him the Persians imperishable love of poetry; and the
experiences of his shepherd life may well have filled his mind with a sense of awe in the
presence of God's mighty handiwork.
It was when visiting a small town in which one of his uncles lived that he heard one day in a
little mosque two men by his side mentioning the name of the Bá b and the claim that He had
put forth. The conversation arrested his attention and led him to enquiry and investigation.
His search was difficult at first owing to the caution and secrecy which was the only
protection of the early followers of the Bá b against the enemies who surrounded them on
every side and persecuted them remorselessly; but, nothing daunted, the boy went from one
follower to another and travelled from town to town until he found what he sought. It did not
take him long to enlist himself among those chosen few, most of whom fell victims to their
savage enemies and gave their lives as martyrs in the path of their Beloved.
Years passed by, however, before he was taken to Ṭ ihrá n to see Bahá 'u'llá h who at that
time had opened his home to the followers of the Bá b and was the main source of inspiration
to the persecuted enthusiasts of the Bá bı́ faith. There for the first time he met both
Bahá 'u'llá h, and 'Abdu'l-Bahá who was at that time a child of six. Many were the happy
recollections of those days which our poet historian used to recall.
Many years afterwards, in Baghdá d, he again had the joy of meeting Bahá 'u'llá h and
'Abdu'l-Bahá , but this time was very different from the previous one. In the interval he had
suffered four months' imprisonment in his own native place, had travelled extensively
throughout Persia and had stayed for a considerable time in Ká ẓ imayn patiently awaiting the
appear- [XVI:R:opC] ance of Him whom the Bá b had foretold. He tells us the story of how one
day in his own little room in Ká ẓ imayn he was seized with a deep feeling of despair, and
thought in his heart that after the ghastly martyrdom of the Bá b it was hardly fitting for him to
remain any longer in the world. Shutting himself in his room for three days he spent the time
in reading and rereading to himself a Tablet which Bahá 'u'llá h had revealed to him, and
composed a few lines of poetry addressed to God, in which he declared that his heart was
consumed with longing to meet Him and having no other present to bring he had resolved to
cast his own head at the feet of his Beloved. Having written this verse he started reading the
prayer of Bahá 'u'llá h for the last time, intending thereafter to cut his throat. Hardly had he
finished the prayer when the door which had been locked and which many during these three
days had tried in vain to open was flung wide with one vigorous push and one of his most
intimate friends stepped into the room. Finding Nabı́l in a desperate state of mind he at once
took him to his home and took good care of him. A few days afterwards, however, our hero
felt a strange feeling of greatness in himself and started to write in the style and form of
tablets and called the people around him to come and follow his leadership. But some of his
friends treated him very wisely and at last induced him to go to Baghdá d to meet Bahá 'u'llá h
there. He at once started on the journey and on reaching Baghdá d went straight to the home
of Bahá 'u'llá h. There he met Him for the second time, but this time to fall at His feet and
accept Him as his long sought lord and master.

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For many years thereafter Nabı́l lived in Baghdá d and met Bahá 'u'llá h very often, but again
he returned to Persia to teach the new faith to his countrymen. Later his travels carried him
as far as Egypt where in Alexandria he was cast into prison by the Persian Consul. One day,
seemingly by the merest accident, he learned that the ship in which Bahá 'u'llá h was being
banished to 'Akká was even then in the port of the City. He repaired to the roof of his prison
and with eager eyes but heavy heart watched the boat sail on its way.
Soon afterwards he was released and permitted to proceed to Anatolia. From that place he
left for Cyprus, from Cyprus to Beirut and thence to 'Akká . He was forbidden to remain there,
however, lest the enemies of Bahá 'u'llá h should cause a disturbance, and without having seen
his Beloved he left for Jerusalem. He soon returned to 'Akká , but, being prevented from
entering the town, went and stood opposite the fortress in which Bahá 'u'llá h was imprisoned.
Bahá 'u'llá h appeared at a window and beckoned to him, and for the space of about half an
hour, he tells us, from his distant station outside the third moat, he gazed with tear dimmed
eyes on his beloved Master.
It was in 'Akká , for the most part, that Nabı́l spent the rest of his life, and by the wish of
Bahá 'u'llá h he undertook the writing of an extensive historical narrative of the Bahá 'ı́ Cause.
A few words on Nabı́l's works may not be out of place. He was a very prolific writer and his
poetry might fill many volumes, but not all of it was of a very high grade. A few of his lyrics
are extremely touching and beautiful, while some of his longer poems on the history of the
Cause have no great literary merit. His main contribution to the Bahá 'ı́ literature, however,
from which the following gems have been taken, is an extensive work dealing with the whole
period from the days prior to the appearance of the Bá b until the last days of Bahá 'u'llá h. It
can hardly be called a history, as the lack of any systematic arrangement or classification of
his materials would not justify such a name, but undoubtedly it is a valuable mine of historical
materials, and as such is probably unsurpassed by any other work on the same subject and
dealing with the same period. The fact that among his principal authorities [XVI:R:opB] were
some of the closest associates of Bahá 'u'llá h, notably Mı́rzá Mú sá , gives to his book a unique
value and establishes it as an invaluable work of reference to the student of Bahá 'ı́ history.
A few gems from Bahá 'u'llá h which Nabı́l recorded from memory follow:
The time is past when with the two words of admittance (i.e. "There is no God but God and
Muḥ ammad is His prophet") a man should be considered a believer in the Divine Unity and be
counted as one of the faithful. The time has come when Bahá 'u'llá h, seated on the Throne of
Glory, addresses all the world, saying:
Know this, O thou who meekest thy Be loved,
Whose heart doth yearn His Presence to attain,
That till in thee His Attributes appear,
In exile and astray thou must remain.
__________
Bahá 'u'llá h gave utterance to this all sufficing, blessed Word:
Had the people of Islá m but observed two words of the Lord of Omniscience, all would have
attained to the Supreme Guidance and have reached the court of acceptance and the joy of
reunion, and would not have been afflicted by all these spiritual diseases and selfish designs.
Then would they not have martyred the Solace of the eyes of the prophets (i.e. the Bá b) nor
arisen against that Promised One. But in the day of his Manifestation they made the temple of
that luminous Orb the target of their bullets. "O our Lord, judge thou be between us and our
people with righteous ness, and verily Thou art the best of judges!"
And those two blessed words are these: O ye who are believers, fear God and be of the

!%%$
sincere, and be not of those who have hardened their hearts against the remembrance of God.
And further in the same connection the Lord of mankind says that if a person be quick and
keen in his powers of perception and discernment the moment a godly person enters his
house he will perceive that the air becomes fragrant and the taste of his food and drink
becomes delicious, pleasant and exhilarating while on the contrary if an ungodly person
enters, the air becomes oppressive and the victuals lose their flavour. "We seek refuge in God
from the evil of the ungodly."
Again he says: Beware that ye hold not fellowship with the wicked, and again: Treasure
the friendship of the righteous, but withdraw both hand and heart from association with the
ungodly.
When Bahá 'u'llá h opened the door of gladness and joyful tidings before the face of the
people of the world, He uttered this Most Great Word:
To gather jewels have I come to this world. If one speck of a jewel lie hid in a stone and
that stone be beyond the seven seas, until I have found and secured that jewel, my hand shall
not stay from its search.
In like manner He says: For the bringing forth of jewels from the mine of humanity, the
True One, may His Majesty be glorified! hath in every age sent a faithful Messenger. Today the
command of God and His decree is that the multitude of paths and diversity of ways should
not be made a cause and a source of enmity and hatred. These plain and firm Paths have all
been manifested from one Source and have issued from one place of origin, and these
differences were in accordance with the requirements of diverse times and ages. O people of
unity! Gird up the loins of effort, haply the world maybe freed from religious rancour and
hate!
Prayer of Nabı́l: "O my God! Amid my want and poverty I tell of Thy hidden treasures.
Withhold not Thy Grace, and aid me to bring forth deeds that shall be worthy of Thy Day!"
XVI:*, May '.*= [XVI:R:opo]
Truth is the oneness of the kingdom of humanity
Truth is love among the children of men. Truth is the proclamation of Justice. Truth is
Divine guidance. Truth is the illumination of the realm of man. All the Prophets of God have
been Heralds of Truth. All have been united and agreed on this principle. Every Prophet
predicted the coming of a successor and every successor acknowledged the Truth of the
predecessor. Moses prophesied the coming of Christ. Christ acknowledged Moses. His
Highness, Christ, foretold the appearance of Muḥ ammad and Muḥ ammad accepted the Christ
and Moses. When all these Divine Prophets were united with each other why should we
disagree? We are the followers of those holy souls. In the same manner that the Prophets
loved each other, we should follow their example, for we are all the servants of God and the
bounties of the Almighty are encircling every one.
'Abdu'l-Bahá

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XVI:0, June '.*= [XVI:p:olX]
Kunjangun the village of 'Abdu'l-Bahá
Inez Cook1
In the heart of the jungle some forty or fifty miles from Rangoon, lies a little Burmese
village—Kunjangun.2 Of so little importance is it to natives and Europeans alike that no one
seems to have heard of it, and yet one feels confident to say that this small corner of Burma
holds so dynamic a force that be fore long it must make itself felt at a great distance.
This dynamo of spirit is created by eight hundred Bahá 'ı́s living and working as a unit—a
thing thrilling to the heart and imagination. Picture this, if you can, in a country so steeped in
the religious superstitions of the past, and whose people in this quarter still remain so
primitive that it would appear almost futile to even carry the great Bahá 'ı́ Message of this age
to them. To see this is to behold a miracle—for has not 'Abdu'l-Bahá called it His village?
Seventeen years ago the first seed was planted by Jiná b Siyyid Muṣ ṭafá Rú mı́, that selfless
servant of 'Abdu'l-Bahá who has seen this wonderful work grow through submitting himself
entirely to the Master and reflecting His love to these people.
It is worthwhile to repeat the story as it was heard, of how the first step was taken, for it
shows that if the desire be strong enough to serve the Cause—in no matter how small a
degree—we can make no estimate of its ultimate goal.
One day in the streets of Rangoon a man from the jungle was seen running breathlessly
along, looking utterly desperate and at the point of exhaustion. A Bahá 'ı́ happened to be
passing at this moment and was attentive at once to this poor man's condition. Asking if he
might help, and to hear something of the cause of his distress, he was told that the man was in
search of a legal adviser and had come in a great hurry to the city—only to find himself at an
utter loss.
The jungle man had been accused of a criminal offence by his sister-in-law, in a passion of
jealousy, and shortly afterward convicted by the magistrate, who had received a bribe of two
hundred rupees [XVI:p:oZC] from the sister-in-law. The Bahá 'ı́ said that he would lead the
man to one who would advise him (Siyyid Muṣ ṭafá ) and help in any way possible.
On hearing the story Siyyid Muṣ ṭafá said that he knew this magistrate and they would
return together at once to the jungle. By chance on the riverboat they met the magistrate,
who was indebted to Siyyid Muṣ ṭafá for past favours, and when asked why he had convicted
this man he said: "But the courts are at your disposal, do with them as you will." Siyyid
Muṣ ṭafá assured him that only justice was desired and that he himself would plead this man's
case at another trial. This was done and the accused one freed.
After that several families of Kunjangun came to the city at various times, and were always
entertained by Siyyid Muṣ ṭafá . For two years he was at this service, never during this time
Inez (né e Marshall) Cook (later Greeven) (:iij–:jiI). Named Huviyyih by 'Abdu'l-Bahá . During her second pilgrimage,
she asked 'Abdu'l-Bahá why her friends visiting Haifa had not become Bahá 'ı́s. "When I came here [on first pilgrimage] I
was completely intoxicated with the greatness of the Cause. Why didn't they become Bahá 'ı́s? 'Abdu'l-Bahá replied: "At
the gate of the garden, some stand and look within, but do not care to enter. Others step inside, behold its beauty, but do
not penetrate far. Still others encircle this garden, inhaling the fragrance of the flowers; and having enjoyed its full
beauty, pass out again by the same gate. But there are always some who enter, and becoming intoxicated with the
splendor of what they behold, remain for life to tend the garden." [Reply is based on a handwritten note from the
translator] A similar response is: "Among those who visit 'Akká, some have made great forward strides. Lightless candles,
they were set alight; withered, they began to bloom; dead, they were recalled to life and went home with tidings of great joy.
But others, in truth, have simply passed through; they have only taken a tour." (Selections from the Writings of 'Abdu'l-Bahá,
pp. :jc–e)
Daidanaw, known as "'Abdu'l-Bahá 's village", is b.Fc km NE along the road to Kawhmu from the main road junction in
Kungangon, Burma (Myanmar). Siyyid Muṣ ṭafá Rú mı́'s shrine is to the north of the Bahá 'ı́ Centre (:e.becIcI, je.;b;VeF).
Refer to https://bahai-library.com/history_bahai_faith_myanmar.

!%%&
mentioning the Cause. Finally they asked why he took so much trouble for them, saying that
they had never met anyone like this before. Then he told them that he was a Bahá 'ı́, and they
asked to be taught, so that they might become as he was.
There were ten to be taught at first—and these ten instructed others, and so on. Siyyid
Muṣ ṭafá visited them regularly and helped with all their affairs. A school was started, then a
Mashriqu'l-Adhká r, and later ground was given them for community cultivation—the
proceeds to be used for the Cause. There are sixty–five acres in all and last year the rice sold
for this netted almost one hundred pounds sterling.
We had a great desire to see this Bahá 'ı́ village and decided to make the trip, in spite of all
the discouragement we received from the English residents of Rangoon. They told us of all
the hardships of the trip, which must be made in one day, and assured us that we probably
would not return from the jungle alive and they knew nothing of the Bahá 'ı́s and thought we
were a lot of quite mad Americans bent on sightseeing.
Siyyid Muṣ ṭafá sent a man to Kunjangun a day ahead of us bearing food, cooking utensils,
etc., as these friends are unprepared for visitors or to do our sort of cooking.
We were up before daybreak and on the river by sunrise. The life of the East begins early,
so already the little ferry was crowded with natives taking the river journey. They made a
picturesque group squatting amongst their gaily coloured robes that rival the sunrise in
crimson and blues.
In our tiny, first class compartment there were already two men, a Burmese and an
American missionary who had been in the East twenty–one years. Siyyid Muṣ ṭafá lost no time
in giving them the Bahá 'ı́ Message, and we wondered how he had contained himself for two
years when getting to know and understand the people of Kunjangun!
Mr Jones, the missionary, was to meet a co-worker at our stop, Twante,1 and then proceed
to another village by the same boat. But we think 'Abdu'l-Bahá had this trip in hand, and other
things had been planned for this day.
When we landed, the second missionary (Mr Spear) rushed on board and told Mr Jones that
plans had changed and they were both to go to Kunjangun. We had met Mr Spear in one of the
shops a few days before and when he saw us in this out-of-the-way place his amazement was
ridiculous. "What," he said, "are you American ladies doing in this jungle place—it is too
curious!"
We asked them to follow in their car and have luncheon with us and see our eight hundred
Bahá 'ı́s—a still more unexpected sight.
We were met in a Ford car by two of the friends and driven to the village twenty–six miles
away. What a marvellous sight to see all our Bahá 'ı́ sisters and brothers awaiting us, dressed
in holiday attire of most colourful materials. Lined up on both sides of the road as we
approached, their joyous welcome of "Allá h-u-Abhá " rang forth. Such shining faced and eager
curiosity combined would be difficult to picture.
There were four in our party, and be- [XVI:p:oZB] fore this the only Western Bahá 'ı́ they had
ever seen was Mrs Schopflocher. Everyone seemed anxious to be of some service to us, the
only one for the moment being to reach for our wraps and parasols. They led us to the
schoolhouse (of course, this was a holiday for the one hundred and fourteen children who
attend) and grouped themselves about us on the floor—the men and old Bahá 'ı́s taking
precedence in front and the women and children in the rear. Then they sang Bahá 'ı́ hymns to
welcome us—taught them in Persian by Siyyid Muṣ ṭafá . The rafters sang with the pure joy

Twantay (:e.V::IbF, jc.jIc:Fi).

!%%'
afloat; and where the chorus was caught up by all the men one could almost see the volume of
sound floating through the open doors, on through the sun-baked air to the nearby houses—
just as one sees heat vibrations. Or was it just the tumult of my heart, and the mist in my eyes,
that made the air seem vibrant?
Mr Jones and his friend arrived in time for luncheon and seemed astonished to find things
just as we had pictured them. They could not believe until they saw it themselves that this
work had been accomplished right in their territory—where years of effort had brought them
so little reward by comparison. They appeared to be as interested in taking snap-shots of the
group as we did, but for what purpose they did not say. However, they left with promises to
come again and give talks to our friends, which will be most useful, as the Bahá 'ı́s are
diligently studying the Bible.
After luncheon we were shown the village proper—which boasts a court, jail and hospital.
Most astonishing of all in this progressive community, they have now a jitney service of Ford
cars between Kunjangun and Twante, twenty–six miles distant. One cannot imagine what this
must mean to the villagers, who have had heretofore bullock carts as their only means of
transportation.
Then we made our farewells and left, with regret, for the long trip home. It had been made
possible to remain this long only by the generous loan of a private steam launch by one of the
Bahá 'ı́s of Rangoon, as the last ferry left Twante long before our arrival there.
Mingled with our joy of this day was an undercurrent of sadness which came as we talked
to Siyyid Muṣ ṭafá on the homeward trip. To quote his words as nearly as possible will give the
best idea: "I am an old man now and who will carry on my work? Any day I may be called and
who will educate these beautiful children? It breaks my heart to come and see them and to be
able to do so little—we need teachers and money to help them now. When you leave don't
forget my people of Kunjangun."
And who, having seen Kunjangun, could forget it!
XVI:0, June '.*= [XVI:p:oZp]
'Abdu'l-Bahá
Through the bounty and favour of God think nothing difficult or impossible. God is so
bountiful that He brings fire out from the stone; inflammable matter jets out from the interior
of the earth; out of the black dust of the soil He produces beautiful flowers; from the bottom of
the ocean He brings pearls and corals. When the Light of His favour is shed upon us the
darkness is fled.
XVI:6, July '.*= [XVI:o:omZ]
'Abdu'l-Bahá
The word of God is the storehouse of all good, all power and all wisdom. The illiterate
fishermen and savage Arabs through it were enabled to solve such problems as were puzzles
to eminent sages from the beginning of time. It awakens within us that brilliant intuition
which makes us independent of all tuition, and endows us with all embracing power of
spiritual understanding. Many a soul after fruitless struggles in the ark of philosophy was
drowned in the sea of conflicting theories of cause and effect, while those on board the craft of
simplicity reached the shore of the Universal Cause, aided by favourable winds blowing from
the point of divine knowledge. When man is associated with that transcendent power
emanating from the Word of God, the tree of his being becomes so well rooted in the soil of
assurance that it laughs at the hurricanes of scepticism violently attempting its destruction.
For this association of the part with the Whole endows him with the Whole, and this union of

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the particular with the Universal makes him all in all.
XVI:6, July '.*= [XVI:o:oXl]
Conquest of prejudice
Jiná b-i-Fá ḍ il
The idea of world unity was the greatest desire of all the prophets and spiritual world
teachers. Whether they came from Palestine, or manifested in India, or China, or Arabia, or
Persia, or elsewhere, their great purpose was to establish peace and unity and harmony
among the people of the world. They dreamed and prophesied about it often in their writings
and sacred books. Jesus Christ always taught love and unity and peace. But, unfortunately,
after all those great prophets, those great teachers and educators, and all those different
sacred hocks, when we look at the present situation of the world and read the minds and
hearts of the children of men, we find the world much the same as it was thousands of years
ago, still groping for the most part in darkness and unhappiness.
The material and industrial civilization grows very much and has reached almost to the age
of its maturity, and miraculous discoveries and inventions are appearing day by day. The
nations of the world have become close together almost as neighbours, and thus this globe
becomes like a small home for the children of men. Yet at the same time, when we consider
real civilization, which is to give a happy life to the people of the world, we realize that this
has not yet been achieved.
In ancient times there were wars and fighting between Babylonians, Egyptians, Greeks,
Persians and Romans, each killing the other and destroying the property of the country. But
in this age there are many different new nations doing the same thing, only the names of the
nations have changed, and the weapons and instruments of destruction have become more
powerful.
In this age there are many groups of people among the different nations whose hearts are
full of hope and the desire for peace and unity. They are going to their churches and temples,
and asking God sincerely to bring harmony and peace among the people. But they are not able
to establish their idea in the world. There was, and is, something practically wrong in the
world, and it is, as I believe, a wrong education.
The people of the world in different nations are preparing themselves for the next war, for
another great conflict. They are training the children and giving them the idea of loving their
own nation and worshipping it as they worship God, teaching them to love their own race as
they are supposed to love God, and making them love their own ancestral beliefs and hate
other thoughts of the world. Prejudice, misunderstanding and limitations are passing from
the minds of parents to the minds of their own children.
Peace cannot be established until we establish it in the hearts of the people. That is the real
peace and unity referred to. I have not any confidence in a superficial or political peace which
may be established through different governments or leaders of the world. I believe peace
must be established through the people themselves. And peace must be established in the
hearts of our children.
Unfortunately, the education of the world is opposed to this purpose, and especially since
the war, when conditions are worse than before. Since the great war all the nations of the
world, even the small nations, have tried to make themselves strong and make the next
generation have a strong feeling for their own race and nation, for they believe this is their
only protection. This has been the root of fighting and separation in past ages and it is still
ruling the world too powerfully. This cannot be changed except through a new kind of
training and education for our children.

!%%)
In my own experience I have tried to change the minds of those who have [XVI:o:oXZ]
grown up with this limited education and have tried to give them a universal vision and
understanding of humanity, but unfortunately I was not able to change their minds and was
not fully successful, for this limited kind of education has become established like an
impassable mountain which cannot be moved or changed. However, in the pure minds of
children it is easy to establish a new kind of education, and this is the only way for the future
peace and unity of the world.
We read in the Old Testament that God said he created man in his own image. What is the
image of God? Universal love and mercifulness. But you cannot find it among the grownup
people of the world. When a little baby is born into the void he is created in the image of God.
If someone should ask the little baby, "What is your nationality?" If he were able to answer he
would say: "I do not know anything about nationality. I came from the invisible world and I
consider just one nation, that is the world of existence. I must wait for my father and my
mother and my teachers to make me belong to a limited nation." If someone should ask him,
"What is your race?" He would say: "I know only the human race. I do not know more. I must
wait for my parents and my teachers to make me a member of some special group." Also, if
someone should ask him about his religion, or what tradition he follows, he would say; "I
know nothing about different traditions, and my religion is purity of heart and simplicity. I
must wait for my parents and my teachers to tell me what creeds and traditions they will
make me believe."
Every little baby in created in the image of God, but the parents and teachers of the world
are changing that image, and that universality, purity and simplicity of heart, and are giving
the child a wrong and limited education.
The races—creationally, intellectually and spiritually—are all the same and equal. There is
not any difference in the creation of God at all. All have the same power and ability to
develop. The children of all the nations have not any innate prejudice or hatred of one
another in the name of any race, nation or re legion. What, then, has caused difference and
separation? Wrong education.
We have in the literature of the East many stories of the life of the prophets, especially
Jesus Christ, which are not found in your Christian Bible. In one of these it is said that once
one of the apostles of Christ saw him running from one place to another without being
pursued, and the apostle asked him, "Why are you running?" Jesus said, "I am running away
from foolish people." The apostle said, "My Lord, you are the son of God, you have the power
of the Holy Spirit, you gave life to the dead and cured all kinds of sickness; why are you
running from foolish people?" Jesus answered, "Yes, it is true that I did all those things, but I
could not cure foolishness."
This foolishness is the separation of humanity and fighting in the name of different races,
nations and religions. In reality there are not any different nations at all. This globe is one
little home, and these different frontiers arc not geographical and God made, but were made
by man in the dark ages. People are fighting in the name of different nations, and this is
superstition and imagination, for there are not different races. There is one human race living
in different parts of this globe, each situated under its natural environment. There are not
different religions at all. There are different creeds and interpretations of the human mind.
The essential teachings of all those religions are the same and equal. All of then originated for
the spiritual development of man and for creating love among mankind, not hatred and
separation. So when there is not any difference in the nation or race or religion, why are the
people separated in the name of different groups and fighting one another? This is
foolishness, and Jesus Christ said he could not cure it. It is living even until [XVI:o:oXm] this
time. Only through a new and true education for our children can we establish peace and

!%%*
world unity.
If we should have this universal education among all the nations of the world in different
schools and universities, to make our children realize that the world is one home and
humanity is one race, and all the religions are one, and all the manifestations of God were
divine educators and inspired by one God, and make them love all the nations as their nation,
all the races as their own race, all the religions as their own ancestral religion, this will lay
down the foundation of peace for the future. If we should establish this education in the
world in this century, in the next century there would not be any more war, and the world of
humanity would live in unity of spirit and real peace.
A large group of people who received the spiritual awakening through the manifestation of
the glory of God during the middle of the past century, and having the realization of the
foundations of world unity for the future, have tried to establish this education in the world,
especially in the Orient. In these new schools of universal education they have gathered the
children of various religions, races and nationalities, and new text books are in use containing
beautiful and prophetic words of peace and love and harmony from the teachings of Jesus
Christ, Isaiah, Moses and other Jewish prophets, Zoroaster, Confucius, Buddha and other
Indian prophets, and other great spiritual teachers and educators from the various countries
of the world. Thus, when these children are graduated from such schools, having a universal
vision about the world of humanity and the unity of all the religions, and being familiar with
the sacred literature of all races, if someone should ask them, "What is your race?" they will
answer, "My race is the human race", and if someone should ask them, "What is your
nationality?" they will say, "I am a world citizen and if someone should ask them, "What is
your religion?" they will say, "My religion is all the religions—that is, to love God and all
humanity."
The idea is that the material civilization and the spiritual civilization must grow hand in
hand. The material and industrial civilization, without the universal spiritual civilization, is
the cause of war and will make the world of humanity dark as a hell, and will cause the
greatest war in the future which will divide the world of humanity into two pieces. The
material civilization, without the spiritual civilization, is like a dead body, which may be very
beautiful, but it has no spirit. This spiritual civilization is the life of the world.
Now this is the foundation of future peace and world unity. We have to establish it
ourselves, not wait for someone or some group to come from here or there to establish it for
us. If we want to establish real peace, if we want to establish a true unity of the world, we
have to take part in this activity, and through this the dream of all the past prophets will come
true, and the prophecies of all the great manifestations will be fulfilled, and the time will come
when the wolf and the lamb will dwell together, when different nations will live together as in
different rooms of one home, and different races and different religions will be united and cooperate like different members of one family and different organs of one body, and the world
will be a real paradise, peaceful and happy.
(Address given at the Conference for World Unity in San Francisco, RC–RR March BXRg.)
XVI:6, July '.*= [XVI:o:gCg]
'Abdu'l-Bahá
There must be amongst the believers of God the greatest amount of love. The friends of
God must be willing to sacrifice their lives for each other; their love must attain such heights
idealism and self-abnegation. If such a state becomes realized, then this Cause has given its
results; but if it does not attain to this summit of renunciation, then the Cause has not
produced any fruit. The fruit of this Tree is Love.

!%&+
The aim of the appearance of all the Prophets the Manifestations of the holy, divine verities,
the revelations of the Holy Scriptures has been for the creation of love in the hearts of men.
His Holiness, Bahá 'u'llá h, underwent all vicissitudes and trials in order that hearts might be
cemented together. You must love each other very much.
The believers of God must become distinguished from all the rest of the world through
their deeds. One of these deeds is love. By observing them, men must be astonished and
wonder at this love existing amongst the believers of God, exclaiming rapturously, "What
attraction! What affection! How they are united together! How they have become the
expression one spirit and the emanation of one heart!"
XVI:=, August '.*= [XVI:g:gBC]
Unity—a divine bounty
From the teachings of 'Abdu'l-Bahá
The human organism may be taken as an example of the bad politic. As long as the
members and parts of the human organism are at peace, co-ordinate and co-operate together
peacefully and harmoniously, we have as the result a perfection of life in its fullest form;
where they differ we have the reverse. … As long as there is an amicable understanding and
unity of action and co-ordination among these elements which go to form this phenomenal
being, there we have peace.
(Wisdom Talks, p. RB.)
He who expresses an opinion must not voice his opinion as if that opinion is correct or
right, but he must give it as a contribution to the consensus of opinion, for the light of reality
becomes apparent when there is a coincidence of two opinions. … With the greatest or the
utmost serenity, sobriety, soberness of temperament, with the utmost state of tranquillity,
perfect composure and absolute calm and composure, should man weigh his opinions. But
before expressing his own opinion he must weigh the opinion previously expressed. When he
sees that the opinion previously expressed is better, he must immediately accept it. He must
not be wilful in having an opinion of his own. This we call the en- [XVI:g:gBB] deavour at
arrival at unity or truth. … The members must be in the greatest spirit of fellowship toward
one another, so that good results may be forthcoming.
(Wisdom Talks, p. Z.)
XVI:A, September '.*= [XVI:l:goo]
How to make life successful
From the Writings of 'Abdu'l-Bahá
Man becomes like a stone unless he continually supplicates to God. The heart of man is like
a mirror which is covered with dust and to cleanse it one must continually pray to God that it
may become clean. The act of supplication is the polish which erases all worldly de sires. …
Therefore, prayer is a key by which the doors of the kingdom are opened. There are many
subjects which are difficult for man to solve. But during prayer and supplication they are
unveiled and there is nothing that man cannot find out.
(From notes of Miss Albertson.)
XVI:7, October '.*= [XVI:Z:gZg]
The two natures in man
From the writings of 'Abdu'l-Bahá
Then what is the particular function of man? It is that man should rescue himself, save
himself, from the defects of nature, and become qualified with the ideal virtues.

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Is it behoving for us to sacrifice these ideal virtues and these possibilities of advancement?
God has endowed us with a power whereby we can even overcome the laws of nature. Ours is
the power to wrest the sword from nature's hand and then use that sword against nature
itself. Is it meet that we should be captives of nature still? That is, shall we allow no
difference to exist between us and the ferocious animal, but continue exercising a ferocity like
unto it?
(Compilation, War and Peace, p. pB.)
XVI:7, October '.*= [XVI:Z:gXm]
The Chinese people are most simple hearted and truth seeking. In China one can teach
many souls and train and educate such divine personages, each one of whom may become the
bright candle of the world of humanity: Truly I say they are free from any deceit and
hypocrisies and are prompted with ideal motives.
'Abdu'l-Bahá
XVI:7, October '.*= [XVI:Z:lCC]
The duty of educated men, especially university presidents of the nation, is this: To teach
in the universities and schools ideas con corning universal peace, so that the student may be
so moulded that in after years he may help carry to fruition the most useful and human issue
of mankind.
'Abdu'l-Bahá
XVI:1, November '.*= [XVI:m:lCZ]
'Abdu'l-Bahá 's message to the American people
Envy and rancour arise between nations, but because I find the American nation so capable
of achievement, and the American government the fairest of the western governments, its
systems superior to others, my wish and hope is that the banner of peace may be raised first
on this continent, and that the standard of the Most Great Peace may here be unfurled.
May the nation of America and its government unite in their efforts in order that this light
may dawn from this point and spread to all regions, for this is one of the greatest bestowal of
God. In order that America may avail herself of this opportunity, I request that you strive and
supplicate with heart and soul, devoting all your energies to this end, and that the banner of
international peace in reality may be unfurled here, and that American democracy may be the
cause of the cessation of warfare in all other countries … I supplicate the Kingdom of God and
ask that you may be instrumental in bringing about the "Great Peace" in this country, in this
nation and government, and through them spread it to the world.
(Wisdom Talks, p. Bp.)
I was most pleased with the results of my trip to America. I found a wonderful spirit of
peace hovering over that vast continent. The people are inspired with the thought of peace
and are working for its final realization. I hope that they will be the first nation to unfurl the
standard of peace. I will ever pray for their success. Today this is the most great service to
the world of humanity.
(Compilation, War and Peace, p. Bmm.)
XVI:1, November '.*= [XVI:m:lBC]
'Abdu'l-Bahá
Today the most important purpose of the Kingdom of God is the promulgation of the cause
of universal peace and the principle of the oneness of the world of humanity. Whosoever
arises in the accomplishment of this pre-eminent service the confirmation of the Holy Spirit
will descend upon him.

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XVI:1, November '.*= [XVI:m:lBZ]
'Abdu'l-Bahá
What is the greatest need of the world of humanity?
Today in the world of humanity the most important matter is the question of universal
peace. The realization of this principle is the crying need of the time.
XVI:., December '.*= [XVI:X:lRX]
'Abdu'l-Bahá
The advent of Christ on this earth was a blessed day, for it was the day on which the Sun of
Reality dawned; the day on which all beings were revivified. In the world's calendar, it was
the beginning of a Heavenly Spring.
XVI:'/, January '.*A [XVI:BC:llo]
The kingdom of God
Compiled from the utterances of 'Abdu'l-Bahá
The Divine Kingdom is like a beautiful garden, but if the people who enter into that garden
be blind, they cannot realize anything of the beauty of the flowers; and if they should be deaf,
they cannot hear the melodies of the nightingale of that garden; and if they have caught cold,
they cannot smell the fragrance of the flowers. What is the reason? It is because the deaf and
the blind have not the capacity and ability to feel these things. It is as if they had not entered
into that garden. And so it is with the divine Kingdom of God. Its stores are open: those who
have capacity can get the benefit, and if they have not capacity they will get no benefit at all.
(Table Talks at 'Akká, p. BZ.)
XVI:'/, January '.*A [XVI:BC:lXC]
'Abdu'l-Bahá
The honour and exaltation of man must be something more than material riches; material
comforts are only a branch, but the root of the exaltation of man is the good attributes and
virtues which are the adornments of his reality. These are the divine appearances, the
heavenly bounties, the sublime emotions, the love and knowledge of God; universal wisdom,
intellectual perception, scientific discoveries, justice, equity, truthfulness, benevolence,
natural courage, and innate fortitude; the respect for rights and the keeping of agreements
and covenants; rectitude in all circumstances; serving the truth under all conditions; the
sacrifice of one's life for the good of all people; kindness and esteem for all nations; obedience
to the teachings of God; service in the Divine Kingdom; the guidance of the people, and the
education of the nations and races. This is the prosperity of the human world! This is the
exaltation of man in the world! This is eternal life and heavenly honour!
These virtues do not appear from the reality of man except through the power of God and
the divine teachings, for they need supernatural power for their manifestation. It may be that
in the world of nature a trace of these perfections may appear; but they are not established
and lasting; they are like the rays of the sun upon the walls.
As the compassionate God has placed such a wonderful crown upon the head of man, man
should strive that its brilliant jewels may become visible in the world.
XVI:'', February '.*A [XVI:BB:lXZ]
God's perfect laws
Excerpts from the writings of 'Abdu'l-Bahá

!%&$
The Revelation of Bahá 'u'llá h contains all the great laws and principles of social
government. The basis of God's perfect laws is love for humanity and help for human needs.
If all people followed this Revelation, the masses would be immeasurably uplifted and the
Cause of God glorified. This development of humanity will be gradual, not sudden. It will
surely come to pass; it is impossible to swim against the current of Niagara. Teaching the
Truth is like building bridges by which humanity may cross over the current which threatens.
(Ten Days in the Light of Acca, p. Bp.)
The economic question will have great importance in Europe and America. This question is
impossible of solution except through the Religion of God. Day by day it is settled, then it
comes up again. It cannot be settled save by the Religion of God. … Nothing save the Religion
of God will solve it. Nothing save the Religion of God. This will include both; the capitalists
and labourers will be freed.
The solution begins with the village, and when the village is reconstructed, then the cities
will be also. …
(George Orr Latimer, The Light of the World, pp. ol–Z.)
… All will be in the utmost welfare and comfort.
Notwithstanding this, it does not mean that all are equal. It cannot be so. For this reason,
the prominent ones, the rich and the poor, will all be at ease. The people of the world are like
an army. It has a general, officers and privates. It cannot be possible for all to be privates or
all to be officers. Each of these ranks is necessary. But all of them from the leaders to the
lowest should know their duty. … This is the aim, there must be both those who direct and
those who carry out the plans.
(George Orr Latimer, The Light of the World, pp. oX–gC.)
… In America I said to the Socialists: 'These plans which you have will lead to no results.
Suppose you take the property of the rich, [XVI:BB:lXm] what will you do after one year? All of
you will be in need and will die from starvation. But it cannot be so for neither you nor the
rich will be at rest.' This question of strikes can only be solved through the Religion of God.
(George Orr Latimer, The Light of the World, p. gB.)
… In the world of nature there is separation, there is the struggle for existence. These are
the natural tendencies. This is irresistible.
That which saves man from the world of nature is the Power of God. It is faith. It is the
Fear of God and it will make man an angel; it transforms him. From all these conditions it
frees him. It acts opposite to that of nature. It breaks the sovereignty of nature and without
this (power) it is not possible.
(George Orr Latimer, The Light of the World, p. BBg.)
It will not be possible in the future for men to amass great fortunes by the labour of others.
The rich will willingly divide. They will come to this gradually, naturally, by their own
volition. It will never be accomplished by war and bloodshed. The ruling power or
government cannot treat the rich unjustly. To force them to divide their wealth would be
unjust. In the future, proportionately about three-quarters of the profits will go to the
workmen and one quarter to the owner. This condition will prevail in about one century. It
will certainly come to pass.
(Ten Days in the Light of Acre, p. g.)
The doctrine of "human solidarity" is well developed in the teachings of Bahá 'u'llá h.
Human solidarity is greater than equality. Equality is obtained, more or less, through force or

!%&%
legislation, but human solidarity is realized through the exercise of free will. The virtue of
manmade manifest through voluntary philanthropy based upon the idea of human solidarity
is as follows: Rich men give to the poor—that is, they assist the poor, but by their own desire.
It is not well that the poor should coerce the rich to contribute to them. Such coercion would
be followed by disintegration and the organization of the affairs of society would be disturbed.
The idea of human solidarity, based upon mutual help and understanding, would lead to
peace and comfort of the world of humanity, would be the cause of the illumination of the
world of humanity, and the means of prosperity and glory of the world.
(Compilation, war, peace and government, p. Xo.)
XVI:'', February '.*A [XVI:BB:ZCB]
'Abdu'l-Bahá
The law of God exacts that there should be neither excessive wealth nor, excessive poverty.
XVI:'', February '.*A [XVI:BB:ZCZ]
The parliament of man
The following is part of an address delivered by Jináb-i-Fáḍil, Persian Bahá 'ı́ teacher, during his
visit to this country. The notes have been contributed by Dr Edna Morgan McKinney.—Editor
The Parliament of Man, or the International Legislative Congress, is one of the fundamental
principles of His Holiness, Bahá 'u'llá h. Bahá 'u'llá h over fifty years ago in numerous epistles
and many tablets emphasized the organization, the establishment of the Parliament of Man for
the safeguarding of the nations. He called all the kings, emperors and presidents of the world
to this high station of universal fellowship and asked them to bring together a Parliament of
Man which would vouch safe the rights of humanity. This heavenly gardener of the world of
humanity planted this seed over fifty years ago in the hearts of the people. The seed pushed
forth its head from the dark chamber of the soil and little by little it grew and developed until
today it has grown up into a great tree. Its twigs and branches are extending into the hearts of
many thousands of people in all parts of the world. The spiritually minded people, the
forward looking men and women, realize, that although we have achieved great results in the
past fifty years, the result of the future will be far greater; nay, rather, in a short time we will
be able to herald in the dawn of Universal Peace.
That great gathering of international peace, the Parliament of Man, which even from a
physical stand point will be the most perfect, the most artistic, the most comprehensive
expression of universal ideals on the face of the earth, will be established in a spot of the earth
which geographically and spiritually will be most favourable to the interrelations and
intercommunications of all the races of the world. That assemblage will be composed of the
wisest, the most far sighted, and the most perfect and sagacious statesmen and great leaders
of the world. It will become an asylum and court of last appeal for all the children of men. It
will be the objective centre towards which the eyes of all the people of the world will be
turned. In other words, it will be the brain, not only the physical brain, but the international
and spiritual brain, of the world of humanity, which will exist for the betterment of the world
of man. The representatives of all the nations, whether great powers or small powers, will
gather together in that great assemblage to discuss ways and means for bringing about the
international solutions of all problems and they will constitute in fact the intelligence of the
wisest men of all the countries. Laws will be legislated in the international tribunal which will
vouchsafe the happiness and prosperity of the world of man. Those laws and those principles
which will create better understanding between the people will issue [XVI:BB:ZCm] forth from
the spring. The brightest intellects and the most luminous thoughts which will upraise and
create a world of good for humanity will be emanated from that Parliament. Just as the

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electric energy runs through the various wires to light the house, thus laws will be spread all
over the world.
The world of humanity is like the individual body of man. The individual body of man is
composed of many members and organs, every limb and organ has a function, and these
functions work together orderly for the life of man. A man desires to accomplish certain
things. He first of all will begin to organize in a way a parliament, a legislative parliament in
his own mind and the functions of the brain begin to consult about the work that the man
wants to do. In this consultation assembly in the brain the members sit together and begin to
talk whether this work should be done or not, and this discussion takes place in the cerebrum,
the seat of thought, and these ideals begin gathering their forces in the cerebrum and
cerebellum, and they begin to discuss ways and means and to see if it is advisable to carry the
thing out or not. The evil or good powers, such as the power of love, of hate; the power of
absolutism, of co-operation; the power of light, of ignorance; gather their forces in the brain
and they begin to debate, and, in the long run, one of these two elements will gain the victory
over the other. The president of that consultative assembly in the brain is the faculty of
reason. When this imaginative faculty is assisted by the power of the Holy Spirit, the result of
consultation will be wonderful and conducive to much good. The final result will be in
accordance with happiness and prosperity and welfare of the man himself. No sooner does
the president of this consultative assembly put his seal of approval on this decision than all
the other agencies of the organization in the body start to put it into action, these agencies
being the executive department of that legislative assembly in the brain.
Now let us carry this simile a little further and apply it to social organization. It has
likewise a consultative assembly, and that will be the international court of arbitration which
will be composed of the brightest and most sagacious members of all humanity. That
international Parliament of Man will be similar unto the brain and the mind. Just as the mind
is the ruler in the temple of man, that larger mind will be a ruler in the temple of humanity,
and you must then know that when these great minds come together, and they think in no
other way than for the welfare of humanity, the laws and statutes issued from that great
universal brain will be obeyed by all the members of the system without hesitation. The
representative members of the Parliament of Man having effaced themselves entirely, they
will be under the direct guidance of the Holy Spirit and all that they will consider and all their
deliberations and laws will be inspired by that great power, for they will think of nothing else
but to upraise and spiritualize humanity. That is why His Holiness Bahá 'u'llá h in many of his
writings says that when the Parliament of Man is established and all these spiritual and wise
representatives have come together, they will be under the direct guidance of the Holy Spirit
and all their laws will be in accord with the happiness of human kind.
Unquestionably there are certain conditions for the members of the Parliament of Man.
The first condi- [XVI:BB:ZCX] tion for the acceptance of the members is that they must be
entirely free from religious prejudices. Second they must be entirely free from national bias
and patriotic prejudices. In fact, they must be free and quit of all kinds of prejudices. They
must extricate themselves from all the passions and desires of the material world which
brings man into the snares of struggle for existence. They must be turned at all times toward
the immortal kingdom of the world of truth. For if they are not free from all these prejudices
and if they are not turning their attention at all times toward the Kingdom of God, and if they
are not wholly devoted to the well-being of humanity, then they will not be able to reflect the
truth and legislate just laws for all the children of men.
The more civilization becomes complicated the greater will be the number of human wants
and the greater will be the contiguity of the different parts of the world and the
neighbourliness of the world of mankind. Even today the world has reached to such a stage
that the five continents of the world are like five neighbours.
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The establishment of the Parliament of Man is an indisputable need and wise statesmen
recognize the necessity of such an international assembly in order to equalize the rights and
establish justice amongst mankind. We feel assured that one of the great nations of the earth
which is civilized and illumined will put forth an effort and call the nations to the formation of
such a Parliament of Man. This nation will invite the kings and presidents and rulers of all the
other countries and they will come together and discuss dispassionately their economic and
other problems and that nation will win forever a great name for all posterity.
About fifty years ago Bahá 'u'llá h wrote as follows concerning the establishment of the
Parliament Man:
"The kings of the earth (may God assist them) must arise and must hold fast to this cause
that is, universal peace which will be the greatest means for the happiness and protection of
the world. It is hoped that they may arise to do that which will be conducive to the happiness
of the people. They must organize a great assembly where the kings or their ministers or
counsellors present themselves and issue forth the command of conciliation and
confederation and they must turn their thoughts from armament to disarmament, and if in the
future one of the kings from amongst the kings may arise in rebellion, all the kings and all the
rulers arise to quell that rebellion. Under such a condition there would be no need of large
armies and armaments and the means of warfare, except that there should be enough for the
protection of the internal affairs of the state. Should they attain to this great good the
inhabitants of the countries will be living in the cradle of peace and happiness, and will be
engaged in their own affairs and the lamentations and moaning of the majority of mankind
will come to an end. It is more praiseworthy and it is much better if in that great assembly the
kings and rulers themselves may be present. In the estimation of God that king which will
arise from amongst the kings and rulers to issue forth this command, he will be the envy of all
of them."
XVI:'', February '.*A [XVI:BB:ZBo]
Dr J. E. Esslemont
The following brief biographical sketch of the life of one of our most distinguished Bahá'í
teachers and authors, is contributed by the Bahá'í National Spiritual Assembly of England.
Attached to and made part of it is the appreciative expression of Shoghi Effendi, Guardian of the
Bahá'í Cause.—Editor
John Ebenezer Esslemont, who passed away at Haifa RR November BXRg, was born on BX May
BmZo, the youngest son of John E. Esslemont of Fairford, Cults, Aberdeenshire.
He received his preliminary education at Ferryhill public school and continued his studies
at the Robert Gordon College and ultimately at Aberdeen University, where he graduated with
honours in April BmXm, obtaining not only the medical degrees of Bachelor of Medicine and of
Surgery, but also a Philip Research Scholarship at the University. He spent the second half of
BmXX at Berne and Strasburg, at both of which places he wrote papers on his research work,
which were published and considered valuable.
Returning to Scotland in December BmXX, Esslemont took up the position of assistant to
Professor Cash at Aberdeen University, which position he held until BXCB, when he went to
Australia, remaining there two years. During this residence in Australia, he married on BX
December BXCR.
Early in his life Esslemont's health proved a cause of trouble and anxiety, and in BXCp he
was obliged to leave Australia, returning to Aberdeenshire, where he spent the summer, but
found it necessary in the winter of that year to proceed to South Africa, the climate of which
country it was hoped would prove beneficial to his pulmonary ailment. He remained in South

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Africa for five years, returning to his native country in BXCm, when he obtained the post of
resident medical officer at the Home Sanatorium, Southbourne, Bournemouth which he
continued to hold until BXRp, when, owing to the death of the proprietor, the Sanatorium was
closed and Esslemont found himself without medical occupation.
In BXRo he received a warm invitation from Shoghi Effendi, Guardian of the Bahá 'ı́ Cause,
asking him to spend the winter at Haifa, and early in November he left London, proceeding
direct to Port Said. Writing from Malta, the only port of call, on Bg November, Esslemont spoke
of a delightful voyage and of feeling much improved in health. He spent a day or two in Port
Said, where he was most warmly received by the friends, and arrived at Haifa on RB November.
Here he at once devoted himself to the work of assisting Shoghi Effendi in his multifarious
correspondence, which work he continued in spite of ill health until the end.
Such is a brief account of the material side of Esslemont's life; it remains now to say
something of the spiritual side, which continues and will continue for evermore.
Whilst at Bournemouth in BXBR Esslemont, in association with several other doctors, took
up the question of State medical service and in BXBo he read a paper on this subject before the
British Medical Association at its meeting at Bournemouth, which by the attention it aroused
helped great- [XVI:BB:ZBg] ly the deliberations of the Advisory Committee on Public Health.
The wife of one of Esslemont's associates in this work, who had met 'Abdu'l-Bahá in London in
BXBB, first mentioned the Bahá 'ı́ Cause to Esslemont in December BXBo, and lent him some
pamphlets. He had been searching for Truth in many directions, but without finding that
which could satisfy his innate religious feeling; on hearing, however, the Bahá 'ı́ message he
was at once impressed by its beauty and thoroughness; so much so that without delay he
procured all books in English which dealt with the subject. Most truly applicable to Esslemont
are the words of the Beloved Master: "Blessed is he that the Word of God had reached him
and had found his soul 'awake'."
His progress in the study of the Sacred Books was therefore rapid, for already in BXBg he
was writing to the lady above-mentioned recommending what books she should read; and in
February BXBl, little more than a twelve-month after he himself first received the Glad Tidings,
he wrote at length to a Bahá 'ı́ friend in Manchester in terms which show how thoroughly he
had accepted the Bahá 'ı́ teachings and how profoundly he had already studied them. Thus he
writes:
"We can each become like our friend if we make the great surrender of self and selfishness
and become willing channels for the Divine Spirit. There is no limit to what the human spirit
can achieve in the strength of Divine Inspiration. The germ of the Divine Nature is in every
man; only most of us are not manifesting it. Instead, we are smothering it. It is like a plant,
which needs sun and rain for its growth, the Sun and Rain of the Divine Love and Bounty. We
have the power either to open our hearts to that Love and Bounty or to reject them. Only by
turning our attention and interest away from the world and turning them to God can we grow
in spirit. Such turning means attending to the reality and inner significance of things instead
of to the outward appearance. It means that our interest in and love for everything in all
God's universe should vastly increase, but that we should regard all outward appearances but
as the garments of the inner realities, as dawning places for the Glory of God. Oh! may people
all over the world soon turn to God, as revealed in Bahá 'u'llá h, with humble and contrite
hearts, begging for His forgiveness and blessing and imploring His mercy and bounty! Then
shall His Kingdom come in men's hearts and the whole world become one home and all
mankind one family."
This extract from one of Esslemont's early letters shows so clearly the spirit which
illumined all his words and actions, that its insertion here will be forgiven by those who read
his stirring admonition and appeal. That he himself did in very truth turn to God as revealed

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by Bahá 'u'llá h, and that having so turned, he never deviated by one hair's breadth from the
path of love and righteousness is a fact known to those who had the privilege of meeting him
and listening to his glowing talks as well as to those who are acquainted with him only
through his writings inspired as they are with that same loving spirit which was so apparent
to those who knew him personally.
Esslemont's work as a personal teacher, apart from his letters, began in Bournemouth,
where a group of adherents to the Cause gathered under his auspices, resulting in the
formation of a Spiritual Assembly of [XVI:BB:ZBl] which he was the first chairman, a position he
continued to occupy until he left England in BXRo. In this connection it may be mentioned that
he was also the representative of the Bournemouth group on the National Spiritual Assembly
of England, of which body he became Vice President, and which benefited much by his counsel
and advice.
Not satisfied with studying the Bahá 'ı́ writings for himself alone, which led him to learn
Persian so as to read them in the original language, Esslemont set about writing for the
instruction of others. The first nine chapters of his justly celebrated book, Bahá'u'lláh and the
New Era, which were written during the [First] World War, were submitted to the Beloved
Master when peace led to the reopening of communications with Haifa, with the result that
Esslemont received an invitation from 'Abdu'l-Bahá to visit Haifa, which he did in the winter
of BXBX–RC. During this visit the Beloved Master discussed the book with the author, making
suggestions for its improvement, and indeed read through and revised some three and a half
chapters, which had been translated into Persian for the purpose.
The third chapter relating to Bahá 'u'llá h was first published as a separate pamphlet, and it
was proposed to issue a new edition on the occasion of the Conference on some living
religions within the British Empire which was held in London in the autumn of BXRo; on
consideration, however, it appeared that a more general pamphlet would be both more
appropriate and more useful, and thus "Bahá 'u'llá h and His Message" came to be written by
Esslemont, who also wrote the small leaflet, "What is the Bahá 'ı́ Movement?"
It was not only by his printed works that Esslemont became known to the Bahá 'ı́ world, for
he was an indefatigable and voluminous correspondent not only in English, but also in
Esperanto, of which universal language he was a complete master. Amongst his last labours
during his stay at Haifa in BXRg was the revision of the Esperanto translation of the above
mentioned leaflet which had been prepared for the meeting of the Universal Esperanto
Congress at Geneva in August of that year. Another work on which he was also engaged
towards the close of his earthly career was the translation into German of his large book.
These evidences of Esslemont's labours in the service of the Cause remain open to all, but
of the loving services which he so gladly and selflessly rendered to all with whom he came
into personal contact, only they can give full account from the inmost recesses of their hearts;
but surely all whom he helped will forever bear in mind the inestimable benefits conferred
upon them by his words, and more, perhaps, by his living example [XVI:BB:ZBZ] of what a true
Bahá 'ı́ should be, for he was nigh unsurpassed in selflessness, in utter devotion and obedience
to the Bahá 'ı́ teachings, in love and trustfulness to all his fellows.
No better appreciation of Dr Esslemont and of his services to the Bahá 'ı́ Cause can be given
than that contained in the following letter which the Guardian of the Bahá 'ı́ Cause wrote after
the passing of him who loved the Cause so well and served it so faithfully:
[refer to Bahá'í Administration, pp. Z–m.]

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XVI:'*, March '.*A [XVI:BR:ZRm]
The existence of God
Excerpts from the Writings of 'Abdu'l-Bahá
We believe in a Universal Essence or Reality which is purified or exalted above all mention,
and which cannot possibly be conceived of by the mind of man. But we can prove Its
existence by Its signs which we see in the surrounding creation. … We prove the existence of
the Universal Essence by qualities that are perfect. …
We ask: Is it possible that perfection can exist in the branch of a tree and not exist in the
root of the tree? Is it possible that perfection shall exist in a drop of the sea and not exist in
the sea itself? Is it possible that perfection will not exist in man himself, but will exist in a hair
of his head, which is only a part of him? Is it possible that man, who is a part of the whole,
may have qualities of perfection which cannot be attributed to the Essence or Reality? Or, is it
possible for man to be a point of perfection and that real Essence be deprived of perfection? A
child could not imagine such a foolish thing. …
We say that the Essence, or Real- [XVI:BR:ZRX] ity, is purified from all words, all description
and all praise; that the Essence would have first to be understood and then judged. But man
cannot understand the Essence.
(Daily Lessons Received at Acca, p. pC.)
The beings in this existent world are created in different conditions. There is the mineral
condition or degree, the vegetable condition or degree, the animal condition or degree, and
the human degree. Every higher degree comprehends or includes the lower, but the lower
degree does not comprehend the higher. For example, man comprehends the kingdoms
below him, but the mineral does not comprehend the three higher kingdoms. Whatever
progress the mineral kingdom may make, it can never reach a condition of knowing the power
of growth, and in the same way whatever progress the vegetable kingdom may make, it can
never imagine the condition of the animal kingdom, and the animal cannot imagine the human
reality. Though all of them are creations, the difference in degree prevents the lower from
comprehending the higher.
As this is so, how can man, the phenomenal being, understand God? How can the creation
understand the Creator? How can the art imagine the artist? Man cannot understand the
Reality of Divinity, or know whether he has consciousness or not. The consciousness of God is not
the consciousness which we know of. … Man's consciousness is a quality of phenomenal beings,
but the consciousness of God is the quality of an Eternal Reality. Therefore we cannot
compare one with the other. The consciousness of God is sanctified and purified from the
consciousness of man.
(Daily Lessons Received at Acca, p. pp.)
XVI:'*, March '.*A [XVI:BR:Zoo]
The import of religion
Mı́rzá Abu'l-Faḍ l
The following interesting and valuable treatment of the necessity of religion in the life of the
individual and the reuse, is from the pen of one of the greatest of Arabian scholars of the last
generation, now deceased. He travelled and lectured in this country about twenty years ago.
The structure of thought on the part of Arabian scholars—in fact, all the scholarship of the Near-
East which goes back to Arabian learning—is distinctly different from our own western
structure, yet is just as logical; and, penetrating these quaint differences that appear in, the
dialectic of Mírzá Abu'l-Faḍl, we will be interested in the deep thoughts of our oriental

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philosopher and friend.—Editor
The real import of religion is not known to the majority of men. Even the necessity of
religion for the preservation of human society is a point of disagreement among philosophers.
In other words, some the men of learning believe that religion is the only foundation upon
which the preservation of human society can be secured; while, on the other hand, many
among them persist in the contrary opinion. Some think religion the best of divine bounties
and consider it as essential for the protection of humanity as the mind is for the body. They
assert that just as it is not possible for the human body to accomplish beneficial and universal
achievements without the faculty of mind, so it is impossible for the affairs of mankind to be
correctly governed without a religion; nay, rather, they say mankind cannot continue in the
world without it.
Others consider religion an institutor most detrimental to humanity; account it
diametrically opposed to civilization and destructive to human society. To them religion is
represented by ecclesiasticism. They persist that religion is that whereby the masses have
been prevented from studying useful sciences and arts, and nations have been taught to
entertain hostility and enmity toward each other, causing repeatedly destructive warfare.
Those who hold this view are so strongly opposed to religion that, in many instances, they
even dislike the word and shun its mentioning.
When a discerning person reflects upon the conflicting opinions of learned men concerning
the usefulness or uselessness of religion, he will readily understand that the only reason for
this difference is the fact that the true meaning of religion and its source is not known among
men. Some may ask: how can the meaning of religion be unknown to the leading
philosophers and men of learning; and how can it be that men of science are unable to
understand the import of religion, ignoring its source and foundation while at the same time
they are able to perfect great inventions and make useful discoveries by which humanity is
greatly profited and put under obligation to them?
In order to throw light upon this difficulty let us consider the following point: Let one
among you submit the following question to any ten or twenty men of learning: "What is
religion, its source and foundation, and what is the reason of disagreement among men of
learning in accepting or rejecting religion?"
To this question each will render a different answer. Thus you will realize that these ten or
twenty learned men do not agree upon the same statement. If one investigate historians of
religion and theological [XVI:BR:Zog] writings compiled by philosophers and scholars during
the nineteenth century, he will clearly discover their contradictory opinions concerning the
origin of religion and its meaning. Did Thomas Hobbes of Malmesbury, who lived in the
seventeenth century in England (and who is represented by the English generally as the
leader and standard bearer of irreligion) and Isaac Newton, the standard bearer of religion,
both of whom were great philosophers and inventors—understand the meaning of religion in
the same way and agree in their views concerning the truth? Likewise other learned men,
such as John Wilmot, Earl of Rochester, Anthony Ashley Cooper, Earl of Shaftsbury, John
Foland, an Irishman, Julius Caesar Vanini, an Italian, Cosmo Ruggeri, a Florentine (and
profligate)—all of whom were considered great philosophers—were deniers and antagonists
of religion. There were also numerous other men of learning, who entertained different views
concerning religion; and some entirely opposed it. To review the names and lives of these
men would necessitate large volumes. We omit them for the sake of brevity.
Among religious adherents, the Catholics practice the worshipping of images and pictures
of His Holiness Christ, and homage to the relics of saints. On the contrary, Protestants account
such worship as idolatry and polytheism. These two communities have mutually
contradictory opinions regarding religion; yet both are founded in refined and civilized

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nations far advanced in scientific knowledge and enlightenment. Is not their difference of
view in such important matters a mighty evidence of the fact that the source and meaning of
divine religion are points of disagreement among them? Such is also the case among other
nations and religious communities as the Muslims, Brahmans, and the followers of Confucius.
All these differ over details of religion.
We should comprehend the meaning of religion, and recognize the proofs and arguments
concerning its source and foundation. It is asserted by men of learning that among animals,
man alone is created with natural adaptation to civilization and social life. All other animal
species are minus this tendency to an organized society; whereas, the life of man depends
upon the congregation of individuals and co-operation in different arts, occupations, etc.
Without a special community, it is impossible for man to properly conduct the affairs of life.
Mankind alone has been endowed with rational faculties, spiritual perception,
comprehension of general ideals, and the gift of invention. Owing to this fact, man has the
power of subduing and controlling the animals; whereas, the animals are not endowed with
the faculty of influencing man.
This is what is meant by the verse revealed in the Holy Scriptures, "God has created man
after our own image." Thus we know that, from the beginning, God has chosen the human
form, which is the most excellent among created things, to be His manifestation and has
distinguished the temple of man from animals by making him the dwelling place of His Holy
Spirit.
Now that it is understood that man is in need of society and co-operation, not only to assist
his progress toward perfection, civilization and enlightenment but also to assure the
continuity of his race and progeny; therefore, it is apparent he should institute laws to
accomplish this co-operation and mutual aid, and protect human society from dispersion and
disintegration, which is contrary to the [XVI:BR:Zol] natural divine principles embodied in the
creation of man.
Thus we say that mankind is in need of two kinds of power for the preservation of society.
". A power regulating laws which may guarantee order and discipline in the affairs of
each individual.
…. A penetrative power necessarily imminent in these laws, to influence individual
obedience and training in such regulations.
For should there be no laws, the high would oppress the low, the strong would be unjust to
the weak, lives and properties would be sacrificed to pillage and destruction, blood would be
shed, virtue and honour defamed, tranquillity and peace—which constitute the basis of
civilization and refinement and are the protective spirit of human society—would be removed
and annulled; and finally society, which assures the perpetuity of mankind, would be
overthrown and disintegrated.
You have no doubt heard or read in histories the records concerning large races of former
times, and as no laws were instituted among them, were accustomed to live as wild animals in
forests and mountain caves; their manner and disposition similar to those of beasts of prey.
Large numbers of such tribes of men were thus reduced to extinction, such as the "primitive
Arabians or lost tribes", whose names and the manner of whose brutal life are still recorded in
the pages of authoritative historical works. But owing to regulated laws, the descendants and
posterity of these same savage tribes have in the present age far advanced in civilization, and
are noted for learning and enlightenment. Even in the present day, various great nations,
tribes and peoples, exist in different parts of the world who have not been lifted above a state
of barbarity, and still live like animals. Some of them are so steeped in savagery that they
practice cannibalism, and resemble beasts of prey more than men. In fact, most of the animal

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species, even reptiles, abstain from feeding upon their own kind.
A slight reflection upon the above mentioned points will clearly show that the cause of this
decline is absence of laws for the preservation of society. If laws were enacted and enforced
among these uncivilized nations and barbarous tribes, they would after a time advance in
knowledge, learning, enlightenment, civilization and refinement; attain to prosperity and
affluence, and produce philosophers and men of learning who would secure honour and
respect for their race and posterity. But those among them who continued in their actual
state of barbarism would gradually decline, finally be extinguished, and their names effaced
from the records of the world. If their names should survive, they would serve only to render
them the subjects of admonition and warning.
The first thing God did for the order and preservation of the world was to create religions,
which are the only means of civilizing the world and preserving order. Religion is the only
means of elevating the people. If a man be a great savant, but an atheist, we recognize his
talent and call him great. Yet we are not sure of his integrity; but if he is a religious man in the
true sense, he will be honest and upright, and we have then [have] full trust in him. By
religion is meant the knowledge of God, because God first created us to know Him, that He is
powerful and mighty in all things, that He encompasseth all things; therefore He made the
laws and ordinances which are important for us to know.
XVII:', April '.*A [XVII:B:l]
The Divine Revelators
Excerpts from the teachings of 'Abdu'l-Bahá
That reality which is the Essence of God cannot be conceived of by any understanding,
therefore God has created a Manifestor, and in Him is reflected that Sanctified Reality.
The Manifestations are points or sources of assistance for all people, and they are the
Educators of man. They are like mirrors, and the Reality the Essence is like the sun.
A Prophet brings a spiritual civilization and after that is established material progress
follows.
(Daily Lessons Received at Acca, pp. po, go.)
XVII:*, May '.*A [XVII:R:pX]
Difficulties in the path of prophethood
From the writings of 'Abdu'l-Bahá
Do the Manifestations differ in degree? These supreme holy souls are God-like in their
attributes. The garments in which they appear are different, but the attributes are the same.
In their real intrinsic power they show forth the Perfection of God. The Reality of God in them
never varies; only the garment in which the Primal Reality is clothed is different according to
the time and place of their Appearance and Declaration to the world. One day it is the
garment of Abraham, then Moses, then Jesus, then Bahá 'u'llá h. Knowledge of this Oneness is
true enlightenment. Some see the garment only and worship the personality; some see the
Reality and worship "in spirit and in truth". Some of the Hebrews admired the embroidered
beauty of the garment of Abraham, but were blind to the Real Light which shone upon the
darkness of the world through him. Moses was denied; Jesus was denied, crucified; all have
been denied and persecuted for this reason. Men see the garment and are blind to the Reality;
worship the personality and do not know the Truth, the Light Itself. Some worship the Tree of
Life, but do not eat of the blessed fruit of the Tree. Therefore differ- [XVII:R:oC] ences and
disagreements arise in religious belief. … Find the Light itself and there will be no difference
of opinion or belief as to the personality or degrees of the Manifestations of God.

!%'$
(Ten Days in the Light of Acca, p. pB.)
The word of God is revealed according to the degree of spiritual sight, no matter who the
messenger may be. … People do not receive the Manifestation of God because they are veiled
by their imaginations. Imagination is one of our greatest powers and a most difficult one to
rule. Imagination is the father of superstition. … Through imagination men receive a
distorted view of a former Manifestation and are prevented from recognizing and accepting
the Truth and Reality of the present one. They are veiled from the Light and Glory of God by
imagination. These veils prevent the true Light from entering the soul. Therefore men follow
the false light of their imaginations and cling to error instead of truth. Thus the Egyptians
were veiled from the Light of God in Moses. The Jews were veiled from the Glory of Jesus
simply because they did not know Moses rightly and so were blinded to the one he promised
would come after him. Today Jews, Muslims and Christians, not seeing the former
Manifestation with true vision, are veiled from the Glory of God in Bahá 'u'llá h.
(Ten Days in the Light of Acca, pp. Rm–pC.)
One of the greatest veils is literal interpretation of the prophecies. … Again, many refuse
the Manifestation in His Day because they do not want to walk the hard road of devotion and
servitude, but prefer the easy road of hereditary belief.
Misconception of the Word of God and its meanings is another great veil which imagination
throws over the soul and by which the Light is lost. Also people inherit their belief from
parents and ancestors and follow it blindly, too negligent to know and see for themselves.
Negligence and apathy are heavy "veils of glory".
(Ten Days in the Light of Acca, p. pC.)
XVII:*, May '.*A [XVII:R:oR]
The Day Star
Soheil Afná n
For any appreciation, much less a proper understanding of the remarkable life of the Bá b,
the real significance of his mission, the purport of his extensive Writings and the far reaching
influence of his teachings, nothing is more necessary than a survey, however brief, of the
social and spiritual conditions of Persia in the middle of the last century.
The central government in Ṭ ihrá n, enjoying a somewhat nominal sway over the various
Persian provinces, was an absolute monarchy and corrupt to the very extreme. By an act of
favouritism and graft a man would gain the most important office in the land only to be hurled
down again and replaced by one who gave a higher bid. The economic conditions were
equally precarious; the country lived under a feudal system similar to the Middle Ages in
Europe. Society was governed by a low standard of morality. Religion, which has throughout
the history of the East, much more than in the West, been the most important factor of
civilization, and which has ever inspired the imaginative mind of the Easterner with
everything that was pure and sublime, had for the most part lost its spirit and degenerated
into a matter of forms and social rites. It still held sway over the illiterate and ignorant
masses, which comprised the extreme majority of the people, and in the hands of the selfseeking and corrupt clergy proved a force by which they could challenge even the mightiest
power in the land. The true religion of Islá m no more existed, but had been overlaid with an
admixture of extraneous doctrines, and the clergy amongst themselves had been divided into
various schools of thought bearing hardly any resemblance to the tenets of the mother faith.
In the words of an eminent European writer, "Islam survives as the badge of a conservative
institution for the protection of the vested interests of the ruling classes, as a war cry for
enlisting in their service the passions of popular superstitions and also as a customary

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common denominator of heterogeneous schools of thought that accept its inherited forms and
ceremonies, just as many Europeans continue to conform to the traditional practices of a
Christian church long after they have rejected its dogmas, or ceased to be influenced by its
spirit. The result has been, on the one hand, a lapse into mere sensualism, and, on the other, a
tendency towards extreme asceticism."
It was at this time that the Bá b appeared. Not only to combat and condemn irreligion and
indifferentism, not only to cast aside the veil that hid the corruption of government and
church, but to open up a new vista of spiritual life and to prepare the people for the
appearance of a "great Person still behind the veil of glory". He had come, he said, to wipe out
fanaticism, to pull down the ponderous edifice of dogmas and rituals that the church had
raised only to cover up the ignorance and illiteracy which had killed that spirit of thought and
art that was once the pride of the world. It was the dawn of a New Day and with it must come
hope and vigour. He exhorted the people to cleanse their hearts and minds of age long
superstitions, prepare themselves for the coming of the day. The doings and machinations of
the clergy, their explana- [XVII:R:op] tions of the verses of the Qur'á n were wrong and corrupt,
and in brief all these things must vanish before the piercing, burning light of the new Sun of
Truth dawning upon the world.
Nothing is more remarkable, nothing more surprising than that this youth of twenty–five,
even in the short period of his ministrations, gathered around him vast multitudes, filled them
with zeal and enthusiasm, and out of the abundance of his heart sent them to preach the new
gospel. And the ghastly deaths that each of his disciples was sure to meet dampened not the
fire of their spirit, but rallied to his standards increasing numbers every day. Nor were his
recruits mere underlings and malcontents. The leaders of thought, the most eminent of the
clergy, governors, soldiers from the army and also the common man on the street, sat humbly
at his feet and drank deep from the ever flowing fountain of spiritual knowledge and truth
that flowed from the tongue and pen of the Youth of Shı́rá z. The King of Persia, hearing of this
young divine, dispatched an eminent high priest to investigate the matter. But the old erudite
theologian was so enraptured by the young prophet that he fell at his feet and asked to be
accepted as a humble adherent. He did not return to the King, but went out to preach the new
Faith and ultimately suffered martyrdom with joy. A distinguished man, old in years and
experience, hearing one day of the Bá b and his teachings, casually in his business store, did
not take even time to let his family know, but travelled at once over hills and dales for
hundreds of miles just to meet the Prophet his soul had foretold. Mothers watched their
husbands and children executed and cut to pieces even with scissors, rulers chose the scaffold
to their seats of might, and one man with burning wicks in his flesh sat up and asked the
curious mob to make way for his royal "cortege".
That the Bá b's Writings in the six eventful years of his life, most of which were spent in
prison, comprise easily over twenty volumes, is to many very surprising. And his works
extend over a wide range of religious subjects from simple prayers to religious treatises and
commentaries. In the Bayán, which was his great book and which his martyrdom left
unfinished, are to be found the main tenets and principles of the new faith. It was there that
he explained the symbolic meaning of heaven and purgatory to which the ignorant Muslims
clung rigidly, and the religious cycles which have given a new significance to human history.
Most of his Writings were written for the people in Persia, and as he said he had come to
destroy the old bonds of superstition and to prepare the people for the one whom he called
"He whom God shall make manifest".
Before this growing tide that swept Persia from one end to another, the government and
the clergy stood not with alarm but agony. Every conceivable measure, the most barbarous
butchery the world has ever seen, helped only to fan the more the growing fire of the early
adherents of the faith. The Bá b was sent from one town to another and in every case most of
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the officials turned Bá bı́s. He was sent to prison and the jailers fell at his feet; Christians, were
chosen to escort him and they joined his faith. In the northernmost castle of Persia they
confined him and the old Kurd in charge of the prison believed in him.
In the public meetings where the clergy tried to refute his ideas and prove the futility of his
claim, he came out victorious; and the insults and bastinadoes he suffered belittled him not to
the hundreds that every [XVII:R:oo] day lay down their lives for his sake.
Finally the last and only measure that the clergy could conceive of combating and killing
the growing faith was to execute the young Prophet of Shı́rá z. This they carried out in Tabrı́z
when they shot him, together with one of his earnest disciples. In a miraculous manner the
first volley shot by a battalion of soldiers left him totally unhurt and the soldiers found him in
a little room in the barracks writing a line of poetry on the wall. It was to a second volley by
another battalion—the first battalion refused to shoot again—that he finally succumbed.
The Bá b was dead, but not Bab-ism. The divine spirit he had infused into the hearts and
minds of his zealous and earnest adherents was not only destined to leave a profound and
deep felt influence upon the life and thought of the people of Persia, but to pass beyond the
frontiers of its mother country and to inspire the people of many lands with that deep
understanding of God and religion which lies at the bottom of all sound progress. It was left
for Bahá 'u'llá h, whose appearance the Bá b had foretold, to carry the standard he had so
valiantly raised from one country to another, and to sound the call of unity and brotherhood
throughout all the nations of the world.
XVII:*, May '.*A [XVII:R:gg]
'Abdu'l-Bahá
How wonderful it will be when the teachers are faithful, attracted and assured, educated
and refined Bahá 'ı́s, well grounded in the science of pedagogy and familiar with child
psychology; thus they may train the children with the fragrances of God. In the scheme of
human life the teacher and his system of teaching plays the most important role, carrying with
it the heaviest responsibilities and most subtle influence.
XVII:*, May '.*A [XVII:R:lB]
The Mashriqu'l-Adhkár (Bahá'í temple) of 'Ishqábád, Russia
Charles Mason Remey
The following article describing the first Bahá'í religious edifice that has been constructed is
written by an architect who has travelled much among the Bahá'ís of Persia and the Orient. He
has himself given much attention to religious architecture, and has made a series of designs for
Bahá'í Temples based on the religious architecture of Persia, India and Arabia. The
architectural features of this Temple necessarily appeal to him.—Editor
'Ishqá bá d,1 one of the chief cities of Russian Turkistá n, is just north of the Elburz
mountains, which separate the desert plain of western Turkistá n on the north from Persia on
the south. The city lies on a plain a short distance from the mountains, which here are rugged
and rocky. The town is quite modern in aspect, being laid off with gardens and broad streets
meeting at right angles. Rows of trees along the sidewalks remind one of a western city, while
the low buildings, the walled gardens, and the waterways which flank the streets and are fed
with the water of streams from the nearby mountains, are strikingly oriental in character.
This city was but a huddle of mud huts when Bahá 'u'llá h first directed some of his followers
to settle there during the days of the most severe Bahá 'ı́ persecutions in Persia.

'Ishqá bá d means "City of Love".

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There in 'Ishqá bá d these friends found a refuge of peace and tranquillity where the Russian
government protected them and allowed them the free exercise of their faith. Thus this city
became in reality as well as in name the "City of Love".
The Bahá 'ı́s of 'Ishqá bá d form a strong element in the life of the place and are highly
thought of and protected by the government. The Bahá 'ı́ Cause was first brought to the public
notice in 'Ishqá bá d by a martyrdom some thirty five or forty years ago. It was the case of a
learned man of some prominence, who met his death through receiving many wounds at the
hands of two assassins. These two individuals had been instigated by five Moslems, who took
this measure to try to stop the spread of the Cause in that city. The Russian authorities took
the matter in hand and condemned to death all of the seven men. The Bahá 'ı́s then petitioned
the Governor to spare their lives. Since he did not have authority to do this, a petition to the
same effect was sent to the Czar, who granted it; and thus the prisoners were sent in chains to
the mines of Siberia. Here is but another instance of the growth of the Cause through
persecution, for from that time on the government not only allowed the Bahá 'ı́s to carry on
their worship, but it protected them and showed them special favours.
During all of the governmental changes in Russia the Bahá 'ı́s have continued in safety
there, since it is understood that they are obedient servants of the government and harbour
no sedition against the law of the land.
At about the close of the last century some of the friends in the Orient arose, fired with
spiritual fervour, to build the first Bahá 'ı́ religious edifice to be erected in the history of the
Cause, known as the Mashriqu'l-Adh- [XVII:R:lR] ká r. Following the guidance of 'Abdu'l-Bahá ,
'Ishqá bá d was the place chosen for the site, and Au qá Siyyid Taqı́ Afná n, one of the most tried
and venerable of the friends of the Cause, was appointed to direct this vast undertaking.
'Abdu'l-Bahá himself established the style and the general lines upon which the temple was
built—namely, that it should be built upon the plan of a regular nine sided polygon
surrounded by loggias and in the midst of a garden at the intersection of nine avenues, with its
principal entrance facing the direction of the Holy Land—the composition of the building
being similar to that of some of the great temples of Persia and India.
The services of an engineer and architect were secured, the Bahá 'ı́s throughout the Orient
arose with fervour to give of their means toward the building, and within a very few years the
imposing structure was completed.
The Mashriqu'l-Adhká r is situated in the heart of the city. Its high dome stands out above
the trees and house tops, being visible for miles to travellers as they approach the town. It is
in the centre of a garden bounded by four streets. In the four corners of this enclosure are
four buildings. One is the Bahá 'ı́ school; one is the traveller's house, where pilgrims and
wayfarers are lodged; one is for the keepers; and the fourth is to be used as a hospital. Nine
radial avenues approach the temple from the several parts of the grounds, one of which, the
chief approach to the building, leads from the main gateway of the grounds to the principal
portal of the temple.
In plan the building is composed of three sections; namely, the central rotunda, the aisle or
ambulatory, which surrounds it, and the loggia, which surrounds the entire building. It is built
on the plan of a regular polygon of nine sides. One side is occupied by the monumental main
entrance, flanked by minarets—a high arched portico extending two stories in height,
recalling in arrangement the architecture of the world famous Taj Mahal at Agra in India, the
delight of world travellers, many of whom pronounce it to be the most beautiful temple in the
world. This, the principal doorway, opens toward the direction of the Holy Land. The entire
building is surrounded by two series of loggias—one upper and one lower—which open out
upon the garden, giving a very beautiful architectural effect, in harmony with the luxuriant

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semi tropical vegetation which fills the garden.
The interior is elaborately decorated in plaster relief work. The writer is under the
impression that eventually it is the intention to treat the interior in colours and gold, but
when he visited 'Ishqá bá d in BXCB it was still in the simple white stucco. The exterior is also
done in stucco, which in that climate resists quite well the action of the elements. The walls,
which are of brick, are massively built, while the floors and dome are of concrete and iron.
The whole structure impresses one by its mass and strength.
The rearing of this temple in the East has been a great source of inspiration to the Bahá 'ı́
people the world around. Who can estimate the effect that is produced by this building? It is
the cause of great strength and unity among the Bahá 'ı́s of the world, being the House of Unity
open to all peoples. It is a haven of rest to many a soul and a beacon to guide those who seek
the Kingdom of God.
XVII:0, June '.*A [XVII:p:Zl]
'Abdu'l-Bahá
Man may live a few days in this world, sleeps, eats, drinks and then passes away, is
confined into a subterranean dungeon and goes to the lowest of the low, leaving no trace and
no name behind him. But if, on the other hand, he turns during the days of his life to the
divine kingdom, acquires human perfections and the excellent attributes of the world of
humanity, his life will be a fruitful one, he will pertain to the kingdom and will become
heavenly and illumined.
XVII:0, June '.*A [XVII:p:mo]
Her Majesty, Queen Marie
Martha L. Root
The following article, highly interesting in itself, comes to us most significantly just at the time
when a remarkable statement of Queen Marie appeared in a syndicated form in the newspapers
of America in which she described her impressions on reading Dr Esslemont's book, Bahá'u'lláh
and the New Era. It is a wholehearted commendation of the Bahá'í teaching. Queen Marie has
been for years noted as a personage deeply imbued with idealistic and humanitarian motives. It
was our privilege in UVWV before her accession to the throne, to visit her summer home in Sinaia,
Rumania, at a time when it was unoccupied by her. We were deeply impressed with the spiritual
atmosphere of her living apartment furnished largely with her own handiwork, the carving of
the furniture, the paintings, the beautiful altar, all made by herself and all indicative of a deeply
spiritual nature. Her books, her thoughts, as one gleaned in a hasty passage of her home, were
such as to indicate the kind and spiritual ruler that she has become.—Editor
Having written to her Majesty, Queen Marie of Rumania, sending with the little note the
book, "Bahá 'u'llá h and the New Era", an invitation came from the Royal Palace that she would
see the writer the next morning at twelve o'clock. It was a precious letter, for the Queen was
not receiving any one because she was in personal sorrow in those days of Bg January to B
February BXRl, when the writer was in Bucharest.
The palace was not the one in the centre of the city which is used more for state functions,
but another great palace farther out, a distance of one half hour by carriage. No need to ask,
next morning, if this is the right direction: the hundreds of car passengers, diplomats, military
officers, horseback riders, tradesmen and drivers of ox carts formed two great colourful,
interesting processions, one going each way. It looked as if all roads in the Balkan lands must
be leading to this Rumanian King and Queen's Palace, much the same as the mighty Danube
River after touching many lands chooses Rumania in which to seek the sea.
In the distance one sees the splendidly wooded grounds of the palace. They are like a
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winter fairyland, enchanting with light snow and icicles half revealing, half concealing their
forest greens. Soon one reaches the great gates where officers in fine uniforms stand at
attention, and others are stationed down the winding road leading to the porte-cochère.1 One
and all when they see the letter, bow, then motion the coachman forward. So everything went
easily, just like a shadow moving round and losing itself in the noonday sun. The palace was
one of those art creations so satisfying to the eye in colour, form and proportion. As one
approaches, one sees that it is not going to be necessary to ring a bell to enter a Queen's home.
Men in stately livery assist one, their eyes are kindly, and instantly one feels that a regal
atmosphere is also an inner something indescribably extraordinary as well as gorgeous
externally. The butler with almost Gladstonian manners shows the way up a wide circular
stairway to a drawing room. He informs a Lady in Waiting who comes at once. She is a young
woman very pleasing, [XVII:p:mg] and she has her knitting, a scarf, in one hand. She smiles and
greets me and says that Her Majesty, the Queen, will receive me. Passing down the wide halls
hung with art treasures we enter an immense music room where flowers, tapestries,
cloisonné res seem vibrant with beauty and perfectly blended.
However, one gives them hardly a glance, for one feels the presence and sees in the
distance a most beautiful woman emerging through the portieres. The Lady in Waiting
whispers so low that it is like a breath, "Her Majesty", and then disappears, softly closing the
doors behind me.
Queen Marie of Rumania comes quickly forward, smiling her welcome. How beautiful she
is! She looks like a flower herself, in her blue silk morning dress with gold low shoes and
hose. One can understand how all love and adore their Queen, for she possesses beauty and
charm of mind and manners, while from her grave blue eyes flashes the light of a great spirit;
she knows, she understands, she loves! The meeting that morning, was very simple, very
great, the visitor felt the Queen's friendliness.
Sitting down together by the table, Her Majesty expressed thanks for the book, Bahá'u'lláh
and the New Era, and said that she was reading it with deep interest. She remarked how
people's lives differ: some can be like apostles and travel over the whole world to spread
divine Teachings, others perhaps have the task of King or Queen whose responsibility is to
bring a country and its people to the highest development possible. She showed how a King
and Queen are the supreme court of justice when all else has failed; when justice has not been
found anywhere else, theirs is an ear that can still listen, a hand that can still give, a heart that
can still pardon.
Her Majesty proved how awake a Queen must be, always watchful, always ready. She must
never avow herself tired, never admit that she is at the end of her tether. There must never be
any hour of the day or night when the one in need cannot come to her.
Later the conversation turned to religion. Her Majesty expressed herself that every good
part in every religion should be respected, that it is not the form but the spirit which is to be
considered. She said: "I myself am a Protestant; my husband is Catholic and the children are
orthodox. We have always had perfect understanding, each has respected the other's religion.
No one ever tried to make me anything except a Protestant, and the people have always found
me broad toward other religions. I have never been able to understand this spirit of
intolerance and I am astonished at the degree of love that is wasted. If people would only turn
to good all their knowledge, their heart, their intelligence!"
Then Her Majesty emphasized how the ills of the world would be so much less, if only
people would never put them into words. "For instance," she said, "young people go out full of
confidence, skirting a danger perhaps not bad to them, and which perhaps would not lead to

Gateway for carriages or vehicles leading into a courtyard.

!%'*
bad if the people around them did not fan this thought. No one wishes to be bad. The reason I
am so much in sympathy with your Bahá 'ı́ Teachings is because it is the good influence which
the young should find instead of the bad. The bad is so much more frequently emphasized,
that the good often goes under. Sometimes I am accused of not speaking loud enough in
indignation against the evils, but life is so full of pitfalls and temptations! I assure you that
anyone can come to me and confess his wrong and I will try to help him out of it. All work, all
ambition, all thought should be constructive instead of destroying." [XVII:p:ml]
Her Majesty, in speaking of her own life, said that no matter how hard hit she was, she
always took it as something necessary to her own final completely unselfish self. One saw her
big universal outlook, her courage in dark hours, for at the moment when the writer saw her,
she had just been going through a great personal grief.
Several questions were asked by Her Majesty concerning the Bahá 'ı́ Movement for world
peace. She was interested in all the Principles and in the teachings for the inner progress of
the soul.
Seeing the writer's Esperanto pin she asked about the progress of Esperanto in the
different lands. It was explained that the five pointed star stands for the light to the five
continents. The white background is the colour of peace; the green is the Esperanto colour of
hope and the word, "Esperanto" means "one who hopes". The little star was presented to Her
Majesty and she is wearing it. She was delighted to hear that a new clubhouse has just been
presented to the Esperantists of Bucharest by Mr Henry Fisher, one of the great promoters of
Esperanto in Europe. She also said: "Esperanto has my greatest sympathy, and although I am
so busy I do hope I shall have time to study Esperanto." She was greatly interested in all plans
for the Eighteenth Universal Esperanto Congress which is to be held in Edinburgh, Scotland
the first week in August. Her Majesty, before her marriage was the Princess of Edinburgh.
Speaking of the Universal Educational Congress which was held in San Francisco in BXRp,
and in Edinburgh, Scotland in BXRg, Her Majesty said she hopes that this Congress will
convene, sometime, in Bucharest and that she will herself, come to the sessions.
Her Majesty, Queen Marie of Rumania is an author and some of her works have been
translated into Esperanto. She has great capacity and works very hard to promote many
universal movements for the better understanding of the nations and the welfare of humanity.
The week the writer was there she gave her patronage and much help to the formation and
first brilliant meeting of "The Society of the Friends of the United States in Rumania". The
object of this society is to perpetuate the existing friendship between the people of Rumania
and the United States through a study of the English language, American history, literature,
art, science; to facilitate exchanges of scholars of both countries; to invite and receive officially
American visitors desiring to know Rumania better. The speakers were Professor Leon
Feraru of Columbia University, New York, who is the Chairman of the Literary Committee of
"The Society of Friends of Rumania in New York"; American Ambassador to Rumania, Mr W. S.
Culbertson and Princess Cantacuzene, Vice President of the International Council of Women.
Professor Feraru said there were six hundred thousand Rumanians in America; Mr Nicholas
Lupu, Leader of the Peasant Party, another speaker said, "America is not bound by a treaty
with Rumania, but she is bound by her ideal of justice, stronger than any treaty, and according
to her ideal she cannot do us any injustice."
The world admires Her Majesty, Queen Marie because she is so daring and so enthusiastic
in all that she undertakes. She interests herself in all international movements based upon
broad and universal principles of right and justice. When the writer said good bye to this
great-hearted, wise, beautiful Queen and gave her Bahá 'u'llá h's, Seven Val- [XVII:p:mZ] leys, a
wonderful little book which shows how the spirit can progress through seven stages to
perfect freedom, she went away. She too, carried a gift from Her Majesty—a lovely new ideal

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of queen-womanhood. It had been a most happy hour. Riding back through the winter
beauty, she remembered a curious saying of the Rumanian peasants, "Perhaps the time of
afterwards has come!" IT HAS COME! Though one can hardly vision it with earth bent eyes,
those thousand years of peace foretold in the Bibles of the world are to begin in this century!
XVII:0, June '.*A [XVII:p:XZ]
'Abdu'l-Bahá
O thou lover of reality! His Highness, the Merciful, has manifested love and harmony to the
world of humanity, so that all of the individuals may find a complete connection with each
other and the lights of the Oneness of God may appear in the human world. For this He sent
the Holy Manifestations; revealed the heavenly books; established the divine religions so that
these holy souls, these revealed books, and these divine religions may become the cause of
unity, agreement harmony and love in the world of humanity. … As this age is a luminous age
and this century the century of knowledge, new teachings are necessary, a new effulgence is
essential and a new life is needed. The souls cannot accept the ancient ideas, a new thought
and new teachings are necessary that shall be the spirit of this age and the light of this
century.
XVII:6, July '.*A [XVII:o:BCo]
The one divine light
Compiled from the utterances of 'Abdu'l-Bahá
Whatever there is in the world of contingency is a symbol of the spiritual world; whatever
there is on the earth is a symbol of heavenly things. For example: In the spiritual world there
is the light of guidance, in the outer world there is the lamp, its symbol. In the divine world
there is love, symbolized in the material world by magnetism. So there are four seasons in the
perishable outer world—spring, which brings the vegetables, refreshes the animals, and
promises fruits; summer, which charges the trees with fruits; then follows the autumn, after
which comes the winter when the trees are bare and empty. Such is the condition of the
spiritual world which has its four seasons—spring, summer, autumn and winter.
When Jesus Christ appeared, it was the last days of the winter time when the people, who
are the trees of the divine garden, were deprived of their fruits; that is, of their divine
characteristics and divine moralities. As nature needs a springtime to revive the trees, so the
spiritual nature needs a springtime to fill the garden with flowers and fruits. It was through
the manifestation of Jesus Christ that this spiritual springtime began. Summer followed with
its fruits and later autumn came. Winter followed and the trees were naked; that is, the
people were without their divine qualities. So again, it became necessary that a new
springtime should come. …
Christ himself said that whatever happened in the cycle of Moses would occur again in his
time. Therefore these occurrences were repeated. We cannot say that what happened in the
time of Christ was remarkable since the same had happened before. We cannot say that it is
extraordinary that the present springtime follows that of last year. We cannot say this year
that these blossoms are useless because the same ones appeared last spring. The last spring
gave out its benefits, and summer, autumn, and winter followed. If a new spring did not come
to the world everything would die. In every springtime there will be repeated what has
happened in previous spring times.
(Table talks with 'Abdu'l-Bahá. Notes of Mrs Winterburn, pp. o, BX.) [XVII:o:BCg]
Bahá 'u'llá h is the same Light in a new Lamp. To see, we must look at the Light and not at
the Lamp. This is spiritual sight. The sun is one orb but it has different rising points on the
horizon. One point, was Jesus, one Moses, one Bahá 'u'llá h, and so on. Therefore be a lover of

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the 'Sun' and worship it, no matter at what point it may arise. If you worship the dawning
place you will fail to see the Sun when it arises in another point of the horizon. Many stand at
the old point and worship while they are losing the Light of the Sun in this Manifestation.
True lovers of the Sun worship the Sun itself and not the point of its rising. They see and
know the Light.
(Ten Days in the Light of Acca, p. Rm.)
XVII:6, July '.*A [XVII:o:BRX]
'Abdu'l-Bahá
As this is the radiant century, it is my hope that the Sun Truth may illumine all humanity.
May the eyes be opened and the ears become attentive; may souls become resuscitated and
consort together in the utmost harmony as recipients of the same light. Perchance God will
remove this strife and warfare of thousands of years. May this bloodshed pass away, this
tyranny and oppression cease, this warfare be ended. May the light of love shine forth and
illumine hearts and may human lives be cemented and connected until all of us may find
agreement and tranquillity beneath the same tabernacle, and with the standard of the "Most
Greats Peace" above us move steadily onward.
XVII:=, August '.*A [XVII:g:BlB]
'Abdu'l-Bahá
The schools should be free from all religious and racial prejudices, for these often prevent
good results from being obtained. All schools and colleges should have these three
foundations:
First: They should be sincere in the service of training the souls. They should discover the
mysteries of nature and extend the circle of art, commerce, etc., so that ignorance and the lack
of knowledge will pass away and the lights of science and knowledge shine forth from the
horizon of the soul and heart. In all schools and universities, a general rule for training should
be made.
Second: Training in morality is necessary, so that the pupil's good conduct may remain
unchanged and so that they may progress in a most befitting manner, become possessed of
lofty ideas, lovers of the world of humanity, and so that they will hold fast to the spiritual
perfections and to that which does not displease God.
Third: Service to the world of humanity should be obligatory. Every student should know,
with perfect certainty, that he is the brother of the people of all religions and nations and that
he should be without religious, racial, national, patriotic or political bias, so that he may find
the thoughts of universal peace and the love of humankind firmly established in his heart. He
should know himself as a servant of human society of all the countries in the world. He should
see God as the Heavenly Father and all the servants as his children, counting all of the nations,
parties, and sects as one family. The mothers in the homes, the teachers in the schools, the
professors in the universities, and the leaders in the lofty gatherings, must cause these
thoughts to be penetrative and effective, as the spirit circulating in the veins and nerves of the
children and pupils, so that the world of humanity may be delivered from the calamities of
fanaticism, war, battle, hate and obstinacy, and so that the nether world may become the
paradise of heaven.
XVII:A, September '.*A [XVII:l:Bmg]
'Abdu'l-Bahá
The first thing to be considered in every art before studying it, is to know what benefit
comes from that art, and what fruit and result can be obtained. If a universal profit accrues to
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the majority of mankind from useful sciences, surely a man should exert himself to study them
with his whole soul. If the sole result of his study is to consist in useless reasoning, following
after the imaginations of others, and becoming a centre of quarrel and dispute out of which no
one can derive any advantage—what is the sense of it, why should a man spend his life in
empty discussion and argument?
XVII:7, October '.*A [XVII:Z:Rpp]
'Abdu'l-Bahá
Originally mankind was one family united and compact; later the members of this happy
family were divided and subdivided through ignorance and prejudice. Now the time has come
again for their final unification. Universal peace will bring about this long-wished-for
consummation.
XVII:1, November '.*A [XVII:m:RpX]
Universal peace
Excerpts from the Writings of 'Abdu'l-Bahá
How is universal peace to be established? By the education of the public with the
sentiments of peace. Today the full realization of universal peace is the panacea of every
disease. … This military and naval expenditure is a great disease. … The remedy of this
disease is through universal peace. This will insure public safety. Today that which is the
cause of dispersion is war. If the nations enter into a faithful agreement to [XVII:m:RoC] leave
off all warlike preparation at once, they shall secure for themselves and their posterity eternal
welfare. They shall become freed from every difficulty and international confusion. This end
must be obtained through the development of the intellects and the inculcation of peaceful
ideals in all the institutions of modern civilization.
(Compilation, Peace and War, p. BmC.)
Man in this world is the edifice of God. He is not a human edifice. If you destroy an edifice
built by man, the owner of the house will feel grief indeed and will feel wrath against you.
How much more when man is destroying an edifice founded by God.
Undoubtedly he deserves the wrath of God. God has created man noble. God has created
man a dominant factor in creation. He has specialized man with particular bestowals. He has
conferred upon him mind; He has given him perception; He has given him the faculty of
memory, the faculty of discrimination; He has endowed him with keen perceptions, the five
senses. With all His good gifts to man which were to make him the manifestations of virtues,
which were to make him as a radiant candle, which were to make him a source of life, which
were to make him an agent of constructiveness, shall we now destroy this great edifice of
God? Shall we destroy to its very foundation this great body social or politic? … There is no
baser state than that of the ferocious type. There is no greater degradation for man than this.
There is no worse debasement than the battlefield. It is the cause of the wrath of God. It is the
cause of the destruction of the foundations of man.
(Compilation, Peace and War, p. pC.)
XVII:1, November '.*A [XVII:m:RgB]
'Abdu'l-Bahá
God has given to man the wonderful gift of scientific knowledge by which he has discovered
that none can escape this law except man himself; he alone can control, can, by his knowledge
and power, rise above this law. … It is clear that man alone is able to control the laws of
nature.
Look at God's great gift of power to man, by which he is able to do so much for the
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advancement of civilization! Then reflect on the terrible misuse of this divine gift. Instead of
using it to promote love, concord and friendship between nations, behold how destruction
receives its weapons, hatred and wholesale slaughter of mankind employs the inventions of
science; instruments for committing injustice are manufactured, swords instead of
ploughshares are forged. O, the pity of it all!
He should use his power for good, to bring the fruits of civilization into the possible
possession of all men, to encourage harmony and kindness, to produce concord amongst men;
for this reason God gave this divine gift.
XVII:'/, January '.*7 [XVII:BC:pCp]
The wisdom in tests
From the Writings of 'Abdu'l-Bahá
It is my hope that during the time of tests thou mayest remain in the utmost firmness and
steadfastness, so that like unto a lamp thou mayest be protected within the glass, and be not
extinguished by the blowing of winds. … Be thou resolute and steadfast. When the tree is
firmly rooted it will bear fruit, therefore it is not permitted to be agitated by any test. Be thou
not disheartened! Be thou not discouraged! The trials of God are many, but if man remains
firm and steadfast the test itself is a stepping stone for the progress of humanity.
(From Tablets to American believers)
XVII:'/, January '.*7 [XVII:BC:pRX]
'Abdu'l-Bahá
There are two influences tending toward prosperity and progress which emanate from the
forefront of advancement of the world of humanity. They remind the negligent and awaken
them that sleep, give sight to the blind, hearing to the deaf, power of utterance to the mutes
and life to the dead.
One is the influence of civilization, that development of the world of nature that concerns
the material life of man. It promotes physical advancement and cultivates the social virtues.
The laws and deductions of science, so indispensable to progress, are the product of lofty
thoughts of sound minds, the accumulated results of the efforts of ancient and modern
scholars. The most effective power for the promotion and dissemination of this influence is
just government.
The other is the divine influence, the holy and spiritual revelations which insure eternal
glory, everlasting happiness, the illumination of the world, the appearance of merciful
phenomena in the world of humanity and perpetual life. The fundamental basis thereof is the
teachings and the precepts of the Prophets, the dictates and attraction of the conscience which
belong to the realm of morality. Like unto the lamp they illuminate and brighten the depths
and recesses of human realities. The effective power of this is the Word of God!
XVIII:=, August '.*7 [XVIII:g:Bpp]
Immortality
From the teachings of 'Abdu'l-Bahá
In the revealed Writings of 'Abdu'l-Bahá there are to be found almost limitless teachings on
the subject of "Life after death". We have attempted to select only a few for the purpose of this
compilation.—Editor
Know with true certainty that man was not created for the life of this world as it is mortal
and there is no certainty therein. Is it possible that this great creation and glorious being
should terminate in mortality? Is it meet that the result of God's great creation which is

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unlimited—that is, man—should live in this world a certain number of days with many
difficulties, troubles, without repose and rest, and then die and end in mortality? No; verily,
by truth, this is not meet! Nay, rather, this glorious being and grand creation was made for the
eternal life, spiritual happiness, revelations of the heart, divine inspiration, heavenly
perfections and virtues of the kingdom.
(Tablet to the Bahá 'ı́s in Ithaca, N.Y.) [XVIII:g:Bpg]
But regarding the progress of the spirit in the world of the Kingdom after its ascension, it is
wholly beyond space and time, and developments after leaving this body are spiritual and not
terrestrial. It is like unto the progress of the child from the world of the foetus to the world of
maturity and intelligence, from the world of ignorance to the world of knowledge, from the
station of imperfection to the pinnacle of perfection. As divine perfections are infinite,
therefore the progress of the spirit is limitless.
(Daily lessons in Acre, p. mX.)
XVIII:A, September '.*7
[XVIII:l:BZg]
'Abdu'l-Bahá
In the scheme of human life the teacher and his system of teaching plays the most
important role, carrying with it the heaviest responsibilities and most subtle influences. A
teacher is like unto a gardener. Just as a gardener sows the seeds and watches carefully over
their sprouting, looks after their growth and progression, so also a teacher must watch over
the education of the children and inculcate in their young lives the highest ideals of truth and
justice. …
By every means at their disposal they must inculcate into their growing bodies, souls,
minds and spirits, the principles of sincerity, love, trustfulness, obedience, true democracy,
and kindness toward all races; thus hereafter the world of civilization may flow in one mighty
current and the children of the next generation may make secure the foundations of human
solidarity and goodwill.
XVIII:7, October '.*7 [XVIII:Z:RBZ]
'Abdu'l-Bahá
The advancement of civilization, material perfections and human virtues will bear no fruit
or result unless joined to the spiritual perfections, merciful qualities and sound morals, and
the happiness of the human world which is the original goal will not be attained. For although
through the advancement of civilization and the adornment and refinement of the material
world happiness is realized, and the sight of hopes fulfilled in perfect beauty wins the heart,
yet concomitantly, great dangers, severe ordeals and awful catastrophes are involved.
Now when ye behold the order and regularity of countries, cities and villages, the attractive
adornment, the delicacy of the blessings, the suitability of implements, the ease of
transportation and travelling, the extension of knowledge of the facts of the world of nature,
the great inventions and gigantic undertakings and the fine and artistic discoveries, ye shall
say that civilization is the cause of happiness and the development of the human world.
Yet again when ye glance over the inventions of infernal instruments of destruction, the
creation of forces of ruin, the discovery of fiery means which cut at the root of life, it becomes
plainly evident that civilization is twin with savagery and a concomitant thereof unless
material civilization be aided by divine guidance, merciful appearance, heavenly thoughts, and
becomes joined to the spiritual states, the perfections of the Kingdom of God and the divine
bounties. … Therefore this civilization and material development must be led by the great
guidance; the mundane world must be made the place for the appearance of the bounties of
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the kingdom; material advancement must be made twin with merciful revelation. Thus may
the human world appear as the representative of the heavenly assembly on the plane of
existence, and the exposition of divine evidence may reveal itself in the greatest sweetness
and loveliness. Thus may eternal happiness and glory find realization.
Know ye verily that the happiness of the world of humanity is dependent upon the unity
and solidarity of mankind, and that material and spiritual progress both rest upon universal
friendliness and love among human individuals.
XVIII:., December '.*7 [XVIII:X:RlB]
'Abdu'l-Bahá
The glory and the exaltation of the station of Christ is as clear as the sun at midday from the
books and tablets of His Holiness Bahá 'u'llá h. The object of the Bahá 'ı́ Cause is identical with
the object of the Bible and the Gospel. The Bahá 'ı́s must be informed as to the contents of the
Old and New Testaments.
Concerning the faith of the Bahá 'ı́s as to the station of His Holiness Christ, they believe He is
the Word of God.
__________
There are prepared souls in every religion. Today God is working in all the churches
instructing many souls in celestial brotherhood. These souls are related by invisible and
spiritual ties and are being ripened by the Holy Spirit.
XVIII:., December '.*7 [XVIII:X:Rmp]
'Abdu'l-Bahá's table
Shahná z Waite
This is the first of a series of articles or compilations giving interesting experiences of those
who came into personal contact with 'Abdu'l-Bahá during His lifetime either in the Holy Land or
during His visit to the West. We will welcome any contributions to this section which we purpose
to continue from time to time.—Editor
At no time in the history of human events has such a table existed as existed in the prison
home of 'Abdu'l-Bahá , in the penal colony city of 'Akká , Syria, during a period extending from
about BmXl to BXCX when 'Abdu'l-Bahá , having been set free in BXCm, moved with His family to
Haifa, ending this chapter in the history of the Bahá 'ı́ Cause. The comparatively few who were
privileged to visit 'Abdu'l-Bahá in this prison, and sit at this table as His guests, coming from
all parts of the globe, and drawn by the magnet of the "Fire of the Love of God" will never
forget it. The realization of the spiritual significance of this experience, its unparalleled
uniqueness; its tragic and dramatic setting, and the effect upon the hearts of those so
honoured as to "break bread" together under such sacred circumstances, grows clearer, and
more wonderful as the years pass. Many of the band of pilgrims who were called to this
spiritual banquet have joined the "choir invisible" and are with the Master behind the veils in
higher realms today; and yearly the band grows less. Future generations will have knowledge
of this—the Master's table—only through long transmitted narration.
It was at this table that all of the so-called "Table Talks of 'Abdu'l-Bahá " were given, and
later were brought back to America by the different pilgrims and shared with friends. Many of
these "Table Talks" have been published.
It was 'Abdu'l-Bahá 's custom to have the meals served in courses. At the beginning, before
the first course was served, and then at the end of each following course, while the dishes
were quietly removed, He would speak to the friends along spiritual lines only, giving forth
the great Teaching of Bahá 'u'llá h in a simplified form, expounding the Word of God from the

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sacred Scriptures of the different religions, and at the same time feeding the material body of
man. As each course was served, all would eat, then at its removal 'Abdu'l-Bahá would take up
the thread of His discourse just where He had left off, with perfect continuity, so the material
and spiritual meal progressed side by side.
The penetration of His Word was most marked. He would tenderly express some beautiful
thoughts, like the following, for instance, and magically they would be understood both by
"mind and heart", and could never be forgotten:
"There is a kind of food which needs neither knife nor fork and of which every one may
partake with perfect ease and benefit. It is the food spiritual. This food brings life and
stimulation instead of indolence and apathy. It brings peace and content to the one who
partakes of it; the more food the more joy and peace. For the Spirit is always eager to
furnish sustenance to the soul.
"God be praised. At this table we are joined in Spiritual relationship. We are all of one
family because we are under the Shadow of Bahá'u'lláh. Look at the earth. Of itself it is
worthless, yet it can reflect the light and heat of the sun. Clouds gather, the rains descend
and [XVIII:9:284] the earth becomes fruitful. In the same way the Spirit of God gives life to
the soul of man and the Breeze of God awakens the soul from its sleep. Peter was only a
catcher of fishes yet his attainment was very great. Amanias the High Priest was much
greater in the eyes of the world yet he was deprived while Peter received the bounty of
God.
"That which is most delicious in the world of existence is love. Love is the best condiment.
… For instance, the food on this table is nothing, indeed very simple; yet because it is
prompted by love it is delicious.
"The Lord's Supper of Christ was indeed a very common thing; but because there was
excessive love among the individual members who convened there, that table surpassed
the royal tables, and it was established as the Lord's Supper. Even now at this time it is
known as such. This was due to the love which existed between Jesus Christ and the
disciples."
__________
It is hard to bring to the Western mind, so filled with the material things of life, and with
the "pomp and circumstance" of the social and ritualistic customs, an adequate description of
this remarkable table, for the environment that surrounded it was one unknown in this "land
of the free". Picture if you will one whose rank was that of the oldest son of a Prince of Persia,
who had known vast wealth and every luxury His country afforded, imprisoned forty years
because of His faith in the Message of Universal Brother hood and Unity given forth by His
Father, Bahá 'u'llá h, the Revealer of the Bahá 'ı́ Revelation and His promulgation of these Divine
Ideals. Stripped of all wealth, all of the simplest comforts of life, a prisoner amid the scum of
the Orient, the felons of Syria, yet creating about Him an atmosphere of absolute spirituality,
purity, beauty and refinement. A prison home with its stark, bare whitewashed walls and
meagre furniture, without the walls of its gardens the rabble of 'Akká , the poor diseased and
degenerate, yet within its doors one found heaven; found a luminous "White Spot" in the
midst of darkness and despair.
'Abdu'l-Bahá has said: "The spiritual life is symbolized by simplicity and contemplation,
combined with usefulness and well directed activity"; and this was the rule whereby all of the
inmates of 'Abdu'l-Bahá 's home governed their lives.
The now world famous dining room, in the centre of which stood the Master's table, faced
the blue Mediterranean Sea, and overlooked the ancient double seawall of 'Akká . There were
one or two paintings, by Bahá 'ı́ artists, unframed and framed, which hung upon the wall; an

!%((
old-fashioned clock which ticked drowsily; some modern cane seated chairs, the gift of some
of the friends who had visited there; and the Master's table with its immaculate appointments.
There were always fragrant flowers upon it, and the simple Persian food was ever served with
a [XVIII:X:Rmg] spirit of utmost love, which added much to its delicious flavours. The perfume
of white jasmine and of attar of roses filled the air. In one corner near the door of entrance
stood a basin of water, in which 'Abdu'l-Bahá , according to an Oriental custom, always washed
His hands after eating.
Horace Holley in his Modern Social Religion has so beautifully described this the Master's
table in these words: "To 'Abdu'l-Bahá , as a Teacher and friend, came men and women from
every race, religion and nation, to sit at His table, like favoured guests, questioning Him about
the social, spiritual or moral program each had most at heart; and after a stay lasting from a
few hours to many months, returning home, inspired, renewed, and enlightened. The world
surely never possessed such a guest-house as this.
"Within its doors the rigid castes of India melted away, the racial prejudice of Jew, Christian
and Muslim became less than a memory; and every convention save the essential law of warm
hearts and aspiring minds broke down, banned and forbidden by the unifying sympathy of the
Master's house. It was like King Arthur and the Round Table, but an Arthur who knighted
women as well as men, and sent them away not with the sword but with the Word."
It was indeed the supper of Divine Love, of Unity and spiritual communion. Here
Buddhists, Pá rsı́s, Zoroastrians, Muslims, Christians, Jews, and all other faiths met and in
perfect love and unity, at that blessed table, "broke bread together", in the Kingdom of Divine
Love. No greater symbol of unity could be given in the Orient than this breaking of bread
together, for it stands as a symbol of recognition and union. This in itself has been one of the
great miracles performed by 'Abdu'l-Bahá —what greater one could we ask? To take these
hostile races and religions, that outside of the walls of that prison home were at war with each
other, their hearts filled with hatred and oppression—and through the Power of the Love of
God, which flowed through Him to merge them all into one. This is the miracle of miracles,
and the one upon which the salvation of the world depends. Without this unity and love it
needs must perish.
__________
During one evening meal, at the Master's table, as the writer sat next to Him listening to His
words of infinite wisdom, she looked at a glass filled with water in front of her place, and the
thought involuntarily flashed through her mind, with a great yearning, "Oh! if only 'Abdu'l-
Bahá would take my heart and empty it of every preconceived idea and earthly desire, just as
one would take this glass and empty it, and then refill it with divine Love and understanding."
It was just a flash of consciousness, yet 'Abdu'l-Bahá seemed to read it. He was in the midst of
His discourse; He stopped abruptly (but no one seemed to notice it) and addressed His
attendant who served the friends. He said but a few words in Persian to him, then continued
His conversation. No one's attention was interrupted by [XVIII:X:Rml] the circumstance; all
were listening eagerly to His every word said to them. The attendant came quietly up behind
the writer, reached over and removed her glass from the table and taking it over to the corner
of the room, emptied its contents of water into the water basin, then returned the empty glass
to its former place. Still no one noticed what had happened. 'Abdu'l-Bahá continued to speak,
the while reaching over and taking the water bottle on the table in His hand, and in the most
casual manner, still talking on the subject of His discourse, refilled her empty glass, then set
the water-bottle back in its place. No one save the writer and 'Abdu'l-Bahá knew what had
transpired. Her heart was filled with unspeakable joy. This proved conclusively that the inner
most thoughts and the innermost desires of the hearts of all present were an open book to
'Abdu'l-Bahá , and that His love encompassed all.

!%()
To have sat at the Master's table, and to have heard Him say: "You are gathered together at
this table, so may you be gathered together in the Kingdom, and as you are with Me today, so
shall you be throughout all the worlds of God", is to know what the Reality of the Lord's
Supper truly is and to have received God's Benediction.
XVIII:'', February '.*1 [XVIII:BB:pgC]
'Abdu'l-Bahá
Consider the influence of the Word of God, that although people of totally different
temperament, religion, culture and ideas, live in the Pilgrim House [used for the guests of
'Abdu'l-Bahá 's family] never do we hear even a faint whisper of ill-feeling against each other;
they are welded together by the Alchemy of Truth. If you take ten bars of iron and tie them
together no matter how closely, they will not become one. But when a metallurgist comes on
the scene, he takes the ten bars, melts them in the furnace and casts them in one mould. Only
through this fiery process will their atoms commingle with each other, become united and
inseparable.
This is the work that Bahá 'u'llá h has done and is doing. He has not tied together the iron
bars—the religions of the world—with the rope of indulgent tolerance or ordinary amenities
of human existence which are liable to break at any time, but with the fire of the Love of God
He has melted them first, and then casting them in one mould of spiritual brotherhood, He has
rendered the most marvellous services to the world of humanity. Bahá 'u'llá h is this Divine
Metallurgist, and those who have deep insight and look around the world witness daily the
workings of the principle of fusion.1
XVIII:'*, March '.*1 [XVIII:BR:pll]
Her Majesty Queen Marie of Rumania
Her Royal Highness Princess Ileana
Martha L. Root
Miss Root's first audience with Her Majesty Queen Marie of Rumania was on qW January UVbc,
in Cotroceni Palace, in Bucharest. This magazine had an article in June, describing that
remarkable and significant visit—Editor
Coming from Geneva and the League of Nations, with stops at Trieste and Belgrade, the
writer arrived in Bucharest on g October BXRZ. It was not this eager, colourful "Paris of the
Balkans"—so fascinating to tourists, so different from any other city—that had drawn her.
Calea Victoria, Bucharest's fashionable thoroughfare, that is always so thronged one wonders
how the many motor cars and bevies of horse-drawn carriages ever ''arrive'' through such a
narrow, picturesque moving picture of aristocratic Rumanian life, was just as interesting as
before. She liked riding through it all again, coming up from the train to her small hotel.
However, her real visit to Bucharest, aside from her lectures on Bahá 'u'llá h's Principles and
her newspaper articles, was to bring the love and the sympathy of Bahá 'ı́s all over the world
to Her Majesty Queen Marie of Rumania. The Queen at that time was in the period of great
mourning for her husband, His Majesty King Ferdinand, who had passed on RC July.
All the royal family was spending the month of October in Sinaia at the Queen's palace,
Peleshor, which is just beside the greater palace, Pelesh. The two are one estate, but Peleshor
is especially the home of the Queen, where she has her books and does much of her writing in
summer.
Word came through Madame Simons Lahovary, Lady in Waiting, that Her Majesty would

A similar passage is to be found in Star of the West, XV:V, p. F;i.

!%(*
receive the visitor on X October. This was purely a favour, because at this time the Queen was
not seeing anyone. The writer went to Sinaia, four hours distant, by one of the fast express
trains, the afternoon of m October. There was a pouring cold rain, but through the storm one
could catch glimpses of what magnificent forests, what glorious scenery, have these
[XVIII:BR:plZ] "Transylvanian Alps", these Carpathian Mountains, whose heart is Sinaia.
Next morning the air was fresh and bracing and the sun was shining lovingly over this
Sinaia, one of the most beautiful little summer resorts of fashion. The villas grace the
mountain slopes as jewels in a tiara of autumnal glory. The Bahá 'ı́ decided to walk to the
palace Peleshor to enjoy the thrill of passing through those enchanting roadways leading
gracefully up and up, and to see at close range the splendid little seventeenth century church
and monastery, shining like a pearl of purest white in this diadem of mountain splendour.
Deep in her heart, too, was the longing to go on foot and humbly to the first Queen of the
whole world who had publicly written of Bahá 'u'llá h's great Principles for this universal cycle.
Her Majesty Queen Marie's grandmother, Queen Victoria, of Great Britain, had said openly of
Bahá 'u'llá h's Teachings: "If these are from God, they will stand!" and she had preserved His
Tablet (letter) to her for later generations to see and read. In the centuries ahead when
Bahá 'u'llá h's Teachings are lived and fully understood, the name of Her Majesty Queen Marie
of Rumania will stand as the first Queen who wrote and explained the power of these
universal principles to bring the permanent peace.
Walking in that paradise of natural beauty, the writer ascended the roadway slopes and
passed through that white court, where the Rumanian church stood in its ivory loveliness and
the famous old monastery stood loyally beside it. It is the church of the Royal Family, where
unnumbered prayers have been offered for Rumania, this country with its dramatic history,
more tragic, more swift than the masterpieces of the poets. It is the church where His Majesty
the little King Mihai goes to service and where his seventh birthday, Rg October, would soon
be celebrated in a very great way. Perhaps to this very spot Jesus Christ's trustworthy
Disciple, Andrew, had come, for Rumanian tradition says that Andrew, from that faithful Band
of Eleven, came to Rumania to bring the Glad-tidings of the Christ. How well he had done it!
For this Sunday morning, after TWO THOUSAND YEARS, all Sinaia, all Rumania, had already
gathered very early to sing praises to Christ!
The roadway from the church led up directly into the great park, picturesque with broad,
sweeping landscapes and century old trees which showed their generations of care. The
writer walked on past the magnificent immense Palace Pelesh, where King Ferdinand, with
his Queen wife's arms about him lifting him higher, had courageously passed from this home
into the House of Many Mansions promised by His Lord, for King Ferdinand was a devout and
true Catholic. How well the writer remembered seeing him two years before, that morning in
Cotroceni Palace in Bucharest, where she was waiting a moment in a small drawing-room just
before she was taken into the great music room to be presented to Her Majesty the Queen!
The King was about to pass through this small drawing-room with some friends, but seeing
the American he took them through another salon. He had appeared so tall, so noble, so
serious!
Coming to the architecturally smaller Palace Peleshor, built by the late King Carol for King
Ferdinand and Queen Marie and their children, the pedestrian found it situated in a perfect
setting of terraced gar- [XVIII:BR:plm] dens. If the royalty of the world have more beautiful
environment for country palaces than this in Rumania, the writer has never seen them.
Palace Peleshor is large—it isn't small, only it seems so, because it stands near the great
Palace Pelesh. (The Palace Pelesh takes its name from the little mountain stream called
Pelesh which passes through the place.)
What a feeling of silent, unutterable sympathy one has coming to this palace where Her

!%)+
Majesty Queen Marie and Her Royal Highness Ileana, where His Majesty the little King Mihai
and Her Royal Highness Princess Helen, His Royal Highness Prince Nicolas, Their Majesties
King George and Queen Elizabeth, of Greece, were staying for a few weeks, and each was
deeply missing the loved one who had gone from among them!
Ladies in Waiting stood in the great hall to receive the visitor. They were the same fine
women who had greeted her two years before in Cotroceni Palace, but now they were dressed
all in black. One explained that Her Royal Highness Princess Ileana was still at the church, but
had left word she would receive the guest when she returned a little later. The other Lady in
Waiting took the writer up the broad, circular open stairway to the Queen's drawing-room on
the next floor.
Her Majesty Queen Marie stood in the centre of this luxurious salon where the sunshine
yellow, soft colours blended into a harmony of pastels. How beautiful she was. All in black
draperies, with bands of white about her head and binding the wrists! Only a great artist
could have designed such a mourning costume as she wore that day, but the Queen is an artist
in everything she wears, and does, and says. But it is the radiance in her eyes and the tender
smile one loved most and will remember longest. Her welcome was solemn, sacred, cordial.
When she heard the deep greetings from the friends she replied with a wonderful message to
the Guardian of the Bahá 'ı́ Cause, Shoghi Effendi, and to 'Abdu'l-Bahá 's sister, who is called
The Greatest Holy Leaf, and to 'Abdu'l-Bahá 's wife, The Holy Mother. She added: "Tell them,
also, I hope some time to go to Jerusalem and 'Akká and Haifa. I should like to pray at both
graves and to meet the Family of 'Abdu'l-Bahá ." [XVIII:BR:plX]
She sends this message to the Bahá 'ı́s of the United States: "I am so happy to be able to
thank, through the Bahá 'ı́ magazine, The Star of the West, all those Bahá 'ı́ friends in America
who sent me the lovely bouquets in all the cities through which I passed. How it touched my
heart! Wherever I came, those nosegays always on my table, nothing personal, never saying
who had brought them, never able to thank anyone, just sent with the love of the Bahá 'ı́s of
those cities, went straight to my heart! No one ever understood how much those bouquets
meant to me!
"I am so happy to think I have been able in any way to further a Cause which, I am sure, is
destined to bring happiness, if not to the world, to all those who really have understanding of
what is the real meaning of God."
Her Majesty Queen Marie, in her daily article during a year for an American syndicate,
touched on all subjects, and the four articles which she wrote about Bahá 'u'llá h's Teachings
show the love the Queen feels for this Message that will bring so much happiness to the world.
She could do in one hour what some people might work for ten years to accomplish. Yet she
said: "I carry it on humbly. I have been a groper1 and life has taught me many things. It is
logical that this Message of Bahá 'u'llá h should come to me. Ever since I received these books
they have been my dearest spiritual reading next to the Bible. I am sure they will bring the
same blessing to all those to whom they come."
She spoke about teaching the Cause and said that if one wishes to give another truth, he
should do it humbly. People who teach should not make one feel he is lower down than they
are. She admired so much the spirit of selflessness found in the Teachings. She, herself,
certainly is evanescent in her service, this Queen who possesses one of the keenest intellects,
who is deeply intuitive, who is outspoken in her manner, penetrating in her testimony and
always courageous in her stand. She said: "With bowed head I recognize that I, too, am but a
channel and I rejoice in the knowledge."
The writer told her Majesty how these open letters had been translated into scores of
Someone who searches blindly or uncertainly.

!%)!
languages and ten million people in one continent alone had read them. She explained, too,
what a balm they had been to those suffering persecutions for the Cause. This gracious Queen
replied: "I am very thankful; I take it as a sign that God accepted my humble tribute."
Her Majesty Queen Marie, continuing, said that one must begin this Movement with the
younger generation. She thought that the best book to give out to people explanatory of the
Teachings is Dr J. E. Esslemont's book, Bahá'u'lláh and the New Era. When the writer asked
her about the Balkans and how to promote all these principles of universal education,
universal auxiliary language, the new solution of the economic problem by which every child
in every country may have education and the welfare of the peasants be improved, she
replied: "The Balkan lands, being nearer the East, are always on the defensive; it is because
they have been ill-treated coerced and more betrayed by other countries. They become
suspicious of anything that brings a new message, fearing it may be underhand, that there
may be some ill motive back of it all. One can make a good beginning by showing them and all
the rest of [XVIII:BR:pZC] the world how comprehensive these Teachings are, how they hurt no
one's feelings. The booklets and books should be well translated and well printed in these
different languages."
The Queen has read nearly every book that has been published on these Teachings. She
studies them and knows their truth. Several of these books were beside her. Her Majesty
Queen Marie received with very great pleasure, that morning, the sacred gift which the writer
had brought and presented from the dear Bahá 'ı́s of faraway Mashhad, chief town of that
Province in Persia. It was an illumined sheet, on which was inscribed a Prayer of Bahá 'u'llá h.
It was adorned and blessed in the centre with a lock of Bahá 'u'llá h's own shining hair. She
loved it and will have a frame specially designed for it, and in the oval she will place a small
photograph of 'Abdu'l-Bahá , she so deeply appreciated this treasure. It is indeed a glorious
gift, for no one else in Europe has a similar remembrance from Bahá 'u'llá h. Speaking, too, of
the illumined work, the polished gold of the letters, the Queen said: "It is in the most perfect
taste of all the Orient! I know how rare and beautiful it is!"
Then Her Royal Highness Princess Ileana came into the drawing room, accompanied by her
brother, His Royal Highness Prince Nicolas. They had just come up from the Rumanian
Church a little after ten o'clock. (Services are early in Rumania.) The Princess is very young,
very beautiful; she is serious, she is sweet. One saw at a glance that she is much interested in
spiritual realities. She invited the writer to come up to her room on the third floor for a little
talk. The room of this Rumanian was charming and full of sunshine. There were, perhaps,
more than one hundred pink roses in the different gold bowls and in crystal vases; they gave
an exquisite charm and fragrance to the apartment. On the walls were pictures from the life of
Christ, a portrait of Jeanne d'Arc and two artistic companion pieces of maidens dancing on the
greensward. Beside the long couch close to the three great and very high windows stood a
little, low table for books, with shelves underneath for more books. Princess Ileana, like her
mother, is a great reader. On this little table was a tiny photograph of 'Abdu'l-Bahá which she
had received the day before. Here, also, was a brass bowl of the delicate pink fragrant roses.
With her religious [XVIII:BR:pZB] and other books she had nearly all the works of Bahá 'u'llá h
and 'Abdu'l-Bahá which are published in English. A very beautiful picture of Christ hung
above her couch. In an open bay window alcove, also flooded with sunshine, was her writing
desk. It was well arranged and one could see that it is a place where much work is done. She
said to her visitor: "I do not see how you ever get so much writing and other work done! I am
obliged to get up very early, morning to get my correspondence finished."
Then a little heart to heart talk followed. This young Princess is enthusiastic and keenly
eager to help the thousands of girls in her country. She does wonderful work in the Young
Women's Christian Association, the Girl Guides and in the Rumanian Church, and she will
translate two little booklets about Bahá 'u'llá h's peace principles into the Rumanian language.
!%)#
She is devoted to the work of the Rumanian Church and to the Rumanian people; she tries to
work with them and for them. She spoke of having given Bahá'u'lláh and the New Era to one
friend at Court and she added: "He said he read it and loved it!"
Her brother, His Royal Highness Prince Nicolas, came in two or three times during the
conversation. He is pleasant and delightful, and so devoted to his mother and sister; he helps
them in everything which interests them. So the morning was spent, and when the writer was
leaving this dear Princess said: "I will come down with you, perhaps you may not know your
way." Just then His Royal Highness Prince Nicolas came from his study, which was near. He
swung into step with a grace and ease that showed he must have been doing it like that all his
life, and, smiling and courteous, became with his sister.
This little outer visit to Palace Peleshor in Sinaia had an inner significance. The real
audience with Her Majesty Queen Marie and her young daughter, Her Royal Highness Princess
Ileana, was that souls met that day and spoke together of the realities of this life and of
eternity. The Queen said to her children that morning, as the conversation turned to life after
death: "Papa knows; he sees that all we are trying to do is constructive." Just how
constructive for Rumania, for all the Balkans and all the rest of the world the study of these
Teachings of Bahá 'u'llá h for world understanding really is, the future will soon show. These
Royal radiant souls are planting seeds of spiritual world co-operation which, throughout
eternity, will bear harvests.
XIX:', April '.*1 [XIX:B:p]
'Abdu'l-Bahá
A new era of divine consciousness is upon us. The world of humanity is going through a
process of transformation. A new race is being developed. The thoughts of human
brotherhood are permeating all regions.
XIX:*, May '.*1 [XIX:R:gR]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter I
This story of 'Abdu'l-Bahá's visit in America is based on material and notes corrected by
'Abdu'l-Bahá Himself and which He had turned over to Dr Baghdádí at the time He was leaving
this country. The twofold purpose of this series, which will continue for several months, is, in the
words of the author, 'First to bring back to the memory of the believers the time of the
incomparable days of 'Abdu'l-Bahá's visit to them and to remind them of His words, His
instructions and His admonitions; and, secondly, to give a picture of His visit so that later
believers who did not have the blessing of seeing Him, may benefit by reading a brief history.'—
Editor.
'Abdu'l-Bahá , the revered world leader of the Bahá 'ı́ Movement, arrived in New York from
England on the White Star liner, Cedric, BB April BXBR. It was His first visit to the United States,
and, aside from His short stay in Egypt and a visit to France and England in BXBB, his first travel
away from forty years enforced sojourn in the prison city of 'Akká in Palestine (the Holy
Land), where He and His Father, Bahá 'u'llá h, the Founder of the Bahá 'ı́ religion, were exiled by
the Turkish Government. He seemed, however, to fully understand and appreciate the
modern scientific and industrial civilization of America. His utterances then and later
throughout His travels in America gave praise to the energy, the initiative and the
achievement of the American people. The skyline of New York particularly interested 'Abdu'l-
Bahá , and He called the big skyscrapers "the minarets of the Western world's commerce and
industry."

!%)$
On the pier to meet Him were, besides many of the Bahá 'ı́s, a great number of people,
among them the representatives of the press who had eagerly awaited His arrival. "I am here,"
'Abdu'l-Bahá told an Evening World reporter, "to unify the religions of the world, to talk in the
interest of universal peace. I have no creed to preach. I have no doctrine to propound. My word
is the word of love …. Do not worship the Lantern—worship the Light."
Another reporter asked what Bahá 'ı́ meant. "It means," answered 'Abdu'l-Bahá , "to love all
the world, to love humanity, to serve it, to work for universal peace and universal brotherhood."
Accompanied by His interpreters and secretaries, 'Abdu'l-Bahá went to the Hotel Ansonia.
In the afternoon He visited the home of Mr and Mrs Edward B. Kinney, where Catholics,
Protestants, Jews and Muslims had gathered to meet Him, for 'Abdu'l-Bahá made no
distinction in religions, creeds or races.
Though He was about sixty years of age, forty years in the "Most Great Prison" at 'Akká had
made Him appear older. He was of medium height, but had the appearance [XIX:R:gp] of a tall
man because of His erect form. His long silvery hair flowed over His shoulders. His beard and
moustache were thin but full. His forehead was broad, full and high. His nose was aquiline.
His eyes light blue and penetrating. He wore a voluminous outer coat (called an 'aba) made of
grey wool and which reached almost to the floor, and His turban was white. In a word, His
garments were the same as those worn by all the Prophets of the East.
"Having heard of the numerous organizations for peace and arbitration, and because of My
great interest in these subjects, I have come here," said 'Abdu'l-Bahá, "to advocate the unity
and solidarity of humanity. That is the essence of My teachings. All nations and all
religions must be united. By that unity perfect peace would reign among men. Strife and
animosity are due to misunderstandings. If these misunderstandings be removed then
unity can be accomplished.
"All the Prophets of God were Manifestations of Truth and Reality. But because imitations
have crept into religions, divisions and misunderstanding have resulted. These imitations
cannot be found in the reality of religion. Human beings should refer to the original
foundations, and then six thousand years of strife and warfare will vanish. My purpose is
to bring about the oneness of humanity and to secure accord and fellowship among all
mankind, so that all may dwell together finally as one family. They were so originally."
On BR April BXBR, not less than one thousand Bahá 'ı́s and inquirers eagerly frequented the
homes of Mr and Mrs Howard MacNutt and Miss Phillips, where they had the privilege of
meeting 'Abdu'l-Bahá .
A number of clergymen called on Him the following day and heard these words from His
lips:
"Materialism and spirituality have always kept pace together. Now materialism has gone
ahead, the divine foundation is forgotten and is being left behind. Among the causes of this
failure is that religious leaders have presented religion as if it were opposed to science and
reason, and have promoted imitations. [XIX:2:54] Therefore you must bring about a
conformity of religion and science.
"The appearance of the Manifestations of God is like the appearance of the spring season.
Undoubtedly the spring season does not last permanently and eternally. Now we are
hopeful that the divine springtime may again become the cause of refreshing the garden of
the world of existence."
That afternoon the Bahá 'ı́s had the pleasure of meeting 'Abdu'l-Bahá at the home of Mr and
Mrs Alexander Morten.
On His way home, after glancing at New York's high buildings and its crowded streets,
!%)%
'Abdu'l-Bahá remarked to His party, "America has a wonderful future. But these extremely high
buildings and the great crowds are depressing to my heart and are not good for the health of the
people."
__________
Dr Percy Stickney Grant was not the first minister to invite 'Abdu'l-Bahá to speak in his
church, but his was the first invitation that 'Abdu'l-Bahá accepted. There was little room left
in that church when the eleven o'clock service on Bo April began. "It is our privilege this
morning," said Dr Grant, "to hear one who has come out of the East, a new and great herald of
good will; one bearing a message of love to all mankind. 'Abdu'l-Bahá is a Master of the things
of the Spirit. He comes from that part of the world where men meditate; where contemplation
was born. He teaches the fundamental unity of all religions—a truth in which this
congregation believes profoundly and we welcome here one who may help the material
fervour of the Occident to gain a new peace by the infiltration of the harmony of the Orient."
'Abdu'l-Bahá spoke in Persian, an interpreter translating a phrase at a time. "Our material
civilization," 'Abdu'l-Bahá said, "has progressed greatly with the perfection of the crafts and the
forward steps of material science, but our spiritual civilization, that which is based on divine
morals, has declined and become degraded. We should strive to make our material civilization
the purest possible medium, the most unclouded glass, through which the light of our spiritual
civilization must shine."
"One of the things that supports a spiritual civilization is Peace," He said, "and the most
pressing need of politics is universal peace." But the oneness of humanity human solidarity—
which has been the message of all the Prophets, will be achieved only through spiritual power,
for neither racial distinctions nor patriotism can further it. The oneness of humanity will
come with the supremacy of spiritual civilization, and not while, as now, we are submerged in
a sea of materialism. "The cause (the Bahá 'ı́ Cause) is progressing in the Orient," He concluded,
"and the heavenly civilization is daily making itself more manifest."
These things 'Abdu'l-Bahá said in the few moments that He spoke before He returned to His
seat beside the altar.
At the taking of the collection [XIX:R:gg] 'Abdu'l-Bahá made a generous contribution.
During the prayer He stood with forearms extended, the palms of His hands turned
upward, not downward, and as He finished He passed these over His eyes and face. A sense of
indescribable joy and exhilaration seemed to be with many in the congregation, and not a few
lingered afterward to see Him.
In the afternoon, 'Abdu'l-Bahá spoke at a union meeting of Advanced Thought Centres, at
the Carnegie Lyceum. His address here, and that of the morning at the Church of the
Ascension, both with a wealth of parable, are published in full in the addresses of 'Abdu'l-Bahá
in America, under the title, The Promulgation of Universal Peace.
The evening of Bo April and a part of the Bgth, were given to visitors and friends who came
to see Him.
__________
A remarkable coincidence happened on Bg April. Lo and behold! Mr Hudson Maxim and Mr
W. H. Short appeared at the same time at 'Abdu'B-Baha's door. Mr Maxim was one of the
greatest inventors of arms and explosives, and Mr Short was Secretary of the New York Peace
Society. The interview in substance was as follows: Mr Maxim stated that he himself was, like
'Abdu'l-Bahá , a promoter of universal peace only from a different angle; that he was devoting
his life to the invention of the most dreadful instruments of war and most costly so that it
would never pay the nations to fight.

!%)&
'Abdu'l-Bahá explained that the result of modern discoveries and inventions was more
destructive than ever before. He gave as an example the history of ancient wars between
Persia and the Romans who fought for a period of twenty years, but only six thousand lives
were lost in action. But now, with our scientific methods of fighting, many thousands of lives
can be destroyed in one day. Finally 'Abdu'l-Bahá advised Mr Maxim to invent a gun of love
that it might give and prolong life, so that his name would be written with a pen of gold on the
pages of history and throughout the ages the people would be able to say, how wonderful it
is—the greatest inventor of war instruments has invented the gun of life and peace! This
thrilling interview is published in the Star of the West, III:Z, p. o.
On the afternoon of that day the Bahá 'ı́s met 'Abdu'l-Bahá at the home of Mr and Mrs
Mountfort Mills.
On Bl April, He visited the home of Mr and Mrs A. P. Dodge, where a number of friends were
invited to meet Him.
On BZ April, an Inter-Racial Amity meeting was held at the home of Mr and Mrs Edward B.
Kinney. Here, addressing the white and coloured friends, 'Abdu'l-Bahá said: "Always the East
has been the dawning-point of light and the rising-place of effulgences. But the blessings of the
coloured and white people under the creative effect and influence of the outpouring of the Sun of
Reality resemble the gathering of roses of variegated colours. This difference of colour adds
charm and beauty, and is conducive to the wealth of their splendour."
The dinner served to the friends that evening was prepared and cooked by 'Abdu'l-Bahá 's
own hands.
On Bm April, two public meetings were held at the home of Mr and Mrs Marshall L. Emery;
and in the evening 'Abdu'l-Bahá spoke at the Bowery Mission, where more than four hundred
of the poor received His spiritual comfort and material gifts. [XIX:R:gl]
Every act of 'Abdu'l-Bahá had a spiritual connotation; therefore it is of great interest to note
his open-handed way of dispensing charity to these poor men who were down and out, most
of them. He carried with Him to the Bowery Mission the amount of two hundred dollars
specially ordered from the bank in twenty–five-cent pieces. Every one of the four hundred
men received not only a dinner but one or more of these quarters directly from the hand of
'Abdu'l-Bahá . That their hearts were touched is expressing it most inadequately. Many of
them wept tears of emotion. Thus did 'Abdu'l-Bahá demonstrate the need of combining
material and spiritual blessings and that the Bahá 'ı́ Movement stands for the perfect
manifestation of both these important phases of civilization.
BX April was the day of bidding farewell to the friends, and on the following day He left for
Washington, D.C.
In His contact with Western civilization, how universal 'Abdu'l-Bahá showed Himself! This
Servant of God from the Orient, landing from the prison city of 'Akká into the heart of the
Occident, emerged unprepared on the streets of New York, the greatest city of Western
civilization, and found Himself perfectly at home! The civilization of the Occident seen here in
its most striking modernistic form did not amaze or repel Him. As He walked the streets of the
Metropolis with His majestic mien, He seemed as perfectly at home here as in the setting of the
Orient whence He had come. Nor did He seem to the people of New York—even the blasé
reporters—the object of peculiarity. Their attitude toward Him was one of great respect and
appreciation. In fact from His first landing upon the docks, His way was marked only with
admiration and reverence.
(To be continued)

!%)'
XIX:*, May '.*1 [XIX:R:gl]
'Abdu'l-Bahá
"The Prophets of God, one and all, Christ Himself, as well as the Blessed Beauty
(Bahá 'u'llá h), have all appeared and raised the call with the one purpose of transforming the
world of man into the Kingdom of God. Their common aim was to turn the earthly into
heavenly, darkness into light, things that are satanic into things Divine. They strove to
establish the reign of harmony and love amongst the children of men, to unfold to their eyes
the fundamental unity of all mankind, to demolish the foundations of differences in the world,
and to confer upon it the imperishable blessings of eternal life."
XIX:0, June '.*1 [XIX:p:lX]
An experience with 'Abdu'l-Bahá
Anise Rideout
It was my great privilege to be in New York during the last days spent by 'Abdu'l-Bahá in
America. There was a question which I greatly longed to ask, but fearing the reply would be
that I must talk to people, everywhere, I hesitated.
Finally, on the last day, almost the last moment of my stay, it came to me that it was
cowardly to hesitate. On that day, as I came into His Presence, He immediately said, 'Are there
any questions?' At once I asked the question, 'Which is the best way to give the Bahá 'ı́
Message?'
'Abdu'l-Bahá 's Face became very serious, His Voice loud as He answered in these words:
'The first thing to do is to acquire a thirst for Spirituality, then Live the Life! Live the Life!
Live the Life! The way to acquire this thirst is to meditate upon the future life. Study the
Holy Words, read your Bible, read the Holy Books, especially study the Holy Utterances of
Bahá'u'lláh; Prayer and Meditation, take much time for these two. Then will you know this
Great Thirst, and then only can you begin to Live the Life!
'To live the Life you must be the very kindest woman, you must be the most pure, you must
be absolutely truthful, and live a perfectly moral life.
'Visit your neighbours when they are sick or in trouble, offer your services to them, try to
show them that you are longing to serve them.
'Feed the poor, divide what you have. Be contented to remain where God has placed you;
be faithful in your care of those to whom He has trusted you, never waver in this—show by
your life you have something different, so that all will see and will say, 'What has this
person that I have not?'
'Show the world that in spite of the utmost suffering, poverty, sickness, you have something
which gives you comfort, strength and peace—that you are happy—serene—satisfied with
all that is in your life.
'Then they, too, will want what you possess—and will need no further teaching—after you
tell them what it is.'
XIX:0, June '.*1 [XIX:p:mZ]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter II, Washington, D.C.
This story of 'Abdu'l-Bahá's visit in America is based on material and notes corrected by
'Abdu'l-Bahá Himself and which He had turned over to Dr Baghdádí at the time He was leaving

!%)(
this country. The twofold purpose of this series, which will continue for several months, is, in the
words of the author, 'First to bring back to the memory of the believers the time of the
incomparable days of 'Abdu'l-Bahá's visit to them and to remind them of His words, His
instructions and His admonitions; and, secondly, to give a picture of His visit so that later
believers who did not have the blessing of seeing Him, may benefit by reading a brief history.'—
Editor.
'Abdu'l-Bahá reached the city of Washington on RC April BXBR, accompanied only by an
interpreter. He went to the home of Mr and Mrs Arthur Jeffrey Parsons. In the evening He
addressed the second annual conference of the Persian American Educational Society. The
meeting was held in the Lecture Hall of the Public Library, and every seat and all available
standing room was occupied by an audience eager to hear Him.
When He entered the hall, 'Abdu'l-Bahá was greeted by the audience all Bahá 'ı́s and their
friends and guests rising. 'It is an evident fact,' said He in His address, 'that for Persia there is no
better government to use as a model than that of America. Persia offers virgin soil for American
commerce. In Persia all the mineral resources, and indeed all of the material resources, are
latent in the soil and in the people. Perfect amity should be established between Persia and
America, whether it be in material bonds or in spiritual bonds.'
After He had spoken, and when He was seated on the platform, hundreds pressed around
Him, seeking to grasp His hand.
In an interview after His address, someone announced the sad news of the sinking of the
Titanic. 'Abdu'l-Bahá declared that the disaster to the White Star liner Titanic, much as He
deplored it, was only an outward expression of the too rapid development of the age.
Progress is too fast. Both Americans and Europeans seem to be possessed of the mania for
speed. He said: 'It is true in this country in particular growth in all directions has progressed
too rapidly. Moderation should be practiced in all things. Be temperate, even in the size of the
ships you build and in their speed; in your railroads and the schedules you expect your trains to
maintain. It was a pitiful waste of life that came because of the effort to save a few hours in
time—rushing a great vessel at top speed when it was known there was danger from icebergs.'
On the following day, RB April BXBR, 'Abdu'l-Bahá spoke at the Universalist Church. The text
of His address in part is as follows:
"Whatever the minister has said (in his introductory remarks) is an evidence of high
morals and service to the world of humanity, truly commendable and worthy of praise, for
it is opposed to natural prejudices which for six thousand years have made unstable the
world of humanity. How many wars were fought, how much discord has occurred, how
much hatred has appeared amongst mankind. But inasmuch as this age is the age of the
revelation of reality, praise be to God! the thoughts are being directed toward reality and
the souls are ready for the oneness of the world of humanity. The ocean of truth is surging
and the mirage of imitations is day by day passing [XIX:3:88] away. The foundation of the
existing religions is one foundation, and that foundation is reality and the cause of unity
and love of humanity and the means of the progress of mankind. But after every one of the
Divine Manifestations, that light of reality became obscured. The darkness of superstitions
and imitations crept in. Darkness befell the world of humanity. Day by day bitterness
increased to such a degree that nations became antagonistic, and to such an extent that
were it not for political hindrances they would have crushed and annihilated each other.
"Now it is not enough! We must investigate reality. We must put away these superstitions.
Praise be to God! We all are the servants of one God. We are all under the shade of His
bounty. We are recipients of His bestowals. God is kind to all, why should we be unkind?
God is at peace with all, why should we be at war? At most some are ignorant; they must be

!%))
trained. Some are sick and ailing; they must be healed. The sick must not be despised. The
child must not be insulted. Efforts must be made to secure a remedy and healing.
"All the prophets have come to educate and develop the immature souls into maturity; to
establish unity and love amongst mankind, not bitterness and hatred, for God has wished
all good for His servants, not evil. He who wishes evil for His servants is against God and is
not following the example of God, nay rather, he is following the example of Satan. For the
attribute of God is mercy, and the attribute of Satan is hate. He who is kind to the servants
is following the example of God, and he who is unkind to the servants is against God. For
God is absolute mercy, perfect love; and Satan is absolute hate and utter bitterness.
"Therefore know that in every meeting where there is love, that meeting is the meeting of
the Merciful One; and wherever there is hatred, that is satanic suggestion. The Divine
Prophets appeared that the souls may become manifestations of the Merciful One, and to
establish love and affection in the hearts.
__________
"Man has two aspects or natures—merciful or divine and an animal aspect. The merciful
aspect is peace, happiness, love and faithfulness. But the animal aspect is strife, discord,
war and battle. If the animal aspect dominates in man, he becomes lower than an animal.
If the divine aspect dominates, he becomes an angel of the Lord. The teachings of the
Prophets were for this: that the animal aspect may be conquered, so that the souls that are
captives of nature may be saved and the heavenly aspect may dominate. That divine aspect
consists of the outpouring of the Holy Spirit. It consists of the 'second [XIX:3:89] Birth'. He
who possesses that aspect is a well-wisher of all; he is kind to all the creatures; he has no
bitterness toward any creed, and he shuns no religion.
"For the foundation of the divine religions is one. If we investigate that foundation, we
become united; but if we follow imitations, we disagree because imitations are different.
The foundation of the divine religions is conducive to unity and fellowship. His Holiness
Christ said, 'I have yet many things to say unto you, but ye cannot bear them now. Howbeit,
when he, the Spirit of Truth, is come, he shall guide you into all truth.' This is the century
when that Spirit of God has spoken and revealed all the truth; He has explained the validity
of the religion of Christ, and delivered the people from, superstitions. So that the basis of
ignorance and bitterness may vanish, and the foundation of love may be established. We
must strive with soul and heart that this bitterness and hatred may disappear and this
discord and strife may entirely pass away."
__________
On RR April BXBR, a reception was held in honour of 'Abdu'l-Bahá at the home of Mr and Mrs
Arthur Jeffrey Parsons to which the Bahá 'ı́s and their friends were invited. 'Consider what the
confirmations of Bahá'u'lláh have done,' said 'Abdu'l-Bahá , 'for they brought us to the home of
one who with such love has prepared a feast in my name. How the power and influence of
Bahá'u'lláh has linked the East and the West, the divine outpouring is available and the merciful
favours are complete.'
On Rp April BXBR, 'Abdu'l-Bahá spoke at Howard University, and from there He went to the
home of Mı́rzá 'Alı́ Qulı́ Khá n for luncheon. Here He said: 'Thanks must be offered to
Bahá'u'lláh because it is His confirmations that stir the souls. It is the blessings of the Abhá
Beauty that change the hearts. It is the re-enforcement of the Kingdom of Abhá that makes the
mosquito an eagle, the ant a Solomon, the degraded the centre of honour.'
In the evening He spoke at the Metropolitan African Methodist Episcopal Church, and that
was a real Inter-racial Amity Meeting.
On Ro April BXBR, it was the privilege of the Bahá 'ı́ children of Washington to have 'Abdu'l-

!%)*
Bahá at their meeting. He gave them the most helpful message, sweetened their little mouths
with candy and blessed them with these words: 'Praise be to God! These children are like a
bouquet of roses in their utmost beauty, delicacy and sweetness.'
In the evening, 'Abdu'l-Bahá addressed the white and coloured believers and their friends
at the home of Mrs Dyer, a member of the coloured race, and after the meeting He remarked,
'Before entering the meeting I did not feel as if I would like to speak. But as soon as I saw the
unity and attraction of the coloured and white believers, I became interested and anxious and
with perfect sincere love I spoke. I have compared the harmony of the different colours to that of
a pearl and ruby necklace.'
Later, while riding in a carriage on His way to the home of Mr Alexander Graham Bell, the
famous telephone inventor, 'Abdu'l-Bahá very sweetly and softly chanted in Persian, 'O
Bahá'u'lláh what hast Thou done? O Bahá'u'lláh may my life be a sacrifice to Thee. Through
what sufferings and hardships Thou hast passed Thy days. What calamities Thou didst endure.
But in the end, what a formidable foundation Thou hast laid. What an evident banner Thou hast
raised.'
When Mr Bell finished telling his own story namely, it was his love for his wife, who was
totally deaf, [XIX:p:XC] that inspired him to invent an instrument that might help her hearing
and while striving in that line, the instrument developed into the telephone—'Abdu'l-Bahá
said, 'Most of the great inventions were discovered in this way (by accident). The search for
Alchemy was the cause of the appearance of thousands of useful remedies, and by travelling from
Europe to India in a straight line, the American Continent was discovered, etc.'
On Rg April BXBR, 'Abdu'l-Bahá spoke to the Theosophical Society, and then He sent a
message to the Esperantists. Later, in a humorous mood, He said to Mrs Parsons, 'It is very
difficult to have one like me as a guest. Every guest and traveller has a limited number of friends
with whom he makes special dates for visits, but you are forced all day long to be the entertainer
of all.'
In the evening, addressing a large number of statesmen and Government officials at a
banquet held in His honour at the home of Ḍı́yá ' Pá shá , the Ambassador of Turkey, said,
'Tonight is a blessed night, worthy of rejoicing and thanksgiving for several reasons. First,
thanks be to God, we are in a country that is most prosperous and free. Second, at a home which
is related to the sublime Turkish Empire. Third, we are the guests of His Excellency, the
Ambassador, who is in the realm of morals shining like the sun. Fourth, this meeting portrays
the unity and harmony of the East and the West in a real figure, for His Excellency, the
Ambassador of Turkey, is from the people of the East, his honoured son is here, and his revered
wife is an American. Likewise, the representative of Persia (Mı́rzá 'Alı́ Qulı́ Khá n) is from the
nobles of the East and his revered wife is also an American. This is an evidence that the East and
the West can be united and harmonized. Undoubtedly the utmost desire of the people of power
and affluence, the possessors of broad ideas and sound minds, is love amongst human beings;
[XIX:p:XB] their highest hope is for unity and harmony amongst mankind. In ages past this truth
was not clear, but since this is the age of light and the century of science and progress of the
world of humanity—through divine help and favour—this matter has attracted universal
attention. The members of the human family are in reality one; all are from one family, of one
country and of one globe. This is the age of the oneness of mankind and the passing away of
superstitions of past centuries. Every thoughtful person feels that this is the century of oneness
and unity, and the imaginary prejudices are vanishing. Therefore, we are hopeful that the
misunderstandings amongst the nations may disappear, so that all may know that the first
foundation of the Merciful One is the oneness of the world of humanity and the original aim of
the Divine Manifestations is the training of mankind. The divine religions are not the cause of
discord, nor are they the means of hatred and animosity. For the foundation of all religions is

!%*+
reality, and reality is one and cannot be multiplied. These differences are caused by imitations.
For imitations differ; therefore, they become the cause of differences and quarrels. This darkness
of imitations has beclouded the Sun of Reality. Now, thanks be to God, day by day, this darkness
is vanishing; this separation shall soon disappear altogether; the Sun of Reality shall rise and
shine; the banner of the oneness of the world of humanity and the tent of universal peace shall
rise, and the world shall become a different world.
'I am thankful and grateful for the kindness of His Excellency the Ambassador, because he was
the cause of gathering and uniting different people in this meeting. Undoubtedly such meetings
are worthy of thanks and praise.'
At the close of this meeting former President, Mr Theodore Roosevelt, called and had a
wonderful visit with 'Abdu'l-Bahá .
On the following morning, Rl April BXBR, 'Abdu'l-Bahá spoke at All Souls Church, and in the
evening He addressed a Woman's Suffragist meeting. 'One of the teachings of Bahá'u'lláh,' He
declared, 'is equal rights for men and women. When Bahá'u'lláh uttered this principle, the
people were stunned.'
On RZ April BXBR, Mrs Arthur Jeffrey Parsons wished to offer a sum of money; but with
infinite gentleness 'Abdu'l-Bahá advised her to 'distribute the money amongst the poor.'
At the luncheon hour, a most wonderful reception was held in honour of 'Abdu'l-Bahá at
the home of Mrs Parsons, to which some three hundred statesmen, Senators, and scholars,
including a judge of the Supreme Court, were invited. It was a peerless reception. When
dinner and refreshments had been served and after every one in the audience had received
'Abdu'l-Bahá 's answers to all important questions, there came a few moments of silence and
quietness. All the distinguished visitors seemed to be in a state of deep meditation, and the
sign of their appreciation was clearly manifest by their extreme admiration for and highest
reverence toward 'Abdu'l-Bahá , the 'Master' and the 'Great Teacher', as they called Him. Then
'Abdu'l-Bahá broke the silence by saying to the judge of the Supreme Court, 'Just as there is
unity amongst the United States, in like manner it is possible to have unity amongst the nations
of the world.'
To a doctor He said, 'I am hopeful that you will raise the banner of universal peace.'
To a master mechanic and engineer He said, 'Just as at one school you are teaching
engineering to different students, I hope that you may enlighten different people at the divine
[XIX:p:XR] school by the truth of the foundation of divine religions.'
To Admiral Peary, discoverer of the North Pole, He said, 'I hope that you may discover the
unknown of the world of the Kingdom.'
To the Archbishop he said, 'My hope is that these harmful imitations may be put away and
you may promote the foundation of the teachings of Christ and banish the ceremonies which are
opposed to science and contrary to the Truth.'
To the Ambassador of Switzerland He spoke of the importance of 'Divine Civilization'.
To a Senator He said, 'Just as you are striving for the welfare of America, you must also be the
well-wisher of all the countries and nations of the world.'
Finally, turning to the Judge, 'Abdu'l-Bahá asked what the verdict was. 'It is all right,' the
Judge said, and 'Abdu'l-Bahá smiled.
Rm April BXBR, was farewell day, and before leaving the city of Washington, 'Abdu'l-Bahá
spoke first to Mrs Parsons, then to all the friends who gathered around Him. He said: 'It is
springtime and we have had good meetings at your home. I shall never forget. I shall always ask
divine confirmations for you, that in every way you may be confirmed both in material and

!%*!
spiritual things. The physical world has an outer and an inner plane, for all existing things like a
chain are linked together until the spiritual is attained, and finally become abstract realities. We
are hopeful these spiritual links may day by day become stronger and this heart communication,
which is termed as inspiration, may become permanent. When this connection is established,
then physical separation will have no effect, and this station is holy and sanctified above words.'
To the friends he said, 'I hope that our meetings shall give everlasting results. The oneness of
the world of humanity and universal peace are the greatest blessings.'
While crossing the Potomac River, 'Abdu'l-Bahá said, 'Whenever I see such views, I become
saddened as I recall how much Bahá'u'lláh loved the beautiful green fields, of which a cruel
imprisonment deprived Him for so many years.'
(To be continued)
XIX:6, July '.*1 [XIX:o:BBB]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter III—Chicago, D.C.
This story of 'Abdu'l-Bahá's visit in America is based on material and notes corrected by
'Abdu'l-Bahá Himself and which He had turned over to Dr Baghdádí at the time He was leaving
this country. The twofold purpose of this series, which will continue for several months, is, in the
words of the author, 'First to bring back to the memory of the believers the time of the
incomparable days of 'Abdu'l-Bahá's visit to them and to remind them of His words, His
instructions and His admonitions; and, secondly, to give a picture of His visit so that later
believers who did not have the blessing of seeing Him, may benefit by reading a brief history.'—
Editor.
His arrival in Chicago, RX April BXBR, 'Abdu'l-Bahá went to the Plaza Hotel, where the
rejoicing Bahá 'ı́s and their friends had followed Him from the railroad station. 'You have a
beautiful city,' He said. 'The divine call was first raised in this city. I am hopeful that in Chicago
the Cause of God may obtain the highest efficacy. Just as this city is lighted with electric light, I
hope that it may become lighted with the Light of the Kingdom.
'Many meetings, both large and small, were held in Washington. Night and day I had no rest.
Unity was established between the white and coloured people. Many became believers. Those
who were not believers have become very near. Nevertheless, I like Chicago very much, for the
call of Bahá'u'lláh was first raised in this city. I am hopeful that you may become confirmed in
great services and that you may be in the utmost fellowship and love with each other.'
One of the believers asked for protection from tests and trials. 'The most severe tests were
in Persia,' said 'Abdu'l-Bahá . 'When property was confiscated, the friends were made martyrs,
and not for a single moment was there any safety of life.'
Turning to the friends, said, 'I was longing exceedingly for your meeting. Were it not for this
longing, the favour of Bahá'u'lláh would not have been with us. When I boarded the boat at
Alexandria (Egypt) I was not feeling well.'
Looking from the window of His apartment in the Plaza Hotel, with Lincoln Park, Clark
Street and North Avenue in full view, He said, 'These buildings have beautiful views. The park,
the streets and city lights can be seen.'
On pC April BXBR, the Bahá 'ı́s of Chicago and newspaper reporters came to visit 'Abdu'l-Bahá .
Later, He spoke at Hull House, founded by Miss Jane Addams. It was a real Inter-racial Amity
meeting, for the large audience was composed of white and coloured people. After the
meeting, 'Abdu'l-Bahá noticed many children and unemployed labourers crowding and

!%*#
pushing each other to gain a glimpse of Him. He stood in their midst, and into each hand He
dropped a quarter or half dollar.
In the evening, at a public meeting arranged by the Bahá 'ı́s of Chicago at the Masonic
Temple, 'Abdu'l-Bahá spoke of the significance of temples and the importance of the Bahá 'ı́
Temple—the Mashriqu'l-Adhká r.
On B May BXBR, 'Abdu'l-Bahá dedicated the Bahá 'ı́ Temple grounds in the beautiful village of
Wilmette, near Chicago. With an attractive trowel made of solid gold, handed to him by Miss
Irene Holmes, 'Abdu'l-Bahá dug the earth to lay the corner stone. He then called on a few of
the friends to dig more earth on behalf of different nations and countries, that they also might
share in the blessed occasion [XIX:o:BBR] and be of those who were remembered. Dr Ardishı́r
Iurá nı́, formerly of India, but now residing in Washington, D.C., took the trowel in his hand and
dug some of the earth on behalf of the Zoroastrian believers. Au qá Siyyid Asadu'llá h
represented the Muslim Bahá 'ı́s. This writer represented the Arabian Bahá 'ı́s. Qudsı́yyih
Ashraf represented the Oriental Bahá 'ı́ women. The corner stone finally was laid by 'Abdu'l-
Bahá 's own hands.
There is a little history connected with this most favoured stone. It is this: When the
Temple grounds were bought, Ḥusayn Maẓ lú n, an old Persian Bahá 'ı́, was living in Chicago. He
was a hard working man and could not speak or write a single word in English. But he felt
that it was his duty to contribute something that might help the Temple. He had nothing but a
pure heart and a sincere purpose, and these qualities inspired him to procure a stone with the
hope that perhaps someday it might be included with others that would become a part of the
foundation or walls of the Temple. So, with the help of Mrs Nettie Tobin, of Chicago, a solid
white stone was obtained, and Ḥusayn Maẓ lú n carried it on his shoulders and back, to the
Temple grounds. But neither Ḥusayn Maẓ lú n, nor any one else, could have even dreamed that
the stone was destined to be the corner stone of the Mashriqu'l-Adhká r, the first Bahá 'ı́
Temple in America, and that it would be laid by the hands of 'Abdu'l-Bahá with His eternal
blessings upon it, and in the presence of an impressive gathering from the four corners of the
earth. Such is the fruit of a sincere action and such is the reward for the pure in heart.
R May BXBR, the Bahá 'ı́s of Chicago and vicinity came to the Plaza Hotel very early in the
morning, and this is what 'Abdu'l-Bahá said to them: 'The reason for travelling such a long
distance and enduring hardships is for the ignition of light in the Occident, for in the Occidental
countries there is great capacity. The inhabitants are not so much captives of imitations and
superstitions. The high ideals can be rapidly spread. Today the greatest ideal is service to the
world of humanity and universal peace.'
In the afternoon, 'Abdu'l-Bahá spoke at the Federation of Women's Clubs, at Hotel La Salle,
and also attended a reception held in His honour at the same hotel by the Bahá 'ı́ women of
Chicago.
Later, one of the friends asked a question in regard to human capacity. 'People have
different capacities,' said 'Abdu'l-Bahá . 'In some persons capacity is obtained entirely from
natural powers. This expression and appearance of natural capacity is dependent upon
education and is subordinate to man's own efforts; that is to say, natural capacity without
human education and efforts cannot appear perfectly and its perfection depends upon efforts
and training. The highest expression of man's capacity is, however, obtained through the
training of the Divine Teacher of the world of humanity.'
Another friend asked about association with the wicked or evil doers. 'These are of two
kinds,' explained 'Abdu'l-Bahá , 'one kind where the harm returns to the evil doer himself, and he
is not an assailant. Undoubtedly such an evil doer must be awakened and trained with wisdom.
He is sick; he must be cured. But the other kind, whose menace reaches others, and when

!%*$
association with such a person becomes the cause of immorality—in this case association with
such a person is not permissible, except for those who are able to stop, train and win him, and as
much as possible strive to improve his morals and uplift his character; otherwise, appeal should
be made to the [XIX:o:BBp] Centres of Justice to protect human society from the menacing deeds
of such persons. In the Tablets of Bahá'u'lláh, too, association with all the people of different
religions and the recognition of the oneness of mankind is enjoined; but also association with the
wicked is prohibited, and it is shown how it is necessary to be careful of the deniers and negative
people.'
On p May BXBR, the Hindus of Chicago, most of them university students, were welcomed by
'Abdu'l-Bahá at the Plaza Hotel. Dr J. F. C. King accompanied the boys and became a Bahá 'ı́. As
a dentist, Dr King is very successful and he is still residing in Chicago.
One of the friends asked about the time when the Mashriqu'l-Adhká r would be built. 'I am
not going to discuss the matter of the Mashriqu'l-Adhkár (the Bahá 'ı́ Temple),' 'Abdu'l-Bahá
replied. 'It concerns the (National) Spiritual Assembly. If I have to say anything about it, it must
be built immediately.'
On o May BXBR, 'Abdu'l-Bahá spoke at the Plymouth Congregational Church; and from there
He went to the home of the minister, Dr Ford, where a luncheon was prepared for Him. In the
afternoon He spoke to the Theosophical Society at North-western University Hall.
To an inquirer about the future of the Orient, 'Abdu'l-Bahá replied, 'It cannot progress
except through an ideal power and the Divine Cause. Every Divine Manifestation was sent to a
people and country that outwardly never had any chance for safety and prosperity. But because
they came under the protection of the Divine Cause, they even surpassed all civilized countries.
Today, every nation and country that raises the banner of the oneness of the world of humanity,
and comes under the protection of this Divine Power, in the end it shall become the leading
power of the world.'
To another inquirer who wished to know the difference between the Bahá 'ı́ religion and
other religions, 'Abdu'l-Bahá said: 'From a fundamental standpoint, the foundation of all
religions is one, and all are built on Truth. That is why there is no difference among the
Founders of religions and Divine religions as regards the spiritual side of Their message and the
spiritual laws which They teach. But the accessories of religion; that is to say, the laws that deal
with transactions and small matters—this branch of religion—the outer laws—being dependent
upon the exigencies of time and place, must be changed or readjusted in every age.'
To another who inquired about the existence of evil and unhappy things, 'Abdu'l-Bahá said,
'In the world of existence and creation, there is no evil. Nay, rather, evil is the absence of good,
even as darkness is the absence of light. Change and transformation is an essential requirement
of the world of creation, for if change and transformation does not exist, then there can be no
composition and growth. And because change, transformation and disintegration are necessary,
the opposites have to exist, but in reality there are no opposites. Just as in the sphere of the sun
there is no darkness, nor does it have an East or West, yet night, day, light and darkness are of
the requirements of this world.'
Then 'Abdu'l-Bahá arose and went to the cemetery. He prayed at the grave of David True,
the only son of Mrs Corinne True, who just a few moments before passing away, opened his
eyes, and seeing 'Abdu'l-Bahá at his bedside, he whispered, 'O 'Abdu'l-Bahá ! I love you! I love
you!'
From there 'Abdu'l-Bahá went to All Souls' Church, where He spoke; [XIX:o:BBo] and later
lunched at the home of Dr Milburn, the minister.
g May BXBR, was the day of farewell. Early in the morning all the Bahá 'ı́ children of Chicago

!%*%
and their parents filled the large parlour of the Plaza Hotel. None but those who have seen
'Abdu'l-Bahá and witnessed His great love for children and the great love of the children for
Him, could ever describe the purity and fragrance of the atmosphere of His meeting with the
children, for whenever and wherever there were children, 'Abdu'l-Bahá would go to them and
they would come to Him. Yea, even nursing babies knew Him by His peerless personality and
also by His unique and resonant voice, calling them, 'O my baby! My good baby! My sweet
baby!' For one of His countless divine qualities was the quality of incomparable generosity
and philanthropy. He was always prepared to meet and please His visitors, be they high or
low, children or poor. And aside from being the treasure of knowledge and wisdom and the
ocean of all things of the spirit, 'Abdu'l-Bahá always kept Himself well supplied with material
things to bestow upon those who went to Him. Flowers, candy, money, clothing, protection,
comfort, etc., but these were for distribution among the friends and the needy and everybody
else but Himself.
After welcoming the children and giving them flowers and candy, 'Abdu'l-Bahá spoke to
them as follows: 'According to what His Holiness Christ has said, you are the children of the
Kingdom, and according to what His Holiness Bahá'u'lláh has said, you are the candles of the
world of humanity, for your hearts are in the utmost purity and your souls are in the utmost
sanctity. You are not entangled with this world; and like unto a mirror, your hearts are
[XIX:o:BBg] clean and polished. Your fathers and mothers must educate you with greatest
tenderness, and teach you the highest morals and ideals. So that in the utmost perfection you
may be imbued with the virtues of the world of humanity. May you progress in all degrees, study
sciences and arts, become the manifestations of eternal blessings and the means of great
advancements.'
Then 'Abdu'l-Bahá addressed the parents and all the Bahá 'ı́s of Chicago. 'I am going away,
but you must arise to serve the Word of God. Your hearts must be pure and your intentions
sincere in order that you may become recipients of the divine bestowals. Consider that although
the sun shines equally upon all things, yet in the clear mirror its reflection is most brilliant, but
not so in the black stone. This great effulgence and heat have been produced by the crystal
clearness of the glass. If there were no clearness and purity these effects would not be witnessed.
Should rain fall upon salty, stony earth, it will never have effect; but when it falls upon good pure
soil, green and verdant growth follows and fruits are produced.
'This is the day when pure hearts have a portion of the everlasting bounties, and sanctified
souls are being illumined by the eternal manifestations. Praise be to God! you are believers in
God, assured by the Word of God and turning to the Kingdom of God. You have heard the Divine
call. Your hearts are moved by the breezes of the paradise of Abhá. You have good intentions,
your purpose is the good pleasure of God. You desire to serve in the Kingdom of the Merciful One.
Therefore, arise in the utmost power. Be in perfect unity. Never become angry with one another.
Let your eyes be directed toward the kingdom of truth and not toward the world of the
creatures. Love the creatures for the sake of God and not for themselves. You will never become
angry when you love them for the sake of God. Humanity is not perfect. There are imperfections
in every human being and you will always become unhappy if you look toward the people
themselves. But if you look toward God you will love them and be kind to them, for the world of
God is the world of perfection and mercy. Therefore do not look at the shortcomings of anybody;
see with the sight of forgiveness. The imperfect eye beholds imperfections. The eyes that cover
faults look toward the Creator of souls. He created them, trains and provides for them, endows
them with capacity and life, sight and hearing; therefore they are the signs of His grandeur. You
must love and be kind to everybody, care for the poor, protect the weak, heal the sick, teach and
educate the ignorant.
'It is my hope that the unity and harmony of the friends in Chicago may be the cause of the
unity of the friends throughout America and that all people may become recipients of their love
!%*&
and kindness. May they be an example for mankind. Then the confirmations of the Kingdom of
Abhá and the bestowals of the Sun of Reality will be all encircling.'
Before leaving Chicago for Cleveland, 'Abdu'l-Bahá spoke in All Souls' Church, Lincoln
Centre. And that was another real Inter-racial Amity Meeting.
Among the noted persons who became Bahá 'ı́s through 'Abdu'l-Bahá at that time were Mr
and Mrs Albert R. Vail and Dr and Mrs William F. Slater.
(To be continued)
XIX:=, August '.*1 [XIX:g:BoC]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter IV
This story of 'Abdu'l-Bahá's visit in America is based on material and notes corrected by
'Abdu'l-Bahá Himself and which He had turned over to Dr Baghdádí at the time He was leaving
this country. The twofold purpose of this series, which will continue for several months, is, in the
words of the author, 'First to bring back to the memory of the believers the time of the
incomparable days of 'Abdu'l-Bahá's visit to them and to remind them of His words, His
instructions and His admonitions; and, secondly, to give a picture of His visit so that later
believers who did not have the blessing of seeing Him, may benefit by reading a brief history.'—
Editor.1
Cleveland, Ohio.—l May BXBR, at the Euclid Hotel, in this city, as well as in every place,
'Abdu'l-Bahá was welcomed by the Bahá 'ı́s and their friends and the ever present newspaper
reporters. When a reporter asked for a message, 'Abdu'l-Bahá replied, 'My message is the
oneness of mankind and universal peace. To conform religious questions with true science.
Equal rights for all, and the removal of religious, national and political prejudices. To explain
the reality of divine religions and to do away with imitations and sectarian superstitions. The
training of women to such a degree that they will have equal rights with men. Readjustment of
economic conditions and standards of living, so that, while a prince may be seated on the throne
of honour, the poor also may possess a house and a mat. The establishment of spiritual
civilization, the improvement of morals, and the unity of the foundation of divine religions, for if
the people of the world investigate the reality of religions they become united, because reality is
one. On account of imitations, they have remained disunited and in disagreement, for imitations
differ.'
Later, 'Abdu'l-Bahá went to the home of Dr C. M. Swingle, where He spoke to the Bahá 'ı́s
and their friends. In the evening He addressed the public at the Euclid Hotel.
Pittsburgh, Pa.—Z May BXBR. The dear friends in this city engaged an apartment on the
seventh floor of the Schenley Hotel and were exceedingly happy about it, because it looked
like that of the Plaza Hotel in Chicago. Then during their private interviews, the friends, one
by one asked the same question: 'Master! how do you like these rooms?' His reply to all was
also the same, 'Khaylí khúb! Khaylí khúb!'—meaning 'Very good! Very good!' When all had
left His presence happy and pleased, He turned His smiling face toward this servant and
exclaimed, 'The friends here are anxious to know if I like these rooms! They do not know what
we had to go through in the past. Imagine the conditions and surroundings when we were exiled
by the Turkish Government and were imprisoned in the barracks of 'Akká; Bahá'u'lláh occupied
one room; His family and several other families were forced to occupy one room. Aside from the

Chapter I of this brief story of 'Abdu'l-Bahá 's visit in America, recorded the events which transpired on His arrival in New
York. Chapter II related to His first visit in Washington, D.C. and Chapter III to the first visit in Chicago. Chapter IV, which
follows, tells of the stirring events and spiritual victories of His visits in Cleveland, Ohio; Pittsburgh, Pa.; Montclair, N.J.
and the return visits to Washington, D.C.; and New York.

!%*'
severe illness that was raging, and the death of many among us prisoners—adults and
children—on account of unsanitary [XIX:g:BoB] surroundings and starvation, I noticed that my
own presence in that crowded room was another source of torture to all of them. This was due
to the fact that parents and children were suppressing and restraining themselves by trying to be
quiet and polite in my presence. So, in order to give them freedom, I accepted the morgue of the
barracks, because that was the only room available, and I lived in it for about two years. Now
the kind friends here wish to know if I like these magnificent rooms!'
In the evening 'Abdu'l-Bahá addressed a public meeting at the hotel. He explained some of
the Bahá 'ı́ principles, and declared that 'the Orient must acquire material civilization from the
Occident and the Occident must acquire divine civilization from the Orient.'
Later, at a meeting composed of doctors and educators, 'Abdu'l-Bahá answered all
questions, and in addition He explained how to heal the sick. 'If they (the doctors) learn about
the foci—that is, the points of entrance of disease germs—and take the balance or equilibrium of
the body elements as the base of treatment, and when an element is diminished or lacking, a diet
that can supply the diminished element is given, then there will be no need for drugs and other
difficult methods of treatment.'
Though this scientific statement of 'Abdu'l-Bahá sounds very brief, the intelligent and
progressive physician knows that it contains the secret of medicine and the foundation upon
which the right course of physical healing must be based in the future.
When the doctors present had no more questions for discussion, 'Abdu'l-Bahá said that He
had one question to ask them. 'Why is it that the animals heal themselves, but man in sickness
remains puzzled or helpless?' For a moment the doctors looked at each other inquiringly, but
not one opened his lips. Finally, after consultation, perhaps, they said, 'We would rather hear
the answer from the lips of His Holiness 'Abdu'l-Bahá .' This was His answer: 'Because man's
thoughts are not limited to one direction; therefore, he is more heedless. On the other hand,
however, through concentration and deep thinking, his knowledge is more than all other
creatures.'
On m May BXBR, while preparing to leave Pittsburgh for Washington, D.C., we, the servants,
begged 'Abdu'l-Bahá to have a special compartment, or at least a berth, on the train, that He
might rest better. But He absolutely refused. 'I do certain things and have certain expenses,'
said He emphatically, 'only to help others and to serve the Cause of God; otherwise, from the
beginning of my life, I never liked distinction.'
__________
Washington, D.C.—m May BXBR. This was 'Abdu'l-Bahá 's second visit to the city of
Washington, and on His arrival He occupied an apartment at BpoC Harvard Street. Later He
visited the home of Mr and Mrs A. J. Parsons.
On the following day—X May BXBR—the fire of opposition was ablaze in the hearts of a few
fanatical clergymen on account of the great public interest in 'Abdu'l-Bahá 's visit to their city.
They spoke bitterly against Him and the Bahá 'ı́ Cause; but all their efforts were in vain.
'Abdu'l-Bahá 's comment on the matter was this: 'I deal with people very gently that they may
not turn away and raise the least objection. Yet these ministers of Washington have accused us
of atheism. The opposition of the leaders of religious sects is an evidence of the power [XIX:g:BoR]
and greatness of the Bahá'í Cause, for nobody would pay any attention to an unimportant cause.'
On the following day—BC May BXBR—'Abdu'l-Bahá spoke at a Woman's Meeting, and later
visited a settlement house, a welfare organization for young children in which Mrs Alice
Barney and others were interested. From there He went to the home of Mrs Barney for
dinner. Mrs Barney's son in law and daughter, M. and Mme. Hippolyte Dreyfus-Barney, of
Paris, France, were also present.

!%*(
__________
New York City.—BB May BXBR. This was 'Abdu'l-Bahá 's second visit to the city of New York.
The Bahá 'ı́s of that city and vicinity filled His apartment at RRZ Riverside Drive. 'Marhabá!
Marhabá!' This is the first greeting that almost all the friends and visitors heard from 'Abdu'l-
Bahá 's lips—meaning, 'Welcome! Welcome!' After welcoming those who came to see Him,
'Abdu'l-Bahá addressed the group in these words: 'We went to Chicago and Washington. It
was very pleasant, for the American people are polite, eager to learn, and anxious to advance.
When man sees a tree growing and thriving, he must be hopeful, for undoubtedly it will blossom
and bear fruit. People have asked questions and when they heard the answers, they did not
argue. As we met the learned men and discussed great questions with them, they expressed their
satisfaction. All those who asked important questions, on hearing the answers, showed that they
were pleased. Some of the learned men in other countries are not like that, because they always
like to argue. We met good ministers at Chicago and were invited by several of them to speak in
their churches. We delivered comprehensive addresses and were invited by one of them, Rev. Dr
Milburn to his home. There was not a single soul who did not express satisfaction and approval.
'Yesterday, too, we spoke to a distinguished group in Washington, D.C.—some of the judges
and one of the personal friends of former President Roosevelt. When the subject of the cause or
means for uniting the different religions, and for good will among the nations, was brought up,
this friend (of Mr Roosevelt) said, 'Christ was the source of discord!' Afterward, as I explained to
him the unity and good will of nations under the power of His Holiness Christ, he smiled and
accepted, and all others who were present were also pleased. Finally, I asked, 'Have you any
more questions or objections?' He replied, 'No! Not at all!' I asked, 'Did you accept these
explanations?' He replied, 'All right.'
__________
Montclair, N.J.—BR May BXBR. 'While still tired from travelling,' exclaimed 'Abdu'l-Bahá ,
'again we must leave today for Montclair to speak at Unity Church.'
First He went to the home of Mr and Mrs Easel and from there to the Unity Church. Here
He spoke upon the subject of 'Divine Unity'—the Oneness of God'. When He brought the
Church Book to be blessed by 'Abdu'l-Bahá 's pen. His wish was granted, and this was what
'Abdu'l-Bahá wrote in Persian: 'O God! Thou pure Lord! Thanks be unto Thee, that the
mountains and deserts were traversed and the great Atlantic was crossed until we reached this
continent and in this country, we have mentioned Thy name and fame with our tongue. Even in
this church, like unto Elijah, we have proclaimed Thy Kingdom. O God! Make the people of this
[XIX:g:Bop] church to be attracted to Thy beauty, and in Thy shelter, protect and bless them.'—E.
E. 'Abdu'l-Bahá 'Abbá s1
__________
New York City.—On the evening of BR May BXBR, at Grace Methodist Episcopal Church, West
BCoth Street, New York, 'Abdu'l-Bahá delivered a remarkable address at the meeting of the
International Peace Forum from which the following is quoted:2
'When we review history, we find that from the beginning of the world until the present
time, strife and warfare have prevailed among mankind. It was either a war among
religions, or battles among races, or strife and warfare among kingdoms, or between two
continents. And all of these have arisen from human ignorance and have emanated from
misunderstanding and lack of education. And the greatest warfare and battles were among
religions.
'It is an indisputable fact that the divine Prophets came to establish unity and harmony
'Ayn-'Ayn (E. E.) is a short form for 'Abdu'l-Bahá 'Abbá s.
Refer to The Promulgation of Universal Peace, p. ::eff.

!%*)
among mankind. They were Divine Shepherds, not wolves. The shepherd gathers and
protects the sheep; He does not disperse them. Every Divine Shepherd assembled a flock of
sheep who were formerly scattered. Among the Shepherds was His Holiness Moses, Who
gathered the sheep of the scattered tribes of Israel, united them and took them to the Holy
Land. He gathered them after their dispersion, harmonized them with each other, and
became the cause of their progress. Therefore, their degradation was transformed into
glory, their poverty into wealth, and their vices were changed into virtues to such a degree
that the Solomonic Sovereignty was established and the fame of their glory reached the
East and the West. Thus it becomes evident that Moses was a real Shepherd because He
gathered the scattered sheep of Israel and united them.
'When His Holiness Christ appeared, He too became the cause of unity. He gathered the
scattered sheep of Israel with the scattered sheep of the Greeks, Romans, Chaldeans,
Assyrians, and Egyptians. These people were in the utmost strife and warfare with each
other. They used to shed the blood of each other and like ferocious animals even devoured
each other. But His Holiness Christ gathered, united, and harmonized these people, and
destroyed the foundation of strife and warfare. It is evident, therefore, that the divine
religions were the cause of fellowship and love. The religion of God is not the cause of
strife and warfare. If religion becomes the cause of discord, its non-existence is better than
its existence, for religion must be the cause of life; if it becomes the cause of death, it is
better to be without religion. For religious teachings are like medicine, if medicine
becomes the cause of sickness, unquestionably the non-existence of the medicine is better
than its existence.
'Likewise at a time when the Arabian tribes were in the utmost enmity and strife, shedding
the blood of each other, confiscating property, making families and children captives,
waging continuous warfare in the Arabian Peninsula, when no soul was at ease and no
tribes had any rest—at such a time His Holiness Muḥammad appeared. He united the
scattered tribes. He caused them to agree and harmonize with each other. Strife and
warfare were banished. The Arabs progressed to such a degree that the kingdom of
Andalusia and the great dominion of the Caliphs was established.
'From this we can understand that the foundation of divine religion is one and that it is for
peace, [XIX:5:144] not for war; it is love, truth, unity, and fellowship. But wars emanated
from imitations which later had crept in. The origin of religion is one and that is Reality. …
In imitations, differences are found; because imitations differ, therefore they become the
cause of discord. If, however, all the religions of the world would forsake imitation and
follow the original foundation of religion, all would agree. They would have no more strife
and warfare, for religion is reality and reality is one; it does not accept multiplicity. …'
'In Persia, the utmost bitterness and hatred existed among the different sects and religions.
Likewise, in other Asiatic countries. Religions were hostile toward each other. The sects
used to shed the blood of each other. The races and tribes were at war, fighting and
battling constantly. They believed that the highest honour was in slaying their own kind. It
was considered a glory for one religion to attack and conquer another religion in battle. It
was at such a time that His Holiness Bahá'u'lláh appeared in Persia. … He laid the
foundation of universal peace, raised the call of the oneness of the world of humanity,
spread the principles of peace and reforms in the East. He wrote to all the kings of the
Orient about this important matter, encouraged all and announced to all that the glory of
the world of humanity lies in the establishment of peace and righteousness. This took
place sixty years ago. Because He promulgated the principles of peace, the Oriental kings
arose against Him, for they imagined that these principles were contrary to their personal
benefits and self-interest. They inflicted upon Him all kinds of punishments. They beat
Him severely and imprisoned Him. They banished Him to remote lands and finally held
!%**
Him prisoner at a fortress 'Akká) and persecuted His friends. On account of this matter—
that is, the abandonment of superstitions, imaginations, and for the oneness of mankind—
they shed the blood of twenty thousand men. What homes they wrecked! What souls they
attacked and murdered! But the friends of Bahá'u'lláh never wavered, and even until now,
with heart and soul are making the greatest effort, endeavouring in the promotion of peace
and agreement and in this great cause they are standing in action. … My hope is this, that
the first ray of peace may start from America and reach other regions. The American
people are more capable than others to do this, for they are not like others. … Capacities
exist in all countries and the cry for universal peace is rising, for the people are distressed.
Every year the governments are adding more to the expenditure of the armies. Therefore,
the people are tired. Just now in Europe the earth is loaded with explosives and deadly
instruments. Ere long, these weapons of hell shall wreck the edifice of mankind! …
'Now, just as America is famous throughout the world for her material prosperity and is
well known and noted for her efforts in the promotion of industries, may she also
endeavour to spread universal peace, so that she may be confirmed and this great matter
may spread to other regions. I pray on your behalf that you may be confirmed and
assisted.'
(To be continued)
XIX:A, September '.*1 [XIX:l:BZC]
Tea with a Queen and a Princess
Martha L. Root
Miss Martha Root, coming up from Greece to Yugoslavia, arrived in Belgrade, the capital, on
January eighteenth. She knew that Her Majesty Queen Marie of Rumania and Her Royal
Highness Princess Ileana of Bucharest were in Belgrade. She had written them she was going to
Yugoslavia and the Princess had sent a note saying that they, too, would be in Belgrade early in
January. They were at the Royal Palace, guests of Their Majesties King Alexander I and Queen
Marie Mignon. The Yugoslavian Queen is the daughter of Queen Marie.—Editor.
Going out into the principal thoroughfare of Belgrade, Kralya Milan on Thursday morning,
January nineteenth, one saw at a glance that it was a fete and the throngs were wild with joy.
'Why are all the people so happy?' the writer inquired, and a man who knew German replied
in that language: 'A little Prince is born at the Palace!' So the little Prince had come! the
second son to the King and Queen of Yugoslavia! This American visitor was so happy she said:
'I, too, am Serbian today, for I'm just as delighted as you are! Only I wish my education were
Serbian, then I could read all these newspapers which have the Queen Marie Mignon's
pictures on the front pages!'
This was Thursday and Saturday came a little missive from the Royal Palace: 'Mama and I
would be so glad to have you take tea with us at half past four,' and was signed, 'Ileana'. Then
this is what happened; the writer who arrived at the gates of the Royal Palace five minutes
before the hour was met by stern guards standing straight and unbending in their red and
blue Serbian uniforms, and why not! They had two little Princes to take care of now! Then
secret service men appeared quite unheralded and they escorted the caller to an office of the
Superintendent situated to the right and still outside the grounds. There three stalwart
officials in full uniform and several decorations carefully examined this little note signed
'Ileana' and written on the Royal stationery with the wide black border of mourning. One of
the men then quickly took the visitor through what seemed to be a private gateway into the
Royal Gardens, and with his hand he motioned back, the writer does not know whom or what,
for she was looking straight ahead to the palace. Passing by several soldiers of the Guard, who
bowed profoundly, she was taken through the Royal Palace entrance hall, then through a
reception room up into another reception apartment where the rugs, the furnishings,
!&++
everything was in splendid Serbian art designs, for this palace is new and its decorations are
very interesting. A pleasant attendant with kindly eyes and dressed in the picturesque
Montenegrin costume with its wide, red, softly twisted girdle, helped her off with her wraps,
and another attendant in conventional black took her up in an elevator.
Rare for her, she was in panic because all this formality had made her a little late and to be
late to meet a Queen and a Princess! Upstairs suddenly she halted at the door of the lift,
before coming out. Downstairs she had taken off the white kid glove from her left hand to
arrange a nosegay, a moment more and she would have forgotten to put it on before entering
the Royal drawing rooms! Still, she remembered in time and slipped it on while the attendant
in the stately black cloths had to smile and she did, too! Hurrying from the elevator to the
apartments of her Royal Hosts an inner poise came, a glad ecstatic happiness, for she was
going to meet them again!
A cordial, low voice called as she [XIX:l:BZB] came through a little reception room into the
drawing room where Her Majesty Queen Marie of Rumania and Her Royal Highness Princess
Ileana arose to greet her.
How dear they were! The Queen was perfectly beautiful in her black gown with its myriad
draperies and the soft cream whiteness of the bands about her head and the wide cream cuffs
on the smart sleeves. Long strands of pearls heightened the pleasing effect. She was very
happy, one could see in her smiling eyes how delighted she was that her daughter, Marie
Mignon, and the new little babe so fresh from God had come safely, this little Princeling for
whom everyone had been anxiously waiting for nine days! Her Royal Highness Princess
Ileana was smiling and looked very girlish in her frock of black wool.
It was a wonderful tea party in that great drawing room all in soft grey furnishings with a
few American Beauty-red roses in vases here and there. Later during the hour Her Majesty
Queen Marie spoke of the passing of her dear friend Loie Fuller. The guest asked if she might
quote the words and send them to 'The Bahá 'ı́ Magazine, Star of the West'. The Queen said:
'Yes, you may, but do not call it an interview with me, it is only a talk with you.' One could see
how this great Queen, granddaughter of the Czar Alexander II of Russia and granddaughter of
Queen Victoria of Great Britain had truly loved and deeply appreciated the friendship of Miss
Loie Fuller, sometimes spoken of only as 'the dancer'. 'It was the essence of soul in our
friendship,' said Her Majesty, 'it had nothing to do with our situation in life, the fact that I was
a Queen and she was a dancer. She was a creator of marvellous colour effects. She had one of
the biggest minds of our century, and Loie Fuller was one of the most selfless women who
ever existed. We knew each other for twenty–five years, through our fundamental love for
humanity. She worked for me to help me be a strength to the [XIX:l:BZR] world. Why can't we
see the essence in each human being and not just the outside circumstances?
'Well, since the death of Loie Fuller she is colossally recognized as the goddess of light and
as the creator of marvellous dances which were a great contribution to art. Not only that, but
she is honoured for her great work toward peace.'
'Inwardly I am free, I am not like those who have not the courage to see! Sometimes I
write, and as I thought of the people who are not nice to me—(you see I have written it here) I
would infinitely rather be nice to them while they are not nice to me, because if I'm not, I shall
always be ashamed of myself for not being nice, yet I shall always be able to forgive them!'
The conversation later again turned to incidents in Loie Fuller's life. The Queen related
how Miss Fuller was always interested in getting museums started, thinking it helped bring
better understanding among countries. Then a little incident came up about gifts and
treasures and Her Majesty said: 'That was just like Loie, she always gave away everything, she
kept nothing for herself! I once gave her a golden locket which had been a gift to me from one

!&+!
of the Emperors of Russia. In it was a little ivory miniature of me which she loved best. It was
perfect and all hid in this little case of gold. To make her accept it, I said: 'you wear it Loie,
and then you can leave it to one of your museums!' It was stolen from her the next day, and
she told me it was just a sign that she should not possess anything just for herself alone!'
The writer asked Her Majesty if Miss Fuller had known about Bahá 'u'llá h's principles for
peace, the Bahá 'ı́ Movement? She said she did not know, but that Loie Fuller was very
internationally minded in religion. 'I didn't have any opportunities in the United States to talk
with her about these spiritual matters.'
Then the Queen spoke about the real meaning of God and true religion and her Majesty
made this wonderful statement:
'The ultimate dream which we shall realize is that the Bahá'í channel of thought has such
strength, it will serve little by little to become a light to all those searching for the real
expression of Truth.'
Then Her Majesty Queen Marie was called to the room of her daughter, Her Majesty Queen
Marie Mignon. She said good bye very tenderly and asked the writer to give her greetings to
all the dear friends.
__________
Her Royal Highness Princess Ileana did not need to go upstairs to her sister. She said: 'I am
free until my little nephew comes, then I shall be busy.' She told the writer about her Girl
Guide work in Rumania. Her own words were: 'In Rumania the Girl Guide work is the one
thing best for all grades of society. Perhaps you know, it was started by the Americans. Our
girls always speak of the American secretaries with great love.'
The Princess said there are two thousand Girl Guides in Bucharest alone, and there is a
centre in Jassy. She added: 'And very soon we hope to organize the work in Constanza, our
port. Yes, and we have large canteens for working girls and a big canteen for workmen where
about one thousand men can eat a whole meal for less than a sixpence!'
Just then her darling little nephew, Crown Prince Peter, four years old, came in with his toy
cups and saucers to have a tea party, too. He is a charming little boy, very slender, very alert.
The Princess asked him to tell the writer whom he has upstairs to play with, thinking he
would announce his new little brother whom he already loves devotedly. Instead [XIX:l:BZp]
he quickly said: 'Oh upstairs I play with my grandmother, with my Mama and with you!' and
he smiled his happiness. Then he at once kneeled down on the rug by the table and became
very busy arranging his cups and saucers and preparing his own party.
So the Girl Guide conversation was continued: the writer liked what Her Royal Highness
Princess Ileana said about the spiritual work with the girls. She said: 'The spiritual work with
the girls is going beautifully, it is the most advanced part I can speak of. I also wish to have a
physical department, but our work is not developed enough for that yet. We have some
colonies (summer camps) in the mountains now, and we hope to start one by the sea if we can
get the money to do it.' She explained how the girls can go for a month's holiday to these
camps. She spoke especially of the Young Women's Christian Association and of the
Children's Red Cross, for she is an indefatigable worker in both. She said 'I think all these are
very excellent to get at everybody generally, it is good for racial amity. But individually no
activities compare with the more organized work of the Girl Guides. In the Girl Guide
organization, one works directly with the girl—her heart, soul and brain.
The Princess also spoke with deep insight and love of the Young Women's Christian
Association. She says it is under the patronage from the Rumanian Orthodox Church, and that
both Orthodox and Protestants can be members. She explained: 'The YWCA girls often come

!&+#
and sing in our Church (The Rumanian Orthodox Church). I find that girls of all sorts come
into the Young Women's Christian Association. They come with great interest though often
protesting, and sometimes just a little bit sneeringly, but they soon change their attitude,
because of our simple cheerful way. Sooner or later they become very good members.'
'I love my work very much indeed, and it has often helped me when I found things difficult
both inwardly and outwardly.'
This inspiring and very young Princess is the great ideal of the girls of Rumania. It is
certainly fine that she studies, thinks and works so hard to help the girls of her country. And
though she only came to Belgrade, Yugoslavia, for a visit of three weeks, she brought with her
a great number of good books—books on religion, universal peace and service—and she
loaned them to her young friends of the Yugoslavian Court. (She does not know it but the
writer later saw the rare and splendid fruits and the happiness which the visit of Her Majesty
Queen Marie and Her Royal Highness Princess Ileana brought to Yugoslavia).
Now suddenly the little Crown Prince has finished his play. He has gathered and put into
the box all the toy cups and saucers. He stands up close beside the Princess and says: 'O
Auntie, why does it take you so long to eat?' and Her Royal Highness replies to him: 'Because,
Peterkins, we are almost as bad as you are sometimes, we talk instead of eat!' So very soon
we three walked through the great hall where the Crown Prince Peter's little automobiles
were waiting for him, but he passed them by, he wished to go upstairs to his little brother.
Her Royal Highness held his left hand in hers, she took the writer's hand in her right and in a
good bye that will never be forgotten, she pledged her service, saying: 'I am only too pleased
to do as much of the work as I can!' Thus came to a close this truly royal tea party!
XIX:A, September '.*1 [XIX:l:BmC]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter V
This story of 'Abdu'l-Bahá's visit in America is based on material and notes corrected by
'Abdu'l-Bahá Himself and which He had turned over to Dr Baghdádí at the time He was leaving
this country. The twofold purpose of this series, which will continue for several months, is, in the
words of the author, 'First to bring back to the memory of the believers the time of the
incomparable days of 'Abdu'l-Bahá's visit to them and to remind them of His words, His
instructions and His admonitions; and, secondly, to give a picture of His visit so that later
believers who did not have the blessing of seeing Him, may benefit by reading a brief history.'—
Editor.1
Bp May BXBR, at Hotel Astor, New York. Reception by New York Peace Society. 'Abdu'l-Bahá
spoke upon the subject of 'Universal Peace' and after the reception, He said to His
interpreters, 'No matter how much I say I am the Servant of God, 'Abdu'l-Bahá the servant of
Bahá) still they call my name Prophet. It will be nice if something is done so that they will stop
using these names and titles.'
Speaking to a group of Hindus and Japanese who came to see Him in the evening, 'Abdu'l-
Bahá said, 'In the ancient times India was very prosperous. From the continent of Asia
civilization spread to Egypt and Syria, and from Syria to Greece, and from there to Arabia and
Spain, and from Spain it spread to different European countries. Nevertheless, the world of

Chapter I of this brief story of 'Abdu'l-Bahá 's visit in America, recorded the events that transpired on His arrival in New
York. Chapter II related to His first visit in Washington, D.C. and Chapter III to the first visit in Chicago. Chapter IV told of
the stirring events and spiritual victories of His visits in Cleveland, Pittsburgh, Pa., Montclair, N.J., and return visits to
Washington, D.C. and New York. Chapter V, which follows continues the story of His stay in New York, His attendance at
the International Peace Society's Conference at Lake Mohonk, and of His visit in Boston and Worcester, Mass.

!&+$
humanity has not yet reached the stage of maturity. Whenever this material civilization
becomes the twin of divine civilization, Universal Peace is established, and the souls attain to the
station of the angels, then it will be the time of the maturity of the world.'
__________
On Bo May BXBR, the International Peace Society held its Conference at Lake Mohonk, N.Y.,
and was invited to address the members. Here He remained three days. After delivering His
address, He said to the interpreters, 'Once I wrote to the friends in Persia in regard to peace
congresses and conferences, that if the members of the conferences for peace do not succeed in
practicing what they say, they may be compared to those who hold a meeting to discuss and
form firm [XIX:l:BmB] resolutions about the sinfulness and harmfulness of liquors. But after
leaving the meeting, they occupy themselves in selling liquors, and just as before they become
engaged in their business. Now we must not only think and talk peace but we must develop the
power to practice peace, so that like unto the spirit in the body of the world, peace may permeate
the whole world.'
The members and speakers who attended this conference were from all parts of the world,
most of them did well in presenting their papers. But one of the speakers was very much
excited, he kept pounding and hammering the table with his fists, kicking the chair with his
feet, shouting and screaming at the top of his voice. Later, 'Abdu'l-Bahá remarked, 'There are
times when a speaker should raise his voice in order to emphasize his point. There are times
when he should speak low, and at times he should smile. Gestures must harmonize with the
character of words.'
On the following day, Bg May BXBR 'Abdu'l-Bahá went out to take a walk and a crowd of
young men and girls followed Him. On reaching a large tree, the blossoms of which were in
full bloom, he stopped and faced the crowd with His wonderful smile. It was a real spring
afternoon. The sky was clear and the sun flooding the green hills with its warm rays.
Everything was quiet except for the melodies of song birds and the gentle breeze that
whispered to the leaves. Then suddenly the silence was broken by 'Abdu'l-Bahá Who
undoubtedly knew the youthful crowd was anxious to hear Him tell an amusing story. He did
tell them a peculiarly significant story, which fixed clearly in their minds the importance of
deeds. And then He said, 'It is very easy to come here, camp near this beautiful lake, on these
charming hills, far away from everybody and deliver speeches on Universal Peace. These ideals
should be spread and put in action over there, (Europe) not here in the world's most peaceful
corner.'
On the following evening, Bl May BXBR, about nine o'clock, 'Abdu'l-Bahá said, 'We have to
leave this place tomorrow and I wish I had one of my Persian rugs here, that I might give it as a
present to our host, Mr Smiley, President of the International Peace Society.' Those who were in
His company told Him that it would be impossible for anyone to go to New York and return in
one night, as all have to leave about ten o'clock in the morning. Then He looked at this servant
and asked, 'Well, what do you say?' I said, 'I am not afraid to try anything for you, my Lord.' He
handed me His key and said, 'Take this and go to my room and bring a rug. May God bless you.'
From Lake Mohonk I hired a carriage to take me to the railroad station. To my
disappointment, I learned on arriving there that there was no passenger train at that hour for
New York, but a freight train was just leaving. I jumped the tracks and made a wild dash as
fast as I could run. Finally I caught the rear end of that speeding train and succeeded in
climbing up without mishap. Then while I was trying to catch my breath, the conductor came
and protested my action and ordered me to get off at the next station. I showed him my
professional card and told him that I was going on a very urgent mission. 'O you are a doctor!
That is all right.' Fortunately, the kind conductor did not ask what the nature of the urgent
call was.

!&+%
About two o'clock in the morning I reached 'Abdu'l-Bahá 's apartment and had to awaken
Mrs Grace Ober and her sister, Miss Ella Roberts, to let me in. They were very kind and asked
me to have something to eat and to rest a while, but I thanked them and told them that I was
in a great hurry. Then I selected one of the [XIX:l:BmR] most precious rugs from 'Abdu'l-Bahá 's
room and hastened to the railroad station. I took the first early morning train. It was about
nine o'clock when I landed at Lake Mohonk station. From the station it would take one hour
to reach Lake Mohonk by carriage, and I had to be there at ten o'clock. I looked around and
there was no vehicle of any kind in sight. But finally, the mail carrier appeared with his little
wagon and got off at once to receive the mail. I got on the little wagon and awaited his return.
When he came and saw me, well! was I nervous? It was certainly one of the embarrassing
moments of my life. However, I explained my position to him, namely, that I was in the
service of 'Abdu'l-Bahá , whom we regarded as our spiritual king, and I showed him the rug
that had to be delivered right away to Mr Smiley, President of the International Peace Society.
Then as a last resort, I suggested that in case it was against the law to let me go with him, he
could at least let me relieve him that morning because I knew how to drive a horse, and if it
was necessary, he might consult with the Post Office or the police.
O what a relief came when he said, 'It's alright I guess, I am going up there anyway.'
We arrived at our destiny just at the time when 'Abdu'l-Bahá was shaking hands with Mr
Smiley and preparing to leave. He took the rug with a smile and presented it to Mr Smiley to
keep as a souvenir.
'Why this is just what I have been seeking for many years!' Mr Smiley exclaimed. 'You see
we had a Persian rug just like this one, but it was burned in a fire and ever since my wife has
been broken hearted over it. This will surely make her very happy.' Afterward the Secretary
of the International Peace Society, who was the last one to leave, came and said to 'Abdu'l-
Bahá , 'We all appreciate your blessed visit and we believe what you said is the truth. But we
are sorry we cannot include religion in our organization. Our members are composed of all
kinds of religions and sects the Protestant, Catholic, Jew, etc.; naturally everyone prefers his
own belief and will protest if any religion besides his own is favoured.' To this 'Abdu'l-Bahá
said, 'Your members may be compared to beams of different metals and you are trying to unite
them as you would tie these fingers together with a string.' Here 'Abdu'l-Bahá brought His own
five fingers close together to illustrate His point. 'See, no matter how you tie them, still they
shall remain separate. But the only way to make these metals into one alloy, is to put them into
a crucible and apply intense heat to melt them all. For our melting pot, we use the fire of the love
of God.'
On BZ May BXBR, 'Abdu'l-Bahá returned to New York. During the following days spent there
He used to take a walk in the park along Riverside Drive. Often He went alone, and knowing
that the friends would like to accompany Him, He said, 'I sleep on the grass. I come out of
fatigue. My mind rests. But when I am not alone, surely I talk, and rest of body and mind cannot
be gained.'
On the following day He spoke at the Church of Divine Fraternity and Dr John Herman
Randall became interested and attracted to the Bahá 'ı́ Cause.
On BX May BXBR the continuous stream of anxious visitors who called to see 'Abdu'l-Bahá at
His apartment in the Hudson Building aroused the objection of the owner and therefore,
'Abdu'l-Bahá moved to the home of Mr and Mrs Edward B. Kinney. Among his visitors that
day was a group of Jewish Rabbis. In the evening 'Abdu'l-Bahá spoke at Brotherhood Church,
Bergen and Fairview Aves., Jersey City, N.J. His subject was 'The Brotherhood of Mankind.'
[XIX:l:Bmp]
On RC May BXBR, 'Abdu'l-Bahá spoke at a Woman's Suffrage meeting in the Metropolitan

!&+&
Temple. On His way, referring to the car of Mr Mountfort Mills, He said, 'Know the value of this
automobile. In the future they will say, 'this was the car of the servants of the Blessed Beauty
(Bahá 'u'llá h).'
RB May BXBR was children's day. All the Bahá 'ı́ children of New York and some of their little
friends had a lively visit with 'Abdu'l-Bahá before He left for Boston.
__________
RR May BXBR. 'Abdu'l-Bahá stopped at the Charles Hotel. In the evening He addressed the
Unitarian Conference.
On Rp May BXBR, He visited the Syrian and Greek Relief Society. While all were eating lunch,
He said to the president of the society: 'How fortunate you are to be engaged in service to the
poor. My greatest privilege is to be counted as one of the poor.' Then He gave her ten gold
pounds (about ƒgC) as His contribution to the poor. From there He left for Worcester, Mass.
and on His way, glancing at the beautiful country with its green fields, He said, 'I wish that
Bahá'u'lláh had come to these regions. So fond was He of such scenery that often while
travelling, wherever the country was more beautiful and more verdant, He would ask His
company to make a stop. Once while passing by the shore of a lake, the green country, the purity
of the water and the beauty of the weather were so lovely in the eyes of Bahá'u'lláh that He asked
that the caravan be stopped and all remained there for several hours.'
At Worcester, Mass. 'Abdu'l-Bahá spoke at the University and met a number of students
who were from Japan, China and Turkey. On leaving He said to the President, 'I am very
pleased with you and your university. Indeed you are serving the world of humanity and you are
self-sacrificing to mankind. Above all I wish for you the best there is in the Kingdom. My hope is
that you may be the cause of spreading sciences and arts, and I pray on your behalf that God may
make you an everlasting banner, and cause the divine love to reflect from your heart. From you
and the teachers and the students, I beheld much love and affection. This meeting I shall never
forget, and always I shall remember your services.'
This day, Rp May, was a day of rejoicing and happiness, for it was the anniversary Feast of
the Declaration of the Bá b (and also the blessed birthday of 'Abdu'l-Bahá ). That evening in
Boston a wonderful feast was prepared by Mrs Alice Breed and she had baked a large cake
and decorated it with sixty eight candles, and the first candle was blown out by Himself.
On the following day, Ro May BXBR, 'Abdu'l-Bahá addressed the Free Religious Association or
Unitarian Congress.
Rg May, the Bahá 'ı́s and their friends were invited to meet at the home of Mrs Edith Inglis,
and in the evening He addressed the public at Huntington Chambers; and later a group of
ministers called to see Him.
On Rl May, 'Abdu'l-Bahá visited the Syrians of Boston, and indeed it was a royal reception.
Commenting on this meeting, He said, 'What a good meeting that was. How the confirmations
of Bahá'u'lláh change the souls.'
Returning to New York, He stopped at the home of Mr and Mrs Edward B. Kinney During
the day He spoke at Mount Morris Baptist Church, Fifth Ave, and BRlth St.
On Rm May, from early morning until late at night friends and inquirers in groups called to
see 'Abdu'l-Bahá . [XIX:l:Bmo]
On RX May, He addressed the Theosophical Lodge at Broadway and ZXth St. One of the
friends inquired about 'Abdu'l-Bahá 's health. He replied, 'My health and happiness depend
upon the progress of the Cause of Bahá'u'lláh. This happiness is a lasting happiness and this life
is an eternal life.'

!&+'
On pC May BXBR, He spoke at the University of New York.
pB May BXBR, 'Abdu'l-Bahá went to the country home of Mr and Mrs Wm. H. Hoar at
Fanwood, N.J. where a meeting was held. Mr Hoar pleaded to have Him stay there for a while,
but He excused Himself, saying, 'We have no time for pleasure and fresh air. We must be
occupied in service to the threshold of God.' Later He spoke at the Town Hall in Fanwood and
then returned to New York.
On B June BXBR, 'Abdu'l-Bahá gave the following message to a Socialist who had called to see
Him. 'Tell the Socialists, sharing in property and lands of this mortal world is conducive to
strife and warfare. But the sharing and heritage of the Kingdom is conducive to unity and
goodwill. Instead of striving for worldly sharing, if you strive for the things of the Kingdom,
you will gain strength and eternal happiness. For the divine Kingdom is spacious and will give
you whatever you desire, and there will be no more strife and warfare. Is this not better and
nobler?'
On R June BXBR, 'Abdu'l-Bahá spoke at the Church of the Ascension, Fifth Ave, and BCth St.
New York. After leaving the church He said, 'At first, on arriving at the church, I did not feel
inclined to speak, but when I stood before that great audience, where the atmosphere of the
church was filled with the Holy Spirit, I received a wonderful feeling of vigour and happiness.'
On p June BXBR, 'Abdu'l-Bahá was the guest of Senator Gifford Pinchot at Milford, Pa., where
a large number of America's greatest statesmen and government officials were waiting to
welcome Him. Here, also, 'Abdu'l-Bahá predicted the coming of the World War. When
addressing His honoured audience. He said, 'A world war among the powers is inevitable! But
it will not be in America. This war will be in Europe. You have taken a corner for yourselves.
You do not interfere with anybody, neither are you contemplating taking the European
countries, nor is there anybody covetous enough to invade your lands. You are at ease. The
Atlantic ocean is a natural mighty fortress. Europe and other countries will be forced to follow
your methods. Great changes will take place in all Europe. The centralization of great
governments will end in the independence of internal states or provinces.'
On o June BXBR, 'Abdu'l-Bahá returned to New York and stopped at the home of Mrs
Champney, which like the home of Mr and Mrs Edward B. Kinney, became the centre of
attraction. One of the many friends present asked about the material civilization in America.
'Abdu'l-Bahá replied, 'This material civilization is like a glass or bulb, very transparent and
pure. But divine civilization is like a lighted lamp. When these two are combined, the utmost
perfection will be obtained. The light of the Oneness of the world of humanity, equal rights and
divine morals shall spread from this country to other countries and shall illumine the world.'
Another person asked, 'Is it possible for the busy man of the world to become spiritual?'
'Abdu'l-Bahá replied, 'The more the souls advance in material things and the more they act
with moderation, the more they can acquire capacity for spirituality. The more sound the body
becomes, the more will be [XIX:l:Bmg] the reflection and manifestation of the spirit. Yes, the
things which are contrary to spirituality are those that oppose true science and a sound mind.'
On g June BXBR, 'Abdu'l-Bahá entertained the Bahá 'ı́ children at the Unity Club. On the
following day, l June, He visited the homes of Mrs Newton and Mrs Ives, where wonderful
meetings were held. Addressing the friends, 'Abdu'l-Bahá said:
'In the world of existence there is no issue greater than meetings that are held just for the
love of God. Consider, people from the East, people from the West how in the utmost
fellowship we are gathered in one place. It was impossible in the past to have such
fellowship and unity. It is the power of Bahá'u'lláh that has united the hearts and brought
the souls under the power of One Word. The members of a family even can never be

!&+(
gathered together with such a degree of love and be associated in such joy and happiness.
It is through the divine power and the influence of the Word of God that we are assembled
with such cheer and gladness turning to the Abhá (Most Glorious) Kingdom and like unto
young trees of the rose garden, swaying by the breezes of favour and bounty. This day is
the day that can never be forgotten, because we are under the shadow of Bahá'u'lláh; our
hearts are rejoicing with His glad-tidings; our nostrils are perfumed by the fragrances of
the Kingdom of Abhá; our hearts delighted with the divine call and our spirits revived by
the merciful outpourings. Surely such a day will never be forgotten.'
(To be continued)
XIX:7, October '.*1 [XIX:Z:BXg]
'Abdu'l-Bahá
God is like the calm and limitless sea. His Bounty is overflowing and imitable. The Love of
God, the Beauty of God is everywhere and exists for man if he will but rise to spiritual
heights, open his spiritual vision and behold it. All souls have capacity for enkindling the
Spirit, and as we may all be assisted by Its Divine Power, we must will to receive it.'
XIX:7, October '.*1 [XIX:Z:RBm]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter VI1
This story of 'Abdu'l-Bahá's visit in America is based on material and notes corrected by
'Abdu'l-Bahá Himself and which He had turned over to Dr Baghdádí at the time He was leaving
this country. The twofold purpose of this series, which will continue for several months, is, in the
words of the author, 'First to bring back to the memory of the believers the time of the
incomparable days of 'Abdu'l-Bahá's visit to them and to remind them of His words, His
instructions and His admonitions; and, secondly, to give a picture of His visit so that later
believers who did not have the blessing of seeing Him, may benefit by reading a brief history.'—
Editor.
'Abdu'l-Bahá at Philadelphia
m June BXBR. A very unfortunate event happened2 through the malicious act of one who was
supposed to be a friend, causing not only trouble to 'Abdu'l-Bahá but increasing greatly the
strain of His daily work. The writer has witnessed on many such distressing occasions how
'Abdu'l-Bahá would never say even a word to the offending person, for He was the essence of
mercy, the source of compassion and the ocean of forgiveness. He always covered the faults in
His masterly way, and often would shower more kindness upon those who wronged Him.
However, before retiring that night, He said, 'The purpose of the appearance of the Greatest
Manifestation of Bahá'u'lláh; the endurance of calamities and disasters; the martyrdom of the
holy souls and the ordeals of the sanctified temples, were for the purification of souls and the
spirituality of the friends.'
X June BXBR. In the morning, 'Abdu'l-Bahá spoke at the Unitarian Church Bgth St., and Girard
Ave, and in the evening at the Baptist Temple.
__________
'Abdu'l-Bahá's return to New York
BC June BXBR. On this day a remarkable Tablet was revealed by 'Abdu'l-Bahá for M.
Hippolyte Dreyfus-Barney of Paris, France. In it He referred to His visit in Philadelphia and of
Dates corrected according to the explanation in Star of the West, XIX:::, p. Ic;, later in this document.
Refer to the explanation in Star of the West, XIX:::, p. Ic;, later in this document.

!&+)
the confirmations of the Kingdom of Abhá which were all encompassing.
Speaking of the days in Baghdá d, 'Abdu'l-Bahá said, 'The Blessed Beauty (Bahá 'u'llá h) after
leaving the 'Abode of Peace' (the city of [XIX:Z:RBX] Baghdá d) and also Adrianople, did not speak
at public meetings. The style of His talks and His blessed utterances were wonderful, peerless
and incomparable. But for the sake of reverence, I do not choose to speak in that same style.'
BB June BXBR, 'Abdu'l-Bahá was not feeling well, and that was a sure sign there was
inharmony somewhere among the friends. For He always declared that His health was in the
hands of the friends. In their unity He received health, and in the lack of it He would be ill. So
on that morning He said, 'Bahá'u'lláh has closed the doors of dissensions. He referred affairs to
the Supreme House of Justice, and whatever its decision may be, all must obey. He even said that
should two divisions be formed amongst the Bahá'ís and each one establish its House of Justice
and oppose each other, both of them would be false. And before the establishment of the House
of Justice, He appointed and confirmed the Centre of the Covenant and said whatever he does is
right. With the blessed pen, He wrote His Covenant.'
In the afternoon, 'Abdu'l-Bahá went to the home of Mr Topakyan, the Persian Consul
General. Then He returned home where the friends were eagerly awaiting Him. When
someone inquired about the significance of dreams and the power of spirits, He replied, 'It is
certain that there is a great connection between the human spirit and the realities of existing
beings or things. Thus sometimes whatever one sees in a dream, the same takes place on
awakening. Nay rather while one is awake and when the heart is free from troubles, certain
things make an impression that later will materialize in a physical form. Therefore there is a
spiritual relation between the human memory or mind and physical forms. And the spirit
possesses the power of discover or unfoldment. When this power is known, these questions
become easily understood. Nevertheless, here is an interesting thing, while the materialists are
denying the spiritual power, they themselves are occupied in discovering the layers or strata of
the earth (geology) and are submerged in the spiritual power and claim to know the happenings
of the future.'
Another friend asked, 'In the Tablets it is stated that we must be severed and detached. In
another place it is stated that we must learn a trade or profession. Do not these two
statements contradict each other?' 'Abdu'l-Bahá replied, 'In the Cause of Bahá'u'lláh, it is
incumbent upon every soul to acquire a trade and an occupation. For example, I know how to
weave or make a mat, and you know some other trade. This, in itself is an act of worship,
provided that it is conducted on the basis of utmost honesty and faithfulness. And this is the
cause of prosperity. Yet, in spite of being so occupied,—if the heart is not chained and tied to this
world, and is not troubled by current events, neither hindered by wealth from rendering service
to mankind, nor grieved because of poverty,—then this is human perfection. Otherwise in a state
of poverty, to manifest generosity and in a state of weakness to claim justice—this can easily be
said, but it is not a proof of man's attainments and alertness.'
Someone asked, 'How can we recognize the person with selfish and insincere aims?'
'Abdu'l-Bahá replied, 'I have spoken on this subject before. Christ said, 'By their deeds (fruits) ye
shall know them.' Those who are related to me, shall be known by their deeds.'
BR June BXBR. On that day friends and visitors took 'Abdu'l-Bahá 's headquarters by storm, all
eager for private interviews. For this reason, He said, 'Whosoever has not yet had a private
interview, or if anyone has [XIX:Z:RRC] very important business, let them come in, but the rest we
shall meet at the general meeting. For it is impossible to meet all, one at a time.'
Later at the general meeting, He spoke on the subject of true refinement and declared that,
'One of the special laws of Bahá'u'lláh is the one prohibiting cursing and defamation, and that all
should seek forgiveness for their enemies. Though the nations and people are physically related

!&+*
together in the world of spirit and heart they hold aloof from each other. But those who have
spiritual relationship, and unity of conscience, are always ready to sacrifice their lives for one
another, even though they have no physical relationship.'
'In the traditions of the Shı́'ihs (the second largest Muslim sect) concerning the coming of the
Promised One, it is stated that 'Knowledge consists of twenty–seven letters. All the Divine
Manifestations who came, from the first to the last, have revealed only two letters.' Aside from
the true meaning (of this tradition) the victory and power of the Cause of God, the appearance of
wonderful signs, the explanation of divine questions, the unfoldment of the secrets of the holy
books, and the all encompassing knowledge of this Most Great Manifestation in the world of the
Cause, are a hundred times more than that. Also, outwardly speaking, the wise people of this age
have acknowledged that the sciences, arts, industries and wonders of this century are equal to
more than those of the past fifty centuries, nay rather, even greater than that.'
Bp June BXBR. Speaking of the bitter days of persecution, 'Abdu'l-Bahá said, 'Notwithstanding
all these persecutions and ordeals, the Cause of God was victorious and irresistible, even though
the Committee of Investigation and its members every hour inflicted grave injustice and brought
forth false accusations at the city of 'Akká. After joining and conspiring with the deniers and
enemies at 'Akká to crush and destroy us, and while they were still on their way to
Constantinople, the wrath of God overtook them. The whole matter was changed. All the
oppressors became degraded. Some of the members of the committee were put to death and
some had to run away. Finally one of them went to Egypt and begged food of the believers to
save himself from starvation.'
The reader may know perhaps that in BXCZ the enemies of 'Abdu'l-Bahá aroused the fear of
'Abdu'l-Ḥamı́d, the Sulṭán of Turkey, and turned him against 'Abdu'l-Bahá . So he sent a
committee to investigate some serious charges, namely, that was going to make Himself a
king, and other false accusations. While at 'Akká , the committee met 'Abdu'l-Bahá ; and then
returned to Constantinople with the intention of asking the death sentence from the Sulṭán for
'Abdu'l-Bahá . But before the committee reached Constantinople, one day the Sulṭán was
talking with the chief of the Muslims at the door of the Mosque, when a bomb that was
evidently intended for him, exploded and he had a very narrow escape from death. He fainted.
About three hundred lives were lost by the explosion. Then soon afterward, the Young Turks
came into power; Sulṭán 'Abdu'l-Ḥamı́d was deposed and cast into prison, and 'Abdu'l-Bahá
was not only freed from danger by the Young Turk Party, but also from the Turkish prison.
Speaking upon the subject of discord among the friends, 'Abdu'l-Bahá said, 'Bahá'u'lláh
declared that whenever the people of Bahá have discord, even though on behalf of Bahá'u'lláh
Himself, both sides are to be rejected.'
After taking a short nap, He returned and said, 'I was tired. I slept a little. I dreamed that I
was talking [XIX:Z:RRB] to you, and it was so clear I was awakened by my voice. One of the words
of that dream was the word, 'distinction' [imtiyá z]. Therefore, it is befitting that we speak on the
subject of distinction.' (And this talk is published in full in The Promulgation of Universal Peace,
p. BmXff.)
Bo June BXBR, the sad news of the death of Au qá Siyyid Taqı́ Manshá dı́, one of 'Abdu'l-Bahá 's
old secretaries, was received. 'Abdu'l-Bahá said, 'The Station of Áqá Siyyid Taqí Manshádí will
become known in the future.'
Speaking of Bahá 'u'llá h, 'Abdu'l-Bahá said, 'Notwithstanding that the Blessed Beauty
(Bahá 'u'llá h) was in prison, His blessed tent was pitched on Mount Carmel with the utmost
dignity. From a purely outward point, His power and might was in such a great degree that the
governor of 'Akká tried for five years to see Him and visit the holy threshold, but he refused and
never paid any attention to him.'

!&!+
Speaking of His own public addresses, in churches, etc.; 'Abdu'l-Bahá said, 'They are
according to the capacities of the souls and the exigency of the time.' Then He declaimed a
verse from Persian poetry, to illustrate this point 'Though the father may sing to the baby 'Teetee' in his own mind, he may be drawing an architectural plan.' We gather from this bit of
illustrated verse how infinitely beyond the powers of audiences to grasp are the images and
cosmic visions of the Prophet.
XIX:1, November '.*1 [XIX:m:RpX]
'Abdu'l-Bahá
'Consider how great and unexampled have been the diversity of race, the antagonisms of
faiths and the conflict of opinions in Persia. In this day, however, the fragrance of holiness has
produced so complete a fusion of the divers elements in that land that its varied peoples, its
opposing sects and hostile races have become even as one soul. Reflect how great is their
(Bahá 'ı́s) love one for the other, how firm their union, how unified their interests, how close
their association and intercourse. Christian, Jew, Zoroastrian and Muslim, having all banished
every trace of estrangement and difference from their midst, have all gathered together in
perfect harmony and understanding, with all affection, happiness and freedom.
'Ponder in thine heart what the Power of the Most Great Name (Bahá'u'lláh) hath wrought!'
XIX:1, November '.*1 [XIX:m:Rgp]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter VII
This story of 'Abdu'l-Bahá's visit in America is based on material and notes corrected by
'Abdu'l-Bahá Himself and which He had turned over to Dr Baghdádí at the time He was leaving
this country. The twofold purpose of this series, which will continue for several months, is, in the
words of the author, 'First to bring back to the memory of the believers the time of the
incomparable days of 'Abdu'l-Bahá's visit to them and to remind them of His words, His
instructions and His admonitions; and, secondly, to give a picture of His visit so that later
believers who did not have the blessing of seeing Him, may benefit by reading a brief history.'—
Editor.
'Abdu'l-Bahá at Brooklyn, N.Y.
Bg June BXBR. 'Abdu'l-Bahá addressed the Fourth Unitarian Church, at Beverly Road,
Flatbush, Brooklyn, N.Y. At noon, He lunched at the home of Mr and Mrs Howard MacNutt. In
the evening, He addressed the Central Congregational Church at Hancock Street. In His
inspiring addresses He proved the validity of Christ and Muḥ ammad. The attention of the
reader is called to this great fact, namely, that in all the history of America, no one has ever
tried to prove the validity of Christ in Jewish Synagogues, and the validity of Muḥ ammad in
Christian churches. But this 'Abdu'l-Bahá did with pure logic and irrefutable evidence.
Later at a general meeting He said among other things, 'No matter how much the world of
materialism progresses, still it is in need of the teachings of the Holy Spirit.' He urged the
believers to teach and told them just how to teach the Bahá 'ı́ Message saying, 'You must teach
the Cause of God in the utmost humility. Just as I am humble in the presence of all, even the
children, so you must be likewise.'
BZ June BXBR. Consenting to the repeated requests of the friends, 'Abdu'l-Bahá went to the
home of Mr and Mrs Howard MacNutt to have a moving picture taken. The series of those
pictures were as follows: B. His arrival and alighting from an automobile and how He was
welcomed by the friends. R. His walks and talks to His secretaries and interpreters, 'Consider

!&!!
the power of the Ancient Beauty, and the influence of the Greatest Name—(Bahá 'u'llá h)—How
He has established such a unity and fellowship between us and the American people! If the
powers of the world were brought together, it would not be possible to have the hearts so
attracted to each other, and we here are assembled with such love at such a reception and love
one another with heart and soul! Behold what the power of Bahá'u'lláh has done and how He
made the people of the East and the West, the lovers of each other! Were it not for His power, it
would have been impossible to arrange this meeting. Praise be to God! We are all united and
agreed in heart and soul.' p. His walks alone, chanting in Persian, 'His wonders are resplendent
His power is perfect. His favours are bestowed. His mercy is abundant.' o. His sitting with
white and coloured children, giving His blessings to them while the Persian friends are
standing in His service. g. His bidding farewell to the friends and uttering the following
words: 'Glad-tidings, glad-tidings! The sun of Truth has arisen! Glad-tidings, glad-tidings! The
New Jerusalem has descended from heaven! Glad-tidings, Glad-tidings! The divine glad-tidings
are revealed! Glad-tidings, glad-tidings! The secrets of the Holy Books are unfolded! Gladtidings, glad-tidings! The Great Day has become evident! Glad-tid- [XIX:m:Rgo] ings, gladtidings! The banner of the oneness of the world of humanity has been raised! Glad-tidings, gladtidings! The tent of Universal Peace is set up! Glad-tidings, glad-tidings! The divine lamp is
lighted! Glad-tidings, glad-tidings! The merciful breeze is wafting! Glad-tidings, glad-tidings!
The promises and prophecies of the Prophets are fulfilled and evident! Glad-tidings, glad-tidings!
The Glory of Carmel has become reflected on the horizons! Glad-tidings, glad-tidings! The East
and West are embracing each other! Glad-tidings, glad-tidings! Asia and America, like unto two
lovers, are holding the hands of each other!'
Bm June BXBR. The Brilliant Proof, the manuscript of a book written by Mı́rzá Abu'l-Faḍ l, the
most noted Bahá 'ı́ writer and historian, was received and highly approved by 'Abdu'l-Bahá
Who asked me to give it to Mr Albert R. Windust of Chicago as a present and with the request
that it be published. When someone suggested to Him a visit to the beautiful country for
recreation, He refused, saying, 'We love the meetings of the faithful ones, not beautiful sightseeing trips. But first we must be faithful to God, then to His servants. Even if we have in the past
seen beautiful places and delightful sceneries, it was either for business and meeting people, or
while travelling.'
Then He wrote a wonderful tribute in honour of Au qá Riḍ á y-i-Qanná d, a true and a pioneer
servant of the Bahá 'ı́ cause, who died at 'Akká . 'Faithfulness,' as defined in this tribute, 'means
that I should be a wanderer in this mountain and desert! True faithfulness is when I become lost,
stripped from names and unconsidered; in the field of sacrifice to be a target for the arrow of
unfaithfulness! In short, I have but one request to make of the friends of His Holiness Bahá'u'lláh,
and that is to bow their heads at the Holy Threshold (the Holy Shrines) and ask for 'Abdu'l-Bahá,
the cup of martyrdom, so that in servitude to the Threshold of Bahá, He may sweeten His mouth
with a drop from the ocean of faithfulness!'
On the following day, at the request of Miss Juliet Thompson, a noted Bahá 'ı́ artist, 'Abdu'l-
Bahá consented to have His portrait painted by her. Later Mrs Smith of Philadelphia called
and asked for a name, and for advice concerning her health. 'Abdu'l-Bahá gave her a Persian
name, 'Tá bandih', meaning 'brilliant'.1 And his advice concerning health was, 'You must always
be happy and associate with happy and cheerful people and characterize yourself with the
characteristics of the Merciful One. For happiness has a connection with health preservation;
and from sorrow, diseases are born. The source of permanent happiness is spirituality and
merciful conduct which is not followed by sorrow. But physical happiness is subjected to a
thousand kinds of changes and transformations. Have you heard the story about the Emperor
who while looking into a mirror used to be sad and distressed and would wail, 'Oh! What a

Tá banda, Pers. light-giver, radiant, shining, brilliant, luminous.

!&!#
splendid and youthful body I once had; now how helpless it is! What a beautiful face I had, how
homely it has become! What a graceful form I had, how out of shape it has become!' One by one,
he used to recount all the good features of his physical equipment when he was young and then,
making comparisons, he would show forth his sadness. This is the end of physical happiness!'
A question concerning calamities and cataclysms was asked. 'Abdu'l-Bahá replied: 'The
links of the chain of existing things are connected by a universal law and divine or- [XIX:m:Rgg]
der, and all created things are linked together. It is impossible for any of the links to break
except by its relation to that universal law and order. Whatever happens is from the essential
requirements and is based on great wisdom. For it is a divine decree that grass should grow and
then wither; every green and verdant plantation eventually to dry up; every united body to
become dispersed; and every composition to be followed by decomposition. All these are from
the requirements of that universal law and the collective links that are interpreted as divine
decree or fate.'
'Abdu'l-Bahá at Monclair, N.J.
RC June BXBR. Here 'Abdu'l-Bahá rented a house for a few days and on the first evening
there, He went out for a walk, accompanied by Mı́rzá 'Alı́ Qulı́ Khá n and this servant. Oh!
What lessons of wisdom, justice and severance did He teach us that night! Indeed we learned
from Him in one hour more than we could have learned in many years from any school or
teacher. The following is one of the incidents of His life when He was a very young boy in
Baghdá d which He related to us that night, and which, indeed, is a clear evidence of His innate
and keen wisdom, His justice and fairness, His severance and detachment from material
things. 'Mírzá Hádí-i-Javáhirí, a very wealthy Persian Bahá'í died in Baghdád leaving a son,
three daughters and a great fortune. The son, Mírzá Músá was also a Bahá'í, but the daughters
were fanatical Muslims. A fierce fight started among these heirs because they mistrusted each
other and could not come to a decision as to how to divide equally among themselves their
father's immense fortune. Finally Mírzá Músá went to Bahá'u'lláh for help and assistance.
Bahá'u'lláh said, 'This is not my work, go to my Greatest Branch ('Abdu'l-Bahá)—will help you.'
Though I was but twelve years old, I at once summoned a reliable real estate man and asked him
to divide their estate into four equal parts. I also summoned a furniture dealer and asked him to
divide the furniture into four equal parts. Then I summoned an expert jeweller who divided their
jewellery into four equal parts. This plan pleased all the heirs. It took only from morning until
noon for the three experts to finish their work of dividing everything into four equal parts, and
then everybody was happy.
After a day or so, Mírzá Músá came to me and told me confidentially that he had in his
possession all his father's money in gold and nobody else knew anything about it. He wanted me
to have all that money for my services. I asked him to show me where the money was. He took
me to his room and produced a satchel full of gold. I locked the satchel, sealed it with wax and
ordered him to call his sisters in. When they came, I explained to them that it was unnecessary to
call an expert to divide the money, that it could easily be divided by themselves. Seeing the
satchel sealed with wax, all of them were satisfied and each one received one fourth of the
money. Though at that time I did not have any money, and I had to get along in the cold without
an overcoat because I could not afford to buy one, and my old turban needed to be changed, I did
not wish to take any of their money.'
Streams of big tears gushed forth from my eyes and in my heart I said 'No wonder you are
called Master.' Yea the citizens of Baghdá d and the inhabitants of 'Irá q always called Him
'Master', because He was the first one to settle their problems and adjust their affairs.
RR June BXBR. Concerning inter- [XIX:m:Rgl] ference in politics and meddling in government
affairs, 'Abdu'l-Bahá said, 'The people of Bahá are forbidden from interfering or meddling in
political affairs and in every country, they must obey the government and the law and order of

!&!$
the land.'
Rp June BXBR. Concerning material progress in Europe, 'Abdu'l-Bahá said, 'The material
progress of Europe shall reach a stagnant mark, that is, it will one day reach to the limit, and
everything that reaches a natural limit and then stagnates, surely must then decline. We are
hopeful that spiritual progress may reach and protect them from this fate. On the other hand all
those movements which are in a stage of birth and growth, face a sure progress. In those days
when we were leaving Ṭihrán for Baghdád, there was nothing in appearances to show the
strength that was in the Cause, but because the Cause of God was then like a young tree, full of
the power of growth and development, it was in reality even then destined to encircle the East
and the West; whereas the great and apparent absolute power of Náṣiri'd Dín Sháh was destined
to reach its decline and fade and vanish.'
That afternoon, seeing every seat in the house occupied and scarcely any standing room,
'Abdu'l-Bahá said, 'We do not look at the place of meeting, nay, rather we look at the radiant
faces and hearts of the friends.'
When someone inquired about His health, 'Abdu'l-Bahá replied, 'Physical health is of no
importance. The importance is in the spiritual health which has a lasting effect and ecstasy. The
more you think of the body, the worse it becomes. Therefore, it is better not to pay so much
attention to it. Today I drank a glass of milk. I feel much more comfortable. Why should man go
to so much trouble and hardship for eating?'
Rg June BXBR. After lunching at the home of Mr and Mrs Edsel, 'Abdu'l-Bahá started for New
York.
'Abdu'l-Bahá's return to New York
Mrs Florence Krug stated that her husband, Dr Krug, was having a change of heart, and that
he not only had ceased his opposition, but he was helping and encouraging her to serve the
Bahá 'ı́ Cause. 'Abdu'l-Bahá said, 'When the Muslims were beating Chief Mu'abadán (a Persian
fire worshipper)1 with the whip for drinking wine, (this was the old Muslim way of punishing the
violators of their prohibition law) he cried, 'O Arabian Muḥammad! What hast thou done! What
an influence Thou hast manifested!' Now it must be said, 'O Bahá'u'lláh! What hast Thou done!
What power is this that has transformed such people into captives of love and united the east
and the west!''
In the afternoon, 'Abdu'l-Bahá paid a short visit to Mrs Gary at her home; and from there,
passing through the military park, He went to the home of Mr and Mrs Hooper Harris, where a
meeting and dinner were arranged for Him.
RZ June BXBR. While sitting with a group of friends in the park, 'Abdu'l-Bahá said, 'What
revolutions have taken place (in the East) and what waves have risen from them until they
brought us here, and yet, what other waves are to rise! …
'My beginning and end is the Holy Threshold (the shrine of Bahá 'u'llá h). Whatever we have is
from that Threshold and to it we shall return. Were it not for His help and bounty, these souls
(the believers) would not be sitting here at your left and right. Where is Persia and where is
America!'
(To be continued)
XIX:., December '.*1 [XIX:X:RlB]
'Abdu'l-Bahá
Consider! Has anyone singly and alone accomplished without the aid of his contemporaries

Mu'abbid, pl. mu'abadá n: Pers. (fire) worshipper.

!&!%
any great thing in life? United members of an organism or assembly will be in power and able
to accomplish great deeds. Human beings singly and alone cannot fully achieve a great good
thing; in fact man cannot live solitary.
Therefore, life must be lived in unison in society; and when socially united, fully united,
they can do everything.
When one family is well united, great results are obtained. If this circle of unity be widened
so as to include and control the interests of an entire village to the extent that all the members
of its population are fully united and in perfect accord; the results will be accordingly. Now
widen the circle again! Let a city be united and the results will be still greater. Widen the
circle yet more and have the people of a country united; then, indeed, important results shall
be forthcoming. And if a continent is fully united and will unite all the other continents, then
is the time when the greatest result shall obtain.
XIX:., December '.*1 [XIX:X:Rmm]
'Abdu'l-Bahá
Every movement in the world of humanity bringing on its back unity and accord is good;
and every matter which creates discord and inharmony is evil. This century is a radiant
century. Its discoveries are many. Its inventions are great. Its undertakings are
multitudinous. On account of these great accomplishments, this century is superior to all
other centuries. But the greatest undertaking is the unification of language, because it is more
beneficial and productive of more pleasure than any other undertaking of this age. The unity
of language brings about great fellowship between hearts. The union of language is the cause
of the attainment of accord. It brings about the entire sweeping away of misunderstanding
between the people; it establishes accord between all the children of men. It gives broader
conceptions and greater vision to human minds, and today the greatest undertaking in the
world of humanity is to understand and make yourself understood. Every individual member
of the body politic, on account of the widespread of an auxiliary international language, will be
enabled to put himself in touch with the current events and ethical and scientific discoveries
of the age. An auxiliary universal language will give us the key—or the master key—to the
understanding of the secrets of the past ages. Through an international language every nation
in the future will be enabled to pursue its scientific discoveries very easily and without any
difficulty.
XIX:'/, January '.*. [XIX:BC:pCl]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter VIII
From the account of 'Abdu'l-Bahá's daily activities and words while in America, furnished us
by Dr Ḍíyá' Baghdádí, we have here taken some of the most significant passages, for the most
part never before published. Noteworthy in this number is a teaching on the Immortality of the
Soul.—Editor.
Immortality—A large and very important meeting was held at the home of Mrs Agnes S.
Parsons, in Dublin, N.H., on Z August BXBR, to which all Bahá 'ı́s and members of the summer
colony, many statesmen and their families were invited. He who is eager to learn the truth
about the immortality of the soul and is interested in the future life, let him study carefully
and meditate thoughtfully on the following address that was given by 'Abdu'l-Bahá at that
meeting:
'1. First, we must prove that there is no death for the world of [XIX:10:307] existence, or
existing bodies, because death means separation of the elements of a compound—the body.
!&!&
For example, all these contingent beings or created things which we can see are composed
of elements; that is, simple, single elements were composed or combined together, formed
infinite forms and, from every composition, a certain creature or object was created. Thus
from the composition of certain elements, this flower was created. As to the term, death, it
means the decomposition or separation of the simple, single elements and atoms, not their
destruction, for these elements are everlasting, indestructible and can never be lost. Then
we say this flower is dead or destroyed, we mean that its composition has been followed by
decomposition—only the order of its composition has been upset—but its original
elements are eternal. In the same way, man was created from simple, single elements.
Therefore, his death means separation of these elements, but they are everlasting and can
never be lost. Thus the term life means composition, and, death means decomposition, or
separation and transformation of the elements from one form into another. Just as the
transformation of the vegetable kingdom into the animal kingdom means death of the
vegetable, in like manner, the transformation of man from the physical world and the
separation of the elements (of his body) means the death of man. Then know, that there is
no death in the world of existence, at most, there is transformation from one condition to
another. But the human spirit is not a composition or combination of elements that must
be followed by decomposition. If it were a composition, then we might say it would die, but
because it is not a composition, therefore, it does not decompose or die. This is also
evident even in the simple elements and their parts (atoms, ions and electrons) where
there is neither composition, nor decomposition. And there is no question about that.
'2. While the body changes from one condition to another, there is no change or
transformation for the soul. For example, the youthful form of the human body will
become old, but the soul, remains the same; the body becomes weak, but the soul does not
become weak; the body becomes defective or paralyzed, but for the soul, there is no
change. How often a member may be amputated from a body, but the soul remains the
same, and never changes. Therefore, while the body undergoes changes, the soul does not
change. And because the soul does not change, it is immortal. For the pivot or the main
thing in mortality is change and transformation.
'3. In the world of dreams, the human body lays helpless; its powers lacking; the eyes do
not see; the ears do not hear, and the body does not move. But the soul sees, hears, travels
and solves problems. Therefore, it becomes evident, that by the death of the body, the soul
does not die; in the passing away of the body, the soul does not perish; when the body
sleeps, the soul does not sleep, nay, rather, it comprehends and discovers things; it flys and
travels.
'4. The body may be here, but the soul can be present in the east or west. While in the
west, it manages the affairs of the east, and, in the east, it discovers the things of the west.
It organizes and runs the vital affairs of nations. While the body is in one place, the soul
travels in different countries and continents. In Spain, yet, it discovers America. Thus, the
power and influence, which belong to the soul, are lacking in the body. The body does not
see, but the soul sees and explores. Therefore, its [XIX:10:308] life does not depend upon
the body.
'5. There can be no effect without a cause. It is impossible for the cause (for example, the
sun) to perish, and its rays and light continue to exist; the fire to be extinguished, and its
heat still be felt; the light to be blown out, and the lamp continue to shine; the mind to be
gone, and the intellectual faculties remain. In brief: there is no effect without a cause, and
as long as the effect exists, or inasmuch as the effect exists, the cause must also exist. Thus,
though His Holiness Christ appeared nineteen hundred and twelve years ago, His work has
lasted until this very day; His kingdom is evident; His influence is wonderful. Is it possible
for that Spirit of God (Christ) to be of the mortal and such great work of His should stay
!&!'
immortal? Then it is evident that He, that Source of eternal light and everlasting
outpourings (Christ) is the cause of the existing signs of His work.
'6. Every created thing has a definite form or shape at a time. It may be a triangle, or
square or pentagon (a figure of 5 sides and 5 angles). It is impossible for an object to take
on different forms at one time. For example, this rug is an oblong square. Is it possible for
it to become circular? It is impossible unless its shape is changed into a round form. Thus
while it is impossible for any of the created bodies to appear in different forms at a time,
the human soul possesses all forms and shapes at a time. The soul then does not need to be
changed and transformed from form to form and cast out one shape to take on another
shape and figure. And because the soul is independent of change and form, therefore, it is
not matter and is immortal.
'7. When man looks at creation, he finds two things—the tangible and the intangible. The
tangible things are such as the mineral, vegetable, and animal kingdoms. Whatever can be
perceived by the senses, namely, that which is visible to the eye, heard by the ear, detected
by the nose, felt by the touch or hand, and tasted by the mouth, all these are subject to
change. But the intangible cannot be perceived by the physical senses. Like the mind and
knowledge or science, these, are intangible realities (realities that must be reasoned out)
and are not subject to change and transformation. The eyes do not see them, and the ears
hear them not. It is impossible for knowledge, which is an intangible reality to be
transformed into ignorance. In like manner, the soul belongs to the intangible realities,
therefore, it neither changes nor perishes. However, he who has insight, spiritual, and
merciful, will find that the human soul was never and will never be of the perishable. He
perceives that all things have been always with him and are under his shadows. He finds
himself eternal, everlasting, ever living, immortal and submerged in the lights of the
Exalted Lord. For he has spiritual perception and susceptible conscience and is not limited
by the rules of mind and human senses. But he who is lacking in insight and a pure
conscience, always finds himself desperate, and of the dead. Whenever he thinks of death,
he becomes alarmed and believes himself to be of the perishable. But the blessed souls are
not like that. They know that they are immortal, full of light, and will never die like unto
the disciples of His Holiness Christ. That is why at the time of martyrdom and death, the
Bahá'ís are in the utmost happiness, because they know that there is no death or
annihilation; at most, it is this: that the body vanishes but the soul is eternal and immortal
in the divine realm.' [XIX:10:309]
A lady asked, 'Why is it that all the Divine Manifestations have always appeared in the form
of man and not woman?' 'Abdu'l-Bahá explained that the greatest work of women is to be the
mother of the Divine Manifestation. Then He laughed heartily, and said, 'Though women are
equal to men as far as capacity and faculties are concerned, yet, no doubt men are stronger.
Even among the animals, such as pigeons, sparrows, peacocks, etc., a distinction (between male
and female) is evident.'
__________
On His return to His apartment in New York on Bl July, 'Abdu'l-Bahá was met by a number
of friends and inquirers. A lady physician asked an interesting question, 'Why should we have
so many disasters and catastrophes in the world?'
'Abdu'l-Bahá , 'There are two kinds of disasters. (U) Those that are caused by immoral deeds
and vice, such as, untruthfulness, hypocrisy, dishonesty, injustice, etc. Undoubtedly, bad deeds
have evil results. (b) Those that happen because of the essential requirements of the world of
creation; the universal divine law, and the universal relations that are inevitable such as the law
of change and transformation, death and life. Thus, it is impossible for a tree not to dry up, and
life not to end in death.'

!&!(
__________
The Syrians of Boston invited 'Abdu'l-Bahá to their club on Ro July BXBR, and anxious to
know if the Arabic language would in time be the international language. 'Abdu'l-Bahá said:
'No!' 'Then, how about the Esperanto language?' someone asked. 'A few weeks ago,' 'Abdu'l-
Bahá replied, 'I sent a letter from New York to one of the Esperanto leaders. I wrote that if they
hold a conference for representatives from different races and rulers of different countries to
consult about this language and promote it then it will become universal.'
__________
Question: 'Does not the Essence of Divinity—God Himself—appear in the flesh?'
'Abdu'l-Bahá : 'The Essence of Divinity—God—is sanctified above ascent, descent, and
appearance. The lights of His qualities are manifest or reflected in the mirrors of the hearts of
His Holy Manifestations.'
Question: 'What is the meaning of 'Everything is in everything'?'
'Abdu'l-Bahá : 'It means the transference or transformation of created bodies into infinite
forms of creation. Every indivisible electron is transformed into all the forms of creatures and
everything travels or moves in everything.'
__________
On pC July BXBR, Mı́rzá 'Alı́ Akbar Nakhjavá nı́, who came to this country in those days and
served faithfully as one of the Persian party in the service of 'Abdu'l-Bahá , said, 'How powerful
and effective your words are!' 'Abdu'l-Bahá : 'This is not my power, nay, rather, it is the power
of My Father. This work, is His work.' Then turning to the friends assembled, He continued:
'Confirmation is something different than capacity, knowledge and mind. How many
unimportant souls have discovered important matters. How many souls have endured hardships
for years to explore the North Pole, yet, Admiral Peary reached it. But the real point must be
explored. Because he was confirmed, Columbus, with just a trifle of trouble, discovered America.
The disciples of His Holiness Christ, though outwardly considered degraded, have accom-
[XIX:BC:pBC] plished that which Napoleon could not accomplish. They transformed the very
nature of the world. From this it becomes evident that affairs are carried out through
confirmation.'
__________
'Abdu'l-Bahá on pB July BXBR, visited the Henderson Summer School about twenty–five miles
from Dublin, N.H. 'Twenty years ago,' said Dr Henderson, 'not a single summer school could
be found anywhere, but now, there are hundreds of them in this country.'
'Abdu'l-Bahá : 'Every praiseworthy thing spreads rapidly. But the children must first be
taught about religion, that they may become faithful and honest.'
XIX:'', February '.*. [XIX:BB:pol]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter IX
From the account of 'Abdu'l-Bahá's daily activities and words while in America, furnished us
by Dr Ḍíyá' Baghdádí, we have here taken some of the most significant passages, for the most
part never before published. Noteworthy in this number is a teaching on the solution of the
economic problem.—Editor.
He who is interested in the economic problem and its future solution, let him study the
following from a Tablet (or letter) written by 'Abdu'l-Bahá to Mrs A. S. Parsons, of
Washington, D.C.

!&!)
'The solution of the economic problem should begin with the farmer and then all other
classes. For the number of farmers compared with other classes is more than double.
Therefore, it is only proper to begin with the farmer who is the first real worker in society.
'A group of efficient people or a committee should be elected and the whole village be
under its management. Also, a general Storehouse should be established, and a secretary
appointed. At the time of harvest, a certain percentage of all crops must be given to the
general storehouse, under the supervision of the committee. This storehouse should have
seven revenues or incomes: (1) Income taxes. (2) Taxes on animals. (3) Property or
anything left without an heir. (4) Lost and found, that is, things found and unclaimed. (5)
One third of all treasures or things dug out and excavated from the earth, must go to this
Storehouse. (6) One third of all the mines must go to the Storehouse. (7) Voluntary
contributions.
'In short, the Storehouse should also have seven expenses, as follows: (1) An
appropriation to pay the expenses of the Storehouse itself, and for public health. (2) To
pay one tenth of the storehouse income as government taxes. (3) For government taxes on
animals. (4) A home for the orphans. (5) A home for the aged. (6) Schools. [XIX:11:347]
(7) For the support of the poor.
'As to the first, the income tax must be collected in the following manner, for example:
When all the income of a person amounts to $500 and his necessary expenses amount to
$500, he should be exempt from paying taxes. Another person whose expenses amount to
$500, but his income is $1,000, should pay one tenth of his income for taxes, because he has
more than he needs for his living and can afford to pay one tenth of his income without
trouble. Another person whose expenses are $1,000 and his income, $5,000, should give
one and a half tenths of his income, because he has more than he needs. Another person
whose necessary expenses are $1,000, and his income is $10,000, should give two tenths
because he also has more than what he needs. Another person whose expenses are $4,000
or $5,000 and his income is $100,000, should give one fourth. Another person, whose
income is $200, and his actual needs, just to exist on, amount to $500, who does his best in
his work, but has had poor luck with his crops, such a person should receive help from the
storehouse, that he may not starve, but have a decent living.'
'In every village the necessary means of support for all the orphans must be appropriated
from the storehouse. Also for the aged, the helpless, the unemployed, education, public
health—for all these, appropriations must be made from the storehouse.'
'In case there is a surplus (in a storehouse) it should be turned over to the National
Treasury for national expenditures.'
'By adopting such a system, every individual in society would live in the utmost comfort
and happiness. The different degrees would remain secure and undisturbed. Because the
difference in degrees are of the essential requirement for society. Society is like unto an
army. For an army, a marshal is needed, a General is needed, a Commander is needed, a
Captain is needed, and a private soldier is needed. It is impossible to have them all of one
rank. The preservation of different ranks or degrees is necessary. But every private soldier
must live in the utmost ease and comfort. Likewise, for every city, a judge is needed, a
merchant is needed, the wealthy is needed, a tradesman is needed, a farmer is needed, etc.
No doubt, these different ranks must be preserved, or else, the general law and order will
be upset.'
__________
Question: 'Will the ancient glory of the East ever returns?'
'Abdu'l-Bahá : 'The East will be better. How many great souls came to the world; how many

!&!*
of the wealthy; what kings sat on the thrones of honour and glory; what charming people were
the models in the world's pleasure circle! What was their end? All their glory, life, pleasure and
vigour, have perished. But the song of the beauty of Joseph is still conquering the world, and the
glory of the disciples is still enduring, and their hard labour is the cause of eternal life.'
__________
Question: 'What is your opinion about the New Messiah of the Theosophists?' [XIX:BB:pom]
'Abdu'l-Bahá : 'The Theosophists are educating a child in European schools, that he may
become the Promised One (Messiah) of all nations. What thoughtlessness this is! God must
choose the Promised One, not the creatures. A lamp lighted by the creatures, will be
extinguished; but the Lamp of God is ever shining. He who is educated by the creatures, will
always be dependent upon the creatures. How can he bestow everlasting wealth? It is just as if a
person wishes to make a sun out of a lamp, oil and wick.'
__________
On Bm July BXBR, 'Abdu'l-Bahá hinted that soon He expected to leave the city of New York,
and from that moment, many of the believers wept as they felt the sting of His separation.
Later, referring to the great spiritual souls who would appear among the believers, He said,
'My health and the heaps of work are my obstacles, otherwise it could be possible to inspire
certain extraordinary souls from amongst the friends, and not until such souls are developed can
the original aim be achieved. At present, some have acquired zeal and capacity. But those who
would be chosen, are other persons. Mullá Ḥasan and 'Abdu'l-Bahá were sent by the Mujtahid
(Persian High Priest) to Bahá'u'lláh in Mázindarán. As they saw Bahá'u'lláh, their souls became
so inspired and vivified, that night and day, they did not have any rest for one moment, after
suffering bitter persecution and ordeals, Mullá 'Abdu'l-Bahá gave his life in the field of sacrifice,
and ascended to the Abhá Kingdom. Likewise, Shaykh Hindí, who was sightless, after meeting
Bahá'u'lláh in Mázindarán, spent the whole night singing until morning. Such souls in the Cause
of God must be of the elect. Such souls are qualified to be in the field of service and self-sacrifice.'
__________
On RC August BXBR, Mr F. Mortensen of Chicago, formerly of Minneapolis and Montana
arrived at Green Acre. Not having money to buy his railroad ticket, Mr. Mortensen chose to
ride on the bumpers, between the wheels under the cars of the train, flirting with death, from
Minneapolis to Green Acre. He mingled with the friends, and not a soul knew anything about
him. But 'Abdu'l-Bahá picked him out at once and with utmost kindness, He said to him, 'You
are my guest here.' He kept him a few days and gave him money to go home happily. The
outside world will never know how generous 'Abdu'l-Bahá was. Suffice it to say that every
day of His life, whether in poverty stricken Palestine, or in turbulent Syria and Egypt: in
European countries or in rich America,—'Abdu'l-Bahá was ever-ready to give a helping hand
to anyone who went to Him for help. For one of His titles was, 'the Father and Friend of the
Poor'. Just imagine! Now comes a poor pilgrim who has to return to Persia or some other
country, who has no money. Then there is the sick and the helpless. There comes the student
seeking money for education. Here is a friend out of work, and there is another under a heavy
debt. In short: He was the helper of all; and in order to do that, how many days would He
deprive Himself [XIX:BB:poX] from even the necessary food and comfort, that other sufferers be
relieved. Yes, He would even give away his garments to men who needed clothing. Moreover,
God only knows, how many innocent prisoners were made free by Him. How many sons were
returned to their lonely mothers after they were drafted for duty in Turkish battles. How
many stolen properties were recovered and given back to their owners. How many have lived
a happy life, and how many are still enjoying the blessings of His inexhaustible bounty. And
all this was only a part of 'Abdu'l-Bahá 's work in this world.
__________

!&#+
Speaking of man's heedlessness, 'Abdu'l-Bahá said, 'As long as the Divine Manifestations are
among the creatures, the people do not appreciate them. They curse and insult them. But after
their departure, they worship them, and many of the people, like these who are now camping
outside of Green Acre, would live a solitary life. Even they persecuted Columbus and some of the
ancient doctors and philosophers, as Socrates; but later, they began to glory in their praise.'
__________
A minister from Portsmouth: 'The fanatics are persecuting me because I write and preach
on your teachings.'
'Abdu'l-Bahá : 'In every affair, firmness brings forth good results.'
__________
A lady: 'I am unhappy today. I am not contented with myself.'
'Abdu'l-Bahá : 'This is the sign of progress. He who is contented with himself is a
manifestation of Satan, and, he who is not contented with himself, is a manifestation of the
Merciful One. He who worships himself (selfish) can never progress, but he who finds faults in
himself will try to perfect himself and will progress. If a person has one thousand good qualities,
he must pay no attention to them, nay, rather he must try to find his own faults. For example: If
a person owns a building, properly decorated and strongly built, but if there is a crack in one of
its walls or ceiling, undoubtedly he must forget everything else and start to repair the crack.
Moreover, absolute perfection is not possible for man. Therefore, no matter how much he
progresses, still he remains imperfect and there is a higher degree of perfection than his. And
whenever he looks at that higher degree, he cannot be contented with himself. That was why
when someone called His Holiness Christ, 'Good Master!' He replied, 'There is only One Good, that
is God'.' The lady, 'I always speak on unity and the brotherhood of man. I am very happy to
see you in this country and hear these wonderful teachings. I am going west to spread this
message.'
'Abdu'l-Bahá : 'We must strive that hatred and opposition may pass away, and the souls may
become free from the chains of superstitions. You must serve in this path and be the cause of
unity of mankind.'
On Rp August BXBR, on his way to Malden, 'Abdu'l-Bahá stopped at the home of Miss Farmer
to say good bye. Many of the friends were present and it was a sad, sad hour. The most
eloquent tongue [XIX:BB:pgC] and the pen of the world's best writer can never and will never
be able to describe how happy the true believer was on meeting and, how sad he became on
leaving Him. That is why whenever the hour of separation was at hand, you could see the eyes
streaming with tears. 'We have finished our work here,' said He. 'We have planted a seed. Souls
have become very much attracted and uplifted. Everyday I used to see presents, such as flowers,
fruit, honey and candy, sent here by unknown friends. This was an evidence of their sincerity and
wholehearted faith.'
__________
An explanation
We wish to mention here in regard to the 'unfortunate event' referred to in the article
''Abdu'l-Bahá in America' by Dr Ḍı́yá ' Baghdá dı́, which appeared in the October BXRm Star of the
West, as occurring in Philadelphia, that this event was in no way connected with 'Abdu'l-
Bahá 's association and contact with the people of Philadelphia, but occurred in His own
entourage. His visit to Philadelphia was most happy in every respect as regards His reception
and experience in that city.
The dates given for the visit of 'Abdu'l-Bahá to Philadelphia in the October Star of the West
were in error owing to an incompatibility in the translation of the Oriental calendar in which

!&#!
the Diary of Mírzá Maḥmúd, who wrote the official account of 'Abdu'l-Bahá 's visit to America,
was recorded. Upon investigation we find that the dates throughout this article as given in the
Western calendar, are one day off, and should have been as follows:
'Abdu'l-Bahá arrived in Philadelphia on the afternoon of Saturday, m June BXBR. He spoke in
two prominent churches, the Baptist Temple and the Spring Garden Unitarian Church on
Sunday, X June, and He spoke at the home of the Revell's on Monday, BC June and left for New
York in the afternoon of BC June BXBR.
'Abdu'l-Bahá was so pleased with the friends and the people, enjoyed the hospitality of the
Revell family at their home and everything was so lovely that He Himself testified in writing in
the following Tablet to M. Hippolyte Dreyfus-Barney of Paris, France, BC June BXBR, how
wonderful were the Abhá confirmations while He was in Philadelphia:
'O thou kind friend! Due to an invitation extended by two ministers and the plea of the
friends of God, I went to Philadelphia for a few days. Two splendid meetings were held at
two churches and according to my incapacity I spoke. But the confirmations of the
Kingdom of Abhá were all encompassing and evident like unto the sun. Though we are
poor, yet He is the Possessor of Wealth. In short, the blessed verse (of Bahá'u'lláh) 'And we
shall make victorious whosoever arises to serve My Cause with the armies of the Supreme
Concourse and a contingent of near angels,' has become clear and manifest. …'
__________
(For details of 'Abdu'l-Bahá 's visit to Philadelphia, we would refer the readers to the Star of
the West of Ro June BXBo, and also Bp July BXBo).
XIX:'*, March '.*. [XIX:BR:pgZ]
The spring season
'Abdu'l-Bahá, in many of His Writings, draws a wonderful analogy between the material
season of spring and the spiritual springtime. We have gathered only a few of these important
teachings for the compilation which follows.—Editor. [XIX:BR:pgm]
When spring comes there is a divine wisdom in its appearance. God has a special object in
renewing the earth with its bounty. For the dead earth is again made to blossom so that the
life of plants and flowers may continue and be reproduced. The trees put forth their leaves
and are able to bear all kinds of delicious fruits. All the birds and animals, everything with
soul-life is rejoiced and rejuvenated in the coming of spring. If this does not come to pass, it is
not spring; it may be autumn. But it is possible that spring may come and yet a tree rooted in
bad ground will be deprived of its vivifying powers. Or a fruitless tree may not bear, although
the warm sun and vernal shower are descending upon it.
So likewise an evil soul may derive no benefit, produce no fruit from the coming of a
Manifestation of God. The divine springtime which brings forth spiritual flowers in other
souls fails to beautify the soul that is evil. In general, however, just as everything is vivified,
refreshed and renewed by the bounty of the literal spring, so every soul receives some degree
of illumination and growth from the Manifestation when He comes. He is the Divine Spring
which comes after the long winter of death and inaction. The wisdom of God is seen in His
coming. He adorns the soul of man with new life, divine attributes and higher spiritual
qualities. By this the soul is enlightened, illumined. That which is dark, gloomy and
forbidding becomes light, hopeful and productive of new growth. So in the Divine Springtime
the blind receive sight, the deaf are made to hear, the dumb speak, the timid become
courageous and the heedless awaken to new realizations. In short they have become the
image of that which God planned them to be and which the heavenly books promised shall be
the true station of man. This is the power, purpose and virtue of the Heavenly Spring.

!&##
(Ten Days in the Light of 'Akká, p. gZ.) [XIX:BR:plC]
The time has arrived for the world of humanity to hoist the standard of the oneness of the
human world, so that solidarity and unity may bind together all the nations of the world, so
that dogmatic formulas and superstitions may end, so that the essential reality underlying all
the religions founded by the Prophets may be revealed.
That Reality is one.
It is the love of God, the progress of the world, the oneness of humanity.
That Reality is the bond which can unite all the human race.
That Reality is the attainment of the benefits of the most great peace, the discarding of
warfare.
That Reality is progressiveness, the undertaking of the colossal tasks in life, the oneness of
public opinion.
Therefore strive, O ye people! and put forth your efforts that this Reality may overcome the
lesser forces in life, that this King of Reality may alone rule all humanity.
Thus may the world of mankind be reformed. Thus may a new springtime be ushered in
and a fresh spirit may resuscitate mankind.
The individuals of humanity, like refreshed plants, will put forth leaves and blossoms and
fruit, so that the face of the earth will become the long promised and delectable paradise, so
that the great bestowal, the supreme virtues of man will glisten over the face of the earth.
Then shall the world of existence have attained maturity.
This is my message.
XIX:'*, March '.*. [XIX:BR:pZm]
'Abdu'l-Bahá in America
Dr Ḍı́yá ' Baghdá dı́
Chapter X
From the account of 'Abdu'l-Bahá's daily activities and words while in America, furnished us
by Dr Ḍíyá' Baghdádí, we have here taken but a few quotations, for the most part those never
before published. The Addresses of 'Abdu'l-Bahá in America were published in early volumes of
this magazine and later collected and published in book form in two volumes under the title, 'The
Promulgation of Universal Peace'.—Editor.
Question: 'You have made it clear to us that the soul is immortal, but what will become of
the soul of the wicked and the unbeliever in the next world?'
'Abdu'l-Bahá : 'All realities and souls or spirits are immortal. Even the soul of the unbeliever
and the spiritually defective are immortal. But when these are compared with holy souls and
sanctified spirits, they are not worth mentioning. It is just like this wood, which has an existence,
but in comparison to the existence of man, it is as if non-existent.'
Question: 'Is it right to take revenge in the case of a criminal, and, how can crimes be
controlled?'
'Abdu'l-Bahá : 'People have no right to take revenge. But the government must protect the
lives, property and honour of the people. The more material education is increased, the greater
will be the temptations for committing crimes. But spiritual education is an inspiration for
benevolent deeds and human perfections. We are hopeful that crimes may pass away, and day
by day the spiritual perfections increase.' [XIX:BR:pZX]

!&#$
Question: 'What relation has nature to God? Is God in all things, or is He an independent
power and nature is His creation?'
'Abdu'l-Bahá : 'Some of the philosophers believe that God is an Infinite Reality. That a spark
from that Infinite Reality exists in every human being. That God is the possessor of the greatest
power. That all contingent beings—all created things—manifest or express Him according to
their capacities. Thus the Supreme Being, the Creator, is transfigured into infinite forms. This is
the theory of Plato. But we explain that the Supreme Being, who is knowable to the mind,
comprehended and understood by us, is He who dominates and animates all things. That all
things are like the elements, and, He is like the spirit, which animates and dominates them. Even
like the human body which is composed of elements, is animated and dominated by the soul.
Also, compared with the human body, all matter as a whole, is animated and dominated by a
Power—the Supreme Being. But the Real Supreme Being is not He who is knowable, who can be
comprehended by the limited, finite human mind; nay, rather, He is Himself, the One who exists,
animates and dominates by Himself, and by Whom all things are created. All things are the
product of His work and He rules all things.
'We call Him the Supreme Being because we need a term to express ourselves, not that He can
be comprehended by us. Our aim is to explain about how things find their existence. All things
find their existence in two ways. One, by manifestation, the other, by emanation. For example
this flower has appeared on this tree. This is called realization by manifestation. The other, is
like these rays which emanate from the sun. This is called realization by emanation. In like
MANNER, ALL CREATED THINGS HAVE EMANATED FROM THAT REAL SUPREME BEING—GOD—AND
THEREFORE, NATURE AND ALL CREATION ARE FROM HIM AND NOT HE FROM THEM.'
__________
Question: 'Did God create evil in the world?'
'Abdu'l-Bahá : 'In the world of existence there is no evil. Evil is nothingness and whatever is in
existence is good. Ignorance is evil, and that is the absence of knowledge. Evil has no material or
outward existence. Thus, evil is the absence of good; poverty is the absence of wealth; injustice is
the absence of justice; imperfection is the absence of perfection. These opposites are referred to
absence or nothingness, not to existence.'
__________
'Abdu'l-Bahá made a unique differentiation between the different types of the rich and the
poor when He said:
'The patient poor are better than the thankful rich. But the thankful poor are better than the
patient poor. And the best of all is the rich-giver who is free from temptations or tests, who
becomes the cause of the happiness of mankind. Though through thanksgiving blessings are
increased, yet the most perfect thanksgiving is through giving, and the station of giving is the
highest of all stations. Just as it is said in the Qur'án, 'Ye shall never receive blessings until ye give
of that which ye love.' [XIX:BR:pmC] A king at the time of his death wished he was of the poor
class. 'I wish I was poor!' he exclaimed. 'In the first place, I would not have ruled with injustice,
and, in the second place, at the last moment, I would not be in such a state of remorse and
regret!' A poor man who heard him say this exclaimed, 'Thank God that at the time of death, the
kings wish to be poor, but we, the poor, at the time of death never desire to say we wish we were
kings'!'
__________
Green Acre: 'Abdu'l-Bahá visited Miss Sarah Farmer, the founder of this Bahá 'ı́ Centre. He
called on her not because she was an idealist and a sincere lover of mankind, but because she
was an invalid. For one of 'Abdu'l-Bahá 's ethical laws was to visit the sick and cheer the
invalid. He would even call on his bitter enemies whenever they were ill and help them in the

!&#%
time of need.
'Abdu'l-Bahá said: 'Green Acre must be made the centre for the investigation of reality, not
that everybody should come and use it as a place of propaganda for his own ideas and benefits.
The Shining Reality which is the Spirit of the world today is One and not many.'
__________
On Rg August BXBR, Bahá 'ı́s from Boston and Green Acre came to see Him and in the
afternoon, He addressed the New Thought Society in Boston. On the following day, when a
group of old faithful believers came to see Him, he said, 'This meeting is an evidence of
faithfulness that we have not forgotten each other. In the world of existence, there is no greater
quality than faithfulness. Love cannot be disturbed by the passing of time. Consider how faithful
were those souls in Persia, who while under the sword, remembered Bahá'u'lláh, and neither
calamities, nor sufferings could prevent them from remaining loyal, and on the altar of sacrifice,
they cried from their hearts and souls, 'Yá Bahá'u'l-Abhá!' (O Thou Glory of God!) This is the
quality of faithfulness!'
Montreal: While riding through the City with Mr Sutherland Maxwell, 'Abdu'l-Bahá said,
glancing at a school:
'Because of the fact that in these schools only material things and natural philosophy are
being taught, therefore, no genius students of great mental power can be found. Whenever
divine and natural philosophy are studied together, then there will be wonderful souls and
greater progress can be achieved. This was the cause of progress in (ancient) Greek schools.
They used to teach both divine and natural or material philosophy.'
Passing by a Unitarian Church, he remarked, 'Tomorrow we will raise the divine call in this
place.' On approaching the Church of Notre Dame, he stopped to see it for a few minutes.
'Behold what the eleven Disciples have done: What a self-sacrifice did they display! This I say
unto you, that you should walk in their footsteps. When man becomes severed (from worldly
things) he will transform a world. The disciples of Christ held a meeting up on the mountain and
made agreements with each other to endure any sort of calamity; to regard every ordeal as a
blessing and every difficulty as an ease; the [XIX:BR:pmB] married man was to free his wife; the
bachelor to remain single, sacrificing comfort and life. That was the way it happened. As they
descended from the mountain, every one of them hastened in a certain direction, never to return!
This is how they left behind them such achievements as a souvenir. After His Holiness Christ, the
disciples indeed, became earnestly selfless, not selfless in words.'
__________
To 'Abdu'l-Bahá , thrift and economy had but one place, where He surely practiced them
that one place was no other than Himself. For example. On leaving the Windsor Hotel, in
Montreal, He wanted to board a street car. 'A taxi cab will be more comfortable for you,'
someone suggested. 'Abdu'l-Bahá replied, 'That is nothing. In this way one dollar difference is
saved.' But when He reached the Maxwell home, lo and behold! the first thing He did was to
see the butler, the nurse, and the maid, and give to each one a five dollar gold piece!
__________
On p September BXBR, one of the first callers was the President of the Montreal University.
To him 'Abdu'l-Bahá explained the Bahá 'ı́ Principles and in conclusion He added, 'These are
the aims of the people of Bahá'u'lláh. Do you not wish to do the same work? You also should
strive that the real oneness of the world of humanity may be realized; that mankind may be free
from prejudices and relieved from wars and conflicts. It is for this that we are striving. His
Holiness Bahá'u'lláh has opened a wide door for all. For example, at a time when people of
different religions, countries, races, and nationalities, believing each other to be infidels, cursed
and outcast, He addressed the inhabitants of the world, saying, 'O people! of the world! Ye all are

!&#&
the leaves of one tree and the fruits of one branch'.'
__________
Speaking of children, said: 'Children are the adornment of the house. A house without a child
is like a house without light.' Turning His face to Mr Maxwell and to all the gathered friends,
He continued: 'You must adhere to whatever is the cause of happiness of the world of humanity.
Show affection to the orphans. Feed the hungry. Clothe the needy. Give a helping hand to the
unfortunate. Then you will be favoured at the Divine Court.'
__________
On Z September BXBR, addressing the public in the parlour of the hotel in Montreal, 'Abdu'l-
Bahá said: "Just as in the physical world there are four seasons, in the world of religion there is
also a divine spring season and spiritual springtime. When the divine outpourings cease, the
trees of existence lose their freshness, and lack of life prevails on the farms, then it is like winter.
The souls become depressed and low; the country of the hearts becomes choked with weeds and
thorns; not a rose and not a flower; no beauty, no charm, and no pleasure. Therefore, the divine
springtime starts again. This is the divine law and the requirement of the creative world; this is
the cause of the continuous appearance of the Holy Manifestations and the renewal of religious
laws and ordinances."
Reprint book 10
Vol. XX, Nos B–BR (April BXRX—March BXpC)
Vol. XXI, Nos B–BR (April BXpC—March BXpB)
Vol. XXII, Nos B–BR (April BXpB—March BXpR)
Vol. XXIII, Nos B–BR (April BXpR—March BXpp)
Vol. XXIV, Nos B–BR (April BXpp—March BXpo)
and
Vol. XXV, Nos B–BR (April BXpo—March BXpg)
XX:6, July '.*. [XX:o:BCB]
'Abdu'l-Bahá1
The most blessed condition is the condition of prayer and supplication. Prayer is
conversation with God. The greatest attainment or the sweetest state is none other than
conversation with God. It creates spirituality, creates mindfulness and celestial feelings,
begets new attractions of the Kingdom and engenders the susceptibilities of the higher
intelligence.
Prayer and supplication are so effective that they inspire one's heart for the whole day with
high ideals and supreme sanctity and calmness. One's heart must be sensitive to the music of
prayer. He must feel the effect of prayer.
Man becomes like a stone unless he continually supplicates to God. The heart of man is like
a mirror which is covered with dust, and to cleanse it one must continually pray to God that it
may become clean. The act of supplication is the polish which erases all worldly desires. …
Prayer is a key by which the doors of the kingdom are opened. There are many subjects
which are difficult for man to solve. But during prayer and supplication they are unveiled.
XX:=, August '.*. [XX:g:BpC]
The uniting power
'Abdu'l-Bahá
Praise be to God that the Divine Cause in this Bahá 'ı́ dispensation is one of absolute love

Refer also to the Star of the West VIII:b, pp. bF–bF and XVI:e, p. cbb.

!&#'
and of pure spirituality. It is not of this kingdom the earth, for it is not war and distress, nor
the oppression of one people by another. Its army is the love of God; its victory is the ecstasy
of the knowledge of God; its battle is that of Truth—the exposition of the Word; its warfare is
against selfishness; its patience is its reserve; its entire meekness is its conquering power; and
its love for all is a glory forevermore. In a word it is a spirit and it is love.
__________
It is for us to consider how we may educate men that the darkness of ignorance and
heedlessness may disappear and that the radiance of the Kingdom may encompass the world;
that the nations of men may be delivered from selfish ambition and strife, and be revivified by
the fragrance of God; that animosity and hatred may be dispersed and wholly disappear.
While the attracting power of the love of God so completely unites the hearts of men that all
hearts beat as a single heart; that the arteries of all mankind may pulsate with the love of God;
that contention and war may utterly pass away, while peace and reconciliation lift their
standard in the midst of the earth.
__________
Bahá 'u'llá h made the utmost effort to educate (His people) and incite them to morality, the
acquisition of the sciences and arts of all countries, kindly dealing with all the nations of the
earth, desire for the welfare of all peoples, sociability, concord, obedience, courtesy,
instruction of their children, production of what is needful for the human race, and
inauguration of true happiness for mankind.
__________
The existent world needs a uniting power to connect nations. There are various uniting
powers in the world. … All these uniting powers are ineffective and perishable. The only
uniting power which can connect all hearts and last forever is faith in God and love for Him.
This is the only enduring power, the one that never perishes.
__________
It is God's Will that the differences between nations should disappear. Those who help the
cause of unity, are doing God's work. Unity is the Divine Bounty for this brilliant century.
XX:=, August '.*. [XX:g:BoX]
The Holy Land today
Ruth Ellis Moffett
A visit to the Holy Land, where every stone, every corner and every path speaks with
historic memories and palpitates with stories of the Old Testament Prophets, and the life of
Jesus the Christ, requires deep preliminary study and careful preparation. One needs
especially a spiritual preparation to penetrate the profound mysticism which surrounds and
illuminates the countryside of Galilee, Samaria and the hills of Judea, and then they might be
able to picture just a little of the lives of those simple but great characters of the past as they
lived and suffered and prayed.
The history of the Holy Land loses itself in the dim mists of the ages. There is an ancient
legend that 'Akká was the home of Adam. Here legend and history weave a fairy like pattern
of the past.
Picture for yourself a narrow strip of rough, rocky, mountainous land between two great
reservoirs of pure air—the Mediterranean Sea and the Great Desert. The atmosphere has a
singular purity and translucent quality, so that the colours must be mixed on the palette of the
imagination with the most mellow and delicate tints.
Next sketch rapidly, many rocky, barren, mountain ranges, several large sandy plains, a few
small valleys capable of being cultivated. Paint in vivid colours a heterogeneous mass of all

!&#(
kinds of people, with [XX:g:BgC] differing customs, costumes, standards of living, and grades of
development. These, all unamalgamated and warring with each other until England reaches
out a rescuing hand, restraining and bringing a semblance of order out of chaos.
We find in this little strip of land, no longer than from Albany to New York City, the Bridge
of Sighs of history. It is the bridge between the north and the south, the connecting link
between the east and west. It is the footstool of kings, the keynote of empires, the battlefield
whose soil is stained with the blood of wars innumerable, and it is the home of outlaws, the
shrine of martyrs, saints and Prophets by the score.
In Palestine there are Christians, Moslems, Jews, Samaritans, Germans, Indians, Russians,
Persians, Armenians and Syrians—all hating and mutually suspicious of each other.
In ZRB BCE Israel's glory departed and these people had no part in the affairs of Palestine for
over R,CCC years. Palestine was successively ruled by Assyria, Babylon, Persia, Greece, Syria,
Rome and last by the Turks for ZCC years. These changes have had a very disastrous effect
upon the political, economic and religious life of the country.
But already, in the short time since England has taken Palestine as a mandate, there is
marked improvement in sanitation, good roads, substantial buildings with red tiled roofs, the
absence of beggars and lepers and general signs of progress in all phases of life.
It seems the weakest spot in the progressive programme which England has been carrying
out so far, is in the field of education. This is for several reasons, first, financial, for not
enough money has been available; second, because the Jews are taking care of their own
people by establishing an excellent school system. The Christians are also doing fairly well
with their own, leaving the difficult problem, however, of the big mass of Moslem people for
England to care for; in the third place, seven–eighths of the Moslems are totally illiterate and
resent being educated. So there is, a great need for sympathetic teachers.
The Jewish University, founded by Einstein is most interesting and is already becoming the
University of Universities taking up advanced work where other Universities discontinue.
There are modern laboratories in biology and colloidal chemistry, theology, history, literature,
law and philosophy of the Jew. They have England to thank again for this great educational
opportunity.
The English soldier boys are doing their bit, with great courtesy and tact. Bruce Barton
says that if the Jews attempt to set up a government of their own, there will be a great revolt
which will wipe out the Jews entirely. This illustrates how strong the feeling is against the
Jews. The hope of harmony and peace and cooperation, however, lies with the children, as
they become educated and enlightened.
It is plain to anyone that the problems of the Holy Land are today, complicated and of a
most delicate character.
There are inconsiderable groups of every religion in the world, each [XX:g:BgB] with some
kind of a centre in the Holy Land. The same ill feeling and lack of understanding constantly
seen between the racial groups exists between the various religious camps.
There are shrines of many of these religious groups, ancient and modern, all over this
fascinating land. One little known but most interesting is the Shrine of the Samaritans, at
Nablas. The Samaritans are a dwindling remnant of Babylonian colonists. In the Zth century
BCE, the Assyrian conquerors had planted them to replace the Israelite population of Samaria,
who were deported fifty years before, to countries east of the Euphrates. On the return of the
Jews from exile in gpl BCE, the Samaritans were not allowed to take part in the building of the
Temple at Jerusalem, so they built one of their own on Mt. Gerizim and thereby stereotyped
the race and worship so sharply that there is no association with the Jews, even to this day.

!&#)
All the various religions of the world seem to be divided between those that are most
conservative and those that are progressive in their ideals. This is very apparent among the
Jews and we are surprised to learn that it is becoming more evident today among the
Muslims.
The President of the Constantinople Woman's College told me of the reformation of Turkey
which seems to be a harbinger of conditions evolving in the Muslim world. She said that in
Turkey, Islá m is dead. A wind revives it for a time, but its revival does not last long. There is
nothing they have yet found to take its place. They are through with dogmas. They are willing
to accept new ideas and are trying to take the best of the old and the new for the good of the
people.
But it is rather disconcerting the way they look up to the people of the United States with
trust and a belief that all Americans are honest. They are now religiously tolerant, but are
rabid against proselytizing. They quickly close the schools of those who teach religion of any
kind. She said "If we Americans are welcomed to their country and shown every courtesy and
hospitality and they demand that we teach no religion, we should keep faith with them until
the doors shall open wider."
"Everything that was before BXRp" she said, "does not exist today. The young Turks are
trying to put the best foot forward, and are grateful to the United States for all we are doing to
help her save her self-respect. But we must be more patient and sympathetic and cooperative. We must get a new set of religious principles over to the Turkish young women." It
seems to be the tendency of the young Muslim in the Holy Land today to rebuild the best from
old Turkey, and add the new from the western world. Of all the natural shrines in Palestine
today none are more enduring, symbolic and free from the man-wrought web of superstitions
than are the beautiful Sea of Galilee and majestic, old, Mt. Carmel. The Sea nestles in calm,
mirror-like blueness, ZCC feet below the level of the sea. It is surrounded by softly curving
hills and bordered with a strip of golden sand. It is thirteen [XX:g:BgR] miles from north to
south, and six miles from east to west. This beautiful spot where Jesus the Christ told the
story of the good Samaritan, and then said, "Ye shall be my witnesses, both in Jerusalem and
Judea and in Samaria and unto the uttermost parts of the earth." And where He said to the
fishermen, "Come, follow me, and I will make you fishers of men", is surely one of the most
truly impressive natural shrines of Christianity: This is doubly so because of the more recent
presence of 'Abdu'l-Bahá , Who also taught the people beside the tideless sea.
When bathed in sunshine and inhaling the freedom of the pure open spaces, and with face
turned heavenward, one instinctively replies, "Yes, Lord, I will follow Thee too."
To appreciate Mt. Carmel, the Mountain of God, we must turn back the pages of history for
a moment. During the Greco Roman days before Christ this famous mountain was covered
with groves and terraces and many towns nestled at its feet. The Old Testament Prophets
lived and taught upon it's sloping sides. Jesus Christ and His disciples often escaped from the
crowds and from persecution in its friendly caves.
In the Zth century CE, Khusraw Parvı́z, the Persian Conqueror came, followed by the host of
Khalı́fih 'Umar.1 The four centuries of Muslim rule (lpZ to BCXm) were most destructive. The
Christian Crusades (BCXm to BBmZ) added to the devastation. Each destroying the monuments
of the one preceding. The Saracen invasion in the Bpth century drove both the Crusaders and
the Carmelites away.
In BlpB Father Prosper again established the Carmelite Order on Mt. Carmel, over the cave
of Elijah. In BZlB the Turks again became victorious, destroying the monastery and many of
the villages of the Druses. In BZXX Napoleon entered upon the scene. For three months,
He was an Arab, hence Khalı́fa 'Umar.

!&#*
March, April and May, he made unsuccessful siege on 'Akká . Finally being forced to abandon
it, saying that if he could take that speck of dust, he could change the map of the world.
The next scene is of the wounded soldiers of the French being cared for on Mt. Carmel.
The scene changes. The Turks became enraged again, destroying everything on the historic
old mountain. In BmRZ Monk John the Baptist rebuilt the monastery, naming it Our Lady of Mt.
Carmel. In BXBo at the beginning of the world war, the Turks tried again to destroy it.
From the earliest founding of this old monastery, the Carmelite monks have preserved a
legend that the Christ would again appear upon the Mountain of God. They have a special
room in which they expect Him to appear. They keep candles burning in this room, and a
monk is in constant attendance. It is reported that in BmmZ or 'mm, Bahá 'u'llá h, the
Manifestation of the Christ Spirit for this day, did appear in that monastery and signed His
Name to the guest register. But the Carmelites were asleep and have not yet awakened.
It is recorded Bahá 'u'llá h, the Promised One, sat beneath the clump of cedars on the
mountain side, [XX:g:Bgp] praying perhaps for the peace and quickening of the world.
Near it stands the simple, impressive Shrine of the Bá b, the Herald of the Bahá 'ı́ Revelation
to mankind, and the Shrine of 'Abdu'l-Bahá , the servant of God.
Truly this is the Mountain of God—a bit of heaven brought to earth.
As one stands on the Path of Contemplation at sunset, overlooking the sea and the valley
filled with history and legends shrouded in the mysteries of the past, the brain becomes
deeply impressed with the pure brilliance of colour, the delicacy of tint and the purity of air
and the vista of inexpressible peace which prevails.
The soul responds spontaneously to the words, "Blessed are the peace-makers for they
shall be called the children of God." Here in the soft, mellow, gold tinted after-glow, all the
mystic past, all the inharmonious creeds, all the discordant races, seem to merge into one.
There were no creeds, no divergent races, no varying Holy Places—all were Holy, all were one,
and God stood revealed in the midst.
The Holy Land today is like a mighty river, gathering many brooks and streams into the
unity of its on flowing current in its progress toward the sea, and we see in vision the
prophecy of 'Abdu'l-Bahá , "All must become united and agreed: All are drops of one river, the
waters of one sea, the breezes of one garden, the streams flowing from one fountain, the birds
soaring from one apex, the hyacinths adorning one park intoxicated with one wine, and their
hearts ravished by one melody."
And so we will close with this thought of the Holy Land today, singing in our hearts—"The
wilderness and the solitary place shall be glad for Them; and the desert shall rejoice and
blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing; the
glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon. They shall see
the glory of the Lord and the excellency of our God." (Isaiah pg:B–R)
XX:A, September '.*. [XX:l:BZo]
Communication with the other world
Compiled from the teachings of 'Abdu'l-Bahá
… [XX:l:BZg]
Question: Are there 'earth-bound' souls who try to have and do have an influence over
people, sometimes taking entire possession of their wills? 'Abdu'l-Bahá answered: "There are
no earthbound souls. When the souls that are not good die they go entirely away from this earth
and so cannot influence anyone. They are spiritually dead. Their thoughts can have influence

!&$+
only while they are alive on the earth. Caiaphas had great influence during his life, but as soon
as he died his influence ceased. It was of this kind that Christ said, 'Let the dead bury their dead.'
But the good souls are given eternal life and sometimes God permits their thoughts to reach the
earth to help the people."
(Daily Lessons Received at Acca, p. oB.)
Regarding the materialization of spirits through mediums: A person finding himself in a
state of trance, or unconsciousness, is like one who sleeps; whatever he feels and sees he
imagines to be matter and of material things, but in reality they are wholly immaterial. …
There is a wonderful power and strength which belongs to the human spirit, but it must
receive confirmation from the Holy Spirit. The rest of which you hear is superstition. But if it
is aided by the Bounty of the Holy Spirit, it will show great power, it will discover realities, and
it will be informed of the mysteries. Direct all the attention to the Holy Spirit, and call the
attention of every soul to it. [XX:l:BZl] Then will you see wonderful signs. Outside of the
Bounty of the Holy Spirit all that thou hearest concerning mesmerism or trumpet
communications from the dead are sheer imagination.
(Tablets to Mrs Ella Goodall Cooper)
XX:1, November '.*. [XX:m:RRX]
'Abdu'l-Bahá
Rivalry between the different races of mankind was first caused by the struggle for
existence among the wild animals. This struggle is no longer necessary, nay rather,
interdependence and co-operation are seen to produce the highest welfare in nations. The
struggle that now continues is caused by prejudice and bigotry. Today nothing but the power
of the Divine Word, which embraces the reality of all things, can draw together the minds,
hearts and spirits of the world under the shadow of the heavenly tree of unity.
__________
Self interest is at the bottom of every war. Greed, commerce, exploitation, the pushing
further of the boundaries of the kingdom, colonization, the preservation of the treaty rights,
the safeguarding of the lives and interests of the citizens, are a few of the pretexts of going
into war. And it has been proven by experience that the results of war are ruinous, both to the
conquerors and the conquered. … But in this luminous century the greatest bestowal of the
world of humanity is universal peace which must be founded so that the realm of creation
may obtain composure. … Like unto a spirit, this ideal must run and circulate through the
veins and arteries of the body of the world.
XX:1, November '.*. [XX:m:RpX]
'Abdu'l-Bahá
Those kings and rulers whose fame for just government and greatness filled the world did
not occupy themselves alone with their personal ambition and the acquirement of riches, but
accounted the public weal and the increase of the inhabitants of their countries and the
general treasury as their greatest care. Their glory was not bought with gold or silver, but
was purchased by the soundness of the principles and the nobility of their aspirations. Such
are those rulers who are benevolent and wise, whose dignity and real happiness lie in the
well-being of the public …
XX:'/, January '.0/ [XX:BC:RXC]
'Abdu'l-Bahá
If the oneness of the human world were effected all the differences which separate
mankind would be eradicated. All strife and warfare would cease and the world of humanity
!&$!
would find repose. Universal peace would be promoted and the east and west would be
conjoined in a strong bond. All men would be sheltered beneath one tabernacle. All nativities
would become one. All races and religions be unified. The people of the world would live
together in peace and their well-being would be assured.
XX:'/, January '.0/ [XX:BC:RXp]
What is faith?
Faith outwardly means to believe in the Message a Manifestation brings to the world and
accept the fulfilment in Him of that which the Prophets have announced. But in reality faith
embodies three degrees: to confess with the tongue; to believe in the heart; to show forth in
our actions. These three things are essential to true faith …
__________
The greater the faith of man the more illumined his life. Faith is a miracle; it has a wonder
working power. Its spiritual influence refines the character, suffers man to become humble
and meek; places in his heart the fear of God; prompts him to devote his time to humanitarian
deeds; spiritualizes his nature; exalts his ideals and enkindles his lamp. The greater the faith
of man the more numerous will be his philanthropic actions. Faith is like unto the trees, deeds
are like unto the fruits. Faith is like unto the lamp, deeds are like unto the light. … Faith is not
so much what we believe as what we carry out.
__________
There are three kinds of faith. First that which is from tradition and birth. For example: a
child is born of Muslim parents; he is a Muslim. This faith is weak, traditional faith. Second,
that which comes from knowledge and is the faith of understanding. This is good. But there is
a better the faith of practice. This is the real faith.
__________
Faith is not so much what we believe as what we carry out. Faith is the magnet which
draws the confirmation of the Merciful One. We know and see the Light, we go close to it, are
warmed by it, and reflect its rays on others. This is real faith, and thus we receive power to
become the eternal sons of God.
XX:'/, January '.0/ [XX:BC:RXX]
'Abdu'l-Bahá
All healing is spiritual healing in reality, no matter whether medicine or affirmation or
supplication are used. Any method which establishes the confidence of the heart, is approved—
only that when it is done without the medium of drugs or food, no money should be accepted for
it.
Asked which is the true attitude of prayer—affirmation or supplication—'Abdu'l-Bahá
emphatically replied: "Supplication because at the door of God's bounty all are humble
suppliants and needy.
"Those who say they are healing through the Power of God, should accept no pay, for they are
the dispensers of God's bounty, channels of His grace. They should be like the disciples of Christ,
who, after the crucifixion, assembled together for the purpose of discussing matters pertaining to
their mission. They regarded the Life of Jesus and His teachings. 'Freely ye have received, now
freely ye must give.'"
XX:'/, January '.0/ [XX:BC:pCB]
A great prince speaks of 'Abdu'l-Bahá
Martha L. Root

!&$#
The following interview with a Muslim notable of Egypt has great human interest in revealing
intimately not only the personality of a distinguished Oriental, but even more especially in
showing the breadth of thought of a modern Muslim. In the Islamic world, as well as in
Christendom, intelligent and cultured people are much broader in their religious attitudes than a
generation ago.
It was in Cairo, Egypt, on Bo November BXRX, that one of the greatest Princes of this
wonderful land of the Pharaohs and the Khedives,1 His Royal Highness Prince Muḥ ammad 'Alı́
Pá shá , so charming, so cultured, so far seeing a philosopher, spoke to the writer about his
meeting with His secretary had called at my hotel three days before, and the invitation had
been given for Thursday afternoon at three o'clock. Motoring out through the colourful Cairo
thoroughfares toward Mania Palace, the home of the Prince, the writer realized that nowhere
in Egypt is the aggressive modernism of the nineteenth century more in evidence than in
Cairo. It is just this combination of the old and the new that gives the city its enchantment.
Some of the streets with their mosques and bazaars and coffee houses were medieval just like
those in the Arabian Nights, others so spacious with squares and parks and hotels, opera
houses, theatres and shops, that one feels London could boast no better. But suddenly the
chauffeur crosses a fine bridge called Prince Mohamed Ali bridge, and turns the car to the
driveway beside the sinuous silvery Nile. Everywhere are to be seen villas and splendid
mansions, silhouetted against tall, stately sensitive palms, and the driver halts the motor car
before the most imposing of all the palaces.
The pleasant, fine secretary received me, took me into a richly carpeted and tapestried
entrance salon where I wrote my name in the Guest Book. "Surely this Prince must be a great
sportsman," I thought, "for these walls are covered with pictures of races and racers." Then
we stepped out again into the porte-cohè re and walked into an Egyptian garden, the most
beautiful tropic paradise I have ever looked upon! Only a great artist could have created such
a poem of palms; such a symphony of colours! And in the very centre of the immense grounds
was a great Banyan tree—the raison d'ê tre for all the other magnificent trees—and the palace
and the remarkable little mosque all in Moorish architecture and the tower of classic beauty
and finally the gates wondrously carved all in black ebony. "Oh, I must have been mistaken!"
my mind said, "His Royal Highness the Prince, could not have been a sportsman, he is surely a
famous architect, artist and genius!"
One may read all one's life about the charm of Egypt, and see the show places which
millions of tourists have visited, but walking in this garden of palms, perfect palms
representative of every species in every land, one wonders if heaven [XX:BC:pCR] is more
lovely, and if in the Kingdom Beyond there are trees like this Banyan tree which is a living tent
without poles and cords, extending its welcome shade to all who come under it.
I was glad that no Pharaoh's daughter or no Cleopatra of the Ptolemies came walking down
those palace steps in the distance, instead it was infinitely more interesting to see His Royal
Highness Prince Muḥ ammad 'Alı́ Pá shá , brother of the former Khedive of Egypt and nephew of
His Majesty the present King Fu'á d, this gracious host who had met 'Abdu'l-Bahá , come
around one of the curving roadways of the garden to meet me. He came quickly, swinging his
cane, a handsome man with most sincere, frank, humanity trusting eyes. His very soul salutes
one through his penetrating brown eyes. He was dressed in a modish suit of grey; he wore the
distinguished red fez, and on his little finger was a wrought gold ring set with a large and very
unusual emerald.
His delightful Highness the Prince shook hands with me and invited me to sit down in one
of the comfortable rustic chairs at a little table under the Banyan tree. You will sit with us, O

Khidı́w (khidı́v), khidı́war, pl. khidaywı́ "ruler".

!&$$
reader, for you too, are in this enchanted garden to hear what a Prince, who is a savant and a
philosopher, has to say about 'Abdu'l-Bahá . Only the Prince called him, 'Abbá s Bá bá ' which in
Arabic means 'Abbá s Father or Father 'Abbá s.
"Yes, I knew 'Abbá s Bá bá ," commenced the Prince, "He was a great friend of my brother,
'Abbá s Ḥilmı́ II, the late Khedive. Also, Osman Murtadá 1 the Grand Master of Ceremonies of
my brother had a great friendship with 'Abbá s Bá bá . I met your loved Teacher first early in
BXBR on my way to Paris. Then when I was in New York in BXBR, 'Abdu'l-Bahá ' was living in a
house near Central Park, a home which his friends, (or do you call them his followers?), had
prepared for him. I was living in the Belmont Hotel in Fifth Avenue, and 'Abbá s Bá bá was kind
enough to come and visit me there. I deeply appreciated this kind visit."
Then His Royal Highness the Prince explained how proud he was to see a great Oriental
moulding the spiritual thought of America. My host continued: "Although we are sorry to see
Orientals so backward in sciences, still we must not forget that some great generals, great
leaders of thought and all religions have been born in the Orient. 'Abbá s Bá bá has proved to
Europeans and to the entire West that great generals of the Spirit are still born in the East! As
I love the Orient and am an Oriental, I was very proud of 'Abdu'l-Bahá 's high station and
prestige in the United States. Yours is a country of such stupendous wonder, such marked
inventions, such marvellous strides in progress, and you saw the greatness of 'Abdu'l-Bahá ."
This earnest Prince spoke with such sincerity, his words were: "I loved 'Abbá s Bá bá and
admired Him, and I felt He loved me and was a good friend to me."
"After this visit in New York," the Prince recounted, "I met 'Abbá s Bá bá again in Paris. He
told me of His great conference in Oxford University, He told me too, of His friends in
Germany. Later on, we travelled together on the same ship [XX:BC:pCp] coming back to Egypt.
For four days we were always together. I was very sad when I heard of His passing, for I
considered Him the most important man in our century. A man like 'Abbá s Bá bá cannot be
replaced, that is my opinion. He had such a great spirit, such a powerful brain and such a
grasp of realities!"
Here the conversation changed, for just in this moment a lovely young svelte Egyptian boy
dressed in cream robes all embroidered in red silk and with a red cap on his head, came
bearing a golden tray with cups of mocha coffee. It was real mocha too, direct from the
planter to the Prince, and its delicious flavour I can best describe to you as "cup selections
only!" Over the coffee cups the writer asked His Royal Highness the Prince; "Are you a
sportsman? I saw all those racing pictures. Or are you an artist? Is it you who have created
this garden which is so beautiful that I shall carry it away with me in my memory as a dream
garden of palms where Muḥ ammad and Christ and Bahá 'u'llá h would choose to walk and talk
together? Or could you be the architect who designed this rare little mosque and tower and
palace? Or Your Royal Highness, are you a musician?"
He laughed and replied: "Well, I've always been a keen sportsman. Yes, I paint, I love
nature, I am a musician and an artist, so I didn't need any architect for this place." The Prince
said that the garden was his creation and that he had gathered the palms from all parts of the
world. He elevated the whole grounds two metres from the Nile sands, twenty years ago, and
had the trees planted, except the huge Banyan tree in the centre which is one hundred years
old.
"I bought the property solely for the big tree," the Prince Muḥ ammad 'Alı́ Pá shá said, "this
tree so fascinated me, it was the tree that made me choose this place for my home. This
Banyan tree was planted for my grand ancestor a century ago, planted by a Dutchman."

'Uthmá n Murtaḍ á .

!&$%
The Royal host said that many American statesmen had visited him and admired his
garden, but that Colonel House when his guest paid him the compliment to say that it was the
prettiest garden he had ever seen. Speaking of Americans, the Prince said: "We used to have a
charming American Minister here, Dr Morton Howell. Dr Howell was a straight forward, good
American. One day sitting out here under this Banyan tree, he said to me: 'Prince I thought
Honolulu was a paradise, but since I have seen your garden, I know that not only in Honolulu
but here in Cairo is a little spot that is just the same—it too, is paradise!'"
The Banyan tree and all the palms, this afternoon that I was at Manial Palace,1 were so
clean-looking, every leaf and every trunk shone as if they had been given a "tub bath" every
morning (but of course only the hose or the heavens could give them that!) and the shining
green grass rippled in the sunshine as if it had just sprung up from a shower spray. It was the
grouping of the grand palms, too, which was so elusive, yet so satisfying. One does not see
everything at once in this garden, it has many vistas. Mrs Butts' flowering vines from India
rose in sprays here and there like crimson rambler roses; purple Bougainvilleas massed the
[XX:BC:pCo] entrance wall, while little meadows of red geraniums threw forth their vivid
beauty, and all the wide garden paths were covered with a most attractive red sand which was
very pleasing.
After our coffee, sitting under this wonderful Banyan tree, the conversation turned to life
and philosophy. The Prince said: "I am in good relations with all people. Since I was six years
old I have travelled over the world, and I have learned that some things cannot be changed,
they must run their course, so one must be a little philosophical and accept what comes."
His Royal Highness asked about my visit to Egypt and what I wished most to do. He also
spoke of my coming visit to Haifa, and then he alluded again to the Bahá 'ı́ Movement saying:
"You all have accomplished a great task in the United States. It was very interesting to see the
large number of Bahá 'ı́s in America and to read of the splendid progress of the work."
He later spoke about Burma, and said it would be very good if these Bahá 'ı́ Teachings were
promoted there—I quote his words: "Though I respect all religions, I think if 'Abbá s Bá bá 's
talks and counsels could be spoken of in Burma it would be very good. There are such
numbers of people there who would be uplifted and educated; certainly religion is a very good
thing. My situation is this: being a good Muslim and with my position in the Muslim world, it
would not be correct for me to be Bahá 'ı́, but always I have been a good friend of 'Abbá s Bá bá .
I remember in talking with Him, how very fascinating He always was! Dressed all in white
and with those two very bright eyes gazing into mine, I used to say to Him sometimes in fun,
'O 'Abbá s Bá bá , do not look too much into my eyes!' He was such a strong character, such a
profound man, and He never did anything to hurt my feelings, He always showed me how
much the Bahá 'ı́ Teachings are near to the Muslim religion."
The dear Prince continued: "In your Bahá 'ı́ ideas, all the Prophets are good, all men are
brothers, all live together in love and admit that all the Prophets are from God. The Bahá 'ı́
Cause is a very conciliatory religion because it brings all people together."
He said that much in the Bahá 'ı́ Teachings would appeal to the United States because there
they are working so hard for peace and to do away with fighting. He added that many people
in America would like the Bahá 'ı́ instructions which are not to abuse with drinking, namely,
not to use intoxicating liquors that cloud and take away the mind. 'Abdu'l-Bahá often spoke
and showed how much the renouncing of tobacco, wine and opium gives health, strength and
intellectual enjoyment, penetration of judgement and physical vigour. "All the principles of
Bahá 'u'llá h," said this Prince, "would be appreciated by Americans."
The writer told him that President Herbert Hoover is a Quaker, and he was very interested
Manyal ("nilometre"). Qaṣ r al-Manyal (Manial Palace) in the al-Ḥayy al-Manyal (El Manial district) of Cairo.

!&$&
to hear about Quakerism and its progress.
His Royal Highness Prince Muḥ ammad 'Alı́ Pá shá said, among other things: "Life is very
difficult today. There are so many millions of people, so many ways of looking at things, how
can all peoples be [XX:BC:pCg] made broad minded and just? In a family of ten members, to get
all to be good is a task, how then can nations accomplish it? I am very sorry that all religions
in these days, seem to be backward. Only people who feel they need help turn to religion now.
So many of those who have money for all their pleasures, do not think about God or religion.
Only today I was reading one of our Prophet's Words, 'You will see in the mosques, some day,
only the people who need something from God.' Religion has not been looked upon lately, as
proper and necessary to educate the family. This isn't that religion is bad, but it is because
some of the followers of religion are intriguers."
For example, he stated that in Mexico, it wasn't that the Roman Catholic religion was not
good, but the government did not wish the priests to have the ruling of the country. The
Prince's words were: "If the church people would only be wise enough not to interfere in
governmental matters, but would confine their attention to teaching the ignorant and doing
good to everybody, no government would ever fight them."
These are just a few of the thoughts of this great Prince of Egypt Muḥ ammad 'Alı́ Pá shá ,
who so graciously received me this afternoon. Each time that he spoke of 'Abdu'l-Bahá , his
eyes and the tones of his voice, as well as his words spoke the eloquence of his love for 'Abbá s
Bá bá , 'Abbá s Father.
No matter by what name this Prince calls himself spiritually, his life is a rare garden of good
deeds to all humanity. He may truly be said to be a Buddhist, a Jew, a Christian, a Muslim and
a Bahá 'ı́! I am sure that he was happy to know that through the visit of 'Abdu'l-Bahá to the
United States and Europe, many thousands of Christians began to study the good in all
religions and learned to know and to love the inner essence of the Teachings of Muḥ ammad.1
XX:'', February '.0/ [XX:BB:pRg]
'Abdu'l-Bahá
Through the bounty and favour of God think nothing difficult or impossible. God is so
bountiful that He brings fire out from the stone; inflammable matter jets out from the interior
of the earth; out of the black dust of the soil He produces beautiful flowers; from the bottom of
the ocean He brings pearls and corals. When the Light of His favour is shed upon us the
darkness is fled.
__________
The point is this, that in the path of Truth every difficulty is made plain and every trial is a
matchless bounty … The Bahá 'ı́ Movement bestows upon man a new spirit, a new light, and a
new motion. It enlarges the sphere of thought. It illumines the horizon of the intellect. It
expands the arena of comprehension.

Readers may care to know that the day before I left Cairo, speaking with Mr A. Mukhtá r, the Secretary to His Royal
Highness the Prince, I asked him: 'Mr Mukhtá r, please tell me what you, as a true Muslim think about Jesus Christ.' He
replied: 'We Muslims believe that the Christian religion is sent by the Powerful God through His beloved Prophet the
Christ. We have great respect and belief in Jesus Christ. At the same time we are told in the Qur'á n that Christians have
exaggerated the belief and respect concerning Christ and taken Him as a God or the Son of the God which we never
admitted. As a result, we believe in the Christian religion and in Christ as a Prophet, but the Christians deny our religion
as a religion from God and they deny the Mission of Muḥ ammad as the Prophet sent from God. They cannot say that we
deny the Christ, nor that we do not respect the Teachings of Christ and believe in Him as a sacred Prophet.'
Egypt, the present great stronghold of Islá m has more than once given new orientation to religion and world culture. She
stood high in her glory long ago when Europe was entirely unenlightened. May she go forward now to a new, still higher
spiritual civilization and progress in this universal epoch just dawning! May His Royal Highness Prince Muḥ ammad 'Alı́
Pá shá plant a universal spiritual tree in the Nile garden of Egypt that may be for the Healing of all peoples who visit and
revisit this fine land! He is called to a high station and he was deeply loved by 'Abdu'l-Bahá !

!&$'
__________
Be thou solute and steadfast. When the tree is firmly rooted it will bear fruit, therefore it is
not permitted to be agitated by any test. Be thou not disheartened! Be thou not discouraged!
The trials of God are many, but if man remains firm and steadfast the test itself is a stepping
stone for the progress of humanity.
XX:'', February '.0/ [XX:BB:ppB]
A visit to Queen Marie of Rumania
Martha L. Root
Her great and beloved Majesty Queen Marie of Rumania, the first Queen in this new
universal cycle of civilization to arise promoting the Principles of Bahá 'u'llá h for better world
understanding, invited the writer for the fourth time into her presence to meet her and her
youngest daughter, her charming Royal Highness Princess Ileana. The other audiences had
been in Controceni Palace in Bucharest, in Pelisor Palace in Sinaia and in the Royal Palace in
Belgrade when Her majesty was visiting there.
But this fourth visit was the most lovely, unique and happiest of them all. It was an
invitation to her summer palace "Tenha-Yuva" at Balcic, on the Black Sea.
O reader, take the mental automobile and accompany me, and you will journey into a new
landscape; see an extraordinary palace, marvellous architecturally and absolutely beyond
compare in colour harmonies. It was designed by the Queen herself and it expresses her ideal
of a little home to dwell in where every member of the household can live in perfect poise and
joy and can be alone when he or she wishes to be. The palace is built on sheer, sternly rising
white cliffs overlooking the Black Sea, a sea so melodious in its surging, so malachite green at
the foot of the cliffs, so black in the distance far out where it mirrors the low hanging deep
blue clouds.
No one except Her Majesty Queen Marie of Rumania would have dared attempt to build a
palace on that glorious but almost impossible site. I am sure no one except Her Majesty Queen
Marie could have persuaded her husband and the Rumanian Ministers to let her try to do such
a thing! But they must have been exceedingly proud of this splendid triumph; and proud of
their Queen who had the brains, the courage, the architectural genius, the colour fineness to
create this most original and fair "pearl" of a palace, "set" in the platinum grey of
perpendicular rocks, and nearly circled by the sea. It is the most unusual setting and the most
unusual palace in Europe.
The writer was so longing to see Her Majesty Queen Marie of Rumania that she could
hardly notice the exterior life of Balcic, wonderful as it all was. Only subconsciously she noted
and was pleased that this tiny little village of Balcic stretching around the rocks like a prelude
to the palace setting, had flags flying at every door in honour of their precious Queen.
She sat alone in the motor car halted at the royal entrance gate while her card was being
sent on to the palace in the distance.
Suddenly a bugler comes out on the cliffs far above and to the right and began to play a
welcome. Yodlers on still higher rocks echoed the sweet sounds. What a hospitable welcome
from a Bahá 'ı́ Queen to the messenger who is bringing [XX:BB:ppR] the greetings from the
Guardian of the Cause Shoghi Effendi and the devoted good wishes of Bahá 'ı́s from every land!
The Commissar of the palace met the guest and showed her to a charming little palace
which she thought was the Queen's home, but no, it was the guest palace! There are several
little palaces so each one can have his own quarters here at "Tenha-Yuva." There in the guest
palace the writer was shown into a room full of autumn colours so warm, so vivid, so fresh

!&$(
and vibrant with beauty! Surely the Queen must have arranged these flowers, they were so
exquisite. I felt she had been there and placed them herself and her presence had blessed the
apartment.
The other guests came from their rooms and we went down the stone steps, admiring each
terrace gay with perfect flowers, not too many but growing just in the right places. A pumpkin
vine with its flat, round, yellow fruit rested over the roof of a little rest house. Blue larkspurs
were charming along a yellow grey wall and thousands of burnt orange zinnias massed the
lower terraces. Passing a great oak tree bending far out over the sea and just back of it a
stream of sweet water, we came to the palace which is just at the edge of the sea.
It is wondrously beautiful.
In the long wide entrance hall with its white side walls adorned with tile mosaics in rare
blue, the great dark oak table has a collection of very historic old pewter vases, pitchers, and
bowls from Turkey. Brilliant red zinnias mixed with gold were the flowers in bowls here,
giving just the rich touch of colour that brought out the beauty of the art treasures and
furnishings.
Then we go into the dining room where the great windows overlook the sea. Such a dining
room! There colour and grace and harmony play together and please every eye. The long
dark oak carved table is set with a Chinese blue silk cloth embroidered with silver eagles, and
arranged on this are low bowls of glowing gold and orange bronze flowers, rare silver pieces
and crystal. The open fireplace has a cheerful warmth to offer and the whole room breathes
[XX:BB:ppp] welcome and great comfort with beauty unsurpassed. The walls are white and the
furniture black walnut richly carved. Her Royal Highness Princess Ileana was here with some
other friends who have come in just ahead of us. She was so friendly, so radiantly well, so
beautiful and happy. She was dressed in her naval costume for she had just come in from the
sea. She had on a white silk tailored shirt with collar and tie, a blue military coat trimmed
with gold braid, a short cloth skirt and grey hose. The sister of Her Majesty, Princess
Hohenlohe, who came from her feudal castle, Langenburg, in Wü rtemburg, Germany, was a
guest that day.
As all were conversing, I saw a moving sunshine-yellow silk curtain which was hung at the
window back of the circular arch and in that moment down the circular open stairway,
pausing in the white arch, came her dear Majesty Queen Marie of Rumania. She was beautiful,
a little pale, and very slender. She was dressed in black with touches of white at the throat,
and cuffs of white peeped through the wider openings of her graceful black cloak or 'abá '. She
wore the wonderful ropes of pearls and each ear was adorned with one large round pearl.
Her "Juliet" or rather "Marie" headdress was of white silk. One does not think of naming this
Queen's attire as "clothes". They are not something that she just "puts on". They are a tout
ensemble creation chosen by a consummate artist to express her moods, her spirit.
People may say she loves clothes, but perhaps she is not dressing just for herself, but for
eyes to see perfect art and perfect beauty. She is born a great artist and to her it would be a
crime not to express beauty in everything she wears and in everything she arranges in her
home. Certainly her gowns and her furnishings—some of which are very expensive and some
inexpensive—delight and uplift every passing eye.
But it is the lofty great spirit looking out through the windows of her beautiful eyes that
one sees first, and last, and remembers longest. She greeted the Bahá 'ı́ visitor graciously and
invited her to sit beside her at her left, at table. Her Majesty's sister sat at the right. The
conversation, which was general, was in English, French and German. Her Majesty sat at one
end of the great table and Her Royal Highness Princess Ileana at the other.
Her Majesty in a little interlude explained to me that "Tenha-Yuva" is a Turkish word and

!&$)
means "a solitary nest".
"I saw the beautiful tree leaning over the sea," she said, "and the sweet water stream
flowing back of it. The tree and the stream decided me to build here."
In the distance we saw the little yacht of Her Royal Highness Princess Ileana close to the
warship and Her Majesty said: "It is not really a yacht; it is a yawl and it is called Isprava, that
means a happy adventure."
Then the conversation flowed back to other topics. Several kings and presidents were
spoken of and each time Her Majesty praised their work for this generation. When the writer
spoke of President [XX:BB:ppo] Thomas G. Masaryk of Czechoslovakia, what a savant he is, and
how much he is admired and loved in university circles of Europe, Her Majesty responded:
"Yes, he is loved everywhere. He is one of the great humanitarians of this century."
Later in the luncheon conversation one of the men present said jokingly: "Well, Ileana,
what Prince have the newspapers engaged you to today?" "Every day my poor Ileana is
supposed to marry someone else!" said the Queen. "I shall not let her go away in a hurry, if I
can help it."
The writer told them of a country where the young men said: "If you do meet Her Royal
Highness Princess Ileana, tell her we all wish her to marry our King!"
Anyway, whoever wins this sweet and serious girl will find that underneath the fun and
gayety is a young woman who is trying her very best to help humanity. She is spiritual and
her whole life is based upon religion. That is what impressed me most. She is genuine, very
lovable, and she is full of enthusiasm.
After the luncheon was over, Her Majesty Queen Marie of Rumania and Her Royal Highness
Princess Ileana invited the writer upstairs to their drawing room for a little talk alone, the
others going over to the guest palace. Sitting in this glorious apartment overlooking the
singing sea, the real meeting with Her Majesty and Her Royal Highness took place. The Queen
asked about Shoghi Effendi, Guardian of the Bahá 'ı́ Cause, and about the sister of 'Abdu'l-Bahá ,
whose name is Bá bı́yyih, but who is known among the friends as the Greatest Holy Leaf. The
Queen said she would like so much to meet them; she would like to go to Haifa and 'Akká and
pray at the holy tombs of Bahá 'u'llá h and 'Abdu'l-Bahá , and visit the great prison where
Bahá 'u'llá h and His family and followers were imprisoned. Her loved Majesty said: "Ileana
and I will go to Egypt and Palestine this winter after the New Year and we shall surely go to
Haifa." Her Royal Highness Princess Ileana told me: "I am always looking forward to going to
Haifa; I shall go when I can."
They asked about the long trip the writer is going to make to the Far East. Knowing that I
came [XX:BB:ppg] from Constantinople to bring the greetings of the Guardian and the friends
throughout the world and to see her and say goodbye before I leave Europe and that I am
returning at once to Constantinople, Her Majesty said: "I hope as soon as you return you will
be able to see the Ghá zı́ Kamá l Pá shá . I know he has done such tremendous work for the
development of his country, and he is so liberal in his thinking that the Bahá 'ı́ Principles
would lead him to that part he is still looking for—religion that is not fanaticism. The Bahá 'ı́
Cause gives everything, without putting those barriers from which free thinkers with such
difficulty have freed themselves. One is not chained by the Bahá 'ı́ Teachings. There is a
straight road to walk on in admitting all the great Prophets who have gone before."
Then we spoke of her lovely home in Balcic which she has created. No flowers in
Constantinople or in Constanza were so fine as those grown in her cliff gardens (where it is
difficult to grow anything). Her home designed by herself might almost be a holy house, for
the tower rises up a little like those in the Rumanian churches. "I love this home in Balcic so

!&$*
much," she said, "for in this region there are so many different nationalities united. We can
smile on all equally and spread good understanding. Here in Balcic and round about no one
has closed doors or windows to the country houses."
Mention was made of the Turks for there are some in that part of Rumania, and Her
Majesty added: "I am very fond of the simple Turk. He is hard working, frugal, honest and
devoted." Certainly the nationalities get along happily here.
Her Royal Highness Princess Ileana has an atelier here in Balcic and she is modelling a
Bulgarian, a Turk, a Rumanian and a Russian. I was interested in this earnest and beautiful
Princess who sat on the divan close to her mother.
"Whenever I have a difficult mission which requires amiability and diplomacy," said the
Queen, "I send Ileana. I can always count upon her to do it as I would do it myself, and she has
youth and strength, which are added assets. My daughter has a brave spirit to do. I can use
for her the words in the Bible which I always use for myself: 'Whatsoever thy hand bindeth to
do, do it with thy might.'"
Her Royal Highness Princess Ileana had to leave early. She was going out on the gunboat to
do some manoeuvring, as she is just learning how to bring a ship to pier. "The naval work is
my pastime," she said before she departed, "but my real work is the Young Women's Christian
Association and Girl Guides and I am very interested in all progressive social work, and all
that will help for the future. I throw my whole soul into anything that will be helpful for the
country."
They were so kind to give the photographs, autographed, which form the illustrations of
this narrative. An Indian one (which may be published at another time) was taken in the
United States, where the Indians called the Queen [XX:BB:ppl] "Morning Star, the woman we
have always waited for!"
Her beloved Majesty gave a beautiful picture to be sent to Shoghi Effendi, Guardian of the
Bahá 'ı́ Cause, and with it she sent a message of love and faith.
And now, like the ceasing of music, the visit in its outer form comes to an end, but the
Queen and the Princess, for whom Bahá 'u'llá h and the Hosts of the Supreme Concourse have
waited, have arisen to promote these Teachings for the New Day of God. One saw them doing
it, right there in the little group of "the solitary nest" and from those white cliffs that day went
a message that may reverberate around the world and be acclaimed by the Angels of the Abhá
Kingdom!
XXI:*, May '.0/ [XXI:R:oZ]
Dynamics of prayer
Ruth J. Moffett
The archaeologists have discovered that before the dawn of recorded history, even the
earliest primitive man has worshipped a super being and has believed in immortality. The
Neanderthal Man, which is represented in the newly placed group at the Field Museum,
Chicago, existed gC,CCC BCE. With the discovery of those skeletons was found indications of
primitive worship and belief in immortality. Mr Henry Field, director of the Field Museum,
says that a very recent discovery indicates that a great flood occurred at about o,CCC BCE and
still earlier time of Noah, referred to in our Bible, was probably only about p,CCC BCE. A recent
discovery reveals this interesting inscription: "In the land of Kish (which was the first capital
after the first flood) there are legends of earlier races pC,CCC years before our inscriptions
begin."
From different excavated art pieces and implements, from crude frescoes on the walls of

!&%+
caves, from the skeletons found in various places is clearly indicated that inherent in the very
centre of man's being, there always has been an inner urge impelling him to look beyond his
sense perception, beyond his consciousness to a Creator, an urge to implore that Creator for
help in time of trouble, and guidance in time of danger. Our ancestors worshipped this
Creator in the storm, the lightning, the famine, the sun, moon, comets, eclipses—in anything
that inspired awe and wonder. Gradually throughout the panorama of cycles, man's
conception of this Supreme Being has unfolded as his consciousness has expanded. Although
the methods of worship have changed through every conceivable form, yet the keynote of all,
throughout this stupendous symphony around which all the melodies, discords and
harmonies weave in mystical upliftment—is prayer.
__________
What is prayer? There are many beautiful definitions by the Prophets of God. "Prayer is
loving service." "Prayer is the soliloquy of the beholding soul." But the one I like is, "Prayer is
the practice of the Presence of God."
A careful analysis reveals that there are nine ways in which man turns his heart to God, or
tries to practice the Presence of God. The one with which we are most familiar is:
Supplication. This is a humble, earnest entreaty, with a sense of dependence upon what is
greater than ourselves. We remember the words of Paul, "God is an ever present source of
help in time of trouble." We have all lifted our consciousness many times by this impelling
motive to prayer. And also;
Compunction. This is an uneasiness of mind arising from wrong doing. It is the sting of
conscience, or a sense of remorsefulness. This [XXI:R:om] feeling of unworthiness we find in
many of the Psalms: "Feed me O Lord with the bread of tears, and give me plenteousness of
tears to drink." Psalms BoC:g. Compunction also compels us to prayer, as does:
Aspiration. This is the longing, usually unexpressed, for what is above one's present
attainment, a somewhat vague longing for what is pure, noble and spiritual. Alger says, "It is
not aspiration but ambition that is the mother of misery in man." We all have these vague
longings and aspirations within us, which lead us into the prayer life. The next is,
Intercession. This has been described as entreaty in behalf of others. We remember these
familiar words of the Prophets of God, "The service of others is perfected by prayer," ('Abdu'l-
Bahá ) "Let your light so shine before men that they, in seeing your good works will glorify
your Father which art in Heaven." "Inasmuch as ye have done it unto the least of these, ye
have done it unto me." (Christ) "Withhold not from my servant in whatsoever he may ask of
thee, for his face is My face, and thou must reverence Me." (Bahá 'u'llá h)
Gratitude. Gratitude is also we know the cause of lifting the heart upward. It is the sense
of appreciation for favours or bounties received. Gratefulness wells up in the heart and finds
expression in prayer, as for example the words of David, "Oh give thanks unto the Lord for He
is good, for His mercies endureth forever." Also the words of Bahá 'u'llá h, "Praise be to Thee O
God of Names and Creator of Heaven, Praise be to Thee for that by reason of which Thou hast
made known to Thy servants, Thy Day, wherein the River of Life hath flowed from the Finger of
Thy Generosity, and the Spring of Revelation and Unity hath become manifest through Thy
Manifestation to whomsoever is in the earth and heaven. Praise be to Thee, O Desire of the
world! Praise be to Thee O Beloved of the hearts of the yearning!"
Meditation. Meditation and prayer are not exactly synonymous. We are told that
meditation is the continued thought about those things beyond the physical world. Both
meditation and contemplation are necessary as one develops in the practice of the Presence of
God. Meditation begins with continued reason, we are told, merging into a state of calm
reflection and devotional pondering on statements of thoughts, ideas and principles about

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God. This seems to be a high intellectual process, while contemplation might be described as
beginning with continued attention, merging into a state of beholding, a looking to God,
resulting in spiritual perception. This seems to be a combination of the highest intellectual
and emotional processes. Mara Williams in his book Hinduism says, "A true Buddhist never
prays, he only meditates on the perfections of Buddha, and the hope of attaining Nirvana."
Oblation. May be described as the act of offering something as a sacrifice in worship. As
man's ideas of God have changed, the form of oblation has changed from the offering of burnt
offerings of many kinds of animal and human flesh, to the offering of fruits and [XXI:R:oX]
grains with prayers. Later, sweet smelling incense was used until the more advanced souls
have learned to sacrifice the self consciousness to the God Consciousness, and to give the self
in hallowed consecration and joyous dedication. As in the words of Bahá 'u'llá h. "Draw me
unto Thee O My Divine Centre, by the secret springs of my existence, and all my powers and
senses shall follow Thy potent magnetism."
Adoration. Adoration has quite a different heart motive. It is the act of rendering divine
homage, of rendering veneration and reverence to the Divine Being. It is a joyful, spontaneous
uplift of deep feelings of love, admiration, awe and devotion. We the servants of God have
much to learn of the way to turn our hearts to God in adoration and to learn the real meaning
of the words of Bahá 'u'llá h as expressed in the daily prayer, "O God Thou hast created us to
know and to adore Thee."
Communion is the combination of several of the foregoing urges. It is the interchange or
inter communion of spirit, or the spirit's conversation with God. There is the longing on the
part of the soul to receive wisdom, guidance, light and the opening of the soul, not to receive
the answer to this or that minor question, but to receive illumination, the Christos or the
Logos. "As the heart panteth after the water brooks, so panteth my soul after Thee, O God."
(Psalm oR:B) "My love is in thee. Seek, and thou wilt find Me near. I have placed within thee, a
spirit from Me, that thou mightiest be My lover." "Love Me that I may love thee; if thou lovest
Me not, My love can in no wise reach thee." (Bahá 'u'llá h)
We can learn a valuable lesson from the little girl who, when she was asked why it took her
so long to pray, said, "You see, I always like to wait to hear what God has to say back to me."
These nine urges to prayer supplication compunction, aspiration, intercession, gratitude,
meditation, adoration, oblation and communion are all necessary for the practice of the
Presence of God. Some religious groups emphasize and practice one or two to the exclusion of
the others. Each urge is important and all are essential, though all need not be used at the
same time. Anyone without all the other steps is incomplete. The expression of each urge
indicates the progress the soul is making on the path of God.
__________
Prayer, may be expressed in four ways, the Thought Prayer, with more or less definite
thoughts and ideas; the Heart Prayer, which is a vague, high, emotional aspiration. The Will
Prayer, which is expressed in various forms of affirmation. And last the Uttered Prayer which
is the expressed thought, idea and aspiration of the one praying. These are best expressed in
the words revealed by the great Prophets of God. There is great power in the spoken word,
and there is great wisdom in using the words revealed by the great World Teachers, all of
whom have revealed prayers for the upliftment of the [XXI:R:gC] people. The Bahá 'ı́
Revelation contains the most abundant and richest material for prayer life.
__________
While in Haifa, the beloved Guardian of the Cause of Bahá 'u'llá h, Shoghi Effendi, gave to the
writer, the most concise, complete and effective formula she has ever seen, for the Dynamics
of Prayer. After saying to stress the need of more prayer and meditation among the friends,

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he said to use these five steps if we had a problem of any kind for which we desired a solution,
or wished help. (First step) Pray and mediate about it. Use the prayers of the
Manifestations as they have the greatest power. Then remain in the silence of contemplation
for a few moments.
(Second step) Arrive to a decision and hold this. This decision is usually born during the
contemplation. It may seem almost impossible of accomplishment, but if it seems to be an
answer to prayer or a way of solving the problem, then immediately take the next step.
(Third step) Have determination to carry the decision through. Many fail here. The
decision, budding in to determination is blighted and instead becomes a wish or a vague
longing. When determination is born, immediately take the next step.
(Fourth step) Have faith and confidence, that the power will flow through you, the right
way will appear, the door will open, the right thought, the right message, the right principle or
the right book will be given you. Have confidence, and the right thing will come to your need.
Then as you rise from prayer take at once the fifth step.
(Fifth step) Then he said, lastly, Act! Act as though it had all been answered. Then act
with tireless, ceaseless energy. And, as you act, you, yourself will become a magnet which will
attract more power to your being, until you become an unobstructed channel for the Divine
Power to flow through you. Many pray, but do not remain for the last half of the first step.
Some who meditate arrive at a decision, but fail to hold it. Few have the determination to
carry the decision through, and still fewer have the confidence that the right thing will come
to their need. But how many remember to act as though it had all been answered? How true
are those words "Greater than the prayer is the spirit in which it is uttered", and greater than
the way it is uttered is the spirit in which it is carried out.
Now out of a few simple words by our wise Guardian, a great light has shone. Out of this
light has grown an effective method of practicing prayer, out of which has grown a long trail of
prayers answered and problems solved, and out of this method of practicing prayer has
grown a new life in the most ancient of human acts of worship.
__________
Many have asked to whom shall we pray? All the Manifestations have taught the same
answer, to God through that great Cosmic Focal Point that stands between the finite and
Infinite absolute station of Unknowableness. That is the way taught by all the Messengers of
God. The Manifes- [XXI:R:gB] tation is the Way of Prayer.
In conclusion may we add these thoughts. He who is in need will pray. He who hesitates to
supplicate God is standing in the station of pride, or has not awakened to his own need, or has
not realized the great value of prayer. He is therefore deprived. Therefore let all our business
be to know God. The more we know of Him the more we shall desire to know Him, and as
knowledge is the measure of love, the deeper and more extensive our knowledge is, the
deeper our love is. "The root of all knowledge is the knowledge of God."
The Presence of God is realized within, but is evoked by something from without. When
these two streams meet on the fifth step enunciated by Shoghi Effendi, the exterior life
becomes an act of worship, and we have learned—the Dynamics of Prayer or the Practice of the
Presence of God.
XXI:*, May '.0/ [XXI:R:go]
The only pictures of the Báb
Martha L. Root
Those who have seen the beautiful painting of His Holiness the Bá b in Haifa and gazed

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upon that pure Face will be interested to hear from whence came this painting. On the
evening of Rl January BXpC, just before I was to arise and speak to one hundred and fifty
friends in a great drawing room in Ṭ ihrá n, I suddenly caught sight of a large photograph
which looked like the Bá b. I asked my interpreter, Mr Valı́yu'llá h Varqá and he said: "No, that
is not an authentic photograph of His Holiness the Bá b, it may have been drawn from memory
of the one in Haifa. But on the way home after the lecture I can tell you about the only
paintings there are of His Holiness the Bá b."
So coming back to the hotel he told me this thrilling story: "You asked about the painting of
the Bá b: I begin at the beginning. When the Bá b was captured by the Persian Government, he
was at last taken to Urú mı́yyih near Tabrı́z. There when He wanted to go to bathe, the
Governor of the city sent Him a most spirited horse which no one could manage. He thought
that the Bá b would try to ride it and be thrown and killed. However, in the presence of the
Bá b the horse became very quiet and even bent for the Bá b to mount it. The people, all non-
Bahá 'ı́s, who saw the Bá b go and come on this horse shouted that it was a miracle, and He was
a holy man. They ran to the bath and collected the water in bottles, considering it blessed
water. One of those who saw the people come in crowds and came, too, to observe, was the
painter to Muẓ affari'd-Dı́n Shá h (though at that time he was still the Crown Prince). This
painter was engaged only to do his work. 'This painter, some years later, became a Bahá 'ı́
under my father's teaching (my father was 'Alı́ Muḥ ammad Varqá ). Then the painter told my
father about going with the crowd to see the Bá b in Urú mı́yyih before the time of martyrdom.
This painter told father that at that time he conceived the idea of painting the Bá b without the
latter's knowledge. He prepared paper and pencils for a sketch and went into His holy
presence. People were listening to the Bá b Who was seated on a rug on the ground. One
corner of the 'abá was thrown back. As soon as the artist entered, the Bá b drew the 'abá into
place, folded His hands one upon the other and looked at the painter as much as to say that He
was ready! The painter studied the Bá b's Face and then went out and drew. He returned
again and again and each time the Bá b took His original position, thus the sketch was made.
"The painter showed this sketch to my father, and father asked him to make a coloured
painting from this sketch in order that it might be sent as a gift to Bahá 'u'llá h in 'Akká . This
was done, and when Bahá 'u'llá h received this painting, He was very happy and said, 'This is
the Bá b!' In those days photography was not known and that sketch had been the only one
made of the Bá b during His life- [XXI:R:gg] time. Bahá 'u'llá h called one of the uncles of the Bá b,
showed him the painting and asked, 'Do you know this face?' Instantly the uncle replied, 'Yes,
it is the Bá b!'
"Bahá 'u'llá h at once sent one of His 'abá s1 to my father asking him to give it to the painter.
My father, at the time he had sent the painting, had asked permission from Bahá 'u'llá h to have
nine paintings made and sent to nine important cities in Persia to be kept by believers in
special places. In answer Bahá 'u'llá h had given permission for the painter to make only one
more and that was to be given to my father. No more were to be made. This painting of the
Bá b which my father had was confiscated by the Government with other papers, but when I
was in the presence of 'Abdu'l-Bahá He promised me that sometime this will be given back to
our family. Siyyid Asadu'llá h found the sketch made by this painter in the home of a Bahá 'ı́
family in Persia and he sent it to 'Abdu'l-Bahá in 'Akká . Thus the painting of His Holiness the
Bá b and the one sketch are now preserved in Haifa, the other painting is lost for the present,
and aside from these there is no other authentic painting or photograph of the Bá b."
Such is the interesting story told to me by Mr Valı́yu'llá h Varqá . American friends will
remember him for he came to the United States with 'Abdu'l-Bahá in BXBR.

'Abá ' (Pers. also 'abá ), pl. a'bi'a.

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XXI:1, November '.0/ [XXI:m:RpC]
The first feminist martyr
[Qurratu'l-'Ayn]
Mı́rzá Nú ri'd-Dı́n-i-Zayn (Zeine)Mr Zayn, the author of this valuable article, is a graduate of the
American University of Beirut and is now a teacher of sociology in that splendid institution. He
has a remarkable background. His grandfather, Jináb-i-Zayn, left Persia and followed
Bahá'u'lláh first to Baghdád and later to 'Akká where he spent the rest of his life as one of His
amanuenses, so the family first lived in 'Akká and later in Haifa. We are fortunate to have for the
Bahá'í Magazine the accurate material which Mr Zayn has sent us a picturesque and dramatic
account of the tragic story of Qurratu'l-'Ayn, the far famed Persian feminist and poetess, the first
woman martyr for the freedom of women.
"You can kill me as soon as you like, but you cannot stop the emancipation of women" so
said the Persian feminist and poetess Qurratu'l-'Ayn, when she was imprisoned in BmgC.
Born from a noble family, her keen and sagacious intelligence and her fervid eloquence
very soon filled all those who came in contact with her, with awe and admiration. Awe,
because in her controversies with the most learned men, she was ever triumphant.
Admiration, because in a time when most of her country women could not read or write, she
displayed such marvellous powers of learning and speech.
Her beauty matched her elocution. But it was a grand, a commanding, a majestic beauty.
On one occasion, it is so related, when she was delivered up to the government authorities,
she was brought before the Shá h, who, on seeing her, said: "I like her looks; leave her and let
her be". On another occasion, the festivities and rejoicing of a wedding were going on in the
house of one of the Persian nobles. When Qurratu'l-'Ayn came in the ladies of the court and
other distinguished guests who were present were so much attracted by the charm of her
looks and so greatly impressed by the beauty of her speech that, "forgetting the festivities,
they gathered round her, diverted, by listening to her words, from listening to the melodies,
and rendered indifferent, by witnessing her marvels, to the contemplation of the pleasant and
novel sights which are incident to a wedding".
It means very little to say that Qurratu'l-'Ayn was in advance of her age, unless one says
also what that age was. Persia, nay the East in general, was in a deplorable state. Ignorance
and superstitions prevailed; intolerance and bigotry waxed high. Education was neglected.
The rights of women were slighted. Such were some of the conditions during that age. Filled
with a passionate desire to change all that situation she raised her voice against it, discussed
and debated with doctors and sages, and addressed the meetings of the most eminent men. At
the beginning she used to carry on her discussions and talks from behind a curtain, but later
she threw aside her veil, thus adding the power of her looks to the potency of her words. To
lay aside the veil and speak in public, at a time when "women were secluded in harems and
had to be closely veiled if they appeared [XXI:m:RpB] in public places" when it was considered
impolite for them to speak to men, needed a heroic courage. The very ideas she propounded
endangered her life. Yet her courage never failed her and her heart never recoiled from the
oppressions and persecutions that she received at the hand of her enemies. By day and night,
and accompanied by a few women who had become inspired by her noble ideas, she travelled
in Persia from city to city, pleading with men and women everywhere to abandon their
prejudices and superstitions and love truth; to put aside hatreds and jealousies and live in
harmony and good will with each other. She championed the cause of education of both sexes
and fought for the freedom and rights of her kind. Her fame now spread far and wide so that
"most people who were scholars or mystics sought to hear her speech and were eager to
become acquainted with her powers of speculation and deduction."

!&%&
Finally, the clergy were alarmed: her vehement and tumultuous ideas confounded them,
and her courage and steadfastness in spreading those ideas filled them with apprehension.
The people were aroused to molest her, and eventually, she was delivered up to the
government authorities. It was then that she pronounced those heroic words with which this
account begins. She was imprisoned for two years. Then in August BmgR, a disastrous attempt
was made on the Shá h's life. Many people were arrested, horribly tortured and condemned to
death. And she was one of the innocent victims of that fatal day.
Qurratu'l-'Ayn met a very painful and lingering death. The story of her execution is a very
tragic one. She was delivered over to one of the military authorities—a Sardá r—who was
made responsible for her execution. In Ṭ ihrá n "she was placed in the house of the Kalá ntar, a
town official who was made responsible for her custody".
"Three days" (the Kalá ntar's wife related) "our beloved guest stayed in her room chanting
prayers—eating little and seldom. On the morning of the third day she said to me: 'Tonight,
they will come for me'. She gave to me a bottle of attar of roses, a ring, and a handkerchief—
her only possessions—all she had left of her former riches."1
Another account has it that Qurratu'l-'Ayn had put on a snow white robe of pure silk before
her execution. When asked by her guardian, early in the evening, why she had changed her
dress, "I will be going on a long journey tonight," she had answered. And so by dint of
feminine intuition, she had known the time of her death. As the leaden footed hours of the
night were passing one by one and the silence of nature grew deeper, the beginning of that
journey was drawing nigh. "Chanting prayers, she waited, waited, prepared and ready for
what she knew would come!"2
And that evening they came.
It was the fifteenth of September BmgR. The lights of the city of Ṭ ihrá n were going out one
by one. People were sleeping. The richly coloured domes and minarets of the [XXI:m:RpR]
capital shone pale in the light of the moon. A sad moonlight was shining through the window
of the room where the beautiful Qurratu'l-'Ayn was confined. It was a room in the garden of
the Sardá r near the gates of the city, to which she had been brought that same evening. The
stars were so pale! And the night was so still, so silent, as if the whole creation was watching
breathlessly in dreadful expectation of a bitter and heartrending tragedy.
At about midnight, for the first time, the tranquil silence was broken by the sounds of some
footsteps. Presently a key turned in the lock, the door opened slowly, and a handsome young
Turk entered the room of Qurratu'l-'Ayn. He held a silken handkerchief in his hand. She,
sitting on the floor in the middle of the room, was praying. As he moved towards her, she
suddenly raised her head, threw at him one of her piercing glances and said in a clear and
dignified voice: "Young man, it becomes you not to be my executioner, and to perform such a
crime." Horror stricken by those words, the young Turk refused to touch her, turned back,
and ran out of the door "like a madman". It is said that he dashed into the room where his
master, the Sardá r, was awaiting him, flung at his feet the fatal handkerchief and the money he
had received as a bribe, and said: "I am ready to kill myself and not shoulder the
responsibility of this woman's death."
A few moments later, another person entered the room of the prisoner. He was a heavy set,
coarse, ugly looking man. And he was drunk. He held the same handkerchief in his hand.
Qurratu'l-'Ayn had finished her prayers, but she was still sitting on the floor. As his looks fell
upon her, his wolfish eyes flashed with ferocity born half of intoxication and half of his own
beast like nature. Without a moment's hesitation, he threw himself upon the unfortunate
young woman and accomplished his dark deed—he strangled her with the handkerchief.
From unpublished notes, with permission of Lady Blomfield.

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There were still signs of life in her when he drew her out of the room. Here he met others
who were sent to help him in the accomplishment of the Sardá r's fiendish scheme. They
dragged her to the rim of a dry well and threw her into it. Immediately the well was filled up
with large and heavy stones. It was midnight.
The moon had now sunk behind the snow clad Elburz mountains. The shadows of the
domes and the minarets grew deeper and blacker. Darkness enveloped the city of Ṭ ihrá n.
There was not any light save the pale glimmering of the lonely stars. As the men were
returning from the well, something fluttered on a rosebush nearby. Apparently a nightingale
disturbed in her sleep. At the same time a loud shrill sound of a cock pierced the appalling
silence of the night. Also a wind was growing, "a wind that laid a cold finger upon flesh and
spirit." And the leaves that laid without a sound on the trees began to whisper again. It
seemed that the creation was beginning to breathe once more; but there was something in
that breath that resembled a deep sigh, like the sigh that is drawn by the audience when the
curtain falls on the last act of a [XXI:m:Rpp] mournful tragedy. And we can, with a profound
certainty, say that the silent stars, that night, looked down upon one of the most ferocious and
cruel acts of man.
Thus ended the life of one who "like a lily of the desert growing amongst ruins, gave
flowers and perfumes to surrounding moral devastation". Why? Because she believed, she
believed in the great new Message of the Bá b; and because she, fearlessly, unwaveringly,
enthusiastically, delivered that Message to the people of her country. "The Bá b said of her:
'Lo! she answered My call, even before I had called her.'" She believed that that Call was the
Truth.
The story of her conversion is in itself a testimony to her keen spiritual sense and deep
receptiveness to truth. "One never-to-be-forgotten day," writes Lady Blomfield,1 she
(Qurratu'l-'Ayn) was turning some books and papers in the library of a more enlightened
cousin, when she found a little leaflet, the first words attracted her attention, she read on and
on, she became more and more interested then thrilled and excited!
"'Who wrote this?' She cried to her cousin who came in.
"'What have you there? What has happened? Why are you so agitated?
"'But you must tell me who wrote this.' She showed the leaflet to him. Then it was his turn
to be agitated.
"'You have found that, where? Oh, I cannot tell you about it, you should never have seen it!
It is a very secret matter! It should have been securely and carefully concealed.
"'Now that I have seen it,' and her voice shook with excitement, 'you must tell me about it,
my cousin.'
"He still hesitated, but at last, yielding to her enthusiasm, he said: 'It is written by Shaykh
Siyyid Ká ẓ im—keep it a secret, closely guarded—the risk of a terrible danger would attend its
discovery!'
"'So this wonderful pamphlet is by Shaykh Ká ẓ im-i-Rashtı́ and Shaykh Aḥ mad-i-Aḥ sá 'ı́?
And this is what they teach their disciples? But it is the Truth, every shining word of it …'"
And once the fire of that Truth kindled her soul, her faith became dynamic. From the
moment when she believed the Truth until the hour of her martyrdom, she followed the
demand of the venerated Shaykh teacher, Shaykh Ká ẓ im-i-Rashtı́: … "then let all the world
know". No wonder then if E. G. Browne wrote "Had the Bá bı́ (Bahá 'ı́) religion no other claim to
greatness, this were sufficient that it produced a heroine like Qurratu'l-'Ayn".

From unpublished notes, with permission of Lady Blomfield.

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More than seventy years ago, Qurratu'l-'Ayn, throwing back her veil, told her countrymen:
"Why do you sleep? Awake from your beds of negligence. The sun hath arisen from the day
spring of pre-existence. Why do you drown yourselves in the sea of materialism? Behold the
resplendent light! Listen to the songs of the New Age. A new life is breathed into all existing
things. The zephyrs of the divine favour are wafting upon you." [XXI:m:Rpo]
Does not the world need that message today when the moral life of the people everywhere
is becoming loose, when ancient customs and cherished beliefs are disintegrating, when the
economic forces are threatening disaster, when the threads of political relations are sorely
strained and tangled?
Let the politicians in their offices of State, and the leaders of religion in their houses of
worship and the teachers of youth in their educational institutions—who are all in a great
measure responsible for the establishment of Peace and Order in the world—let them turn
their gaze to the Revelation of Bahá 'u'llá h and see for themselves if it is not therein that lies "a
supreme instrument for the establishment of the Most Great Peace, and the one agency for the
unification of the world, and the proclamation of the reign of righteousness and justice upon
the earth."1
XXII:*, May '.0' [XXII:R:og]
Zamenhof: the man
L. N. Newelt
This article, reprinted from "International Language", gives an excellent picture of the man
who created Esperanto. The author calls him a genius. It would seem clear, however, that his
success was due not only to genius, but to divine guidance, which flowed to him because of his
utter sincerity, devotion and self-sacrifice in the spread of the great ideal of an international
auxiliary language.
Zamenhof was an indefatigable worker. All his life, except during the days of his last
illness, he had to struggle to keep his family, and for an oculist amongst poor people, the
struggle was a bitter one. From Esperanto he made no profit, except royalties on the sale of
his works, which certainly did not make good the losses caused by the inevitable neglect of his
practice. Lack of money made difficult even travelling to the international congresses; the
childlike excitement discernible in his letters on his journey to the Sixth Universal Congress in
Washington shows how great was the event in his life, and how great were the efforts which it
cost. In spite of money worries, ill health, bitter opposition and mockery, he fought on and
worked unceasingly, and in none of his work is there any sign of discouragement (except,
perhaps, in the poems Ho'mia kor' and Mia penso) or bitterness.
One looks for the motive which enabled him to persist and conquer. As we have seen, it
was not love of money. Nor was it ambition or love of power, for when, in BmmX, it was
proposed that the American Philosophical Society should call an international conference of
scientists to elect an auxiliary language, he offered to hand the matter over to them entirely
and "to retire from the scene"; and, as we know, at a later date (as soon as it was practicable)
he gave up all rights in his invention and all official positions. He wished for none of these.
His aim was to give humanity peace and ease from the suffering caused by dissension and
war, and he saw that a neutral means of communication would be one of the most important
factors in achieving that aim. He was an idealist through and through, and he strove for his
ideals [XXII:R:ol] with a passionate tenacity which sprang from the simplicity of his character.
That simplicity gave him the strength to inspire his followers with his own ideals; to that fact
it is due that Esperanto survived the early years. At times he showed even a touch of naivety,

Shoghi Effendi, The World Order of Bahá'u'lláh, p. :j.

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as, for instance, when he proposed to collect the names and addresses of ten million people
who would promise to learn Esperanto, before asking anyone to begin to study.
But he was shrewd, too. He expected no miracles, and foresaw opposition from the first. In
his first textbook he answered in advance almost all the objections which can be raised
against an "artificial" language. He realized that to make headway, the new language must be
stable, and that to be stable, its basis must remain unchanged until the language is universally
accepted. Hence, the principle of the inviolability of the fundamental grammar of Esperanto,
which has caused so much controversy. It is safe to say that Esperanto would have gone the
way of a hundred ephemeral projects, dying stillborn, if it had not been protected by this
"dogma". When the famous Delegation was convened in BXCZ for the purpose of choosing an
international language, he pointed out from the first that it lacked the necessary authority,
and that its choice, whatever it might be, would be ineffective; and the Delegation was indeed
a fiasco.
He had a vein of wise disillusionment, as is shown by the following paragraph which
appeared in La Esperantisto in BmXB:
We must not forget that the world has always remained absolutely deaf even to the wisest
of moral sermons, but remember that it flies to that which appears to have achieved success.
For ourselves we may realize that our task is still very difficult and perhaps for a long time to
come will demand an iron patience; but to the public we must always show a cheerful face.
We must not lie, as the Volapukists did, inventing great and important facts, taken from the
air; but also we must not forget that mankind, for whose good we are working, is a sick,
obstinate child, who will take no medicine unless we take pains to sweeten it.
We have no record of unkindness or injustice of any kind, but the following letter shows
that he could be tart, when occasion justified it:
Your letter is signed: "One of the warmest friends of the language Esperanto!" I do in fact
remember that from time to time you send me letters asking after the progress of the affair;
but you have never written to say what you yourself are doing for our cause. The "warm
friend of our affair" is not he who is always asking questions, but he who works for it and
spreads it. Instead of asking me every month what has been done, you should ask yourself,
"What have I done for our affair during the past month?"
I quote these texts to show that Zamenhof's character had its due proportions of salt. We
may guess that many letters like the above were required.
With all his simplicity, perhaps because of his simplicity, he showed in his leadership of the
Esperanto movement a sagacity and statesmanship which amounted to genius. I need not
dilate on the innumerable [XXII:R:oZ] pitfalls besetting the inventor of an instrument used by
all sorts of men, in all parts of the world. It is sufficient to refer the student to the speeches
and articles in this book, in which he points out that Esperanto must have a democratic
government; that the language must evolve slowly and naturally in use, and not by sudden
changes; that it must be tied to no religion or political theory (not even to Zamenhof's own
dearest cause, pacificism and internationalism allied with the noblest sort of patriotism). His
sane guidance was the determining factor in the constant and orderly progress of the
movement, and his good influence is still felt today.
I have used the word genius. This is the only word which is adequate when we are
considering his creative work on Esperanto. When he compiled the language, research work
on the elements necessary in an artificial language was hardly begun; he must be considered
as the pioneer and greatest master of the subject. Familiarity with the result of his labours
does not breed contempt; on the contrary, it is the common experience of those who have
studied Esperanto deeply, that their admiration and wonder grow with increasing knowledge.

!&%*
That is the proof that he worked well; and those who have followed in his steps have never
equalled him. The superiority of Esperanto results partly from that ten years' constant testing
which it had before appearing in public; but it results too from the fact that its author was a
genius.
"Genius" here includes the term "artist". It is curious that nowhere in his articles and
letters do we find any mention of selection of words, or arrangement of grammar, from the
artistic point of view; he never touches on aesthetics. It is possible that he never presented
this side of the question even to himself. But the beauty of sound and association in Esperanto
could have been imported only by one very sensitive to beauty; he was undoubtedly a great,
unconscious artist—the language itself is proof of this.
Above all we receive an impression of a modest, lovable man; one who was sincere in all
things, an enthusiast who never thrust his views on others; a determined worker who never
wavered from his aim. His personality calls forth a deep respect, and even from those who
never knew him in the flesh, an affection which explains the enthusiasm and sacrifices of
those who had the privilege of working with him.
XXII:0, June '.0' [XXII:p:Zl]
Bahá'í pioneers
Part I
Siyyid Mustafa Roumie1
A short historical survey of the Bahá'í Movement in India, Burma, Java Islands, Siam, and
Malay Peninsula.
The author, one of the leading Bahá'ís of Mandalay, was in his youth an ardent associate and
companion of the great Mírzá Jamál Afandí who first brought the Bahá'í Message to the
countries of southern Asia. These chronicles are both fascinating themselves in the spiritual
adventure they narrate, and also invaluable as a history written by one who was an eye witness.
When through the mighty Will of God, His Holiness Bahá 'u'llá h, came out of the terrible
prison walls in the fortress of 'Akká (where He had been exiled and incarcerated for a number
of years by the Turkish government at the instigation of the fanatical Muslim clergy of Persia)
and finally settled at Bahjı́, at a distance of about a couple of miles from the Great Prison, His
numerous devoted followers and many ardent admirers of His teaching and high ideals
poured forth from all corners of the world, especially from Persia, to lay their allegiance at His
feet and to receive His command to serve the great Cause of the "upliftment of humanity" for
which He and His noble adherents had undergone severe sufferings and privations and
suffered diverse humiliations, chastisements and persecutions of which there is hardly a
parallel in the history of the world.
Among these followers was a venerable figure of rather an advanced age, a great scholar of
Arabic, Turkish and Persian, the selfless striking character of whose personality and whose
singular courteous manners most eloquently testified to his noble birth and high rank.
Sulaymá n Khá n was his original and official name, and Tunuká bá nı́ in Má zindará n Persia) was
his birthplace. He subsequently came to be known in the Bahá 'ı́ world as Jamá l Afandı́ or
Jamá lu'd-Dı́n Shá h. As an orthodox believer in the Bá b since the early period of His
Declaration, he was well aware of the prophecies regarding the Manifestation of His Holiness
Bahá 'u'llá h. Therefore he with peaceful heart pledged his faith in Him. Leaving his dear home
in Persia he renounced all his worldly possessions, very cheerfully gave up his official rank
and position and presented himself to His Holiness Bahá 'u'llá h, offering most humbly and
meekly to sacrifice himself at the Holy Threshold of his Lord so that he might attain His

Siyyid Muṣ ṭafá Rú mı́.

!&&+
supreme pleasure which to him was more precious than all the treasures of the universe put
together. Such was the condition of the early sincere devoted believers.
His Holiness revealed a Tablet conferring upon him the distinguished title of "Lá mi'" (i.e.
the brilliant one). The opening words of that holy Tablet which was written by the Supreme
Pen were as follows: "O thou the brilliant one! We have conferred upon thee the title of 'the
brilliant one' so that thou mayest shine forth in the universe in the name of thy Lord the
Possessor of the Day of Distinction." He then received a command to proceed to India with his
kins- [XXII:p:ZZ] man, Mı́rzá Ḥusayn, who was directed to accompany him. These two noble
and heroic souls, without the slightest wavering, at once set out from the Holy Land with
unflinching determination to serve the Divine Cause, and took the first boat available from
Port Said to India.
They landed in Bombay about the year BmZR–Zp. On their arrival here they met Jiná b Ḥá jı́
Siyyid Mı́rzá Afná n and the great sage Jiná b Ḥá jı́ Muḥ ammad Ibrá hı́m, "the muballighín"1—
both of Yazd (Persia). Since they were quite strangers to the country and were not acquainted
with the language, customs and manners of the people of India, they decided for the time
being to act under the advice and guidance of these two gentlemen of Yazd, who were well
known as general merchants and commission agents, and had their business of long standing
in Fort Bombay under the celebrated name of Messrs. Majid Sayed Mirza and Mirza Mahmood
Company. So Jamá l Afandı́'s first place of residence in India was "The Hussainieh".2 This was
a building dedicated to the celebration of the mourning ceremony of Imá m Ḥusayn by its
founder a zealous Shı́'ih philanthropist from Lucknow, India, called Babri Ali.
During his short stay in Bombay Jamá l Afandı́ did not remain inactive. Despite the
language difficulty he managed to deliver the Great Message to many distinguished Persian
residents, such as the late Au qá Khá n (the then head of the Khoja Ismailieh Community and
grandfather of the present well known leader of that Community), and the Persian High Priest
of the Shi'ih Isna Asharieh Mosque, Mı́r Siyyid Muḥ ammad. The latter accepted the Message
and proved to be one of the most confirmed and devout believers. Within a short period
Jamá l Afandı́ became a marked figure in the public eye, and the nature of his activities became
widely known, which necessitated his friends advising him in the interests of the Cause and
their own protection to leave Bombay and go to the interior provinces of India. Accordingly
he left Bombay and travelled through many important towns proclaiming the glad-tidings
everywhere and resurrecting souls from the dark graves of error and prejudice whenever
such opportunity presented itself. Finally he reached Rampur Rohilkhand, which was then
under a native chief by the name of Nawab Kalbi Ali Khan, an orthodox Sunnı́ Muslim. Jamá l
Afandı́ was the guest of the chief's uncle Colonel Nawab Asghar Ali Khan. During the stay
there the chief one day arranged for a meeting at his palace of the Muslim clergy of his State
for a discussion with him about the Bahá 'ı́ doctrine of the "non-existence of evil". Jamá l Afandı́
in the course of his address told the audience that the Bahá 'ı́s do not believe that there exists
any positive evil in the creation. According to Bahá 'ı́ philosophy all is good. The Creator of all
things is but one God. He is good, and therefore His creation is purely good. Evil never exists
in His creation. It is a non-existent thing.
At the end of his discourse the High Priest of the State, who was noted for his learning,
pointed to the fire on the hubble-bubble which the chief was smoking and question-
[XXII:p:Zm] ed Jamá l Afandı́. "Is this not a positive evil? It may burn the palace and reduce to
ashes all present here in no time."
Jamá l Afandı́ answered the question with great eloquence. He asked the audience to

Muballigh, pl. muballighá t, muballighú n (also muballighı́n): bearer (of news), messenger; informer, denouncer; detective.
Name given to Bahá 'ı́ teachers or "missionaries" (especially those on journeys to spread the Bahá 'ı́ Faith).
Ḥusaynı́ya, Pers. ḥ usayniyyih, a congregation hall for Shı́'a Muslims.

!&&!
imagine what would be the consequence if fire were to cease to exist upon earth for a
moment. In its absence the very existence of human life would be impossible, as it is a
principle element in the creation system believed by the cosmologists, and generally in cold
countries people would be simply frozen to death without fire. We ought to be thankful to the
Creator for creating such a useful thing for the preservation of our life. How can one justly call
it a positive evil! The improper and wrong use of it, as of all things in the world, is
undoubtedly an evil.
It is the same with all the natural qualities of man. If they be used and displayed in an
unlawful way they become offenders and blameworthy. The gist of the Divine Laws in all
religions is to use each and everything in its proper place as ordained by its Author. Then
each thing is termed as good and lawful. Only when used in a wrong place is it called
unlawful, evil, or sin. The chief object of the Prophets of God was to teach this doctrine to
mankind according to their condition and the necessity of that time. Thus have arisen the
"Commandments" and "Prohibitions".
He also illustrated the same principle from a pen knife which was shown to him by the
Chief. Referring to it he said, "How useful an article is this. But its misuse (for example, if it is
used for the purpose of stabbing) is an evil. The creation of metal is not an evil in itself. It is
one of the necessities of our life. But when men turn it into a deadly weapon it becomes an
evil."
The Chief and the whole Assembly of the learned men accepted his scholarly exposition of
the doctrine with great applause; and many became interested in the teachings of the New
Philosophy of the New Age.
II
About this time in BmZl, there was held an historic gathering in Delhi, the ancient capital of
the Mogul Empire in India, on the occasion of the assumption of the title of the "Empress of
India" by her Majesty Queen Victoria. Almost all the Rulers of the various Native States with
their entourage, high officials of the British Government and many notable persons, Indians as
well as non-Indians, came to the gathering. Jamá l Afandı́ was not slow in taking advantage of
a unique opportunity. There he came in contact with almost all the celebrities of India and
quietly unfolded to them the Great Mystery of the age. He met here Swami Dayanand
Saraswati, the founder of the Arya Samaj, and found in him a true and sympathetic friend of
the Cause. Finally he proceeded to Deccan Hyderabad—the Nizam's dominion. The Nizam
being very young at that time Jamá l Afandı́ was introduced to the Prime Minister, Sir Salar
Jang Mukhtaru'l Mulk, who was a staunch Shı́'ih. Through the magnetic personality and
eloquence of Jamá l Afandı́ this statesman soon became deeply interested in the Bahá 'ı́
Movement and eventually a [XXII:p:ZX] Tablet from the Supreme Pen was revealed in his
favour. (According to the laws of the Kingdom, high officials could not confess openly any
religion except their ancestral faith declared on oath, even though they were ruling
monarchs.)
His next move was towards Madras, in southern India. While in Hyderabad and Madras he
conceived the idea of visiting Burma and unfurling the banner of Yá Bahá 'u'l-Abhá on the
shore of the Irrawaddy, as he received information that King Mindon of Burma was a monarch
of exceptionally generous disposition and absolutely unprejudiced mind, and though himself a
Buddhist was tolerant to all forms of worship. In those days the steamships running between
India and Burma were very few in number, so he had to wait for some time before he could
catch a boat to take him to Rangoon. While he was thus waiting, a message from the Chief of
Rampur State was received, soliciting his immediate presence there, because the brother of
the Chief—Nawá b Muḥ ammad 'Alı́ Khá n—had displayed a tendency towards atheism and it
was the conviction of the Chief that Jamá l Afandı́ was the only person qualified to demonstrate
!&&#
to his brother the absurdity of his belief and bring him round to the true faith of Islá m. Jamá l
Afandı́ readily accepted the invitation. But before proceeding to Rampur he sent Mı́rzá
Ḥusayn with a servant to Rangoon by a cargo boat, and he also sent along with them all his
luggage.
It was in Madras that Siyyid Muṣ ṭafá the writer of this account, met Jamá l Afandı́ the first
time. I was then quite a young man and was just preparing to return to my native country,
Karbilá and Baghdá d, after having settled my dues in consequence of a heavy loss sustained in
the rice business. Jamá l Afandı́'s eloquent address, his silver voice and his flowery language
frequently attracted large gatherings around him. This humble servant was one of his ardent
admirers. I soon became so devotedly attached to him that I actually approached my father,
Siyyid Muḥ ammad, celebrated as Rú mı́, for permission to accompany Jamá l Afandı́ to Rampur.
My father, who was a very learned Muslim divine and held in great esteem and reverence by
the Muslim public, did not approve of the proposal; and although he did not exactly know that
the theme of Jamá l Afandı́'s talk was the Bahá 'ı́ Revelation, yet he not only refused permission
but even prohibited me from entering his house. I was determined, however, to accompany
Jamá l Afandı́ to Rampur and succeeded in doing so.
(To be continued)
XXII:6, July '.0' [XXII:o:BBR]
Bahá'í pioneers
Part II
Siyyid Mustafa Roumie
A short historical survey of the Bahá'í Movement in India, Burma, Java Islands, Siam, and
Malay Peninsula.
In the first instalment of this spiritual autobiography, Mr Roumie told us of the work of the
great teacher, Jamál Afandí, Persian apostle of the Bahá'í Cause who had proceeded to India by
the command of Bahá'u'lláh. How he spread the Bahá'í teachings there; the author's own
meeting when a youth with this great teacher and his keen desire to accompany him on his
missionary tour of India. The second instalment follows.
At the time I succeeded in carrying out my desire to accompany Jamá l Afandı́ on his
missionary tour through India, he had with him two other Bahá 'ı́s as his constant companions:
they were Rafiuddin Khan of Hassanpur, and Haji Ramadhan of Rampur. After leaving
Madras, our journey was broken for a couple of days at Gulburga where friends and officials
from Hyderabad came to meet him. After a short trip to Bombay we set out for Rampur. On
our way to the Kanpur Railway Station Jamá l Afandı́ met the very brother of the Ruler of
Rampur State for whose sake he had undertaken this long journey. What happened was that
the Rampur Chief, with the object of forming a closer acquaintance between Jamá l Afandı́ and
his brother, sent the latter to Kanpur to meet him and travel with him up to Rampur State.
Jamá l Afandı́ on this occasion stayed about a month and a half at Rampur, in the mansion of
the Chief's brother, and availed himself of this opportunity to hold several public and private
discourses on the ideals and ethical teachings of the Bahá 'ı́ religion. Within a few days the
Chief's brother and those who were prompting him were silenced, their atheistic doctrines
were thrown into the shade, and all their casuistry proved to have no real foundation. In this
way Jamá l Afandı́ incurred the displeasure of one Ná ẓ ir Aḥ mad Ḥasan of Aligarh, a most
zealous supporter of atheism, who wielded considerable influence over the Chief's brother
and who, by some treacherous means, had cheated him out of more than thirty thousand
rupees which resulted in much heated conversation and correspondence between the two.
The Chief's brother was indignant at the conduct of this old atheist friend and had imprisoned
him. From his prison he wrote to Jamá l Afandı́ asking him to intercede for his release. Jamá l

!&&$
Afandı́ did so and he was duly released, eventually having to leave the State. He swore
vengeance against Jamá l Afandı́, although from him he had received nothing but kindness.
Jamá l Afandı́ and I accompanied by a servant boy, left Rampur for Lucknow via Kashipur
State and Moradabad. At Lucknow he met the Rajas of Amethi and Balarampur States, who
accorded him a very cordial reception. Meanwhile the Raja of Kashipur also arrived and took
him to meet and interview the Governor of United Provinces (India). [XXII:o:BBp] The Rajas
gave us a letter of introduction to the Maharaja of Benares, the sacred city of the Hindus.
Jamá l Afandı́ then proceeded to Benares and for a fortnight remained the guest of the
Maharaja at his palace. During this short period he became acquainted with many leading
citizens of Benares, Hindus as well as Muslims of all schools of thought. One of his
acquaintances was Au qá Muḥ ammad Taqı́ Benarasi of Khurasan, at whose house he happened
to meet Haji Ahmad Bindani, an influential and wealthy citizen of Rangoon; and several
leading Persian Muslims of Calcutta.
At the very first interview the conversation gradually turned on the question of time
regarding the appearance of Imá m Mahdı́, the Qá 'im and the Rij'at-i-Ḥusaynı́ according to
Shı́'ih creed. A learned Shı́'ih theologian who happened to be present in the assembly at the
time, declared that no time had been specifically mentioned in regard to that, either in the
Qur'á n or in the sacred traditions of the revered Imá ms. Jamá l Afandı́ then cited several
passages from the Holy Qur'á n and the traditions of Imá m Ja'far-i-Ṣ á diq which pointed to the
year AH BRlC (corresponding to CE Bmoo)—as the time when one should look for the coming of
the expected Mihdı́ who would be born like other human beings in accordance with the
natural law of procreation. He refused the theory of the sudden and phenomenal appearance
of a youth of one thousand years of age from the strange and unknown region of "Já bulqá " and
"Já bulsá ".
Jamá l further maintained that the Imá m on his appearance would introduce a New Cause, a
New Dispensation, a New Revealed Book, and a New Divine Law for the guidance of mankind.
He also quoted numerous passages from the sacred traditions to the effect that the Imá m
would be subjected to all kinds of persecutions humiliation and opposition, and eventually he
and his followers would be martyred by men of his own race. It was an exceedingly
interesting discussion which went on for a couple of days, at the conclusion of which the
learned divine protested that although there was a good deal of force in Jamá l Afandı́'s
argument, were they justified in accepting it since there was no appearance of the Anti-Christ
or Sufyá nı́. Jamá l Afandı́ then in his usual friendly manner said, "Let us jointly pray for the
divine guidance and endeavour to grasp the true significance and right meaning of the Words
of the Holy Book, which according to the saying of Imá m Ja'far-i-Ṣ á diq could be comprehended
only by his chosen ones and faithful servants whose hearts are pure."
From Benares we proceeded to Calcutta, visiting Patna on the way. We arrived at Patna at
dusk and went directly to an Inn where we spent the night. Early next morning, information
was received that the police had surrounded the Inn the previous night and had been
checking the arrival and departure of the guests. Shortly thereafter some high European
officials came directly to Jamá l Afandı́ and informed him that the Chief Commis- [XXII:o:BBo]
sioner desired to see him, and that he should accompany them. So we went with the officials
to Danapur where the seat of government was at that time. On arriving at Danapur, we were
ordered to wait in a room under police surveillance and remained there for four hours
without knowing the cause of this sudden arrest. I suggested however that Ná ṣ ir Aḥ mad
Ḥasan, the atheist, who was offended with Jamá l Afandı́ at Rampur, must have had something
to do with this little surprise. My surmise proved to be quite correct for very soon a clerk
came to Jamá l Afandı́ with one of the letters which he had written to Ná ṣ ir Aḥ mad Ḥasan, and
began to question him about it. Finding that the reason of the arrest was some

!&&%
misunderstanding about this letter in the mind of the officials, I asked for permission to
produce the letter of Nasir Ahmad Hasan to which that one was a reply. Upon receiving
permission I promptly produced the letter in question, a reference to which at once cleared all
doubts. We were immediately set free and all our effects were returned to us. Thus the
attempt of an atheist to do mischief to the Cause was frustrated.
As this incident took place during the month of Muḥ arram (Muslim New Year) the majority
of the best citizens, like Nawab Muhammad, Nawab Welayat Ali Khan, and other illustrious
persons, sympathetically, gathered together around Jamá l Afandı́ and invited him to their
homes, where he had opportunity to deliver the Bahá 'ı́ Message freely in those large meetings.
After a week or two we left for Calcutta. On arriving there the party went to live in a house
in Kolutollah which had been engaged for us by Nawab Safdar Ali Khan, the paternal uncle of
the Rampur Chief. Here, too, within a very short time the magnetic personality of Jamá l
Afandı́ and his exceedingly affable manners attracted many leading citizens of Calcutta and its
neighbourhood. He soon became a well-known figure in the community, particularly among
men of a religious and philosophic turn of mind. Jamá l Afandı́ however, was always eagerly
seeking an opportunity to deliver the Great Message of universal love and peace, the message
of the wonderful revelation of God's mystery, the message of the advent of the New Age.
At last the opportunity presented itself when he met Ḥá jı́ Mı́rzá 'Abdu'l-Karı́m Shı́rá zı́, a
renowned Persian merchant of Calcutta, at whose residence leading Muslims used to meet
every day to discuss current topics. This was the time of the Russo-Turkish war of BmZZ, and
so the main subjects discussed were the events of the war as they appeared in the newspaper
reports. In the course of these discussions, Jamá l Afandı́, as often as possible, directed the
attention of his audience to various prophecies in the Holy Qur'á n and the Tradition of the
Prophet, regarding the signs of the appearance of the Promised Redeemer. [XXII:o:BBg] His
marvellous eloquence and his unique method of presenting the subject made a great
impression on his audience.
About this time Jiná b Ḥá jı́ Mı́rzá Muḥ ammad 'Alı́ Afná n and his assistant Au qá Mı́rzá 'Abdu'l-
Hamid arrived from Hong Kong, China. They were enroute to Persia via Bombay. Jiná b-i-
Afná n was one of the maternal uncles of His Holiness the Bá b. Both these gentlemen had
business in China and came to see Ḥá jı́ Mı́rzá 'Abdu'l-Karı́m in this connection, and were his
guests. They were known to Jamá l Afandı́, and they recognized each other at the meeting in
Ḥá jı́ Mı́rzá 'Abdu'l-Karı́m's house. The unusual joy expressed by these friends on their sudden
and unexpected meeting, the extraordinary warmth and affection manifested as they inquired
about each other's welfare, astonished all who were present at the gathering. The people then
began to suspect that Jamá l Afandı́ was a member of the new sect.
On the following day the visitors came to see Jamá l Afandı́, and after a long conversation
about the war and much discussion of various passages of the Holy Tablet of Bahá 'u'llá h
(Súry-i-Ra'ís the Tablet of the Chief) relating to prophecies concerning Turkey, Jamá l Afandı́
requested me to chant the Tablet for his two honoured guests. As it was the first time that he
had heard these supreme utterances—while I was chanting the Tablet he was conscious of a
sudden flash of Heavenly Light and was quite overwhelmed with an inexpressible divine
illumination. He could not at the time fully realize the cause of the strange emotion that
completely overpowered him. After the chanting of the Holy Tablet was over, the revered
guests and Jamá l Afandı́ discussed between themselves the fulfilment of Bahá 'u'llá h's
prophecies, His teachings for the upliftment of mankind, His noble ideals raising the standard
of morality, and the majesty of His mission, all of which I listened to attentively as if
spellbound. At the termination of the discussion, I confessed the truth of Bahá 'u'llá h's claim
and decided to dedicate my life to the service of the Divine Cause. The three veterans at once
embraced me, and kissed me most affectionately. Jamá l Afandı́ then in his supplication to the

!&&&
Sacred Threshold submitted my name, and a Holy Tablet was revealed in my behalf, the
English translation of which is as follows:
"O Mustafa (the chosen one or selected as the best one). The supplication of Jamál, who is
soaring in the atmosphere of the love of his Lord, the Opulent and Exalted, was submitted
in the Holy Presence, and thy name was mentioned therein. We testify to thy truthfulness
and sincerity, that thou mayst read it and be among the thankful ones. Say, 'O God of the
universe, who appeared with the Greatest Name! I beseech Thee by the essence of the
existence in the name of those who were not prevented by the hosts from turning towards
Thy Face, and those whom the Kings could not prevent from beholding towards Thy
Horizon, to write for me with Thy Supreme Pen that which behoveth Thy [XXII:4:116]
Generosity. O possessor of the Names and the Creator of heaven! O my Lord! I hereby
testify that which Thou hast already testified before the creation of heaven and earth, and I
acknowledge that which Thy tongue has already declared before the manifestation of the
Kingdoms of Thy Command and Creation. Verily Thou art He, there is no God but Thee. I
supplicate Thee that thou mayst draw me in every condition near to Thy Horizon, and
destine for me, O my God! that which is good in every world of Thy worlds. Verily, Thou art
the Mighty, the Exalted, the High and the Great.'"
(To be continued)
XXII:=, August '.0' [XXII:g:BpC]
What is the oneness of humanity?
'Abdu'l-Bahá
The greatest prize this world holds is the consummation of the Oneness of Humanity. All
are the children of God. God is the Creator, the Provider, the Protector of all. He educates all
of us, and is compassionate towards men. His grace encompasses all mankind. The sun of
God shines upon all mankind. The rain of God falls for all. The gentle breeze of God wafts for
all. Humanity at large is sitting around the Divine Table of the Almighty. Why should we
engage in strife? Why should we ever engage on the battlefield to kill each other? God is kind,
is He not? Why should we be unkind? What is the reason? How are we benefited by being
unkind? Today the chief means of dissension amongst the nations is religion, while in reality
the religion of God is one. Differences lie in blind imitations which have crept into religion
after its foundation.
Religion is Reality, and reality is one. It does not permit of multiplicity. His Holiness
Abraham was the Herald of Reality. His Holiness Moses was the Spreader of Reality. His
Holiness Jesus was the Founder of Reality. His Holiness Muḥ ammad was the Spreader and
Promulgator of Reality. The Reality of religion is one. Fundamentally there is no difference.
The Reality of religion consists in the love of God, in the faith of God, in the virtue of
humanity, and in the means of communication between the hearts of men.
The Reality of religion is the oneness of the whole of humanity.
XXII:7, October '.0' [XXII:Z:RCm]
Bahá'í pioneers
Part III
Siyyid Mustafa Roumie
A short historical survey of the Bahá'í Movement in India, Burma, Java Islands, Siam, and
Malay Peninsula.
The missionary journeys of the author, Mr Roumie, with the great Bahá'í teacher Jamál Afandí
throughout India, were successful in a general way. Jamál, a cultured Persian scholar of refined,

!&&'
venerable appearance and eloquent discourse, found no difficulty in attaining access to leading
people of various Indian States, including high government officials and rulers themselves.
During his stay of two years in India, he visited many important States. Everywhere he received
a warm reception and his message was listened to courteously. In many cases men of influence
became followers of the Bahá'í Faith, and in several places Bahá'í Assemblies were formed. The
work thus begun, by Jamál has continued in unbroken succession to the present day when India
has reached the point of being second, perhaps, in importance to Persia itself in the number of
Bahá'ís.
We left Calcutta May BmZm and reached Rangoon after a trip of seven days, steamers at that
time being very slow. Our arrival in Burma was rather unusual. Though we had no
acquaintances in this city, the news of our missionary journeys had been widely spread and
because the difficulties in regard to our baggage and the police department had been noised
abroad, all of the citizens of Rangoon knew of our arrival. At the wharf were many people
who had come to meet us, among them a young man, Ḥá jı́ Siyyid Mihdı́ Shı́rá zı́ of Egypt. We
had written to him about our coming, requesting him to procure a suitable place for our
residence. This he attended to, and was at the wharf to meet us upon our arrival.
Here we found in this picturesque new country everything different: new faces, new kinds
of dress, new language, new manners, new food, new religion, and new forms of worship
which were not known in India. There were very few Persians then living in Rangoon, and
most of them rich merchants; the other foreign peoples frequenting Rangoon were Chinese
and Indians. Our new friend, Ḥá jı́, assuming us to belong to the wealthy commercial class had
secured a large building in the business quarter. Later, because of defects in the roof, we
moved to adjoining quarters in Mogul Street. Here people of all nationalities, creeds and
castes came daily to see us. Jamá l Afandı́ had the faculty of speaking to each soul in
accordance with its own needs. His wisdom as a teacher was extraordinary. His audiences
were always attracted and as a rule felt themselves blessed by his eloquent addresses.
The Chief Commissioner gave us a wonderful reception and listened with kind attention to
our statements, promised to help us in every way possible, and gave us a letter of [XXII:Z:RCX]
introduction to the then chief secretary, Mr J. E. Bridges. The next day we went to interview
this gentleman. He received us courteously, was very kind to us, and after due inquiry into
our affairs, directed us to see the Deputy Commissioner to whom he gave us a letter of
introduction.
As a result of this mission of Jamá l Afandı́ in Rangoon many wonderful souls accepted the
Faith enthusiastically, and in a very short time the Cause was widely promulgated. Then
occurred a peculiar incident due to the unwise zeal of our Rangoon friend, Ḥá jı́ Shı́rá zı́. Being
a novice in the Cause and untrained in the best way of giving the Bahá 'ı́ Message, he took it
upon himself, in a moment of great zeal, to go to the Shı́'ih Mosque in the midst of the Friday
worship; and there making a stand loudly called upon the congregation inviting them to come
and see the Bahá 'ı́ teacher, Jamá l Afandı́. "Don't pause or tarry for a moment," he said, "come
immediately. The appointed time foretold in the Holy Books has arrived. The prophecies
have been fulfilled. The Promised Ones have duly appeared. The glad-tidings of Their
Manifestation is widely known in Persia and all over the world. Thousands of people in Persia
have accepted this Faith, and have sacrificed lives, family and wealth in this path. Come
immediately and hear Jamá l Afandı́ in his wonderful way expound this Movement. You will
see with your own eyes the new heaven and the new earth, the new sun and the new moon,
the new religion and the new faith …" etc.
This unwise and ill-timed discourse created the greatest commotion and tumult among the
fanatical Shı́'ih congregation in the Mosque. Outcries curses, abuse, scoffings—were raised
from every side. A terrible excitement reigned, in the midst of which Ḥá jı́ fortunately escaped

!&&(
and slipped out of the Mosque, otherwise he would undoubtedly have received fatal injuries
from the mob and perhaps have been killed then and there.
The Muslims called a meeting to deal with this "infidel", and a special priest named Au qá
Siyyid Javá d, a visitor to Rangoon, brought there to officiate especially at the Feast of
Muḥ arram, rose in the pulpit and openly denounced [XXII:Z:RBC] and abused and cursed our
friend Ḥá jı́, mentioning him by name. He roused the mob to fierce excitement, urging them to
unite in force and violence and to eradicate the Bahá 'ı́s from Burma. He urged that our friend
Ḥá jı́ be expelled from the Shı́'ih Mosque, excommunicated and killed on the spot lest the
whole province be won over to this heretic faith.
This provocative sermon impressed only a few of the audience. Fortunately the majority
were of too much culture and intelligence to pay any attention to it.
Meanwhile we were all in the dark concerning this event Ḥá jı́—probably because he was
ashamed, having given us no information concerning it. It had been done entirely without
consultation with us.
What he did do was to bring a charge of defamation of character against the priest who had
delivered the violent sermon against him. This charge, brought before the District Magistrate
Court, after full investigation, was decided against the fanatical priest. He was obliged to
execute a bond for keeping the peace for six months. Feeling disgraced by this, the priest left
Burma by the next boat for Calcutta.
Soon Ḥá jı́ came to us again bringing half a dozen of his relatives and friends to Jamá l Afandı́
to hear the Bahá 'ı́ Message. Ḥá jı́'s father-in-law—a well-known merchant—having died, his
wife had inherited the property and rule of the family. Since she did not sympathize with Ḥá jı́
in his Bahá 'ı́ Faith, it was necessary for him to leave his kindred and become separated from
the family.
The result of Ḥá jı́'s mistaken zeal in the Mosque did not cause any violent hindrance to the
work as was feared, but it was some time before the poisonous effect of the incriminating
sermon of the priest had died away. After all, some results did come from Ḥá jı́'s public
announcement of Jamá l's mission as given in the Mosque, for some of the people who heard it
were curious to investigate the truth of the matter.
One afternoon a young Persian gentleman of about thirty came up to see us, evidently by
his appearance some one of high family. But he was most rude and course in his manner to
us, and we soon noticed that he was intoxicated. Evidently he had been under the impression
that we were people of low class. As soon as he entered into the presence of Jamá l Afandı́ and
recognized his culture and station in life, he realized his mistake, became silent and remained
only a little while, asking permission as he left to come and see Jamá l Afandı́ the next day.
He came punctually as promised, a perfect gentleman now both in manner and dress. We
welcomed him warmly, and as Jamá l Afandı́ discoursed to him with love and wisdom,
gradually the young man's face shone as a result of the effect of the Divine Message with
which he seemed to be delighted. He remained seated for a long time in silence, a soul
enchanted. Then Jamá l told him to come again the next day, for he should take time now to
digest what he had heard this day. It was enough of a lesson for the present.
Jamá l Afandı́ learned upon inquiry about him that he was a descendant of the "Kad-khudá "
[XXII:Z:RBB] family of Shı́rá z, Persia, and his name was Au qá Muḥ ammad Ká ẓ im Shı́rá zı́. He had
come to Rangoon to visit his uncle and cousins who had settled here many years before and
were clothing merchants.
This youth now came every day to see us and soon was a confirmed Bahá 'ı́. Later he told us
how he had come first to see us as a foe, and purposely had made himself intoxicated in order

!&&)
to inflict some fatal injury upon us. But what a miracle, he said, that he had returned the next
day and the next and the next, impelled by his attraction to the Cause. This youth received
many wonderful Tablets from Bahá 'u'llá h.
In Rangoon we had many followers from the Sunnı́ community and some from the Shı́'ih
community.1
In the Sunnı́ community were Meolvi Abdul Subhan Koreishes,2 his five sons, his wife and
his wife's sister and mother, as well as other relatives belonging to this family. This composed
the largest Bahá 'ı́ family in Rangoon. They subsequently received many Tablets from
Bahá 'u'llá h and 'Abdu'l-Bahá .
Among the Shi'ite community also there were a large number who received Tablets from
Bahá 'u'llá h and 'Abdu'l-Bahá , and from this community a group journeyed in BmXX to Haifa;
they were the pilgrims who went with the sacred marble coffin, made in Mandalay for His
Holiness the Bá b, which was placed in the Tomb of the Bá b on Mt. Carmel.
(To be continued)
XXII:7, October '.0' [XXII:Z:RBR]
Auguste Forel—man of vision
Stanwood Cobb
I shall never forget my pilgrimage3 in BXRR to "La Fourmiliere"4 at Yvorne, Switzerland,
home of the great scientist, philosopher and humanitarian, Dr Auguste Forel, recently
deceased. He was then in his seventy–fourth year and crippled by paralysis as a result of a
previous stroke. His enunciation was poor, it was difficult for him to formulate his thoughts
rapidly in words, his hands were crippled and writing was extremely arduous for him. Yet the
thing which impressed me most in my day's visit and communion with him was the feeling of
a great intellect and a great soul expressing itself through the crippled medium. One could see
plainly that the spirit of the man was undiminished, his intellect as powerful as ever. It was
only the channel through which that intellect could reach the world that was effected. What
an argument for the immortality of the soul His brain had become injured, his mind not at all.
His spirit, may we say, had become even greater as a result of his physical disability.
Dr Forel showed me with interest and indefatigable patience his works ranged about on
the numerous shelves of his study, innumerable books on a wide range of subjects. He had
literary command of two languages, German and French, in each of which some of his
publications had appeared. In addition, copies of his works had been translated into almost
every language of Europe. All these he showed me with pride.
Besides his own publications, these book shelves which surrounded the room on every side
from floor to ceiling, were piled thick with other publications which he used as research
material, all divided into sections according to subject matter. Here no housekeeping
diligence was allowed to invade. This room was sacred to Dr Forel and his literary work.
Everything must be left as he himself left it, so that he might know just where to put his hand
on anything that he wished. It was not as orderly as a modern office or library. But it was

The Muslim world is divided into two main groups: the Sunnı́ and the Shı́'ih. The Sunnú n (Turkey, Arabia, part of India)
are literal followers of the Word and acknowledge the Caliph as their spiritual head whom they look upon as the spiritual
and temporal successor of Muḥ ammad. The Shı́'yú n, on the contrary, do not accept the Caliphate, considering that 'Umar
usurped this rule by his martyrdom of 'Alı́ and his two sons. They believe in the hidden spiritual succession of Imams, the
twelfth Imá m, the Mahdı́, yet to be revealed would be the return of Muḥ ammad. They follow interpretation rather than
the letter of the Qur'á n and in the interpretation depend upon their priests, who thus have great power over them. They
are more excitable than the Sunnú n. [Shı́'ı́ (Pers. Shı́'ih), pl. Shı́'yú n; Sunnı́, pl. Sunnú n; and Imá m, pl. A'imma[h or t].]
Mawlawı́ 'Abdu'l-Subḥ á n Qurayshı́.
Refer to Star of the West, XV:e, September :jFb, pp. :eeff.
"The Anthill".

!&&*
evidence of the strange paradox that a creative mind which is most orderly in its power to
organize intellectual material, may be in the organization of the material environment
somewhat cluttery. For the mental and physical energy is given in such cases to the
organizing of ideas, and no time or energy is left for tidying up.
With the keenest interest Dr Forel showed my wife and myself five volumes on the life of
the ant1 which has just been published in French. This work has later been translated and
published in this country. He turned to the different parts of the book, and gave us a long
discourse in elucidation of the text and of the illustrations, telling us how he came to make his
discoveries. At the age of twenty–one, he had published a book on the ant, the observations
and discoveries of which he never had reason to modify. By colouring with cobalt the food
which he fed the ants, and [XXII:Z:RBp] by keeping food from all but one ant at a time, he made
the discovery of the strange social stomach of the ant which is anterior to its own individual
stomach. Food is first turned into liquid form in this social stomach and from there
regurgitated and shared in case of need with other hungry ants, only one–nineteenth being
kept to go into the individual stomach.
He showed us an illustration of the valve which leads from the social stomach into the
individual stomach. I remember my attempt at that time to picture to myself in how far we
must consider the workings of this valve to be automatic, and in how far we may consider this
a voluntary ethical effort on the part of the ant.
__________
Dr Forel gave us many interesting incidents of his life. He said that as a boy he was not very
fond of studying. He was poor at Latin and mathematics. What he loved best was to linger on
his way to and from school to study insect life by the roadside. From the age of six years he
observed the snails, the wasps and the ants. At the age of eleven his grandmother,
appreciating his fondness for insect life, gave him a rather costly book on the ant, highly
prized by him ever since. This book he said, was a great formative influence in his life; for it
led him into making the study of this remarkable insect his major life work.
At the age of twenty–one, as stated above, he brought out his first work on the ant, which
made him famous. Others too have become world authorities on the ant, but Forel has the
honour of having added more variety of ants to the knowledge of science than any other man,
and of having formed the largest collection of ants in existence, which later he donated to the
Natural History Museum of Geneva.
__________
Dr Forel had a many sided mind. Both his interests and education covered many spheres of
human thought and study. He received the Doctorate of Medicine, also of Philosophy, and
made distinguished contributions to the science of psychiatry, myrmecology2 and philosophy.
He published books which became well known on such subjects as hypnotism, alcoholism,
psychiatry and the sex life. "The [XXII:Z:RBo] Sexual Question", published late in life, has been
widely circulated and has been translated and published in this country.
During his long life of scholarly achievement, Dr Forel published more than four hundred
different works. The mere enumeration of these filled a pamphlet of thirty pages which was
published by his friends in Vienna in BXCm on the occasion of his sixtieth birthday.
__________
Dr Forel's medical and psychiatric work at the lunatic asylums of Munich and of Zurich (of
the latter he became director) turned his attention to the fatal effects of alcoholism. From
then on it became one of the chief missions of his life to combat in every way possible this
"Le Monde social des fourmis".
The branch of entomology dealing with ants.

!&'+
curse. I recall with what fire and indignation he spoke to me of how besotted drunkards get,
how filthy they make their homes, and how tragic their inebriation may become for their
wives and children. This poison which leads men to foul and evil deeds of which they would
otherwise be incapable, seemed to him one of the greatest curses of humanity. He was one of
the first in Europe to found a temperance society. When he bought the property at Yvorne he
told me that he had the vineyards torn up to make place for vegetable and flower gardens.
"On the first of September 1928," says the Feuille D'Avis de Lausanne,1 "thousands upon
thousands of the people of Europe wrote their recognition of the master of Yvorne as a
compassionate physician, a courageous struggler against alcohol and all forms of vice, as a
learned psychiatrist, a seeker who revealed the world of the ants, and a thinker who
showed the people prophetic vision and the voice of a life free, peaceful, united and happy.
All of which he lived as he recommended."
Shortly after the world war, which was a tragic blow to his humanitarian belief in the ideals
of world peace, he came in contact at Karlsruhe—(where he was visiting his daughter and
son-in-law, Mrs and Dr Brauns)—with the teachings of the Bahá 'ı́ Cause. The principles
enumerated by Bahá 'u'llá h for the New World Order, those lofty ideals for world peace and
world brotherhood, so deeply impressed Dr Forel that he became himself a Bahá 'ı́.
"I found Bahá 'u'llá h had years ago declared the very principles which I had come to believe
in, he told me, therefore I wished to be considered a follower of Bahá 'u'llá h."
From that day on "the grand old man" of Switzerland devoted his life largely to the
promulgation of these principles of Bahá 'u'llá h. "He served Bahá 'u'llá h with immense
capacity and indefatigable faithfulness up to the day of his passing," says of him Miss Martha
Root, Bahá 'ı́ teacher and world traveller, who visited him a few years before his death, "He
was truly a glorious and loving apostle of Bahá 'u'llá h."
"Dr Auguste Forel," she declares, was one of the great Bahá 'ı́s in Europe. Wherever, in
lecturing at the leading universities of Europe and the far East, I spoke of Dr Forel, his great
achievements and his Bahá 'ı́ acceptance, the students listened with keen interest and
acclaimed their approval with tremendous applause. And when I [XXII:Z:RBg] visited the chief
cities of Switzerland to lecture about Bahá 'u'llá h's universal principles or world peace, every
city and every educator in Switzerland had heard of these teachings from their celebrated
patriot and scientist, Dr Forel.
"I had the privilege of visiting Dr Forel in BXRX," Miss Root further states, "and I consider
him one of the greatest humanitarians I have ever met—one of the most just, most kindly,
most intelligent. He was a genius who saw the truth and the power of Bahá 'u'llá h's teachings
to usher in a New Era in divine civilization."
__________
It is of interest in connection with the later life of Dr Forel to know that one of the most
important Tablets given by 'Abdu'l-Bahá to the world was addressed to this great scientist.
The Tablet dwelt chiefly on the proof of the existence of God and the immortality of the soul,
Dr Forel having been, up to the time of becoming a Bahá 'ı́, a positivist; he was an ardent
humanitarian devoted to the advancement of humanity but not believing in the existence of
God or the soul. This remarkable exposition of on the scientific proofs of the existence of a
Divine Creator and of the soul was accepted by Dr Forel. It would be well if this Tablet could
be studied in every university in the world, and by every scientist and religionist.

Lausanne Notice Sheet.

!&'!
XXII:1, November '.0' [XXII:m:RoX]
What of the future?
'Abdu'l-Bahá
If the tent of the oneness of the world of humanity is not pitched on this earth and
Universal Peace is not established, there will be more wars. For this war has become a cause
of hatred. For instance, the Germans will not forget, the Austrians will not forget, the
Bulgarians will not forget. If the banner of Universal Peace is not raised, this question of war
will be more acute.
On one side there will arise the tumult of the Socialists, from another the storm of
Bolshevism, from another the problems of labour, from another the antagonism of nations,
from another religious hatred, and from another racial prejudices. It is clear what will
happen. All of these are like dynamite. One day they will explode, unless the banner of
Universal Peace is raised according to the divine teachings, and the oneness of the world of
humanity proclaimed.
According to the divine teachings the banner of Universal Peace must be raised by the
Power of the Word of God. The oneness of the world of humanity must be established by the
Power of the Holy Spirit. No matter how the politicians strive, it will become worse. The
power of man is helpless. …
This period is like the false dawn. This peace is like the false dawn. We will see what the
future brings. This has not taken place yet.
We cannot abolish war by war, for it is like cleansing blood with blood. The divine
teachings will accomplish it however.
XXII:1, November '.0' [XXII:m:RgC]
Bahá'í pioneers
Part IV
Siyyid Mustafa Roumie
A short historical survey of the Bahá'í Movement in India, Burma, Java Islands, Siam, and
Malay Peninsula.
Jamál Afandí, accompanied by the author, Mr Roumie, during two years of pioneer missionary
work in India, found no difficulty in obtaining access to the leading people of many important
Indian states including high government officials and rulers themselves. Everywhere Jamál
received a warm reception and his message was listened to courteously. In many cases men of
influence became followers of the Bahá'í Faith, and in several places Bahá'í Assemblies were
formed. The work thus begun by Jamál has continued unbroken succession to the present day
when India has reached the point of being second, perhaps, in importance to Persia itself in the
number of Bahá'ís.
In Udpd they left Calcutta for Rangoon. Here their mission was highly successful, and in a short
time the Bahá'í Cause was widely promulgated in spite of some instances of attempted
persecution.
After the establishment of the Cause in Rangoon we left for Mandalay early in BmZX with
several Persian companions. As there was no railroad communication at that time, we had to
go by a slow river steamer which ran once a week from Rangoon to Mandalay, capital of the
then independent kingdom of Burma.
There were many obstacles to successful missionary work in Burma. In the first place we
did not know the Burmese language. Secondly, we had no arrangements for our

!&'#
entertainment there or for contact with the natives, and had to shift for ourselves until we
were fortunate in finding, as later described, a Persian from Calcutta who knew us and who
gave us our first opening in the city. Thirdly, under the rule of the despotic Burmese king,
teaching of the Cause was extremely dangerous. Promulgation of a new religion was, by
Buddhist law, to be punished either by banishment, or execution by torture.
But did not a Tablet from His Holiness Bahá 'u'llá h give us the Divine command to proceed
to Mandalay and establish the kingdom there? This, then, was our spiritual duty. What
difference did it make to the lives of obedient servants if they were killed or spared in the line
of duty? They considered nothing to be their own, all belonged to their Lord.
The trip to Mandalay was long and tedious, as the boat did not run at night, and it took us
more than ten days to reach our destination. We arrived at Mandalay about an hour before
sunset, and had great difficulty in finding lodgings there. At the advice of the chief of customs,
who was a Muslim, we took shelter for the night at a Mosque called Joon Pull where we slept
as well as we could in an open shed adjoining the Mosque.
Fortunately on the very next morning a Calcutta friend, previously referred to, Ḥá jı́ 'Abdu'l-
Karı́m upon hearing of our arrival, came to see us bringing with him a Burmese friend named
Ḥá jı́ 'Abdu'l-'Azı́z (in Burmese Ko Pooh) a dealer in precious stones. This Burmese gentleman
was well known and respected by the Moslem community of Burma. We asked him if he could
procure us a house, [XXII:m:RgB] which he did—a residence in the Moslem quarter not far from
the Mosque.
News of our arrival spread through the Moslem community of Mandalay, and men of all
classes came now and then to see us asking many religious questions. One gentleman who
had already accepted the Cause in Rangoon, Au qá Muḥ ammad Ká ẓ im Shı́rá zı́, came rejoicing to
see us, and became a regular and enthusiastic visitor thereafter.
Also our Calcutta friend Ḥá jı́ 'Abdu'l-Karı́m came regularly to question Jamá l Afandı́ upon
spiritual problems connected with the Moslem law. He joined us every day to take with us the
Persian tea.
As far as possible in our missionary travels, we tried to mingle with all races, creeds and
nationalities, but the people brought to us at this time were chiefly Muslims. As it was in this
circle that we mingled mostly, we felt it necessary to observe all due Muslim rites. There was
for instance the Fast of Ramaḍ á n and the Feast that follows it; all the obligatory prayers we
also attended; but although we were associating constantly in this way with Muslim Burmese,
we were unfortunately not able to converse with them in Burmese, and our Calcutta friend
Ḥá jı́ 'Abdu'l-Karı́m interpreted for us.
Thus our days went on until one evening as we were returning home, all of a sudden,
stones were thrown at us from the darkness opposite our house. We were seated at the time
in front of the house in conversation with friends who had been waiting to see us. Fortunately
no one was hurt, and the landlord came out, shouted loudly, and the stoning ceased. The next
morning our friend Ḥá jı́ 'Abdu'l-Karı́m came to tell us that the people of the quarter disliked
our presence there and it would be best to move somewhere else—they wanted to get rid of
us. We thought it best to comply with their desire and engaged a house with a compound at
some distance from this one. Here our friends continued to meet with us, occasionally
bringing new seekers of truth. These people Jamá l Afandı́ welcomed and entertained in the
most kindly way, conversing with them on spiritual subjects, and they would depart strong
admirers of [XXII:m:RgR] him and of the message which he had presented.
This quiet and unobtrusive method of teaching led to some important results. One of our
new friends, Abdul Wahid, who, like many other Muslim merchants in Burma, had taken the
Burmese name, Ko Thin, carried the news of Jamá l Afandı́ and his spiritual message to his

!&'$
uncle 'Abdu's-Sattá r (in Burmese Koo) a very well-known silk merchant, a man of great
intelligence and influence in his circle. Abdul Wahid related to his uncle all that he had heard
and seen during his visits with Jamá l. The old gentleman, 'Abdu's-Sattá r, an ardent seeker of
truth, told his nephew to invite us both to dinner in his home—an invitation which we
accepted with great pleasure.
They came to fetch us with a bullock chariot, then the chief vehicle in Burma, and after our
evening prayers, we accompanied them to the home of 'Abdu's-Sattá r where we found our
host very eagerly awaiting us. We observed that we were the only guests, and after the dinner
and the usual exchange of politenesses, 'Abdu's-Sattá r began to put all sorts of questions to
Jamá l relating to Ṣ ú fı́ mysticism. Jamá l Afandı́ with great promptness and brilliancy answered
all of his questions and solved all of his spiritual problems to his entire satisfaction. We talked
until the early morning hours and it was about two o'clock when we made our apologies and
took our departure. Later we heard that our aged host, through the sheer delight and
pleasure he had in conversing with Jamá l, was unable to sleep that night.
The very next day, to our great surprise, his nephew came with a bullock cart and a chariot
to take us with all our belongings to a home which 'Abdu's-Sattá r had assigned to us. Upon
arrival there we found the old gentleman busily at work, engaged in having constructed for us
a meeting house on a vacant piece of land adjoining our home. Soon this meeting house
became a centre which attracted a sincerely devotional audience. This was the real beginning
of the Divine Cause of Bahá 'u'llá h in Mandalay. It is evident that the chief credit for the
opportunity to spread the Cause in Burma must be given to 'Abdu's-Sattá r and his nephew.
They were the first to become believers in Mandalay, noble souls, each of them, and they were
the recipients of many Tablets from His Holiness Bahá 'u'llá h.
Gradually the number of believers increased from day to day until it reached the number of
some two hundred or more. These were busy and happy days. Indeed we worked day and
night, and I was also kept busy translating Tablets into the Urdu language, translating verses
from the Qur'á n and the Traditions regarding the time, place and person of the Divine
Manifestation prophesied in these Holy Books. This subject finally extended itself into a book
of some three hundred pages, The Standard of Truth or Reality, which I wrote for 'Abdu's-
Sattá r.
We stayed in Mandalay for eighteen months. When the time came to leave, Abdul Wahid
was appointed as our representative. Through him we were able to continue communication
with the Mandalay [XXII:m:Rgp] friends. In order to prepare him for this responsibility we had
been teaching him daily the divine principles of Bahá 'u'llá h.
How grateful we were to God that in a city where there was such danger in spreading the
message of Bahá 'u'llá h, we had been protected by the friendship and influence of our new
Bahá 'ı́ brother, 'Abdu's-Sattá r. This was our salvation, for although the Persian Shı́'ih
community publicly denounced Jamá l Afandı́ as a Bahá 'ı́ and incited the people to do us injury,
yet so great was the influence of 'Abdu's-Sattá r that no one was found who dared to come
forward and oppose or obstruct the Movement.
Meanwhile our Persian friend, Au qá Muḥ ammad Ká ẓ im Shı́rá zı́, was working independently
within the circle of the Persian Shı́'ih community where he was able to guide many souls to
the Truth, among them Au qá Siyyid Mihdı́ Shı́rá zı́ and Au qá Muḥ ammad Ṣ á diq, both of them
partners of his in his Mandalay shop, and others some of whom had become natives of
Mandalay.
In the course of time the prejudice of the Persian Shı́'ih community became somewhat
decreased. Two well-known merchants, Mı́rzá Muḥ ammad 'Alı́ Iṣ fahá n and Au qá Muḥ ammad
Ibrá hı́m Shı́rá zı́, each invited us to dinner in their homes where we found gathered all the

!&'%
notable Persians of Mandalay. Jamá l Afandı́ took advantage of this wonderful opportunity to
deliver a most convincing address on the expectation of the Qá 'im and the Messiah. The
audience received this address in the most respectful silence except for a few polite questions.
It seemed these souls had been impressed, but due to their ignorance of Truth and to their
intellectual pride they preferred to follow blindly their own dogmatic creeds.
The Priest of the Chinese Muslim Mosque, a learned sage, came to see us bringing with him
a written question, a spiritual puzzle, which he wanted made clear. This Jamá l Afandı́
accomplished to his great satisfaction, pointing out how the Bá b and Bahá 'u'llá h had fulfilled
all these prophecies. The Chinese gentleman retired completely satisfied with his answers.
Thus having finished our duties for the present in Mandalay, feeling that much of
importance had been accomplished and that the Supreme Cause of Bahá 'u'llá h was well
founded there, we returned to Rangoon by the same river steamer by which we had arrived.
(To be continued)
XXII:., December '.0' [XXII:X:Rgm]
'Abdu'l-Bahá
Why did Christ come into this world? People think He came in order that they might
believe in Him as the Word of God, or the Son of God. "He came," they say, "to redeem us
through His blood."
Christ was not seeking after fame. He came that He might educate the world of humanity
and illumine the world of reality. He sacrificed His life for the realization of this fact. This is
reality. Every fair and just man accepts this. Now is it befitting that we lay aside the refining
of character and engage in war, or abandon the second birth and occupy ourselves with
enmity? Christ came to release the people from the promptings of the lower nature, to make
them angelic. For this thing He accepted all calamities.
XXII:., December '.0' [XXII:X:RZR]
Bahá'í pioneers
Part V
Siyyid Mustafa Roumie
A short historical survey of the Bahá'í Movement in India, Burma, Java Islands, Siam, and
Malay Peninsula.
Jamál Afandí, accompanied by the author, Mr Roumie, during two years of pioneer missionary
work in India, found no difficulty in obtaining access to the leading people of many important
Indian states including high government officials and rulers themselves. Everywhere Jamál
received a warm reception and his message was listened to courteously.
In Udpd they left Calcutta for Rangoon. Here their mission was highly successful, and in a short
time the Bahá'í Cause was widely promulgated in spite of some instances of attempted
persecution.
After establishing the Cause in Rangoon the missionaries went, early in UdpV, to Mandalay.
Here they met with some persecution. Their teaching had to be quiet and unobtrusive.
Fortunately they were befriended by a wealthy merchant of great influence who built them a
small hall in which to carry on their work, and put them under his personal protection. Feeling
that they had given a good foundation to the Cause in Mandalay, they now return to Rangoon.
Our safe arrival back at Rangoon delighted the hearts of the friends and uplifted their
spirits. We found awaiting us there many holy Tablets revealed by His Holiness Bahá 'u'llá h
for the friends in India and Burma as well as for ourselves.

!&'&
As we planned to stay for a while in Burma, it was thought best to undertake some kind of
business in order that, like the apostle Paul, we might earn our own living and pay our own
way as we went about our missionary work. It was finally decided to open a pony market,
also have a line of hackney carriages, and a shop for the sale of provender. This business in
due time proved quite successful and profitable.
The Cause of Bahá 'u'llá h, meanwhile, was gradually progressing; but although we had a
goodly number of followers, they were, as a rule, of our own race, and we felt it very necessary
that the Cause should reach out among the natives. Otherwise the foundations of the Bahá 'ı́
Movement in Burma would not be strong enough to withstand the changes that time brings
about among a foreign population who are constantly on the move, going here and there in
search of business. The result would be that unless the Cause was spread among the native
population, it would gradually die away again.
By this time we counted among our followers only two native families in Rangoon: that of
Jiná b Au qá Ḥá jı́ Siyyid Mihdı́ Shı́rá zı́ from amongst the Shı́'ihs; and secondly that of Molvi Abdus
Subhan Korishee.1 Even these, however, were not actually natives of Burma, although they
had become naturalized citizens: the former family being from Persia, and the latter from
India.
We did our very best to remedy this defect in the establishment of the Cause in Burma, and
exerted our utmost to attract the natives to the Kingdom. But our endeavours at this time
were not effectual. After the lapse of one year we took a second trip to Mandalay to see the
friends, upon their invitation and continual requests, so that we could nourish them with new
[XXII:X:RZp] and higher teachings. A member of the Shı́'ih Persian community of Mandalay
who was very hostile to the Bahá 'ı́ Movement engineered a piece of chicanery which proved
quite fatal to our work at Mandalay at this time.
He instigated a professional cook, who had been with us at Hyderabad while we were
sojourning in that city, to start, falsely, a civil suit against us for one hundred and seventy six
thousand five hundred and nine rubies, stating that he had sold goods to us in Hyderabad for
which he had not been paid.
The courts in Mandalay, we were informed, were entirely lawless and unjust at this time
and well known for their bribe taking. Many bona fide claims had been dismissed by them as
false, and many false claims had been decided in the affirmative. Many defendants, and some
of the plaintiffs even, had been sent to jail and violently tortured preliminary to the first court
hearing.
Fortunately some of our influential Bahá 'ı́ friends managed to secure all of the details of
this claim and a copy of the complaint from the Court. We also had an interview with the
Prime Minister Kewun Mingyi through the kind intervention of our Bahá 'ı́ friend Mullá Ismá 'ı́l,
the Chief Commissioner of Customs. After listening to our story, he promised to give us justice
upon the following day when the case was called. He was as good as his word, and the case
against us was dismissed on the ground that it was not a case for the judiciary of the Burmese
Court, but should be presented at the Court where the business transaction had taken place.
The Judge stated in his judicial opinion that the case seemed to be nothing but a piece of
religious antagonism and hatred toward the revered personage of the defence.
Although thereafter we found ourselves free from this danger, the Bahá 'ı́s of Mandalay had
no peace of mind even after the decision of the case in our favour, for they well knew the
lawlessness of their courts. Anybody might bring an action, civil or criminal, against any
person without much trouble or expense. Therefore it was deemed too risky for us to stay
longer in this city, and after a few months we departed for Rangoon although it was a great
Mawlawı́ 'Abdu'l-Subḥ á n Qurayshı́.

!&''
disappointment to our friends. This was the decision of the Mandalay believers, although it
was a bitter disappointment and sorrow to them.
We came back to Rangoon distressed and heartbroken over the results of our trip to
Mandalay, but we could not sit down and lament in idleness. We had to earn our living. So the
writer was sent with some ponies and some jewellery to Calcutta, from which trip he returned
with great profits. He was then sent on another trip of the same kind with livestock and gems
to Penang in the Malay Peninsula. This was an entirely new part of the world to him, but I
managed to find lodgings, upon my arrival, in the house of a well-known leader of mysticism,
Omar Khalidi, a man of Malay descent. He was about sixty years of age with half a dozen
grown up sons and daughters, most of whom were able to speak in Arabic. Thus I was able to
con- [XXII:X:RZo] verse with them and got along very well. Because this island was quite small,
I became within a week a conspicuous figure everywhere, and although I had not yet found
educated and interesting souls, yet I continued to deliver the message of Bahá 'u'llá h to all
receptive and intelligent people. Finally after disposing of all my ponies and gems favourably,
I returned safely to Rangoon.
After a couple of months I was sent on a similar errand to Calcutta. Now it was decided
that Jamá l Afandı́ and the writer should go on a long trip through India, and if possible around
the Malay peninsula and to the Java Islands. The friends in Rangoon unanimously agreed to
this proposition. Therefore leaving our business in charge of some of the friends, we took the
first boat to Calcutta. Here we found that most of the Bahá 'ı́ friends had either moved or died,
therefore we did not stay long here, but left for Dacca, an important city of Bengal. Here we
met with some interesting and important people. From there we went to Bombay where we
stayed about three weeks. Bombay at this time was an important centre of the Bahá 'ı́
Movement in India.
We next went to Madras where the Cause had a large number of followers, about four
hundred in all. The number of believers was considerably increased after our arrival in
Madras, and the writer was kept busy delivering public lectures every night in various parts of
the town. He was delighted to be again with his aged father, Siyyid Muḥ ammad Rú mı́, then in
his one hundred and fourteenth year.1
During our stay in Madras many eminent persons joined the Bahá 'ı́ religion, among them:
Nawab Ferooz Hussein Khan, Nawab Muhammad Miyan, Siyyid Kazim Ali, Oman Khan
Subadar, Major Bahadur, Siyyid Dawood, and one mulla, Muhammad Ali Rampuree, a very
learned sage, also his nephew, Murad Ali, a merchant.
Our next stop was Singapore, where we were the guests of the Turkish Vice Consul, a wellknown Arab merchant. From here we sailed for Batavia, the chief seaport of Java. We had
great difficulty in getting a passport for travelling in Java, but finally secured one from the
British passport office. This allowed us, however, to travel only in seaport towns and for only
six months.
During all our travels in Java, we were closely watched by detectives and spied upon
everywhere, as the Dutch government was exceedingly afraid of religious propaganda in Java.
We were also hampered here by lack of facility in the Javanese language, which Jamá l Afandı́
did not understand.
From Batavia we went to Surabaya where we sojourned for a couple of months, leaving
there finally for the island of Bali. The inhabitants of this island had originally been Hindus
and Buddhists, but their religion now had become somewhat corrupted; the king of this
province could hardly be said to practice any religion except perhaps a corrupted form of

The Muslim year, being lunar, is shorter than our solar year, so that the age of one hundred and fourteen in Muslim
reckoning would correspond to the age of about one hundred and five years in our reckoning.

!&'(
Buddhism. His queen had [XXII:X:RZg] been a Muslim by birth. This queen was keenly
desirous of seeing Jamá l Afandı́. She sent some high officials to fetch us to the palace, bringing
two beautiful ponies for us to ride on as there was not any kind of a vehicle. Accompanied by
the palace escort, and by our friend the Chief Commissioner of Customs who served as
interpreter for us, we reached the palace and were cordially welcomed. For hours the king
and queen questioned us earnestly about spiritual subjects. It was a most interesting
conversation. Finally, after partaking of coffee and some sweets, we received permission to
retire.
After a couple of days, we sailed for the Sulawesi (Celebes) islands, the chief seaport of
which is Makasar, now the seat of the Dutch Governor. We landed here safely and the police
instructed the porters to take us with our luggage to the Arab quarters, where we were to be
put under the guardianship of the Chief of this quarter.1
We were greeted cordially by this Arab Chief, who had been born and brought up here. A
very large brick building with an iron gate was given us to live in, of which we occupied only
two rooms on the top floor, one for Jamá l Afandı́, and one for our luggage, occupied by the
writer.
As experienced travellers, it occurred to us to inspect carefully the whole building. We
closed the doors of all vacant rooms, especially we took particular pains to close the huge gate
opening on the public road. The wisdom of this precaution will soon be seen. The building,
owned by a rich Chinese merchant, seemed to have been abandoned for many years. It took
hours to lock the gate with the utmost difficulty. Meanwhile news of our arrival and of the
location of our lodgings was being spread over the whole town.
In the morning, to our amazement, when we looked out we saw a throng of citizens outside
the building. They asked us with great astonishment how it was that our lives had been
spared that night. Had no ghost, demon, or evil spirit disturbed us? How was it that we had
been safe from harm? Had we overcome the Monstrous Devil? It had always been the case
previously that those who spent the night in this great edifice, were found dead in the
morning, and from no known cause. So terrible had been the reputation of this residence that
the surviving heirs of the Chinese owner of the building dared not live in it.
We told them that we had driven out the evil spirits, ghosts, demons and devils from the
house and made it habitable, thus wiping out the superstitious ideas that the Chinese and
natives had had about this house for years.
Knowing that the Chinese have many superstitions and a great fear of demons, we
concluded that, owing to some deaths in this household, they had abandoned the place
because of the belief that it was haunted. But to our amazement we subsequently learned that
their fears were by no means groundless. The Chief of this Arab quarter who [XXII:X:RZl] was
in charge of the residence, had been in the habit, it seems, of bestowing it as a shelter upon
inexperienced and unknown fellow countrymen travelling to that city, if he considered them
to be rich. They would retire for the night assured of the careful protection of this Arab Chief
and would go to sleep without taking any precaution. Once they were sound asleep, some of
the Chief's men would creep in, dressed up to resemble demons, and choke the sleeping men
until they were dead. The next morning they would be buried by the Chief and their
belongings would be taken away by the said Chief for safe custody!
But in our case the evil designs of the Chief were thwarted by our precaution. His men did
come to the big gate, it seems, and tried hard to force it open. Jamá l had been awakened by
the noise and shouted loudly in Arabic, "Who is there?" and looking out he saw men running

Throughout the Dutch East Indies it was then the custom for travellers of various foreign races to be segregated, each in
its own district, and under the rule of a chief of that race.

!&')
away from the gate.
In spite of this knowledge which we had acquired of the evil designs of our native Chief, we
dared not disclose to him our awareness of his villainy for we needed his help in all of our
movements. So instead of confronting him with his crimes, we deemed it best to present him
with a gem worth twenty dollars and thanked him for his kind protection.
(To be continued)
XXII:'/, January '.0* [XXII:BC:pBp]
Bahá'í pioneers
Part VI
Siyyid Mustafa Roumie
A short historical survey of the Bahá'í Movement in India, Burma, Java Islands, Siam, and
Malay Peninsula.
Jamál Afandí, accompanied by the author, Mr Roumie, during two years of pioneer missionary
work in India, found no difficulty in obtaining access to the leading people of many important
Indian states including high government officials and rulers themselves. Everywhere Jamál
received a warm reception and his message was listened to courteously.
In Udpd they left Calcutta for Rangoon. Here their mission was highly successful, and in a short
time the Bahá'í Cause was widely promulgated in spite of some instances of attempted
persecution.
After establishing the Cause in Rangoon the missionaries went, early in UdpV, to Mandalay
where they laid a good foundation for the Bahá'í Cause.
Several years were spent in missionary journeys to Burma Mandalay and the chief cities of
India. Then Jamál Afandí and the author left for more distant journeys to Singapore, Java and
the Sulawesi (Celebes) Islands where they met with extraordinary adventures.
During our stay in Makasar we became well known as experts in the healing of the sick and
the soothing of nervous ailments. With the supreme power and help of the Greatest Name we
were able to heal many of the sick, and those who thought themselves possessed by evil
spirits were also relieved by our prayers. Through this healing work we were able to deliver
the message of Bahá 'u'llá h to everyone with whom we came in contact; and when the time
arrived for us to depart, it was only with the greatest difficulty that we were able to tear
ourselves away from these people who had begun to depend so much upon us.
From Makasar we proceeded in a small sailing vessel to a seaport of the Sulawesi islands
called Pari Pari, then ruled by a native independent chief called Fatta Aronmatua Aron Raffan,
which means "The Great Monarch and King of all Kings". On our arrival I went directly to the
customs official to ask permission for landing. The officer in charge gave me a pony on which
to ride to the royal palace—a palace built of bamboo—to obtain this permission from their
King. The King, who was advanced in age, was eagerly awaiting our arrival and watching with
a telescope through the window of his palace. As soon as I entered the royal palace the King
got up from his seat and warmly embraced me saying that he was happy to see his honourable
guest. Then he eagerly inquired the whereabouts of Jamá l Afandı́, who, I replied, was still in
the ship awaiting for his royal command to disembark.
When I entered the royal presence I saw there two envoys sent to the King by the Dutch
Governor of Makasar with a private letter to the King indicating the arrival of the two
visitors—Jamá l Afandı́ and the writer—and requesting the King to refuse any help that they
might request for the purpose of making their journey into the interior of the native states; for
the letter stated these two men were necromancers, and would use the art of enchantment to

!&'*
win the chiefs and their subjects for their mystic religious rites.
The King was not favourably impressed with this defamatory letter. [XXII:BC:pBo] In fact he
was noticeably annoyed by it and in an angry tone he said to the two envoys, "These venerable
visitors are our guests and under our protection, and the Dutch Governor should not interfere
with our religious affairs. This is my reply to his offensive letter, and an unofficial message
which should be conveyed by you to him." The envoys, thunderstruck, immediately retired
disheartened and unsuccessful in their hostile mission.
The King enjoined upon the customs official to apologize to Jamá l Afandı́ on his behalf for
not being able to do him the honour of a public reception, and directed the customs official to
accommodate the guests in his own house. This was done, and we were honourably received
by this official. The day after our arrival we were summoned to the Court to have an audience
with the King. We were warmly received by him. He embraced each of us and bade us be
seated close beside him. After the usual salutations and politeness he inquired about our
voyage and the object of our unexpected and delightful arrival at such an unfrequented spot.
With perfect sincerity and candour, yet with tact and sympathy, we explained to him our
whole missionary adventure in a way calculated to produce interest and satisfaction on his
part. The King was exceedingly delighted and asked us to call again on the next morning. So
on the morrow we were again furnished with ponies and rode a distance of about two miles to
the palace, and this time had audience with the Queen and also with the princes. In fact we
found ourselves becoming very intimate with the King and all the royal family.
The King was suffering with an ugly disease called psoriasis. His whole body was covered
with scales like fish scales which caused constant irritation and itching. His skin was so
sensitive that he could stand but little clothing and so he wore but very few garments. Jamá l
Afandı́ had inspired such faith and admiration in the King as to make him confident that his
spiritual visitor could heal his painful disease, and he requested this of Jamá l. The latter
replied, "We are not qualified physicians or trained in the healing of material ills. But we will
earnestly pray for divine guidance, and by means of that try to find the remedy for you."
When we returned home we consulted and prayed together for the solution of this problem
and responsibility which the King's sickness and his faith in us had placed upon us. The
results were, as the reader will see, a remarkable confirmation of the fact that no matter what
the difficulty, Bahá 'ı́s will find a heavenly guidance through consultation and prayer.
Having sought the guidance, then, we immediately proceeded to act. We went out to the
neighbouring jungle to search for medical herbs, as we had nothing of this nature with us. We
found many trees of cassia fistula with its abundant fruits which are mildly laxative. We
collected some of these fruits; and going further into the jungle found some plants of jungle
mint and gathered the leaves of this also. We sought to be guided in the collection of other
plants and herbs, continually using the Greatest Name while we were engaged in this
extraordinary search. We brought them home, and praying also the [XXII:BC:pBg] while,
prepared from them a brew, and also a purgative from the cassia. We had a few cakes of
carbolic soap with us fortunately, and we prepared three bottles of oxymel combined with
vinegar and sugar, and took all of these preparations and the soap with us to the royal palace
the next day. We gave four doses of the purgative to the King on alternate days, and gave him
nourishment in between times. Every day he had a hot bath with a strong application of
carbolic soap, taking internally some of the herb brew we had made and the oxymel.
As the natives were unable to carry out any of these services, even the bath, the writer
personally executed everything necessary. It took more than a month to soften the skin and
gradually bring it to a smooth and velvety condition as before this sickness. Finally through
divine confirmations and the glorious powerful effects of the Greatest Name, we succeeded to

!&(+
a certain extent in affecting a cure. After all, the faith of the old King was certainly a great
factor in his remarkable recovery. Needless to say, the royal family were greatly impressed
because of this healing, and were won to our friendship and to attachment to our Message
more than ever before.
(To be continued)
XXII:'', February '.0* [XXII:BB:pRR]
'Abdu'l-Bahá
War is a grievous calamity. It begins and ends in disaster. … What is this land, this earth?
Is it not this: that for a few years we live on this earth, then it becomes our grave, our
cemetery? Eternally shall we be beneath it. Now is it beneficial or kind to engage in war and
strife for an eternal cemetery? Many generations have come and have lived for a short time
on this earth and are buried under it. It is the universal graveyard of humanity. Is it
praiseworthy that we engage in warfare, shedding blood, destroying homes, pillaging the
wealth of nations and killing little children …? Is it worthy that we sacrifice eternal life and
the everlasting soul of man for the sake of a little dust?
There is no doubt that God is displeased with this. There is no doubt that the perfect man
will not approve. Justice and equity will not permit it.
XXII:'', February '.0* [XXII:BB:poR]
Bahá'í pioneers
Part VII
Siyyid Mustafa Roumie
A short historical survey of the Bahá'í Movement in India, Burma, Java Islands, Siam, and
Malay Peninsula.
Jamál Afandí, accompanied by the author, Mr Roumie, during two years of pioneer missionary
work in India, found no difficulty in obtaining access to the leading people of many important
Indian states including high government officials and rulers themselves. Everywhere Jamál
received a warm reception and his message was listened to courteously.
In Udpd they went to Rangoon, where their mission was highly successful. In UdpV they started
on an extensive missionary tour of Burma, Mandalay and the chief cities of India. They then
undertook a still more distant journey to Singapore, Java and the Sulawesi (Celebes) Islands
where with the primitive people they met with extraordinary adventures and success.
After several minor trips we reached the province of Padalia, ruled by Fatta Chikourdi.
When our boat, after a rather alarming trip through a crocodile infested river, reached the
town in which the King resided, his officers met us at the landing and took us to a
commodious guest house on the river side. They then presented to us the formal greetings of
the King and took in return our greetings to His Majesty. The next day we were summoned to
the palace. King Fatta Chikourdi, of Padali and his Queen Diammarala welcomed us warmly
and invited us to visit them and have audience with them daily. In our judgement, however,
this place was utterly devoid of spiritual souls. The people were not at all interested in our
mission, nor did they have capacity, it would seem, for receiving our declaration of the divine
dispensation. So we made up our mind to move further on to the province of Boonay as soon
as the King should deign to provide us with canoes and other requisites for our trip. We could
not of course ask for this immediately as it would be rude to make too short a visit.
As we were waiting an opportunity to tactfully talk of our departure, to our surprise a
serious epidemic of smallpox broke out in the principle towns of Padalia. The houses around
the palace had many victims, especially among children, and the loss of life was very great.

!&(!
The King felt uneasy about this and [XXII:BB:pop] asked us to do something to arrest the
ravages of the plague. We had no instruments or medical material to handle such a situation.
We found ourselves forced, however, to take some steps to oblige the King. I was instructed
by Jamá l Afandı́ to procure some ordinary needles, tie them up tight and put them in a small
vial together with some ripe scabs from long affected children, adding to this the milk of some
woman who was giving suck to a male child. With this I was to vaccinate the children of the
province. I carried out the instructions to the letter and later I vaccinated daily upwards of
five hundred children. Of these only one per cent died; all the rest were saved by this
treatment.
Through this medical work we found opportunity to deliver the Message to all. We were
not able to stay long enough however, to prove the results of this missionary activity, for we
soon left for the province of Boonay. The King generously supplied us with all the necessary
travelling equipment and three long canoes with full escort. He affectionately bade us adieu,
and we started down the crocodile infested river once more. Before sunset we reached our
destination and were warmly received by the King and his officials and given the guest house
opposite the palace for our residence. After dinner we were invited to the audience chamber
where we were received enthusiastically by the King and Queen. In this very first interview
we became intimately acquainted with each other, and the King as simply as a child put all
sorts of questions to us, both material and spiritual.
With our party, as it happened, was an Arab from the province of Yemen. He happened to
journey with us down the river. The King undertook to recite a prayer known in Islá m
mystical denominations as Jeljelutich. This Arab suddenly interrupted and impertinently
attempted to correct the pronunciation of an Arab word in the prayer which the King had, in
reality, pronounced correctly. The King, very much annoyed, told him that he was mistaken as
to the proper pronunciation but the Arab, who was quite impolite and rude and even insane in
his obstinacy, continued to contradict the King. So irate did the King become that he ordered
the Arab put out of the palace, and gave instructions that he should never be admitted again.
He then turned to us and asked us if we had brought this monster in our company. We
explained the facts as to how he happened to be with us, and the King became appeased.
The King was so attracted by the stirring talks of Jamá l Afandı́ that he kept him answering
religious questions until the late hours of the night; in fact, it was not until two o'clock in the
morning that we were permitted to retire.
Every day and evening we were now in the audience chamber holding religious
conferences with the King, continuing to solve his spiritual problems. After a few days the
King asked us to write a handbook in Arabic outlining principles for the administration of his
State, as well as a booklet for teaching Arabic colloquial conversation. This gave us an unusual
opportunity to present the principles of Bahá 'ı́ administration and government to the
[XXII:BB:poo] King, for we based our handbook upon the universal laws of Bahá 'u'llá h.
Meanwhile the Arab, really partially insane it would seem, deprived of the privilege of
entering the palace turned his grudge upon the writer. It took a good deal of precaution on
my part to avoid trouble, but one day as I was working on the manuscript of the handbook
above mentioned, the Arab, sitting upon his bed, started to vehemently shake the bamboo
floor of the house in such a way as to prevent my writing. Upon my polite request to him to
desist, he suddenly appeared quite naked from behind the curtain of his bed and struck me
upon the head with a heavy block of wood. Fortunately the Queen, happening to look out
from her palace window, saw this attack and informed the King who with a large corps of his
followers rushed in and arrested the Arab. He also had my wound treated and dressed. Then
he gave orders to have the Arab executed. As Bahá 'ı́s, Jamá l Afandı́ and myself both begged
the King to forgive the criminal; and after a long entreaty upon my part, it was granted and the

!&(#
order was given that he should not be executed but banished with a criminal record to the
Dutch settlement. The King and Queen, great admirers of Jamá l Afandı́ and the writer, kindly
permitted us to present to the insane man some gifts for his journey, about ten dollars in cash
and five dollars worth of native cloth.
The books were finally completed and presented to the King and Queen respectively. Also
we gave the King lessons in the translation of his books into the Malay language which were
exceedingly appreciated.
The King and Queen accepted the Bahá 'ı́ Cause and made a vow to promulgate it in all the
provinces of the Sulawesi (Celebes) Islands as soon as they should receive confirmation for
this missionary effort.
Thus having raised the standard of Yá Bahá 'u'l-Abhá , we made our preparations to return.
With great sorrow at our departure, the King and Queen had all necessary preparations made
for our voyage. The atmosphere was very melancholy when we went to bid adieu to their
Royal Highnesses.
(To be continued)
XXII:'*, March '.0* [XXII:BR:pZg]
'Abdu'l-Bahá
Soon it will be the time of Spring. Already the signs of the flowers may be seen upon the
mountains and in the valleys.1
(Ten Days in the Light of Acca, p. gZ.)
XXIII:0, June '.0* [XXIII:p:ZB]
White roses of Persia
Part I
Martha L. Root
Here is told one of the most moving stories, tragic yet noble, among the many martyrdoms of
the Bahá'ís in Persia the story of Varqá. The material for this article was gathered by the author
on her recent visit to Persia. This is the first of three instalments.
Ṭ ihrá n, Persia, has so many faithful Bahá 'ı́ families that to go among them makes one think:
"O Persia, your famous attar comes not alone from your roses, the perfume which diffuses
itself through the lives of your believers is a fragrance still not equalled in other countries." If
there is a more sweet or tender story of devotion to 'Abdu'l-Bahá and the great Bahá 'ı́ Cause
than the lives of 'Alı́ Muḥ ammad Varqá and his little son Rú ḥ u'llá h Varqá of Persia, I have not
heard it. When I was visiting in Ṭ ihrá n I used to meet 'Azı́zu'llá h Varqá and his younger
brother Valı́yu'llá h Varqá , sons of 'Alı́ Muḥ ammad Varqá , and often I used to ask them about
their father and brother. All this narrative is absolutely true and in it the reader will see how
God prepares souls to come into this world.
'Alı́ Muḥ ammad Varqá was an ardent Bahá 'ı́ of Tabrı́z, Persia, in the days when Bahá 'u'llá h
was a Prisoner in 'Akká , Palestine from Bmlm until His passing in BmXR. He was exiled and
imprisoned because His Teachings which are now being studied by some rulers, many
statesmen and millions of other people, were, like those of other World Teachers, very far
ahead of His time. To begin at the beginning, 'Alı́ Muḥ ammad Varqá had one son, 'Azı́zu'llá h,
two years old, when one day in April another little son was born in his home, and he and his
wife named the child Rú ḥ u'llá h which means "the Spirit of God".

The remainder of the paragraph and a subsequent one are to be found in Star of the West XIX::F, p. Ici (included above).
The quotation is also to be found in Star of the West, XV::F, March :jFc, p. Ibc.

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__________
There was glad rejoicing when Bahá 'u'llá h from 'Akká sent these parents a Tablet (a letter)
about this new babe and in it the reader with insight will discern the introduction to this
thrilling story which follows. Bahá 'u'llá h wrote:
"O Varqá! It is for thee to chant in both ears of this little one three times:
"Verily, thou hast come by the Command of God! Thou hast appeared to speak of Him, and
thou hast been created to serve Him Who is the Dear, the Beloved!"
"We mentioned this before when his mother implored us, and now We are mentioning it
again. We are the Generous and the Giver!" (His mother sent no petition by letter, but it
was perhaps when this little one was coming into this world that she cried out to
Bahá'u'lláh.)
While Rú ḥ u'llá h was still a little child, Bahá 'u'llá h sent a second Tablet. It read:
"He is the Hearer and the Seer!
"Blessed art thou, for thou hast witness the grandeur and greatness of God while still a
child. Blessed is the mother who nursed thee and has arisen to do what is becoming of her!
We beg God to write for thee from His Supreme Pen that which is fitting to His Generosity,
Bounty and Favour. Verily, He is the Generous and the Bountiful! Praise be to God, the
Lord the Worlds!"
Another Tablet to Rú ḥ u'llá h from Bahá 'u'llá h was:
"O thou Rúḥu'lláh! Verily, the Greatest Spirit has inclined towards thee from the
[XXIII:3:72] Prison and is mentioning thee with such a station that its fragrance will
continue as long as My Kingdom and My Grandeur endure!
"Thou, when thou bindeth and knoweth (the mention) say: 'Praise be to Thee, O Ocean of
Bounty! Thanks be to Thee that Thou hast made me to appear and in my first days speak
Thy mention and Thy praise. Verily, Thou art the Forgiving and the Compassionate!'"
Later, another little son came to bless their home and he was called Valı́yu'llá h.
__________
"What kind of a Bahá 'ı́ father was 'Alı́ Muḥ ammad Varqá ?" you may ask, and "How did he
train his sons spiritually?" All fathers who read this tale will see in the life of this Persian the
highest ideal of fatherhood, a height not reached in every home, and too high to be understood
by many fathers. He, himself was a Bahá 'ı́ teacher. The picture of the Bá b is preserved to the
world today because 'Alı́ Muḥ ammad Varqá led a great painter to become a believer. The
narrative of the Yazdı́ family so distinguished in Egypt for their Bahá 'ı́ services is another fruit
of the many souls to whom he first brought the Teaching in Persia. He was never outside his
country except to go to Palestine, yet his pupils have served with glory in the Near East and in
Europe.
Being a wise young father, recognizing in what highest education really consists, he took
his two little sons, 'Azı́zu'llá h and Rú ḥ u'llá h (little Valı́yu'llá h at that time was too young to go,
he was only a babe in arms) for a pilgrimage to Bahá 'u'llá h in 'Akká . Other parents could with
profit follow this same plan and today take their children to meet Shoghi Effendi, Guardian of
the Bahá 'ı́ Cause in Haifa, Palestine. If children can glimpse the highest ideals while they are
still very young, these ideals may be their lofty inspiration throughout life. Certainly this story
shows how one little boy developed into a teacher, a poet, a great philosopher and a world
hero before he had hardly crossed the threshold of his twelfth year. Educators must see in the
life of this son an astounding Power in the Teachings of Bahá 'u'llá h!
__________

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Many were the incidents of that historic visit to Bahá 'u'llá h but I only tell you a few of them.
'Azı́zu'llá h Varqá told me that when the maternal grandfather, the father and Rú ḥ u'llá h
arrived in 'Akká , they went to the room of the secretary of Bahá 'u'llá h. It was furnished with a
mat and they sat down on this, for they had been told that Bahá 'u'llá h would come to this
room to meet them. In the distance there were steps leading to an upper room and the father
told 'Azı́zu'llá h to go and stay near those steps to watch the approach of the Blessed Beauty
and then to inform them. The child went but when he looked and saw Bahá 'u'llá h at the head
of the stairs he mounted several steps and knelt at the feet of His Lord. He was crying so hard
his very bones were shaking. Bahá 'u'llá h stopped and made him [be] happy and they came
down the stairway together, the little boy just behind Bahá 'u'llá h. It was a great meeting, but
when the visitation was over, the father said to his little son: "Why did you not do what I
asked you to do? Why did you not run and tell us?" 'Azı́zu'llá h replied: "I do not know. I do
[XXIII:p:Zp] not know how I mounted those steps, I was not conscious that I went up the
stairs." We know how moved Professor Edward G. Browne of Cambridge University, England,
was, when he first met Bahá 'u'llá h but here is an account of what it meant to a very young
Persian boy.
The next day they were all invited, the grandfather, father, and two small sons to visit
Bahá 'u'llá h in His own room. Then when the visit was over, the two boys were invited to the
room of Bahá 'u'llá h's daughter, Bá bı́yyih, known throughout the world as the Greatest Holy
Leaf. She was then perhaps about forty–five years old. She said to her little guests: "What are
you doing in Persia?" and Rú ḥ u'llá h replied: "We are teaching the Bahá 'ı́ Cause in Persia"
"What do you say in speaking to people she queried, and Rú ḥ u'llá h answered: "I tell them God
has appeared again on this earth." The Greatest Holy Leaf smiled but said: "When you are
speaking you must not say this openly." The child replied: "I do not say it to everybody, I
know to whom I must say it." "How do you know the people to whom to speak?" she
continued, and he said: "I know people from their eyes; when I see their eyes I know." In fun,
Bahá 'u'llá h's great daughter said: "Rú ḥ u'llá h look into my eyes and see if you could speak to
me?" Naively he searched her eyes and told her: "No, I cannot speak to you, because you
know everything."
Two young men sitting and doing their writing lessons in the other part of the room began
to laugh over the conversation and the Greatest Holy Leaf said: "Look into their eyes and see
whether you could speak with them and convince them." The child looked at them long and
carefully, and then answered: "It is very difficult and it is of no use to try to convince them."
(These two young men were Zia'u'llah1 and Badı́'u'llá h who afterwards turned against the
Cause. When this conversation was told to Bahá 'u'llá h He said: "Rú ḥ u'llá h is a Bahá 'ı́
teacher."
__________
The little group stayed for several months in 'Akká and in Bahjı́. Rú ḥ u'llá h studied Persian
writing every day and every Friday he used to show a copy of his writing to 'Abdu'l-Bahá Who
often praised it. Rú ḥ u'llá h's father was very insistent about their lessons and very severe
when they did not study, for he knew the importance of education.
'Azı́zu'llá h recounted another incident of the visit saying that when Bahá 'u'llá h wished to
reveal (dictate) a Tablet, he used to dismiss everybody with great haste. He, 'Azı́zu'llá h, said:
"One day I was in Bahá'u'lláh's Presence with the whole family and He called for the
secretary to bring ink and paper quickly and in the same moment He requested us all to go.
I was just a child, but seeing this haste to send every one away, I had a great longing to be
present sometime when a Tablet is revealed. I had asked from one of the members of His

Ḍı́yá 'u'llá h.

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family to ask Bahá'u'lláh if I could come, please, to see a Tablet revealed. A few weeks later
in the Garden at Bahjí, when I was playing with some children, the door of the home was
opened and one member of the family called me and said that Bahá'u'lláh wished to see me.
I ran to His room and entering I saw that He was chanting revealed Tablets and poems. So
entering His room that day, I thought everything was the same as on other days, that
Bahá'u'lláh was only chanting. I stood near the door which I had entered, and [XXIII:3:74]
was only a few moments in the room when I began trembling in my whole body. I felt I
could not stand any more on my feet. His Holiness Bahá'u'lláh turning to me said 'Good
bye'. As I lifted the curtain to go out, I fell on the threshold and was unconscious. They
took me to the room of the wife of His Holiness Bahá'u'lláh where they poured rose water
and cold water on my face until I revived. The members of the Family asked me what had
happened and I told them about going to Bahá'u'lláh to hear the chanting. When I was
relating this, the lady who had called me first, came in, and she said to me: 'You, yourself,
had asked me to permit you to be present, now that was the time when a Tablet was being
revealed."
"Then I understood why Bahá 'u'llá h in haste dismissed everybody. It is because the people
cannot endure it, there is such a Power in the room."
'Azı́zu'llá h Varqá said that his father had a similar experience during this visit to 'Akká . His
own words are: "Father had been asked by someone to implore Bahá 'u'llá h's help concerning
a certain matter and to beg that a Tablet be sent. When my father presented this petition,
Bahá 'u'llá h called a secretary to bring ink and paper, and He also sent for His brother Mú sá
Kalı́m and another one of the relatives. He put a hand on each one's shoulder and began to
walk up and down revealing the Tablet. Father began to tremble and he said he couldn't say
what was happening. He heard Bahá 'u'llá h's voice but He could not understand His Words.
Some minutes passed and He dismissed them all. Then outside they began to discuss and
none of the three had understood Him, they had only felt the Power. It is certainly interesting
to hear about Bahá 'u'llá h from those who saw and spoke with Him. They said they could not
look upon His Face, it was so glorious, the eyes so shining. There was such a vibration that
everyone began to tremble and they could not understand His Words; there was such a Power
there."
__________
One evening in 'Akká , Bahá 'u'llá h called 'Alı́ Muḥ ammad Varqá alone to His Presence and
said: "I wish to speak with you alone tonight. There is something in the existence that in most of
the Tablets We have named the greatest Ether. When any one is endowed with that Ether all his
deeds and words will be effective in the world."
Then Bahá 'u'llá h arose and walked a few steps and He continued: "Even this walking of the
Manifestation is effective." Again sitting down, He said: "Christ declared His Mission. The Jews
crucified Him and they thought what they had done was a very unimportant matter, and Christ
was buried; but as Christ was endowed with that Ether, that Ether did not stay under the
ground; It came up and did Its great work in the world."
Then Bahá 'u'llá h turned to 'Alı́ Muḥ ammad Varqá and said: "See 'Abdu'l-Bahá, the Master,
what a wonderful effect His deeds and Words have in the world! See how kind and patiently He
endures every difficulty." The Bahá 'ı́, 'Alı́ Muḥ ammad Varqá felt that Bahá 'u'llá h really was
showing him the Station of 'Abdu'l-Bahá , that He would be the Successor spoken of as the
Greatest Branch, and 'Alı́ Muḥ ammad Varqá asked to become a martyr in the path of 'Abdu'l-
Bahá . The Blessed Beauty Bahá 'u'llá h, accepted this sacrifice and promised the pilgrim that he
should give his life in service to 'Abdu'l-Bahá .
(To be continued)

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XXIII:6, July '.0* [XXIII:o:XZ]
The supreme affliction
A study in Bahá 'ı́ economics and socialization
Alfred E. Lunt
This article is printed in complete form at the request of the National Spiritual Assembly of
the Bahá'ís of the United States and Canada, and has been passed by the Reviewing Committee.
It presents a very complete treatment of the economic plight in which the world finds itself
today, and describes the perfect solution as found in The Order of Bahá'u'lláh.
"And We desire to show favour to those who were brought low in the land, and to make
them spiritual leaders among men, and to make of them Our heirs."1
The primal necessities
God has created hunger and thirst, the need of warmth and shelter as essentials of the very
existence of the human race, and has deposited within man an ever present consciousness of
these needs. Throughout the countless ages of man's occupation of the earth, these
necessities have, to an overwhelming degree, been his taskmasters, the seat of his ambitions,
the source of his joys and sorrows. Since food, drink and housing are vital needs of his
physical existence, and these have never been attainable except through individual effort—
these primitive needs have wielded an enormous influence in the history, progress and
destiny of our race. In the hope of gold, men have yielded life. For the power of money to
purchase these necessities, men have frequently laid aside honour, and have not fallen short
of the commission of detestable crimes. The dethronement of God, in the human
consciousness, and the enthronement of gold as a cherished idol, is not a mere play upon
words in the past and present history of the race.
The unbalanced distribution of necessities
As the individuals of society, because of this primitive urge, identified happiness with the
possession of the goods of this world, and tasted of the power that comes with the attainment
of property in excess of their actual needs, the distribution of means gradually became
unbalanced. This unbalanced distribution, however, is by no means a modern phenomenon.
The emergence of humanity from the patriarchal state marked the taking on of individual
responsibility for livelihood, and was the signal for a steady encroachment upon property by
the more capable, more ambitious, or more unscrupulous members of society. We must
remember that up to comparatively recent times, huge masses of humanity were either slaves,
possessing no right to property of any kind; serfs, with [XXIII:o:Xm] an inchoate right at best to
a meagre ownership; or feudatories, holding their fiefs, lands or properties conditioned
strictly upon an oath of unrestricted service to their lord or baron. As a consequence, the
favoured classes held all property in their sway, and vied with each other, often by private
war or foray, to attain larger and larger possessions. Many of the medieval wars had their rise
in these inordinate contentions of barons and princes, in which the hapless serf or feudatory
bore the brunt of the fighting.
The emergence of innate differences in economic capacity
With the successive destruction of feudalism, serfage and slavery, the struggle for existence
devolved upon all men. Theoretically each man had his chance, but, here, the innate
differences in the character and capacities of men became disclosed in a universal sense and
for the first time. Initiative, education, ability, ambition for fame and power, cunning, cruelty,
greed found abundant contrast with sloth, timidity, incapacity, ignorance and resignation.
These innate differences, excellencies and defects, being part of the natural order, appeared
Bahá 'u'llá h, The Kitáb-i-Íqán, p. :be. Quote from Qur'á n Fi:c.

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insurmountable, and opened the way for a kind of economic slavery. Money being a seed for
the reproduction of itself, tended to multiply in the hands of its possessor. Monopolies
became the order of the day. In monarchical countries, the nobility held tightly to their landed
estates, and wielded power over the commoner. In the republics, the wealthy classes, fortified
by the laws of inheritance, and tending to accumulate ever larger ratios of the available wealth
and to control it, have gradually consolidated their position, to the weakening of the
agricultural element, the office worker and the day labourer.
Economic insecurity
Although the universal, public school system of the west unquestionably fits the average
boy and girl for a higher level of social living, and has greatly diminished the illiterate
percentage, the levels above have, at the same time, proportionately advanced in wealth and
power, so that the grades and degrees of society have not materially changed. The average
graduate of the public schools finds his or her economic level as a mechanic, a factory worker,
a clerk, a farmer, or as proprietor of a small business. While this represents a striking
improvement over the condition of the poorer classes of past centuries, it is, nevertheless, a
fact that the vast majority of the inhabitants, even in the western countries of the globe, are
not economically secure, beyond the weekly receipt of their pay envelopes, and when
confronted with disaster, sickness or unemployment soon deplete their small reserves.
This is strikingly illustrated in the current wave of economic collapse and its consequent
unemployment which has numbed the financial nerves of every country. The normal
unemployment ratio has swelled to a three or four fold extent, and hardships and anxieties
multiply. Self-respecting family heads discharged from employment and unable, after urgent
quest, to find remunerative jobs, reluctantly turn to the charitable agencies. The City of
Boston,1 alone, is disbursing [XXIII:o:XX] ƒRo,CCC daily2 to an ever increasing number of
destitute families. This is but an instance of what is taking place in hundreds of American
cities and communities. Doles and public aid in other countries have brought great nations to
the verge of national bankruptcy. The over production of commodities which followed and
had its source in the feverish war period, has failed to adjust itself to the requirement of
peace, and the demand for goods, seriously impaired by the diminished pay rolls, gives no
promise of restoring the economic balance of the past decade and returning the workers to
the factories in the numbers and with the earnings to which they had become accustomed
since BXBo.
The old order changeth, but mankind remains its prisoner
In the face of these conditions, industrial leaders and statesmen have proved themselves
largely impotent. The old order, developed from the feudal system, enchains and blinds those
who are at once its beneficiaries and its victims. While it would be idle to say that no recovery
can be expected from the present economic crisis, since the economic law of supply and
demand ultimately re-establishes a balance, it is, notwithstanding, equally true that such a
system, susceptible, as history proves, to these repeated debacles in our economic life
presents grave defects. The prime, devastating element that at present dominates the
economic life of the nations is their supine and abject surrender to the natural laws of the
survival of the fittest, and the struggle for existence. The claws of nature are unyielding and
essentially cruel. The vegetable and animal world are its truest exponents. But is humanity
likewise forever condemned to the cruelties of this soulless law of the lower levels of the
creation? This point we shall endeavour to unfold.

Massachusetts, USA.
In October :jI:, a total disbursement of {i,eb;,;;;.

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The tyranny of natural law
"I am not my brother's keeper", by which Cain sought to escape the questioning of the
Supreme Judge, has been adopted and made a part of man's daily life. Granted that countless
exceptions exist among us, the fact remains that in the economic relationships, this purely
natural law has full sway. We salve our conscience with various forms of charitable aid and
poor relief, but this is but an evasion of the issue. A fundamental malady in the human body
can be lastingly healed only by ascertaining the real cause of the malady, then by a
prescription that meets the exact conditions. May it not be that definite human rights are
being ignored, that divine relationships exist which, recognized and applied, contain the
solution?
Organic disease and health
We know that any undue separation of functions in an organism, any impairment of the
reciprocal relations between its parts, is a certain cause of disease. This is equivalent to
disorder and discord, and may be termed the operation of the law of decomposition in the
organism. Its course, unless interrupted, is ever towards the dissolution and death of the
organism. On the other hand, the unity and health of the organism is synonymous with the
[XXIII:o:BCC] perfect reciprocity of its parts, their full co-operation each to each. Happiness,
welfare and efficiency, according to the creative plan under which the organism came into
existence is thereby bestowed. Under these conditions, the beneficent law of composition
pours its blessings of life and health upon the creature. These primordial laws of composition
and decomposition are rooted in the creation and are not inherently controllable by man.
They bestow life and death, and constitute the inevitable fate of all created life in a world of
"becoming" and contingency.
Decomposition, the unerring agency of destiny
But although these basic laws of destiny are inviolable in their sphere of action, they are
powerless to operate except under the exact conditions that call them forth. They are
compulsory and selective but neither voluntary nor fickle. Like the arrow to the mark, they
obey only the law of attraction and unerringly choose the habitations of their affinities. And
by this I mean it is impossible for the law of decomposition to operate in a healthy body. Like
maggots or fruit flies arising in a basket of decayed fruit or a heap of animal refuse,
spontaneously appearing within rather than from without their host, decomposition enters an
organism only because it is attracted by the disordered condition that exists therein. In other
words, disorder, disunity, discord—the three ds of a dismal triad—invite decay. As
Bahá 'u'llá h said: "Listen truly: mortal eye shall never perceive the Everlasting Beauty, and the
dead mind delights only in lifeless clay; for like seeks like and has affinity with its own kind."1
The body of man represents and is the highest organism we know. Logically, and by
corollary, the body of humanity, homo sapiens as a race, is likewise entitled to this distinction,
in the collective or racial sense.
Nature's dualities—life and death
The picture we have endeavoured to paint but dimly and faintly depicts the vast cosmic
forces that proceed from the inmost recesses of Nature, governing, limiting, expanding and
controlling every material atom in the universe. Whether composition or decomposition, fire
or humidity, sour or sweet, ebb or flow, or any of the great natural dualities, these colossal
forces are, in a word, the unyielding arms, the adamantine jaws, the very claws of Nature, and
at the same time—since the duality persists and its other aspect must be translated into terms
of human consciousness—they are the tireless servants of humanity, furnishing heat and

Bahá 'u'llá h, Bahá'í Scriptures, No. F:i, p. :Ve.

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moisture, cooling water to parched lips, life and movement to the blue ocean, and delectable
fruits and grains to the taste. Are these forces friends or foes? Shall we fear and shun them,
content in a palsied ignorance of their true origin and function—or shall we approach closely
and examine them with faith and assurance, conscious of a certain oneness with them,
mindful that the Lord of all Being is our common Author? And more important, shall we
submit utterly to their dominion, or shall we examine carefully the reality of these forces?
Perchance, we may possess weapons by which to conquer and subdue them.
Man, more ferocious than nature
If we treat Nature as we have been accustomed to treat our foreign nations of various
colours and origins, [XXIII:o:BCB] with fear and poorly concealed detestation, it is certain she
will, in her time, turn and rend us, or at least will have the last word. This is because only by
studying her changing moods, born of the duality, in a sympathetic and dauntless spirit, can
we adapt these forces to the up building of civilization. As we cannot control or change the
inherent properties of the laws of life and death, as was previously stated, so we cannot
change natural elements such as fire into moisture, or water, per se, into something lacking
humidity. But we can, and have, converted the action of fire into grateful warmth, and
diverted it from turning into a destructive conflagration; we have transformed certain
chemical elements into a humane, soothing anaesthetic, and we, also, have, shameful to say,
utilized other natural elements and cunningly and cold heartedly converted them into deadly
and devastating vapours today threatening, with the menace of potential war, millions of
living men, women and children. Man has done this. And it is a fair question to ask, whether
Nature, workshop of the mysteries of creation as she is, hurler of the thunderbolt and the
twisting tornado, is to be feared as are those men to be feared who consciously and
deliberately in the name of an abandoned, rejected and false patriotism, hideous in their
ferocity and cruelty, today forge the implements which, should war come again, will break the
heart of mankind?
Nature yields to science certain aspects of her sovereignty
To resume. The purpose of this apparent diversion from the subject is to provide the basis
upon which to certify to two outstanding verities. First, that man can adapt the blind,
unintelligent forces of nature to purposes apparently contrary to their normal uses, as, for
instance, sending his body under and beneath the sea in a submarine containing oxygen,
which defeats the natural law that has for ages barred the body of man from the ocean depths;
or imprisoning within a storage battery or confining to wires, the rampant force of electricity
whose nature, undisturbed, is to be elusive, free, cosmic and unrestrained. In a word—man
possessed of a power unknown to Nature, superior to Nature and transcending Nature even
as the mind transcends the mere instinct, bends the natural forces to his own ends.
A new and greater conquest now required
And, second, that while we cannot change or recreate the inherent properties of the natural
elements, such as converting a basic element into another element, we can, to a degree not yet
wholly understood and determined as to its scope, formulate and prepare the conditions in a
particular device, or, (and this is the all-important issue) within our (man's) own organism,
both individually and racially, which will attract the beneficent, kindly, life giving forces of
nature, rather than those containing the elements of destruction. And this is but the first step.
For behind these beneficent and kindly forces, the Sun of Truth which is the Word of God
pours forth a love and a knowledge compared to which the greatest light of Nature is but a
guttering candle. It is these divine powers that are our ultimate goal. [XXIII:o:BCR] A point of
receptivity for these reposes in the breast of man. But the fortifications of Nature must first
be stormed.

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The Equilibrium of health and the law of decomposition
It may, here, be objected that we are confusing the disease itself with the process or law of
decomposition, or attributing to every disease two major causations. That the disease sets up
its own pathology and no force enters from without in the sense of an all embracing law.
Furthermore, that all diseases are self-communicatory and do not, and cannot, per se,
constitute an affinity which attracts anything whatsoever.
We submit, however, that the equilibrium of the elements within an organism is the point
from which all deviations from the normal must depart. As we conceive this abstruse
problem, and take as the most perfect example, the body of man, it is plain, for example, that
if, in such a body, the prime elements of organic iron, calcium or manganese, or any of these,
are either in excess of the normal or abnormally diminished in volume, in the blood stream, a
departure from the health equilibrium is thereby instanced which sooner or later must
produce a disordered functioning. This is the first step toward what we call disease. The
resistant factors within the body do their utmost to combat and neutralize the poisons that
are automatically created by the disturbance, but if the conditions setting it in motion are not
drastically changed, through a dietary and regime adapted to the need, and then only in case
the organic functions are not too greatly impaired, the disorder is progressive and death
intervenes. Because of this basic law of life and health, 'Abdu'l-Bahá , in an illuminating and
profound Tablet at one time stated that when material medical had advanced on scientific
lines sufficiently to become competent to analyze a drop of blood, to the extent of disclosing
the presence and ratio of every essential element there present, each to each, medical science
would at that moment have within its hands the key to health. Once knowing the degree of
the departure or deviation from the normal of the elements requisite to health, and comparing
this with the known proportions which each element should occupy in the blood flowing
through a healthy body, the restoration of health was to be found in the assimilation of those
organic aliments necessary to restore the equilibrium, or, conversely, in the reduction of
intake of those aliments which had been found to be in excess in the blood of the patient.
There remains to be proved the part played by the natural disintegrating force at the focal
point of the disease we have instanced. This force ever seeks to break down and destroy any
composed organism. It is antithetical to that which draws together and composes the
essential particles that, as units, we know as living beings. It is separative, disorganizing and
ever tends to resolve the combination of elements back into their original, unrelated, and
independent status. Thus, the decomposition of water releases the molecules of hydrogen
and oxygen, hitherto held together by the sanction of composition—into their original
loneliness. The affinity that [XXIII:o:BCp] drew them together as moisture, is shattered.
Similarly, the more complex organisms, such as the animal, in the transformation of death
yield up their elements which had been conjoined during the life of the animal. The moving
force in this process is this natural law of change and death. Other demonstrations exist of
which lack of space prevents the details, but the essential process has become clear.
The forces of decomposition within our economic life are powerless unless man opens
the door to their visitation
But, in all this, the application of our thesis is primarily that a departure from the
equilibrium of health and composition must exist before the destructive element can assert its
power and accelerate the progress of the disease through the inflow of the separative impulse.
Without this departure, the organism is immune. Secondly, that an intelligent organism, as is
man, may, through this knowledge, and the power of self-analysis, become cognizant of three
things: B) The existence of a diseased state within his collective or racial body, in its economic
relationships; R) His recognition of a power which he innately possesses to change
voluntarily, and in accordance with these basic, universal laws, the disorder within himself for

!&)!
which he, alone, is responsible; and p) By thus applying the eternal axiom "Physician, heal
thyself" employing those economic remedies that are the true "aliments" for the restoration of
economic equilibrium, he will rout the enemy of his well-being by depriving it of the nutrition
it must have for the accomplishment of its fell purpose. The situation calls for a racial
adaptation of the story of Hercules and the earth-giant Antaeus. The giant's strength became
atrophied and impotent when deprived of the vitalizing forces of his earth mother. May
humanity shake off the tentacles of this strangling power by summoning its God given
resolution, drinking deep of the Cup of Knowledge which God has extended to this storm
tossed planet in this New Day, and with the divine weapon of heart and soul destroy forever
the selfish and egotistic veils that have made him lose hope in successfully changing what he
calls "human nature" which is in reality but a base surrender to the natural law that holds him
in its grip. The being who has succeeded in harnessing the fire and the lightnings of Nature,
will not fall short in subduing the more interior and subtle natural force that has so long
tyrannized over the use and distribution of the vital necessities of his life, such as food and
drink, shelter and comfort. He, man, will not, must not fail in this greatest of all conquests
even though, to thus finally assert his divinely bestowed spiritual sovereignty over the power
of Nature, he must pay the full price, by sacrificing and yielding up the doubtful guerdon1 of
living unto himself alone. The New Age calls him to this greater happiness; the law of unity,
deposited by the Ancient of Days in every infinitely small and infinitely great created being,
calls him to establish now his own unity; to put aside the playthings of the past and lay hold of
the strong rope that God has revealed in this dawn of human maturity; to place himself under
a law greater than Nature, a law emanating from Him who created Nature [XXIII:o:BCo] and all
her works through His Wisdom and Power. Why should mankind, possessing attributes and
powers directly derived from Divinity Itself, and never possessed by Nature, the intelligence
and will to conquer Nature's cosmic forces, be content to subject himself any longer to her
domination over his most precious material relationships? The installation of love for his
fellow men, the assertion of his divinely given will are invincible forces, that no merely natural
power can withstand. The Way is open. Shall we walk therein, or continue to wander in the
gloomy morasses of self-delusion?
The thesis
Our thesis, then, is—that since humanity, through its noble and gifted inventors and
scientific discoveries, has proved its God given right to invade the darksome cavern which is
Nature's fastness and stronghold, bringing forth therefrom, bound and captive the titanic
forces which he, mankind, has proceeded to adapt to his material service upon the earth—it is
certain, that through a spiritual power he even now possesses, he will apply this same
process, on a higher plane, to release and free millions of his own race, made in the temple
and image of Almighty God, and still held fast within the claws of nature, from the economic
shackles that, today, deprive them of inherent and innate rights, withhold from their out
reached hands the little comforts they crave, confine them to factory, office building and mine
unnecessarily long hours, and deny them that vital interest in the great businesses they have
assisted to up build to which, under the law of God, they are entitled. To remedy these
diseases that, in this century, have brought low the industrial and commercial structure over
well-nigh the whole earth, is the task and duty of every soul informed of the divinely spiritual
basis upon which the economic relationships rest; of every far seeing business man who has
realized even a trace of the organic unity of mankind; and of every labour leader whose vision
is big enough to see beyond the ranks of his own group and to identify their true interests
with those of every other basic element of the industrial fabric.
The reason for this is because "The fundamentals of the whole economic condition are divine

A reward; a recompense.

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in nature and are associated with the world of the heart and spirit."1 Without knowledge of the
principles contemplated in this preceding quotation, no improvement in the economic state
can be realized.
Nature is powerless to confer upon men the knowledge of how to achieve this new
economic freedom. Nay, rather, the mind and heart of mankind, derived from a Source that is
supernatural, even from God, possess those keys that will unlock the treasuries of knowledge
that have been prepared against this very use in this New Age. But let not man suppose he
can, in this, underestimate the power of Nature which has for so long defeated and enslaved
him. He must watch her (in her interior workings within his social and economic life) even as
the cat watches the mouse, or, more accurately, the mouse watches the cat. Up to now, the cat
has toyed with the mouse almost as it willed, in the great economic kitchen of [XXIII:o:BCg]
humanity. Man, unwittingly or urged on by greed, has left wide open the door through which
the similitude of Nature delights to stalk. This door is no other than human covetousness,
ignorance, strife and discord, the cutting off, by violent and harsh means, of the essential
relationship that exists within the Kingdom of Man and between its component parts
(individual men). This essential relationship is that which, in the Divine Mind, has made of
humanity, as a whole, an organism of sacred and highest destiny. Put in another way, every
human being, white or coloured, it matters not, is a cell within this vast organism and entitled
by divine right to the co-operation and reciprocal aid of every other cell, without exception or
possibility of error; even as he in turn contributes of his full strength and function to the
welfare of the whole. Who is so blind, after consideration of this strictly accurate and
dynamically scientific fact, as to deny its truth?
We have previously demonstrated the unanswerable truth that the human body is the
archetype of all organisms. Can the aggregate of human beings, fortified as they are by the
possession of mind and soul, be less organically one than is a single cell of this great collective
racial entity?
Applying these sacred and basic truths, and emphasizing again the deadly accuracy of that
spiritual science that informs man of the divine reality of his own essential oneness, we would
now apply it as the sole and inevitable formula for the healing of our economic life. Wise men
of all nations will grasp this formula, even as the sore athirst seizes the cup of cool water.
From countless sources, today, men of vision are recorded in expressions that prove their
awakening to the penetrating power of this irrefutable, universal axiom. Even as "My people
perish for lack of knowledge" equally it may be said: "My people are revivified and made
whole by accepting and applying the advices of Him who is the Knower, the Generous."
In this demonstration, full recognition must be given to the fact that the law of
decomposition in its long sway over the psychology and egoistic consciousness of mankind, is
not so easily overpowered as are some of nature's lesser children, such as chemical elements,
fire and electricity. This is because that death dealing law, in its purely human phase, is
associated with the ultimate destinies. There are strict limits to which mankind can guide its
operations; although even in its more terrifying aspects it is, in reality, as are all natural laws,
the symbol of Divine Providence, and the pathway to His Nearness and Good Pleasure.
Man's supreme affliction
Since the decompositional phenomena invariably and solely appear, as has been mentioned
in detail, within an organism which has, consciously or ignorantly, allowed its original
functions to become disordered, we must, in fairness, admit that these reappearing economic
upheavals, this present state of suffering and threatened starvation in which millions of
human beings today find themselves, comprise unerring evidence that the economic life of

'Abdu'l-Bahá , The Promulgation of Universal Peace, p. FIi.

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humanity has become the prey of the destructive, obdurate, negative [XXIII:o:BCl] power of
nature, the sinister element of its duality. What can humanity do to stem this tide, which
engulfs not only our industrial life, but is also the prime cause of every war that history
records? Must the race perish for lack of knowledge?
The answer is plain. The causes contributing to the disease that has sapped our industrial
strength must be resolutely uncovered and the remedy administered. Without attempting to
enumerate every pathological lesion in our economic system, it will suffice to point out some
of the major elements that, at present, operate to attract the destructive forces which have
assailed the world.
Let us begin with the greatest constructive remedy, in a general sense—following this with
an enumeration of the existing maladjustments that are opposed to economic health:
Fellowship and unity
The inculcation of love and of unity between all men is a mighty restoring agency for all
these ills. This must be realized. It is, in reality, the essence of the divine elixir, which has
been prescribed by the Divine Physician of this Age. The oneness of mankind, our essential
brotherhood, is the hope and promise of every one of the great, universal Teachers and
Prophets. This century marks the dawn and the practical expression of this great truth in the
life of humanity. This is the reality of man. Every strife and discord in our common life
together arises from the conflict of personalities. But the realities of the souls are in accord.
The leaders of the business world must investigate this resplendent reality, and apply this
unity in the business life of the world. On this point, 'Abdu'l-Bahá says: "Science cannot cure
the illness of the body politic. Science cannot create amity and fellowship in human hearts.
Neither can patriotism nor racial allegiance effect a remedy. It must be accomplished solely
through the divine bounties and spiritual bestowals which have descended from God in this day
for that purpose."1 Arrayed against this truly divine elixir for social and economic health, are
these traditional, ingrained and sadly disordered states of present day civilization, centring
largely in the business and political fields.
'. The principle of trusteeship
Failure to recognize and apply the trust relationship essentially existing between the poor
and rich, the fortunate and the unfortunate. Since in every trust, there must be a trustee, a
trust fund, and a beneficiary, no room is left under this arrangement for further continuance
of the laissez faire policy by which man contemplates his fellow man as a creature apart,
admitting no responsibility towards him. Pauperism, wretchedness and misery cannot exist
in the same world with this trust principle, which is based upon the right of every member of
the human family to the necessities of life, provided he, in turn, contributes his part as a
worker in the world. This basic remedy will, further on, be elaborated, as will certain of the
other headings of this section.
*. The tithe
Almost entire ignorance of the divine and basic law governing the tithe or income tax.
[XXIII:o:BCZ]
0. Organic relationship between labour and capital
The barrier which has been built up between labour and capital, employee and employer.
This is, in effect, a lack of unity and understanding among the leaders of both classes of their
real organic relationship.

'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :V:.

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6. Taxation
A system of taxation which ignores the true principle upon which contributions to the state
or government should be based.
=. Strikes and profit sharing
Strikes and lockouts in industry are a symptom, merely, of the faulty relations of worker
and employer. The bargaining power of the great trades unions is based upon the collective
influence of multitudes of workers whose only protection against injustice has been conceived
to lie in the creation of a class bound together by a community of interest. But this community
of interest is wrongly placed. It should be with the employer whose success and profit
depends upon the worker's faithfulness and efficiency. Classes are an indication of separation
in the business organism, and this has attracted the destructive forces of which strikes and
labour troubles are but an inevitable result. The conflicting elements, therefore, must be
bound together in unity through a common interest. This interest is attained through true
profit sharing which contemplates a type of partnership or ownership in the business, on the
part of the worker. This means, rightly worked out, a new and hitherto unknown peace will
come to the industrial ranks, which no outside force can break. Besides this, the principle of
wages sufficient to assure the workmen of an adequate support should be supplemented by
the adoption of a method of pensions to be accorded to faithful workers who have become
feeble and helpless. The purpose in all this is to confer a sense of security upon the worker
who comprises the vast majority of all men. This is brotherhood illumined by the light of
justice. Wages, alone, fall short of justice to the man or woman whose hands, skilled or
unskilled have become calloused and hardened by countless hours and successive years of
faithful service to his or her employer, firm or corporation.
The class theory in industry, an organic disease
Without this toil, the wheels of industry cannot turn; without this daily grind of human
tissues and energies, no profits will appear. These workers are a component and essential
part of the business organism with which they have allied themselves and are entitled to their
part in its ownership. Only a blind and unsound reasoning can justify the continuance of the
class theory, in industry. To do so is to descend to the level of inorganic life, the lowest
mineral state. No—man, and his economic relationships with his fellow man, is organic, inter
related, cohered. The lowly functions of the nails, hair and skin in the human body are
essentials to bodily health and efficiency. The finer organs of the brain and heart, the eye and
the ear all contribute instant succour and unfailing co-operation to those lowlier parts, which,
in turn, protect and round out the perfec- [XXIII:o:BCm] tion of the whole. No neglect appears
in a true organism for any of its parts. The welfare of each is the vital concern of all. And,
conversely, the affliction or impairment of any is a menace to the health of the whole body. It
takes but little acumen to apply this example of a universal solvent of industrial harmony to
the present confused, uncoordinated industrial picture.
A. The upliftment and security of agriculture
At the present time, the economic status of the farmer has suffered owing, in part, to
overproduction in a world-wide sense, and the lessened demand which characterizes the
present impoverishment of the general population. Agriculture is of first importance in the
modern state. Plans of a co-operative nature must be applied to strengthen and fortify the
producer through the application of the new principles of trust relationship, mutual aid and
taxation, to the agricultural communities. Encouragement and assistance must be extended to
the large mass of our urban floating populations, now economically insecure, to return to the
land, where many of the necessities of life may be provided through scientific farming. The
present unbalanced artificial and highly abnormal life of the cities is, at best, a symptom of

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immoderation, and has built up false standards of living for millions who are thereby deprived
of the blessings of that normal existence which is synonymous with a country life.
Moderation, without which the truly balanced life is impossible, is a vital feature of the
civilization now dawning upon humanity.
7. Labour saving machinery should be in part an asset of labour
The failure of employers, generally, to grant the workers any part of the savings in the cost
of operation of a business effected by the enormous increase in the use of labour saving
machinery, and, its corollary, the retention of schedules of working hours which are a survival
of conditions existing before the advent of the machine age.
1. Injustice to workers no longer young
Servile and selfish submission of the business world to the unchecked operation of the
natural law of the survival of the fittest which is cruelly and unwittingly applied to the
elimination from industry of workers who have passed a certain age, regardless of their
ability or physical fitness.
.. Provision for work—its spiritual and real significance
The present faulty system of provision for work, due, in part, to the maladjustment now
existing between the urban and the agricultural occupations. In this New Age, arts, sciences
and all crafts are considered as worship, when undertaken in the right spirit. The basis for
this is that all effort and exertion put forth by man from the fullness of his heart is worship, if
prompted by the highest motives and the will to do service to humanity. Since all men are
commanded to work and engage themselves in some one occupation, the avenues of
permanent occupation must be opened through suitable enactments and provisions.
Bahá 'u'llá h tells us: "We have made this—your occupation—identical with the worship of God,
the True [XXIII:o:BCX] One."1 This will release into the fields of production and wealth vast
numbers of persons at present occupying, economically speaking, a purely parasitic status.
'/. The tariff
Brief mention has been made of the tariff barriers that separate the nations. This subject is
of baffling complexity unless the touchstone presented in this thesis is courageously,
unflinchingly and universally applied. Granted that every tariff, other than nominal,
constitutes a barrier between the nations who are, from this point of view, interdependent
cells or functions of the grand organic body of the race, it is clear that such unnatural and
purely provincial enactments must, inevitably, set up a pathology quite outside and contrary
to the fundamental and divine proposition that humanity is essentially one family. The
reprisals visited by other countries upon an inordinately high tariff made into law by a
particular country, the resentments that are set up, and, more practically speaking, the
boomerang like effect upon the particular country in the impairment of its foreign trade as a
consequence of the inability of foreign nations to pay their commodity debts in goods because
of the high premiums exacted by the tariff impositions, is an evidence of this truth. This fact is
well known, and is a material contribution to the present international economic catastrophe.
There is a growing realization of this which the rapid reproached of nations together, in
recent years, has engendered.
The old order justified itself in its tariff policy because it was founded upon the conception
of nations as independent entities, supremely sufficient unto themselves. Other nations were
foreign, untrustworthy, or, at best, precariously inimical to the fatherland. Racially they were
of a different order, according to this view, ever hatching sinister designs against the
fatherland, and in some strange way less human than ourselves. The strange and unknown is
Bahá 'u'llá h, Bahá'í Scriptures, No. iF, p. :bI.

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ever synonymous in the human mind with fear and distrust. But the new world order
instituted by Bahá 'u'llá h knows neither strangeness nor foreignness. Under its dynamic
impulse, nations are being drawn together, while in the process the scales of superstition and
fear fall from the eyes of the different peoples, as the snow flake melts and vanishes under the
warm sun. This is because of the universal action of the Sun of Truth whose powerful rays are
penetrating the densest veils.
The liquidation of the tariff question will necessarily be a gradual process; paralleling the
attainment of homo genesis by the nations. The strongest bulwark of the tariff is its appeal for
the preservation of the standards of living in a country fortunate enough to enable its people
to utilize a larger degree of comforts and luxuries than is possessed by less favoured nations.
Only as the sharing of benefits is applied, only as the consciousness of the organic oneness of
the whole race is implanted, only to the degree that the entire body of mankind becomes
sensitized to the needs of its weaker members, will the appeal of the argument for the
sustainment of a specialized and strictly localized standard of living lose its force. But since
this fundamental spiritual precept is an es- [XXIII:o:BBC] sential element of the new world
order, that transforming power is certain, in the coming days, to eliminate every outworn
element, even as the mighty surges of ocean cast upon the shore every impurity.
''. The unconscionable levies of war
The demands and exactions of national governments for military and naval expenditures,
which consume the major part of all governmental income, based upon both direct and
indirect taxation of the people, and are a moving cause of tariff walls between countries,
enacted for the purpose of revenue production for the payment of these crushing and
unhallowed obligations.
'*. A universal language
The reinforcement of industry in the international relations by concentration, without
further delay, upon the selection of a universal language, through which improved
communication and understanding with foreign business houses and industries will result, is
an important remedy to the existing confusion and misunderstandings witnessed in
international business dealings.
The need of an aqua fortis1
Let us now elaborate, somewhat, certain of these major headings that are of special
importance in the readjustment aimed at. It must not be supposed that a deep seated disease,
which has baffled the best economic specialists by its stubborn and frequently violent
symptoms, a disease that is so chronic that those whom it has made ill have, indeed, confused
its manifestations with those of normality, can be cured with mere bread and water or sugar
pills. Nay, the patient, in this case, is so near dissolution that a strong and bitter remedy must
be administered, an aqua fortis as it were, and the reactions may be, at first, convulsive, and
akin to the agonies of resuscitation.
The reader will have already noted those of the above headings that constitute the point of
adjustment, or moderation, between the crystallized theories of extreme capitalism and its
polar opposite, socialism. This balance, in the midst of unbalance, is one of the greatest
contributions in economic thought to be unfolded by Bahá 'u'llá h. Fundamentally stated by
Bahá 'u'llá h, its teaching was extended and applied practically by 'Abdu'l-Bahá . Many, perhaps
most, of 'Abdu'l-Bahá 's most profound discourses on the economic phase of life, were declared
on American and Canadian platforms, and in western pulpits.

Figurative, nitric acid.

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Capitalism and socialism
The sternest and most unrelenting objection to the adoption of the maxims of socialism has
been and is its supposed assault upon the right to hold private property, and its feared
interference with the vested right of individual initiative. In western countries this threat to
an ancient inheritance of individual rights has produced a determined resistance that has
successfully curbed any noteworthy political advance of the socialist state. No socialist
political party, even in the brief days of power it may have attained in a few instances, has
applied to the government of the state the full impact of socialism. This is because of this
inherent, somewhat unaccountable urge within the [XXIII:o:BBB] human breast, which
instinctively opposes any undue limitation of its alleged right to self-expression and selfadvancement. Russia alone has succeeded, through the terrorism of revolution and regicide,
in implanting a new theory of government, pseudo-socialistic in its nature, but only by the
institution of a new ruling class deriving its power from a minority of the population. But the
differentiation of class is not, per se, a basic doctrine of true rather, an average levelling of all
society, and the ultimate elimination of economic class distinctions.
The prime defect of capitalism
The Bahá 'ı́ Economic Plan supplies the remedy for two major defects in the capitalistic and
socialistic conceptions. As stated above, it is the moderating force that ever seeks the
equilibrium of the two extremities or opposing polarities. The defect of capitalism has been
its unwillingness to apply the doctrine of human unity in its relationship with the working
class; its failure to recognize its interdependence, which calls for sharing and co-operation,
with the other integral elements of the business organism. Regardless of the increase of
profits in favourable times, notwithstanding the lowering of the cost of operation and
production through the wholesale discharge of workers occasioned by new labour-saving
machinery, the capitalistic idea has, in the main, been to absorb for itself, its owners and
stockholders, every dollar of net profit. The true theory, however, is that the benefits derived
from new inventions be distributed, in a reasonable and just way, to those directly affected, in
this case both employer and employee. Every invention adapted to industry is, in reality,
clothed with a public interest in which the worker has a share. Both justice and equity require
that the employer, alone, be not permitted to absorb BCC% of the benefits. Independent of the
profit sharing plan, elsewhere treated, this blow to labour may be at least in part redressed by
new and diminished schedules of working hours, thus making unnecessary the discharge of
workers, while at the same time preserving wage schedules so far as possible. Such action
would have an intensely stabilizing effect. Very recently, one of the largest industrial
corporations in America has announced its intention to place its workers on a six hour basis,
while simultaneously increasing its working forces to correspond with the new conditions.
The fundamental defect of socialism
The inherent defect in the socialistic philosophy, on the other hand, is its philosophical
inability to recognize the innate and created differences in human capacity and attainment.
Any departure from the conception of humanity as an organism, merely confuses the issue.
The organic relationships are synonymous with the differences in capacities; and each proves
the existence of the other. This being true, no dead level can be successfully brought about in
human society. The function of the heart can never be imposed upon the function of the liver,
or the finger nails. To attempt this is only to repeat the dubious experiment of Lycurgus, King
of Sparta, who divided all the property of the king- [XXIII:o:BBR] dom equally, and assigned to
each man his place. After Lycurgus left the kingdom, believing it to be permanently
established in accordance with his plan, these innate differences of capacity among his former
subjects speedily reasserted themselves, and the old order was re-established.

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Reciprocal and organic co-operation essential to human happiness
The problem, therefore, is to build, in accordance with the new order of this century, the
true reciprocal co-operation between all the human cells of this vast organism, in closest
mutual service. This is the true law of being; this is the condition basically essential to the
happiness and welfare of humanity. Under such a condition, there will be no extreme poverty,
no man without the necessities of life. Nor will it be possible for a wealthy man, possessed of
means far beyond his needs, to live in happiness side by side with one who is starving and
wretched. The trust principle as applied to the economic world is inclusive of the rights of all;
it is not only protective of the rights of private property and initiative, but at the same time
destroys pauperism and insures the necessities of life, as a right rather than a dole, to every
willing worker and to every unfortunate one who without fault on his part is the victim of
economic disaster. This truly divine law is the point of reconciliation between the contending
forces of capitalism and socialism. It destroys fear and will draw men together in the solution
of their common problems. It is the solvent of the chemistry that has arrayed its elements
against each other in fear and distrust, leaving itself wide open to the influx of the destructive
forces.
The ingredients of the Divine Remedy
Let us turn at this point to the utterances of 'Abdu'l-Bahá , and see of what the remedy of
the Divine Physician is composed. We are painfully aware of the disease, and the only
question is whether we have suffered enough to awaken us to acceptance of a real remedy,
rather than to continue to imbibe mere nostrums and sedatives.
We have hitherto refrained from excessive quotation from these Words of Life and
Guidance, realizing that this matter must be capable of expression in its practical applications,
by a simple layman who may be assumed to represent, to some degree at least, the viewpoint
of students of this world wide problem. But any inspiration we have received is due to the
power and justice of these Words about to be quoted:
Bahá 'u'llá h says:
"O ye rich ones on earth!
"The poor in your midst are My trust; guard ye My trust, and be not intent only on your
own ease."1
"O children of dust!
"Tell the rich of the midnight sighing of the poor, lest heedlessness lead them into the path
of destruction, and deprive them of the Tree of Wealth. To give and to be generous are
attributes of Mine; well is it with him that adorneth himself with My virtues."2
"O son of man!
"Bestow My wealth upon My poor, that in [XXIII:4:113] heaven thou mayest draw from
stores of unfading splendour and treasures of imperishable glory. But by My life! To offer
up thy soul is a more glorious thing couldst thou but see with Mine eye."3
"O son of spirit!
"Vaunt not thyself over the poor, for I lead him on his way and behold thee in thy evil plight
and confound thee for evermore."4

Bahá 'u'llá h, The Hidden Words, Persian No. cb.
Bahá 'u'llá h, The Hidden Words, Persian No. bj.
Bahá 'u'llá h, The Hidden Words, Arabic No. cV.
Bahá 'u'llá h, The Hidden Words, Arabic No. Fc.

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"O son of man!
"Thou dost wish for gold and I desire thy freedom from it. Thou thinkest thyself rich in its
possession, and I recognize thy wealth in thy sanctity therefrom. By My life! This is My
knowledge, and that is thy fancy; how can My way accord with thine?"1
"O son of being!
"If poverty overtake thee, be not sad; for in time the Lord of wealth shall visit thee. Fear
not abasement, for glory shall one day rest on thee."2
"O son of man!
"Should prosperity befall thee, rejoice not, and should abasement come upon thee, grieve
not, for both shall pass away and be no more."3
"O quintessence of passion!
"Put away all covetousness and seek contentment; for the covetous hath ever been
deprived, and the contented hath ever been loved and praised."4
"O my servants!
"Ye are the trees of My garden; ye must give forth goodly and wondrous fruits, that ye
yourselves and others may profit therefrom. Thus it is incumbent on every one to engage
in crafts and professions, for therein lies the secret of wealth, O men of understanding! For
results depend upon means, and the grace of God shall be all-sufficient unto you. Trees that
yield no fruit have been and will ever be for the fire."5
"O my servant!
"The best of men are they that earn a livelihood by their calling and spend upon themselves
and upon their kindred for the love of God, the Lord of all worlds."6
"O oppressors on earth!
"Withdraw your hands from tyranny, for I have pledged Myself not to forgive any man's
injustice. This is My covenant which I have irrevocably decreed in the preserved tablet and
sealed with My seal."7
"O children of negligence!
"Set not your affections on mortal sovereignty and rejoice not therein. Ye are even as the
unwary bird that with full confidence warbleth upon the bough; till of a sudden the fowler
Death throws it upon the dust, and the melody, the form and the colour are gone, leaving
not a trace. Wherefore take heed, O bondslaves of desire!"8
"It is enjoined upon every one of you to engage in some form of occupation, such as crafts,
trades and the like. We have graciously exalted your engagement in such work to the rank
of worship unto God, the True One. Ponder ye in your hearts the grace and the blessings of
God and render thanks unto Him at eventide and at dawn."9

Bahá 'u'llá h, The Hidden Words, Arabic No. ce.
Bahá 'u'llá h, The Hidden Words, Arabic No. cI.
Bahá 'u'llá h, The Hidden Words, Arabic No. cF.
Bahá 'u'llá h, The Hidden Words, Persian No. c;.
Bahá 'u'llá h, The Hidden Words, Persian No. i;.
Bahá 'u'llá h, The Hidden Words, Persian No. iF.
Bahá 'u'llá h, The Hidden Words, Persian No. eb.
Bahá 'u'llá h, The Hidden Words, Persian No. Vc.
Bahá 'u'llá h, Tablets of Bahá'u'lláh, p. Fe.

!&*+
"O children of men!
"Know ye not why We created you all from the same dust? That no one should exalt
himself over the other. Ponder at all times in your hearts how ye were created. Since We
have created you all from one same substance it is incumbent on you to be even as one
soul, to walk with the same feet, eat with the same mouth and dwell in the same land, that
from your inmost being, by your deeds and actions, the signs of oneness and the essence of
detachment [XXIII:4:114] may be made manifest. Such is My counsel to you, O concourse of
light! Heed ye this counsel that ye may obtain the fruit of holiness from the tree of
wondrous glory."1
"… through the ideal power he should be free and emancipated from the captivity of the
world of nature; for as long as man is captive to nature he is a ferocious animal, as the
struggle for existence is one of the exigencies of the world of nature. This matter of the
struggle for existence is the fountain-head of all calamities and is the supreme affliction."2
"Religion is the outer expression of the divine reality. Therefore, it must be living, vitalized,
moving and progressive. If it be without motion and non-progressive, it is without the
divine life; it is dead. The divine institutes are continuously active and evolutionary;
therefore, the revelation of them must be progressive and continuous. All things are
subject to reformation. This is a century of life and renewal. Sciences and arts, industry
and invention have been reformed. Law and ethics have been reconstituted, reorganized.
The world of thought has been regenerated. Sciences of former ages and philosophies of
the past are useless today. Present exigencies demand new methods of solution; world
problems are without precedent. Old ideas and modes of thought are fast becoming
obsolete. Ancient laws and archaic ethical systems will not meet the requirements of
modern conditions, for this is clearly the century of a new life, the century of the revelation
of reality and, therefore, the greatest of all centuries."3
"The essence of the matter is that divine justice will become manifest in human conditions
and affairs, and all mankind will find comfort and enjoyment in life. It is not meant that all
will be equal, for inequality in degree and capacity is a property of nature. Necessarily
there will be rich people and also those who will be in want of their livelihood, but in the
aggregate community there will be equalization and readjustment of values and interests.
In the future there will be no very rich nor extremely poor. There will be an equilibrium of
interests, and a condition will be established which will make both rich and poor
comfortable and content. This will be an eternal and blessed outcome of the glorious
twentieth century which will be realized universally. The significance of it is that the glad
tidings of great joy revealed in the promises of the Holy Books will be fulfilled. Await ye
this consummation."4
"If wealth were a necessity, Christ would have wished it for himself: He lived a simple life,
and one of the titles of Bahá'u'lláh was 'the poor one'. In Persian His title was 'darvish' and
that means one who has not a slave.
"All the prophets of God were poor, His Holiness Moses was a mere shepherd. This will
show you that in the estimation of God, poverty is greater than the accumulation of
wealth—that the poor are more acceptable than the lazy rich. A rich man who spends his
wealth for the poor is praiseworthy."5 [XXIII:4:115]

Bahá 'u'llá h, The Hidden Words, Arabic No. ei.
'Abdu'l-Bahá , Tablets to the Hague. No. :, p. V.
'Abdu'l-Bahá , The Promulgation of Universal Peace, :b;.
'Abdu'l-Bahá , The Promulgation of Universal Peace, :IF.
'Abdu'l-Bahá , Star of the West, III::i, p. i.

!&*!
"What could be better before God than thinking of the poor? For the poor are beloved by
our heavenly Father. When His Holiness Christ came upon the earth those who believed in
him and followed him were the poor and lowly, showing the poor were near to God. When
a rich man believes and follows the Manifestation of God it is a proof that his wealth is not
an obstacle and does not prevent him from attaining the pathway of salvation. After he has
been tested and tried it will be seen whether his possessions are a hindrance in his
religious life. But the poor are especially beloved of God. Their lives are full of difficulties,
their trials continual, their hopes are in God alone. Therefore you must assist the poor as
much as possible, even by sacrifice of yourself. No deed of man is greater before God than
helping the poor. Spiritual conditions are not dependent upon the possession of worldly
treasures or the absence of them. When physically destitute, spiritual thoughts are more
likely. Poverty is stimulus toward God. Each one of you must have great consideration for
the poor and render them assistance. Organize in an effort to help them and prevent
increase of poverty. The greatest means for prevention is that whereby the laws of the
community will be so framed and enacted that it will not be possible for a few to be
millionaires and many destitute."1
"Then it is clear that the honour and exaltation of man must be something more than
material riches. Material comforts are only a branch, but the root of the exaltation of man
is the good attributes and virtues which are the adornments of his reality. These are the
divine appearances, the heavenly bounties, the sublime emotions, the love and knowledge
of God; universal wisdom, intellectual perception, scientific discoveries, justice, equity,
truthfulness, benevolence, natural courage and innate fortitude; the respect for rights and
the keeping of agreements and covenants; rectitude in all circumstances; serving the truth
under all conditions; the sacrifice of one's life for the good of all people; kindness and
esteem for all nations; obedience to the teachings of God; service in the Divine Kingdom;
the guidance of the people, and the education of the nations and races. This is the
prosperity of the human world! This is the exaltation of man in the world! This is eternal
life and heavenly honour!
These virtues do not appear from the reality of man except through the power of God and
the divine teachings, for they need supernatural power for their manifestation. It may be
that in the world of nature a trace of these perfections may appear, but they are unstable
and ephemeral; they are like the rays of the sun upon the wall.
As the compassionate God has placed such a wonderful crown upon the head of man, man
should strive that its brilliant jewels may become visible in the world."2
"The disease which afflicts the body politic is lack of love and absence of altruism. In the
hearts of men no real love is found, and the condition is such that, unless their
susceptibilities are quickened by some power so that unity, love and accord may develop
within them, there can be no healing, no agreement [XXIII:4:116] among mankind. Love
and unity are the needs of the body politic today. Without these there can be no progress
or prosperity attained. Therefore, the friends of God must adhere to the power which will
create this love and unity in the hearts of the sons of men. … This is an exigency of the
times, and the divine remedy has been provided. The spiritual teachings of the religion of
God can alone create this love, unity and accord in human hearts.
"Therefore, hold to these heavenly agencies which God has provided so that through the
love of God this soul-bond may be established, this heart-attachment realized and the light
of the reality of unity be reflected from you throughout the universe."3
'Abdu'l-Bahá , Foundations of World Unity, p. Ie.
'Abdu'l-Bahá , Some Answered Questions, pp. Vj–i;; Fnd edn pp. ij–j;.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :V:.

!&*#
"The fundamentals of the whole economic condition are divine in nature and are associated
with the world of the heart and spirit. This is fully explained in the Bahá'í teaching, and
without knowledge of its principles no improvement in the economic state can be
realized."1
"Among the results of the manifestation of spiritual forces will be that the human world
will adapt itself to a new social form, the justice of God will become manifest throughout
human affairs, and human equality will be universally established. The poor will receive a
great bestowal, and the rich attain eternal happiness. For although at the present time the
rich enjoy the greatest luxury and comfort, they are nevertheless deprived of eternal
happiness; for eternal happiness is contingent upon giving, and the poor are everywhere in
the state of abject need. Through the manifestation of God's great equity the poor of the
world will be rewarded and assisted fully, and there will be a readjustment in the economic
conditions of mankind so that in the future there will not be the abnormally rich nor the
abject poor. The rich will enjoy the privilege of this new economic condition as well as the
poor, for owing to certain provisions and restrictions they will not be able to accumulate so
much as to be burdened by its management, while the poor will be relieved from the stress
of want and misery. The rich will enjoy his palace, and the poor will have his comfortable
cottage."2
"The mystery of this phenomenon, the cause thereof is this, that mankind has been created
from one single origin, has branched off from one family. Thus in reality all mankind
represents one family. God has not created any difference. He has created all as one that
thus this family might live in perfect happiness and well-being.
"Regarding reciprocity and co-operation: each member of the body politic should live in
the utmost comfort and welfare because each individual member of humanity is a member
of the body politic and if one member of the members be in distress or be afflicted with
some disease all the other members must necessarily suffer. For example, a member of the
human organism is the eye."3
The sympathetic nervous system of the body of mankind
"If the eye should be affected that affliction would affect the whole nervous sys-
[XXIII:4:17] tem. Hence, if a member of the body politic becomes afflicted, in reality, from
the standpoint of sympathetic connection, all will share that affliction since this (one
afflicted) is a member of the group of members, a part of the whole. Is it possible for one
member or part to be in distress and the other members to be at ease? It is impossible!
Hence God has desired that in the body politic of humanity each one shall enjoy perfect
welfare and comfort."4
A disordered household
"Although the body politic is one family yet because of lack of harmonious relations some
members are comfortable and some in direst misery, some members are satisfied and
some are hungry, some members are clothed in most costly garments and some families
are in need of food and shelter. Why? Because this family lacks the necessary reciprocity
and symmetry. This household is not well arranged. This household is not living under a
perfect law. All the laws which are legislated do not ensure happiness. They do not
provide comfort. Therefore a law must be given to this family by means of which all the
members of this family will enjoy equal well-being and happiness.

'Abdu'l-Bahá , The Promulgation of Universal Peace, p. FIi.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :IF.
'Abdu'l-Bahá , Foundations of World Unity, p. Ii.
'Abdu'l-Bahá , Foundations of World Unity, p. Ii.

!&*$
"Is it possible for one member of a family to be subjected to the utmost misery and to abject
poverty and for the rest of the family to be comfortable? It is impossible unless those
members of the family be senseless, atrophied, inhospitable, unkind. Then they would say,
'Though these members do belong to our family—let them alone. Let us look after
ourselves. Let them die. So long as I am comfortable, I am honoured, I am happy—this my
brother—let him die. If he be in misery let him remain in misery, so long as I am
comfortable. If he is hungry let him remain so; I am satisfied. If he is without clothes, so
long as I am clothed, let him remain as he is. If he is shelterless, homeless, so long as I have
a home, let him remain in the wilderness.'
"Such utter indifference in the human family is due to lack of control, to lack of a working
law, to lack of kindness in its midst. If kindness had been shown to the members of this
family surely all the members thereof would have enjoyed comfort and happiness."1
"God is not partial and is no respecter of persons. He has made provision for all. The
harvest comes forth for everyone. The rain showers upon everybody and the heat of the
sun is destined to warm everyone. The verdure of the earth is for everyone. Therefore
there should be for all humanity the utmost happiness, the utmost comfort, the utmost
well-being.
"But if conditions are such that some are happy and comfortable and some in misery; some
are accumulating exorbitant wealth and others are in dire want—under such a system it is
impossible for man to be happy and impossible for him to win the good pleasure of God.
God is kind to all. The good pleasure of God consists in the welfare of all the individual
members of mankind."2
The infinite design of universal brotherhood
"The purport is this that we are all inhabiting one globe of earth. In reality we are one
family and each one of us is a member of this family. We must all be in the greatest
happiness and [XXIII:4:118] comfort, under a just rule and regulation which is according to
the good pleasure of God, thus causing us to be happy, for this life is fleeting."3
The selfish man is lower than the animal
"The man who thinks only of himself and is thoughtless of others is undoubtedly inferior to
the animal because the animal is not possessed of the reasoning faculty. The animal is
excused; but in man there is reason, the faculty of justice, the faculty of mercifulness.
Possessing all these faculties he must not leave them unused. He who is so hard-hearted as
to think only of his own comfort, such a one will not be called man.
…
"We ask God to endow human souls with justice so that they may be fair, and may strive to
provide for the comfort of all, that each member of humanity may pass his life in the utmost
comfort and welfare. Then this material world will become the very paradise of the
Kingdom, this elemental earth will be in a heavenly state and all the servants of God will
live in the utmost joy, happiness and gladness. We must all strive and concentrate all our
thoughts in order that such happiness may accrue to the world of humanity."4
"The solution begins with the village, and when the village is reconstructed, then the
cities will be also. The idea is this, that in each village will be erected a store-house. In the
language of Religion it is called the House of Finance. That is a universal store-house,
'Abdu'l-Bahá , Foundations of World Unity, p. Ij.
'Abdu'l-Bahá , Foundations of World Unity, p. b:.
'Abdu'l-Bahá , Foundations of World Unity, p. b:.
'Abdu'l-Bahá , Foundations of World Unity, p. bF.

!&*%
which is commenced in the village. Its administration is through a committee of the wise
ones of the community, and with the approval of that committee all the affairs are
directed."1
The storehouse and the trust fund—its receipts and expenditures
"First, whatever contributions are necessary, they obtain from the bank at interest. For
instance, they borrow from the bank at three per cent and loan to the public at four per
cent. Any farmer who is in need of implements, they supply and give him all his necessities.
When the crop is harvested, it will be the first income (of the store-house). The first
revenue is this. But this revenue is not equally distributed. For instance, a person may
have a crop of one thousand kilos and this is only sufficient for his wants and living. From
him nothing will be taken because he needs it all. If something is taken from him, he will
remain hungry. But again, there may be one whose needs require one thousand kilos and
his income is two thousand kilos. From him one-tenth is taken. Again, one needs two
thousand kilos, but his income is ten thousand kilos. From him two-tenths will be taken.
He needs two thousand kilos. If two thousand are taken from him he still has six thousand
remaining. One has fifty thousand kilos, from him one-third is taken. One may have ten
thousand kilos expenses, but has one hundred thousand kilos income. One-half is taken.
The greater the income, the greater is the ratio (of taxation).
"Second: It is also the same with the cattle. They take proportionately the revenue from
the cattle. For example, if a man has two cows necessary for his wants, nothing is taken
from him. The more he has, the more is taken from him. [XXIII:4:119] This is the second
revenue.
"The third revenue of the store-house comes from one who dies without heirs.
"The fourth revenue comes from mines. If a mine is found upon the land of a person, onethird of it belongs to him and the remainder to the store-house.
"The fifth revenue is hidden treasure. If a person finds a hidden treasure (in the earth) he
takes half of it, and the other half goes to the store-house.
"The sixth revenue. If it (treasure) is found on the way, also half of it belongs to the storehouse.
"The seventh revenue is voluntary contributions. Of their own free will and with the
utmost willingness, the people will give.
"These are the seven revenues, but there are seven fixed expenditures.
"The first expenditure: The store-house ought to give one-tenth to the Government, to the
public treasury for the public expenses.
"The second expenditure is for the poor. The poor who are in need, those who are
exempt, not those who are idle. For instance, if a person's crop is burned or he has a loss in
his business, and for this reason has become poor; these poor people are to be taken care
of.
"Third: The infirm, who come to want and cannot work.
"Fourth: The orphans. To them also help must be given.
"Fifth: The schools. The schools must be organized for the education of the children.
"Sixth: For the deaf and blind.
"Seventh: Public health. Whatever is necessary for the public health must be arranged.

George Orr Latimer, The Light of the World, p. bV. [Emphasis added.]

!&*&
Swamps should be filled up, water should be brought in; whatever is necessary for the
public health.
"If there is something left over (after these expenditures) it should be given to the Great
House of Justice. And thus there will be no want in the village. The people will not remain
hungry, they will not remain naked. All will be in the utmost welfare and comfort."1
"The right of every human being to the daily bread whereby they exist, or the equalization
of the means of livelihood.
"The arrangements of the circumstances of the people must be such that poverty shall
disappear, that everyone, as far as possible, according to his rank and position, shall share
in comfort and well-being."2
"A financier with colossal wealth should not exist whilst near him is a poor man in dire
necessity. When we see poverty allowed to reach a condition of starvation it is a sure sign
that somewhere we shall find tyranny. Men must bestir themselves in this matter, and no
longer delay in altering conditions which bring the misery of grinding poverty to a very
large number of the people. The rich must give of their abundance, they must soften their
hearts and cultivate a compassionate intelligence, taking thought for those sad ones who
are suffering from lack of the very necessities of life."3
"Bahá'u'lláh has revealed principles and laws [XXIII:4:120] which will accomplish the
adjustment of varying human capacities. He has said that whatsoever is possible of
accomplishment in human government will be effected through these principles. When the
laws he has instituted are carried out there will be no millionaires possible in the
community and likewise no extremely poor. This will be effected and regulated by
adjusting the different degrees of human capacity. The fundamental basis of the
community is agriculture, tillage of the soil. All must be producers."4
The principle of tax exemption
"But here is the real solution. The rich should be merciful to the poor, but with their freewill, not with force. Should it be with force it would be useless. It should be according to
law and not by violence, so that through a general law every one might know his duty. For
example, a rich person has a large income and a poor person a small income. To put it in a
more explicit way: a rich person in this case must be exempt from taxes. If the poor person
gives one-tenth of his income and the rich person one-tenth of his income, it will be unjust.
Thus in this way a law should be made that the poor person who has only ten kilos and
needs them all for his necessary food, be exempt from paying taxes. But if the rich person,
who has ten thousand kilos, pays one-tenth or two-tenths taxes on his products, it will not
be a hardship to him. For example, if he gives two thousand kilos, he will still have eight
thousand kilos. If a person has fifty thousand kilos, even though he gives ten thousand
kilos he will still have forty thousand kilos. Therefore, laws must be made in this way.
These laws must do away with the present system of wages and earnings. If today the
owners of factories increase the wages of their employees, after a month or a year, they will
again cry and strike and ask for more increase. This work has no end."5
The farm community
"For example, the farmers plant near a village. They get products from their cultivation.

George Orr Latimer, The Light of the World, pp. bV–bj. [Emphasis added.]
'Abdu'l-Bahá , Paris Talks, p. :c:.
'Abdu'l-Bahá , Paris Talks, p. :c:.
'Abdu'l-Bahá , Foundations of World Unity, p. IV.
'Abdu'l-Bahá , Bahá'í Scriptures, No. eeV, p. IbF.

!&*'
They take one-tenth from the rich and the poor according to their income. A general store
may be built in that village for all the incomes and products to be brought therein. Then it
will be considered who is rich and who is poor. The farmers whose incomes are sufficient
only for their food and expenses must be free from paying taxes. All products and incomes
gathered and collected must be put in the general store. If there is a helpless one in that
village his daily needs must be given to him. On the other hand a rich person who needs
only fifty kilos of products and still have five hundred thousand kilos, after all his expenses
are paid, should be taxed two-tenths and at the end of the year whatever remains in the
store should be distributed for the general expenses."1
Protection for every class
"The seventh teaching [universal education] suggests a plan whereby all the individual
members may enjoy the utmost comfort and welfare. The degrees of [XXIII:4:121] society
must be preserved. The farmer will continue to till the soil, the artist pursue his art, the
banker to finance the nation. An army has need of its general, captain, and private soldiers.
The degrees varying with the pursuits are essential. But in this Bahá'í plan there is no class
hatred. Each is to be protected and each individual member of the body politic is to live in
the greatest comfort and happiness. Work is to be provided for all and there will be no
needy ones seen in the streets."2
"He [Bahá'u'lláh] has set forth the solution and provided the remedy for the economic
question. No religious Books of the past Prophets speak of this important human
problem."3
"… Bahá'u'lláh set forth principles of guidance and teaching for economic readjustment.
Regulations were revealed by Him which ensure the welfare of the commonwealth. As the
rich man enjoys his life surrounded by ease and luxuries, so the poor man must, likewise,
have a home and be provided with sustenance and comforts commensurate with his needs.
This readjustment of the social economy is of the greatest importance inasmuch as it
ensures the stability of the world of humanity; and until it is effected, happiness and
prosperity are impossible."4
Voluntary service by the wealthy—the true equality
"But in the divine teachings equality is brought about through a ready willingness to share.
It is commanded as regards wealth that the rich among the people, and the aristocrats
should, by their own free will and for the sake of their own happiness, concern themselves
with and care for the poor. This equality is the result of the lofty characteristics and noble
attributes of mankind."5
"One of the most important principles of the Teaching of Bahá'u'lláh is:
"The right of every human being to the daily bread whereby they exist, or the equalization
of the means of livelihood.
"The arrangements of the circumstances of the people must be such that poverty shall
disappear, that everyone, as far as possible, according to his rank and position, shall share
in comfort and well-being.
"We see amongst us men who are overburdened with riches on the one hand, and on the
other those unfortunate ones who starve with nothing; those who possess several stately
'Abdu'l-Bahá , Bahá'í Scriptures, No. eei, p. IbF.
'Abdu'l-Bahá , Bahá'í Scriptures, No. cVF, p. FVi.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. bcc.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :i:.
'Abdu'l-Bahá , Foundations of World Unity, p. bb.

!&*(
palaces, and those who have not where to lay their head. Some we find with numerous
courses of costly and dainty food; whilst others can scarce find sufficient crusts to keep
them alive. Whilst some are clothed in velvets, furs and fine linen, others have insufficient,
poor and thin garments with which to protect them from the cold.
"This condition of affairs is wrong, and must be remedied."1
Equality in capacity is impossible
"The remedy, however, cannot consist in the bringing to pass of equality, absolute equality
among men; this would be impossible. There is needed some organization which will bring
about an order in this disorder. Equality is a mere dream and absolutely impracticable. If
Equality existed the whole order of the world would be destroyed. In mankind there is
always a difference in degree. Since creation men have never been the same. Some have
superior intelligence, others are more ordinary and some are devoid of intellect. How can
there ever exist equality between those who are clever and those who are not? Humanity
is like an army. An army must have a general, captains and soldiers, each with their
appointed duties; it cannot consist of generals only, or captains, or soldiers only—there
must be degrees in the organization."2 [XXIII:4:122]
The tyranny of starvation
"Some are too rich, some are too poor, some have millions and some have nothing. An
organization is necessary to control this state of affairs. It is necessary to limit riches or it
is necessary to limit poverty. Either extreme is wrong. There should be a medium state. If
it is right for a capitalist to possess a great fortune, then it is also just that a workman
should have means of existence. If poverty is allowed to reach a condition of starvation, it
proves that there is a tyranny. Men must see that this does not happen in any case. There
must be special laws. The rich must give of their plenty. If they have more than they need
they must think of those who are in want.
"The government of a country should make laws which conform to the Divine Law. The
Law of God exacts that there should be neither excessive wealth nor excessive poverty."3
Excessive wealth and excessive poverty alike are forbidden
"There is need of an equalization so that all may have an apportionment in the comforts of
life. For example, the wealthy man, whose table is adorned with all kinds of delicacies,
must allow the poor to have at least his necessities. It is not right that one should have all
the delicacies and all foods on his table when another is in want of the necessities of life.
The rich must be merciful to the poor and out of their own willing hearts should they uplift
them, they should not be forced. There must be a readjustment and legislation which shall
equalize conditions until humankind may have composure and rest with utmost ease."4
"O people of wealth and riches! If you see a poor man suffering from any calamity, do not
run away from him, but sit with him and ask him about the things heaped upon him from
the seas of determination and predestination."5
Legislation essential
"The Bahá'í Cause covers all economic and social questions under the heading and ruling of
its laws. The essence of the Bahá'í spirit is that, in order to establish a better social order

'Abdu'l-Bahá , Paris Talks, p. :c:.
'Abdu'l-Bahá , Star of the West, III:F, p. c.
'Abdu'l-Bahá , Star of the West, II:F, p. e.
'Abdu'l-Bahá , Star of the West, III:e, p. I. An alternative text is in The Promulgation of Universal Peace, p. :;V.
'Abdu'l-Bahá : Tablet to Guide the Guides.

!&*)
and economic condition, there must be allegiance to the laws and principles of government.
Under the laws which are to govern the world, the socialists may justly demand human
rights but without resort to force and violence. The governments will enact these laws,
establishing just legislation and economics in order that all humanity may enjoy a full
measure of welfare and privilege; but this will always be according to legal protection and
procedure. Without legislative administration, rights and demands fail, and the welfare of
the commonwealth cannot be realized. Today the method of demand is the strike and
resort to force, which is manifestly wrong and destructive of human foundations. Rightful
privilege and demand must be set forth in laws and regulations."1
The cementing of the hearts through love
"While thousands are considering these questions, we have [XXIII:4:123] more essential
purposes. The fundamentals of the whole economic condition are divine in nature and are
associated with the world of the heart and spirit. This is fully explained in the Bahá'í
teaching, and without knowledge of its principles no improvement in the economic state
can be realized. The Bahá'ís will bring about this improvement and betterment but not
through sedition and appeal to physical force—not through warfare, but welfare. Hearts
must be so cemented together, love must become so dominant that the rich shall most
willingly extend assistance to the poor and take steps to establish these economic
adjustments permanently. If it is accomplished in this way, it will be most praiseworthy
because then it will be for the sake of God and in the pathway of His service. For example,
it will be as if the rich inhabitants of a city should say, 'It is neither just nor lawful that we
should possess great wealth while there is abject poverty in this community,' and then
willingly give their wealth to the poor, retaining only as much as will enable them to live
comfortably."2
"… man should know his own self and recognize that which leadeth unto loftiness or
lowliness, glory or abasement, wealth or poverty. Having attained the stage of fulfilment
and reached his maturity, man standeth in need of wealth, and such wealth as he acquireth
through crafts or professions is commendable and praiseworthy in the estimation of men
of wisdom, and especially in the eyes of servants who dedicate themselves to the education
of the world and to the edification of its peoples. They are, in truth, cup-bearers of the lifegiving water of knowledge and guides unto the ideal way. They direct the peoples of the
world to the straight path and acquaint them with that which is conducive to human
upliftment and exaltation."3
Wages and a share of the profits to employees
"For instance, the manufacturers and the industrialists heap up a treasure each day, and
the poor artisans do not gain their daily sustenance: that is the height of iniquity, and no
just man can accept it. Therefore, laws and regulations should be established which would
permit the workmen to receive from the factory owner their wages and a share in the
fourth or the fifth part of the profits, according to the capacity of the factory; or in some
other way the body of workmen and the manufacturers should share equitably the profits
and advantages. Indeed, the capital and management come from the owner of the factory,
and the work and labour, from the body of the workmen. Either the workmen should
receive wages which assure them an adequate support and, when they cease work,
becoming feeble or helpless, they should have sufficient benefits from the income of the
industry; or the wages should be high enough to satisfy the workmen with the amount they
receive so that they may themselves be able to put a little aside for days of want and
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. FIi.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. FIi.
Bahá 'u'llá h, Tablets of Bahá'u'lláh, p. Ib.

!&**
helplessness."1
"Good God! Is it possible that, seeing one of his fellow-creatures starving, destitute of
everything, a man can rest and live comfortably in his luxurious mansion? He who meets
another in the greatest misery, can he enjoy his fortune? That [XXIII:4:124] is why, in the
Religion of God, it is prescribed and established that wealthy men each year give over a
certain part of their fortune for the maintenance of the poor and unfortunate. That is the
foundation of the Religion of God and is binding upon all.
"And as man in this way is not forced nor obliged by the government, but is by the natural
tendency of his good heart voluntarily and radiantly showing benevolence toward the poor,
such a deed is much praised, approved and pleasing.
"Such is the meaning of the good works in the Divine Books and Tablets."2
An international assembly should concur on a wise and moderate law for the
protection of both employers and employees
"Now I want to tell you about the law of God. According to the divine law, employees
should not be paid merely by wages. Nay, rather they should be partners in every work.
The question of socialization is very difficult. It will not be solved by strikes for wages. All
the governments of the world must be united, and organize an assembly, the members of
which shall be elected from the parliaments and the noble ones of the nations. These must
plan with wisdom and power, so that neither the capitalists suffer enormous losses, nor the
labourers become needy. In the utmost moderation they should make the law, then
announce to the public that the rights of the working people are to be effectively preserved;
also the rights of the capitalists are to be protected. When such a general law is adopted, by
the will of both sides, should a strike occur, all the governments of the world should
collectively resist it. Otherwise the work will lead to much destruction, especially in
Europe. Terrible things will take place."3
How to procure sincerity and efficiency among the workers
"For instance, the owners of properties, mines and factories should share their incomes
with their employees and give a fairly certain percentage of their products to their
workingmen in order that the employees may receive, beside their wages, some of the
general income of the factory so that the employee may strive with his soul in the work.
"No more trusts will remain in the future. The question of the trusts will be wiped away
entirely. Also, every factory that has ten thousand shares will give two thousand shares of
these ten thousand to its employees and will write the shares in their names, so that they
may have them, and the rest will belong to the capitalists. Then at the end of the month or
year whatever they may earn after the expenses and wages are paid, according to the
number of shares, should be divided among both. In reality, so far great injustice has
befallen the common people. Laws must be made because it is impossible for the labourers
to be satisfied with the present system. They will strike every month and every year.
Finally, the capitalists will lose. In ancient times a strike occurred among the Turkish
soldiers. They said to the government: 'Our wages are very small and they should be
increased.' The govern- [XXIII:4:125] ment was forced to give them their demands. Shortly
afterwards they struck again. Finally all the incomes went to the pockets of the soldiers to
the extent that they killed the king, saying: 'Why didst thou not increase the income so that

'Abdu'l-Bahá , Some Answered Questions, p.FVb; Fnd edn p. I:V.
'Abdu'l-Bahá , Some Answered Questions, p. FVV; Fnd edn pp. F:j–IF;.
Bahá 'u'llá h in Esslemont, Bahá'u'lláh and the New Era, pp. :bc–e.

!'++
we might have received more?'"1
The message of love, peace and unity for our social and economic life
The above quotations are but a few of those that might be adduced from the writings and
discourses of Bahá 'u'llá h and 'Abdu'l-Bahá , if space permitted, directly applicable to this
intimate study of human relationships. We have, however, had to rest content with these
basic extracts from a source whose every utterance is a call to humanity's inmost reality; a
message of love, peace, and unity for the race; a universal diagnosis and prescription. The
true physician penetrates the veil of symptoms into the field of causation. Likewise, when he
finds the body overcome with a complication of diseases, he is not concerned with one
disordered function only, but seeks the remote cause that has also affected or infected the
other organs. The dawn of its maturity has come upon the race. The playthings and crass
ignorance of childhood days have been set aside. The newly understood unity of science and
religion calls for the adaptation of scientific principles to our economic life. These principles,
being essentially divine, cannot conflict with the fundamental religious foundation which is
the love of God and of mankind, (which Christ defined as both "the law and the prophets" and
the knowledge of God, the eternal search for which is the revealer of science and heavenly
mysteries. It is the lack of this love, and ignorance of this knowledge that the Wise Physician
has declared to be the primary cause of man's present turmoil and ravaging illness.
A new economic axiom
The introduction of the trust principle, i.e. that the poor are a divine trust, possessing
certain rights as contrasted with mere charity, establishes a new economic axiom: That every
human being, who is willing to work, is entitled, as of right, to the necessities of life. Since the
Creator has made sufficient provision for all, and has deposited in the earth the elements
essential to the production of food and shelter, it is no longer allowable that any man should
starve or be without the means of existence. Man, generically speaking, is a beneficiary of the
bountiful trust confided to nature by the Lord of men. More than this, he is, in the sight of
God, a beneficiary of the soul impulses of his fellow men. If a beneficiary, he is entitled to a
share in the proceeds of this trust endowment. In his turn, he must contribute to the general
enrichment through his labour, art or calling, and be not found wanting in this.
War expenditures doomed by the new world order
The governments and communities must make work available when ordinary means fail.
Relieved of the enormous burden of war expenditures, which will surely come to pass, the
internal adjustments of a people will be subjected to a far deeper scrutiny than has yet been
possible, and the surplus wealth of governments and general co-operative contributions
[XXIII:o:BRl] alike devoted to the constructive up building of the New Order.
A new emphasis upon the evolvement of individual destinies
Poor houses, and pauperism, would be erased from the picture. The millions of underfed
and under developed, now deprived of normal development both of body and soul, will find
transformation through attaining to their destined place in the organic life. The innate
qualities of growing children will be lovingly and carefully studied by a new type of teacher, so
that the God given talents may be early ascertained, and the divers capacities encouraged and
led to their special goal of service. New knowledge and new scientific means of determining
the innate capacity of a soul will be uncovered. Poor bankers will no longer be made out of
good mechanics; and boys and girls who love the soil and the sweet tang of country air will
not, for lack of this knowledge, find themselves in a clerical position. The inner realities of
human beings will tend to a greater revealment for the abundance they attract.

'Abdu'l-Bahá , Foundations of World Unity, pp. bI–bb.

!'+!
The right to the necessities of life
The second important change in our social structure is the principle of mutual assistance.
This has already been referred to as the right to necessities. A farmer whose crop is ruined by
forces beyond his control, a widow with young children, a cripple unable to work, a worker ill
and without means, an orphan lacking kind relatives, an unemployed though willing and selfrespecting worker or artisan, all these and a hundred other types of misfortune that are daily
encountered, are protected under this plan from the loss of self-respect, or from sinking into
criminality, or from the humiliation of poor relief and the cognomen1 of pauper. These
possess a right to share in the abundance of their common mother, earth. God does not
withhold from such His rain and sunshine. The children of men must not withhold from their
neighbours and brothers of the race, these rights which the Mercy of God bestows, nor classify
them as outcasts. Under this system, a man can, with head up and eyes unashamed, reveal to
his village House of Justice his needs, his woes, his hopes, and be conscious that, in so doing,
he is but receiving what is due him as a child of God. His need is usually but temporary and let
it not be supposed that the vast majority of mankind fall short in self-respect. He offers to
work, and work is given, but his crushing temporary burden of debt and anxiety has been
lifted, and he breathes a prayer of thanksgiving for this evidence of Divine Providence among
his fellow men. A year hence he may be contributing to the funds of the common storehouse.
The new consciousness that will be built through experiences like these, will enrich humanity
for the bars of individual and isolated selfishness have been rent asunder; the sharp claws of
nature have been clipped.
A new principle of taxation
Two sweeping changes appear. One is limitation upon the taxing power; and, by the same
token, an expansion of that power. In the first case, the power of the community or
government to tax would come into being only when the income of [XXIII:o:BRZ] the citizen
exceeds his actual necessary expenses. Up to that point, he is exempt, since to tax him would
be an act of tyranny, in that it would automatically deprive him of at least a portion of his
necessities, thus defeating the essential purpose. This is a new principle in taxation.
The expansion of the tax power, however, as it would apply to the incomes in the higher
levels, is not a new principle, at least in certain western countries. The graduated income tax
has become almost a tradition. The tithe, moreover, has a most ancient inheritance, even to
the days of Melchizedek, King of Salem, to whom the patriarch and prophet Abraham
rendered the tithe. Originally the rights of God—the tithe, through this new and merciful
command, becomes the means of succour to the unfortunate, as well as the salvation of the
state.
When we speak of the tithe or income tax under the Bahá 'ı́ plan the meaning is an inclusive
one. In most countries today where the income tax is in effect, enormous holdings of tax
exempt securities are in the hands of the people and no revenue is derived from the holders in
respect to the actual income from these intangibles. This is inconsistent with the just
application of the spiritual and universal principle involved in the income tax as set forth in
the Bahá 'ı́ writings. Not only tax exempt securities but a vast quantity of other intangible
personal property, upon which taxes should rightly be paid at present, escape these levies. In
one great commonwealth or state of America, the Tax Commissioner estimated that while the
State was receiving taxes on approximately three billion dollars worth of real estate, there
was at least nine billion more of intangibles escaping or exempted from taxation. This was
before the income tax was enacted. What proportion of the taxable property of this particular
state still escapes taxation under the income tax statute is not accurately known, but there can

Any name, especially a nick name; loosely an appellation.

!'+#
be no question that it is very large. It follows that a system of income taxation imposed under
the high spiritual standards which have been stated as flowing from the Bahá 'ı́ plan, would
greatly benefit the community, would equalize and perhaps minimize the rate or percentage
of taxation now necessary under the partial application of the law, and would, above all,
spread the tax into those areas hitherto untouched, whose responsibilities have had to be
assumed by the middle classes of wage earners, professionals and businessmen. The fact that
since the inauguration of income taxes, the volume of tax exempt securities has grown to an
enormous extent, lends added emphasis to the need of the introduction of an impartial and
universal system under which all income producing property be disclosed and assessed.
Applying such a principle, the right of states or nations to issue tax exempt intangibles must
be subjected to the closest scrutiny. The principles of interdependence and co-operation
cannot admit of any indirect evasion which results in laying upon any class or level of income
a burden greater than justice permits.
In this plan, however, emphasis is laid upon the preservation of the right of individual
initiative, capacity, and private ownership. Whatever expansion the taxing power achieves, it
will always fall short, substantially short of confiscation. An abundant residue is retained by
the wealthy man who has generously contributed to the welfare of the commonwealth, and
his initiative [XXIII:o:BRm] is never deprived of its reward. Nevertheless, through his
recognition of his innate relationship with the living organism of his community, he has
furnished that co-operation and reciprocal help that the organic life requires for its health and
well-being. For example, the brain demands and receives the largest volume of blood, in the
entire circulation of the body. For this, it renders the most vital and commanding service.
Similarly, those in the high places of the tower of humanity, must reciprocate.
Capitalists and socialists meet at the balanced point of moderation
And here, I believe, we will hear the "well done" of the socialist. Capital, so long
entrenched, will, under this plan, step into its true place in the economic organism. It will
have taken a long step toward the middle position, the path of moderation. Socialism, which
is essentially a justified protest against the hardships of the present economic system,
likewise, will advance toward that greatly to be desired equilibrium—and the two contending
theories of social and industrial life find union in their common sacrifices. The principle of
individual ownership and initiative, the degrees of capacity and service have been maintained,
and on the other hand, the recognition of a common humanity, organic co-operation, and the
rights of all men, have been subserved and instituted. Meditate upon this divinely practical
and practically divine plan, ye who are at present full of fear of the future, and ye who have
become almost disheartened and discouraged over the intractable abyss that has separated
you from your brothers! Adopt this plan and invite the warming life giving forces of
composition, health and happiness, for this is one picture of human unity and mutuality.
The dole
In the face of this system, the dole loses its appeal and fades away to nothingness. The
plan, through which a nation, or state virtually chloroforms its unemployed into quiescence by
opening its treasury to weekly unearned stipends, is both faulty and dangerous. It is only
another symptom of social disorder. Ignoring the law of work and self-respect, the dole is an
artificial political remedy with reactionary final results. Outside the law of compensation for
services rendered, it cannot be regarded as a permanent or effective means of solving this all
embracing problem. The principle involved differs widely from that herein set forth, which
affirms the sacredness and essentiality of work, and provision for work. Although seemingly
parallel to the Bahá 'ı́ plan, in providing means from the public treasury to those in need or
unfortunate, the parallelism fades because the basis upon which aid is given is, in the one case,
based upon charity, and in the other, upon right. Moreover, the dole deals mainly with

!'+$
unemployment, while this plan covers the entire field of misfortune. The dole is the extended
hand of the state to its unemployed, needy ones, but it does not confer employment. The hand
of labour is nerveless, for lack of available work. No service appears, to balance the payment.
More basically, the need and excuse for the dole is brought about by the existence of the very
disorders in our [XXIII:o:BRX] general economic life, which are alone responsible for these
terrific fluctuations in the demand and supply of labour, these recurring industrial
depressions whose cure depends upon the administration of all the ingredients of the divine
prescription, not one only. While the dole is a gesture along the line of least resistance, to
quiet a threatened revolutionary impulse on the part of the hungry and destitute, it is
admittedly ineffective in any permanent sense. That prosperity which in current parlance is
always "just around the corner" if too long delayed, will come too late to preserve the financial
integrity of a state weakened and emasculated by the employment of a purely artificial device
as a substitute for employment. We readily admit that in the present state of the economic
consciousness, some such method was inevitable. We are not criticizing those who invented
the dole. No other avenue was at hand. We are, however, criticizing the hit or miss system
which made it necessary. The new consciousness of man's real organic life, which sees the
material and spiritual civilizations indissolubly joined, which rejects and denies the right of
purely material interests to dominate, any longer, the destinies of mankind, will insist upon
the establishment of the balance. Material and selfish interests have deprived this organic
body of its soul, notwithstanding that the body without the soul is as a lamp lacking both oil
and light. To join these once more together is as 'Abdu'l-Bahá expressed it—"light upon light".
The day of overweening material dominion is swiftly passing. Love and brotherhood will
attract and establish the spiritual elements of civilization side by side with our material
necessities.
The challenging statistics of depression
In the industrial depression of BXRC–RB, the wages of workers in the United States were cut
approximately Rp%, but dividends decreased but p%, while at the same time interest paid on
investments increased ƒZB,CCC,CCC. In this current depression, BXpC–pB, the aggregate wages
paid in BXpC diminished to the extent of ƒX,lCC,CCC,CCC, while during the same period,
astonishing to relate, interest payments and dividends rose from the BXRX figures of
ƒZ,gCC,CCC,CCC to a total of ƒm,CCC,CCC,CCC. This is stated on the authority of a recent article in
Collier's, by Mr Owen P. White. These figures, if accurate, disclose the protection which
employers in industry accord themselves in troublous times, and illustrate the fact that the
worker, discharged or on half time, pays the real price of the depression, and is, in effect, its
principal victim. It is fair to assume, as well, that the use of labour saving machinery, without
regard to the just interests of labour, has played a substantial part in this inequality of
distribution of the earnings of industry. No more concrete example of the doctrine of living
"unto oneself" need be adduced than these amazing statistics. This is the direct application of
the theory of separation, and the denial of organic reciprocity.
Unemployment reserves
Now, in paying out these huge sums to stockholders and investors during depressed
periods, it must be assumed that industry at least to some [XXIII:o:BpC] extent, drew upon
corporate reserves accumulated in more prosperous years. The author of the article referred
to, cites several illuminating facts on this subject, and applies the existence of such reserve
funds directly to the subject of unemployment reserve insurance. 'Abdu'l-Bahá , in one of His
discourses on the matter of profit sharing, says that other means of alleviating the lack of
work should also be employed. In good business years, this unemployment reserve plan has
built up, in several major instances in America, a solvent fund which, in the present crisis, has
operated to keep the unemployed workers from these factories from the bread lines. Three
per cent of the payroll was set aside in this fund by the employers, one and one-half per cent
!'+%
by the employees, during the favourable years, and from this, during the existing depression,
thirty per cent of full time wages was paid each entitled worker. Were this system allowed to
operate during a reasonably long term of favourable years, it would undoubtedly accumulate,
through investment and interest, to a point enabling an even larger percentage of normal
earnings to be paid in the time of need. But as Mr White points out, this thirty per cent has
preserved the self-respect of these workers, and is the best argument against the dole, or even
the charitable community chest.
Another large and well known corporation, which put this system in operation in BXBg,
found the accumulation, in BXpC, warranted a payment to its unemployed workers, with
dependents, of eighty per cent of their normal wage, and sixty per cent to those without
dependents. Numerous other examples are cited, in which large, fore sighted corporations
have installed this beneficent plan. These reserve funds must always remain solvent, and in
case of unduly protracted periods of unemployment, the depletion of the fund would
terminate its benefits until it again became solvent. This constructive and humane plan is an
example of what unemployment insurance can accomplish. Stabilization in industry is an
attainable goal once the minds and hearts of employers are opened to the influx of the spirit of
the age. Every such measure will surely attract the divine confirmation.
The love of God
In one of His Tablets Bahá 'u'llá h says:
"The fear of God hath ever been the prime factor in the education of His creatures. Well is
it with them that have attained thereunto!"1
"The fear of God hath ever been a sure defence and a safe stronghold for all the peoples of
the world. It is the chief cause of the protection of mankind, and the supreme instrument
for its preservation."2
"Religion is, verily, the chief instrument for the establishment of order in the world, and of
tranquillity amongst its peoples. The weakening of the pillars of religion hath strengthened
the foolish, and emboldened them, and made them more arrogant. Verily I say: The
greater the decline of religion, the more grievous the waywardness of the ungodly. This
cannot but lead in the end to chaos and confusion."3
These statements of reality penetrate to the innermost heart of our problem. In this sense,
"religion" is used as identical with the divine foundations revealed by the Prophets in all ages,
as contrasted [XXIII:o:BpB] with the religions systems later established by human agencies.
"Religions are many, but the reality of religion is one."4 [This statement] is a divine utterance
furnishing the key.
Deeds show the station of the man
There is but one way a man can show his love for God, and that is the degree of his service
to his fellow men. As it is written: "Deeds show the station of the man" for all are partners in
mere words. It is the practical application of this truth in the field of industry and within the
social structure of humanity that will rout the decompositional process just now so firmly
fastened upon us all. A deepening consciousness of man as the most sacred of all created
organisms, and the destruction of the superstitious, imaginary, false belief that he is
individually independent and inorganic, is essential. Herein, the educators of mankind must
play a leading part. While true consciousness is the light of heart and soul, the education of

Bahá 'u'llá h, Epistle to the Son of the Wolf, p. FV.
Bahá 'u'llá h, Epistle to the Son of the Wolf, p. FV.
Bahá 'u'llá h, Epistle to the Son of the Wolf, p. Fi.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :Fe.

!'+&
the mind is a pathway thereto. The new education will guide and illumine this path, and will
be a powerful aid to this end in the very near future.
Fear, one of nature's most satanic forces, is powerless before love and faith
The eradication of fear, which holds the most of humanity in a grip more relentless than
death, itself, and is, alas, only too well founded, in view of the unrestrained and selfish
disregard of the rights of men by those who at present control the means of livelihood—can
be accomplished only by the adoption of the balanced principle of moderation we have
endeavoured to set forth. By the eradication of fear, Bahá 'u'llá h says "the very nature of man
will be changed". Fear, an inheritance of the animal world, is, like darkness, a manifestation of
the sinister, negative power of Nature. When hope and happiness arise side by side with it, it
vanishes, even as darkness is found to be non-existent when the light shines. The economic
gloom of today nourishes and vitalizes fear to the nth power. What is this fear that blights the
countenances of millions of men with its livid and ghastly infection? It is the fear of
pauperized old age; of closed doors of opportunity while the wolf crouches upon the doorstep
of the workman's cottage; of the widow with little ones wending her way disconsolately to the
office of the Poor Relief; of the unemployed worker turned away again and again from the
door of factory and shop; of the wounded and maimed returned from the wars; of the hard
toiling farmer whose crops Nature has blighted in a single night, or upon whose fields swarms
of insects have descended, raised up perchance by this very disorder that flourishes in our
social structure; of the cripple who looks forward only to a lifetime of dependency; of the fifty
year old worker denied the right to give of his strength and experience; yes, of the business
man oppressed with anxieties as his books reveal the red ink entries of deficit.
Because of this fear, because of impending bankruptcies and the fancied loss of financial
standing, how many suicides are recorded as the iron wheels of industry turn day by day?
Visualize, if you may, the faces of countless thousands of the children of men, by which I mean
[XXIII:o:BpR] men and women, endowed as are all humanity with heart, soul and mind, white
and drawn, in whose lineaments the cruel knife of fear and anxiety has carved deep and
ineradicable furrows. The juggernaut of a feverish and unrestrained industrial machine has
turned these children of an all loving Father into unrecognizable shadows of their true
humanity. The claws of Nature have sunk deep into their vitals, numbing the finer forces,
preventing the achievement of the divine destines they might have attained. In truth, have we
surrendered to the natural law of the survival of the fittest, the "supreme affliction".
Indifference worse than hate itself, the shame of Cain flaunting itself in the face of the Divine
Command to keep and cherish his brother, selfish greed that seizes the results of toil—are
these not the insignia of man's degradation, of the terrible forces of decomposition hovering
ever nearer to the scene of final dissolution? These agonies and this truly satanic condition
are not of God, for they are blind, unintelligent, unloving, while He is the Seer, the Knower, the
Loving. His Love has poured forth in this New Time, His favour to the poor and oppressed is
evident. In the sight of God, man has no justification for longer living unto himself alone. Nor
can he find excuse in pleading "human nature" in this light. For this disorder is not of human
origin. Rather is it of a world lower than the animal. This is because man has been endowed
with a power to know the Divine, while the animal does not possess that power. Man is
responsible, the animal is not responsible since it has no means of knowing God.
Humanity bows before a usurping sovereignty
Indeed, Nature herself, is "uninformed of God, the Almighty". By surrendering, therefore, to
the natural law, humanity has accepted the sovereignty of a blind and unintelligent force.
Reflect, then, upon this word from Bahá 'u'llá h:
"O son of spirit!

!'+'
"I created thee rich, why dost thou bring thyself down to poverty? Noble I made thee,
wherewith dost thou abase thyself? Out of the essence of knowledge I gave thee being, why
seekest thou enlightenment from anyone beside Me? Out of the clay of love I moulded thee,
how dost thou busy thyself with another? Turn thy sight unto thyself, that thou mayest find
Me standing within thee, mighty, powerful and self-subsisting."1
This moving appeal is directed to the slumbering spiritual consciousness of humanity, to
that capacity within with which the world of nature has no part, to the human reality itself, a
reality that transcends Nature and is destined to achieve sovereignty over her, even as today
she has been permitted to usurp sovereignty over a being superior to her both intrinsically
and innately. Ignorance of this supreme fact has humbled and retarded the race. But the hour
has arrived when this tyranny is to be conquered. Happy are they who awaken to the divine
gifts of nobility, spiritual wealth, knowledge, and love that have been deposited within them,
and gird up their loins to enlist in the army that is gathering to carry the last and strongest
redoubt in Nature's dark citadel.
XXIII:A, September '.0* [XXIII:l:BZX]
White roses of Persia
Part II
Martha L. Root
This is the second instalment in the series relating the story of the martyrdom of Varqá, the
Persian Bahá'í. In the first part the author gave a summary of Varqá's family history including
copies of the Tablets (letters) of Bahá'u'lláh addressed to them.
The great visit in 'Akká came to an end and the little group started for Tabrı́z. On the way
they went by Mazra'ih, near 'Akká to visit the grave of 'Alı́ Muḥ ammad Varqá 's father; for
years before his father, Ḥá jı́ Mullá Mihdı́, with the latter's two sons, one of whom was 'Alı́, had
started to visit Bahá 'u'llá h in the great Prison in 'Akká . They had walked the long distance
from Persia, but the journey was too hard and Ḥá jı́ Mihdı́ had died here in Mazra'ih so near to
his heart's destination, 'Akká , which place he never reached. The others had gone on to see
Bahá 'u'llá h. So the reader will see that 'Alı́ Muḥ ammad Varqá had had the great bounty to
visit Bahá 'u'llá h when he himself was still a boy. It is no wonder then that he had come again
and brought his little sons. They prayed at the grave of Mr Varqá 's father, and they
remembered with thankfulness that Bahá 'u'llá h Himself had come several times to that tomb
in Mazra'ih to pray for their beloved relative.
When they were home again in Tabrı́z matters did not go quite smoothly. 'Alı́ Muḥ ammad's
wife's mother was very much against the Bahá 'ı́ Cause. She instigated one of their servants,
brought up in the home from childhood, to kill her son-in-law. Secretly, however, the servant
was a Bahá 'ı́, so he went and told his master to leave the house, because if he stayed the
mother-in-law would certainly get someone else to put her son-in-law to death. So 'Alı́
Muḥ ammad Varqá left home and went to stay with a Bahá 'ı́ believer. His mother-in-law went
to the Mullá and asked him to give an order that her son-in-law might be killed because he
was a Bahá 'ı́. The Mullá replied, "He has not confessed to me that he is a believer, I cannot
condemn him. If you can prove to me that he is a Bahá 'ı́, I could issue a death verdict against
him."
So the grandmother took little Rú ḥ u'llá h with her to see this Mullá . Rú ḥ u'llá h used to speak
to everybody and he was a celebrated little teacher. His grandmother told him she was taking
him to the home of a friend of his father and that their host was a Bahá 'ı́. So when the child
went in he held out his little hand and said: "Allá h'u'Abhá !" The Mullá was astonished at such

Bahá 'u'llá h, The Hidden Words, Arabic No. :I. [Emphasis added.]

!'+(
a salutation, but the grandmother made a sign to him not to say anything. She asked Rú ḥ u'llá h
to pray some of his Bahá 'ı́ prayers which his father had taught him. The child at once prayed
the daily prayer and then he prayed a long one, one of the most deep and beautiful prayers
ever revealed by Bahá 'u'llá h. After the little boy had finished the Mullá said: "Those prayers
are wonderful, no father should be put to death who has trained a child like this one!" and he
refused to issue a verdict for the death of 'Alı́ Muḥ ammad Varqá , [XXIII:l:BmC] Rú ḥ u'llá h's
grandmother on his father's side of the house was very different. Her husband had had a
Bahá 'ı́ teacher come to speak with her (which he did without seeing her, for she sat behind a
curtain to receive her lessons). When she heard about the Bahá 'ı́ Cause and that a Prophet
had appeared she said, "We are not waiting for a Prophet; I have studied all the Books, and we
are waiting for a Manifestation of God." The teacher had used the word "Prophet" so as not to
startle her, but to try to tell her gradually that the great World Teacher was here, but she was
an apt pupil and more ready than he thought to receive the Truth. She at once became a
believer.
__________
One day in Tabrı́z, a group of distinguished Bahá 'ı́s were speaking together about who
would be the successor of Bahá 'u'llá h. 'Alı́ Muḥ ammad Varqá said it would be 'Abdu'l-Bahá .
Another said it would be the secretary and a third held the opinion that it would be
Muḥ ammad 'Alı́, another son. 'Alı́ Muḥ ammad Varqá said, "Bahá 'u'llá h has stated that if there
is anything which we do not understand we should write to Him," so he sent a petition asking
this question. Bahá 'u'llá h at once wrote back saying that it would be 'Abdu'l-Bahá . 'Azı́zu'llá h
Varqá has this Tablet.
Then 'Alı́ Muḥ ammad Varqá wrote a second letter to Bahá 'u'llá h asking that not only he but
that one of his sons might be a martyr in the path of 'Abdu'l-Bahá , the Greatest Branch.
Bahá 'u'llá h replied to this petition and accepted their sacrifice, which means that they could
become martyrs. The family moved about from place to place because he was a Bahá 'ı́ teacher
and travelled throughout Persia.
Once, when the times were very dangerous a lovely Bahá 'ı́ woman near Ṭ ihrá n took
'Azı́zu'llá h and Rú ḥ u'llá h into her own home to try to protect them. This was when the Varqá
family was living in Ṭ ihrá n. The husband of the Bahá 'ı́, who was not a believer, though he was
a celebrated lawyer and a great statesman, objected to having the children in the house. He
said: "You cannot do this, we too, shall be killed."
His wife replied: "Let me ask you something. If a man has been a butcher for forty years
and in a dark night someone gives him a dog to kill instead of a lamb, do you think he would
make a mistake and kill the dog instead of the lamb?" Her husband said, "No." Then she
answered: "Be assured you will not be murdered instead of a Bahá 'ı́." She kept the children
for several weeks and during that time nothing happened to any of them.
'Alı́ Muḥ ammad Varqá took his two children, 'Azı́zu'llá h Varqá , who was thirteen years old,
and Rú ḥ u'llá h Varqá who was eleven, and went again to 'Akká in BmXg to visit 'Abdu'l-Bahá .
(Bahá 'u'llá h had passed on in BmXR.) Valı́yu'llá h Varqá the youngest child was left at home.
There were many happy incidents during the days spent with 'Abdu'l-Bahá , but I wish to
relate one which though not quite so pleasant at the moment, reveals 'Abdu'l-Bahá 's great
character, the quickness of a father to obey and the wisdom of little Rú ḥ u'llá h.
A large group of Bahá 'ı́ children [XXIII:l:BmB] were playing together when one little boy
uttered a naughty word; Rú ḥ u'llá h quickly slapped him on the mouth saying he deserved
punishment. This child who had said the word was the son of a great martyr and since he had
come to 'Akká he had been very favoured by the Holy Family and all the believers. The other
children marched in a body with this little boy to tell Rú ḥ u'llá h's father and to complain about
this matter. Rú ḥ u'llá h, when he saw them going, ran into the court and up the prison stairs,

!'+)
through the open door into 'Abdu'l-Bahá 's room and sat down close beside Him. 'Abdu'l-Bahá
was by the window writing Tablets. As soon as 'Alı́ Muḥ ammad Varqá heard the children's
story he started out to find his son. Going into the court, he saw Rú ḥ u'llá h sitting beside
'Abdu'l-Bahá upstairs near the window. He motioned him to come down. Rú ḥ u'llá h was
vigorously nodding "no", and 'Abdu'l-Bahá attracted by this motion said, "Why are you
nodding out the window?" Then Rú ḥ u'llá h related the whole story of how he had slapped the
little boy on the mouth and said he knew if he went down to the court his father was going to
punish him. 'Abdu'l-Bahá called the father to come upstairs and said very sternly: "No one
must say anything to Rú ḥ u'llá h about this matter!" Usually 'Abdu'l-Bahá was very careful that
children must obey their parents, but He repeated it a second time: "No one must say
anything to Rú ḥ u'llá h about this matter!" From that time on 'Alı́ Muḥ ammad was very
respectful to his little son Rú ḥ u'llá h and he never again reproved him for anything. He was a
good father and Rú ḥ u'llá h was a good son; he never consciously did wrong.
'Abdu'l-Bahá during this visit gave Rú ḥ u'llá h the title "muballigh"—which means "a teacher
of religion" a Bahá 'ı́ teacher. When the family returned to Persia they went to live in Zanjá n
which is situated in the northern province of Au dharbayjá n. The father, 'Alı́ Muḥ ammad Varqá ,
wrote to 'Abdu'l-Bahá from Zanjá n and Rú ḥ u'llá h who was continuing diligently his study of
Persian writing, sent two lines of copy for 'Abdu'l-Bahá to see what progress he had made.
When the answer came to the father's letter, there was a Tablet enclosed for Rú ḥ u'llá h who at
that time was eleven years old. The Tablet was in 'Abdu'l-Bahá 's own handwriting and was as
follows:
"He is the Most Glorious!
"O thou who art nearer to the sucking age! The impression of the musk like writing of that
sign of the Love of God (Rúḥu'lláh) was seen. Verily, in a short time thou hast improved
greatly, and seeing this great progress is the cause of my joy and happiness. Certainly thou
must try thy utmost that thy writing may become better day by day and in the world of
writing it may become the glory and the bounty of the Supreme Pen!
"Always I must hear from thee, and thou must describe and explain about those whom thou
dost teach (spiritually). Upon thee be Bahá!" Signed: 'Ayn-'Ayn1
When 'Alı́ Muḥ ammad Varqá read this Tablet, with great reverence and solemnity he knelt
with forehead to the floor and said: "This is the son who will give his life as promised by
Bahá 'u'llá h, because a pen of wood could not have such an effect, the effect of the Supreme
Pen would be the mighty pen of martyrdom."
(To be continued)
XXIII:7, October '.0* [XXIII:Z:RCR]
Bahá'íyyih Khánum—an appreciation
Ella Goodall Cooper
The author, a loyal Bahá'í for many years—one of the pioneers of the Bahá'í Cause in this
country has made visits to the Holy Land, (several times accompanied by her mother, Mrs Helen
S. Goodall) and is numbered among the very first American pilgrims to visit 'Abdu'l-Bahá. She
has had advantages which enable her to draw a fine pen picture of the noble and saintly sister of
'Abdu'l-Bahá who was known as the Greatest Holy Leaf. This is a story which will be dear to the
heart of every Bahá'í.
It is now thirty–three years since that never to be forgotten first pilgrimage to the Most
Great Prison2 was undertaken by a group of believers from the West and, while many details
'Ayn-'Ayn is short form for 'Abdu'l-Bahá 'Abbá s.
In 'Akká .

!'+*
of the visit have faded into the background, there are certain events and personalities that
remain clear and vivid in my memory, and which time seems powerless to efface. Next to
meeting the Beloved Master Himself1 was the privilege of meeting His glorious sister,
Bahá 'ı́yyih Khá num, known as the Greatest Holy Leaf. Her personality is indelibly imprinted
upon my memory. Tall, slender and of noble bearing, her body gave the impression of perfect
poise between energy and tranquillity, between wiry endurance and inward composure,
imparting to the beholder a sense of security, comfort and reliance, impossible to describe.
Her beautiful face was the feminine counterpart of 'Abdu'l-Bahá 's the lines of suffering and
privation softened by the patient sweetness of the mouth; the dominating brow, bespeaking
intellect and will, lighted by the wonderful understanding eyes, in form like those of 'Abdu'l-
Bahá , but deep blue rather than hazel. Watching their expressive changes—as one moment
they darkened with sympathy or pain, the next moment sparkled with laughter and humour
only served to deepen the impression of her irresistible spiritual attraction.
__________
The ladies of the blessed family eagerly explained to us the loftiness of her spiritual station,
which we instantly felt but could not analyze. They told us that Bahá 'u'llá h had written for
her a precious Tablet (letter) in which He had stated that so great was her spiritual
attainment that her prayers would always be accepted at the Throne of God, and that her
supplications and interventions for others would never fail to be answered. Thus she was set
apart as the purest and most saintly of women, and through her He glorified the position of
woman in this New Day. All this was recognized by the maidservants, whether wise or simple,
high or low. It was touching to witness their humble homage, scarcely less than that accorded
'Abdu'l-Bahá Himself as, reverently touching her shoulder with lips and forehead, they would
beg her to supplicate at the Holy Threshold in their behalf, the while their tears fell like rain.
Small wonder that such a strong [XXIII:Z:RCp] yet gentle quality of authority made her
naturally the head of the household group that circled about 'Abdu'l-Bahá . She presided over
the room called Ladies Room which was the centre for all family gatherings, and where the
women visitors were entertained. From the hour of the early morning tea, at which 'Abdu'l-
Bahá was often present, to the last good night, whispered by some weary yet grateful
traveller, Khá num (as she was affectionately called) was ever in demand. During the long day,
which began before six in the morning and rarely ended before eleven or twelve at night,
there were frequent spontaneous gatherings in this general room, and save for the brief
midday siesta, this association with the women constituted the only variation in the
monotony of their prison lives. The spiritual peace and joy pervading these simple meetings
was a new and unbelievable experience to us—the Western pilgrims.
The chanting of the sacred tablets by the Persian ladies, at the request of the Greatest Holy
Leaf (who had thus made them happy) the murmur of low voices as news, generally tragic,
was imparted, the bubbling of the friendly samovar as tea was handed around by the young
serving maids, and, above all, the impalpable yet vibrant atmosphere of love and service made
these meetings attract all including the children—Shoghi Effendi among them, who slipped in
for a little while and knelt quietly to listen. Even the birds seemed to feel the friendly spirit
for they flew freely in and out through the open door leading to the court which was open to
the sky.
__________
The Greatest Holy Leaf was also custodian of the spiritual treasures of the family—they had
no material riches—such as the sacred Writings of Bahá 'u'llá h and other revered relics
belonging to Him and to some of the lamented martyrs. Under her care were the precious

'Abdu'l-Bahá .

!'!+
attar of rose, symbolizing the "fragrance of the Love of God", the favourite perfume of
Bahá 'u'llá h, the collection of gold rings, set with stones of carnelian carved with the Greatest
Name, the devout handiwork of the poor Bahá 'ı́s of Persia, who sent them to Khá num to be
given to the pilgrims or new believers, at her own discretion.
Her authority, so real yet so humble, was instinctively accepted by the family of the Master,
who sought her wise and loving counsel upon every occasion. In this way all co-operated to
save the time and strength of 'Abdu'l-Bahá Whose life must be given to the service of all
mankind, as they well realized. Even the believers of other lands, having come to know of her
power through the accounts of the early pilgrims, have been wont to write her of their
problems and beg her prayers at the Holy Shrines. And although she neither spoke nor wrote
English, yet her influence, subtle and beneficent, has penetrated even to the far West, bringing
courage and assurance to many a distressed soul.
__________
During a later pilgrimage to 'Akká , when I accompanied my mother, we were privileged to
[XXIII:Z:RCo] view another aspect of the life of Bahá 'ı́yyih Khá num. Having in mind the first
picture of her purely spiritual activity, we found her life, like a finely cut gem, had many facets,
some of which we were yet to know. It happened that there were many Eastern pilgrims to be
cared for and, consequently we had little opportunity of seeing Khá num, whose time was fully
occupied with household tasks.
One day we caught a glimpse of her in the kitchen seated on a low stool, her firm, capable
hands busy with a large lamb that had just been brought in from the market. Quickly dividing
it, she directed which part was to be made into broth, which part served for the evening meal,
which part kept for the morrow, and which sent to those poor or incapacitated friends who
were daily supplied from 'Abdu'l-Bahá 's table. On the shelves were huge pans holding rice
soaking in clean water to be ready for the delicious pilau (a famous Persian dish) and there
were many other visible evidences of the hours of preparation necessary to provide for the
material welfare of the visitors.
It was then we learned of her practical efficiency. The enormous amount of work attendant
upon such entertaining with only the crudest and most primitive facilities, must be seen to be
appreciated. We learned that she had organized the household affairs, and each one of the
Master's daughters took her turn at directing them for a week—planning the meals and
marketing, and seeing that all was cooked and served to the different groups twice each day.
Without running water, with only charcoal for fuel, with no gas or electricity for lighting, only
oil, the cleaning and filling of the lamps alone consumed a large amount of time and energy. I
well remember seeing one day the array of lamps waiting to be filled and returned to their
respective rooms. The tired little sigh with which one of the ladies was regarding them, told
the story, and I thought how true it is that here in the East as well as in the West, "Woman's
work is never done!"
Seeing this side of the character of the Greatest Holy Leaf, we recalled the answer made by
'Abdu'l-Bahá to one in this country who said to Him: "Please explain to me the story of Martha
and Mary." He did not do this, but said: "It is My hope that you will revive the lights of both
those revered women." In Bahá 'ı́yyih Khá num we found this exquisite balance between the
practical and spiritual teachings perfectly exemplified, and once more could be thankful for
the privilege of becoming witness to the possibility of actually living the life of a true believer,
fully and joyously, even in a Turkish prison, under the most trying and difficult conditions that
could possibly be conceived.
When the dreaded moment came to say goodbye, the sorrow of parting from the beloved
ladies was lessened only by the hope of a future visit. The last face I remember was that of the
Greatest Holy Leaf, calm, gentle, radiant, her deep understanding eyes shedding the light of

!'!!
the Love of God upon us, that light which only glows brighter with the passing of the years.
XXIII:7, October '.0* [XXIII:Z:RRl]
White roses of Persia
Part III
Martha L. Root
This is the third part in the serial story of the martyrdom of Varqá and his little son Rúḥu'lláh,
early Persian Bahá'ís. The preceding chapters gave a summary of the family history; copies of
the Tablets (letters) of Bahá'u'lláh addressed to them; a brief account of the wonderful visit of
the father and his two sons to 'Akká to see 'Abdu'l-Bahá; and a copy of 'Abdu'l-Bahá's Tablet to
Rúḥu'lláh. The story will be concluded in the November number.
Rú ḥ u'llá h, a boy so timid that he would never even go alone into the garden in the evening,
was always remarkably courageous when it came to doing anything for the Bahá 'ı́ Cause. He
thought a great deal about becoming a martyr, and in this connection wrote the following
poem which he sent to 'Abdu'l-Bahá . One can see in reading it, how the Teachings of
Bahá 'u'llá h train even a child into becoming a savant and a philosopher. No translation from
the Persian can give the exquisite meter nor an adequate interpretation of the Persian
metaphors alluding to literature and letters which the cultured people of Iurá n know so well.
Here is his poem:
"In the Name of our Great Lord Abhá!
O Cup Bearer, fill the cup to the brim
Make this Zion of my heart full of fire with your Wine.
It is the time of receiving Bounties and the day of help.
Face O friends of Bahá
Towards the world with the banners of Guidance.
Any one rising to serve God,
The Lord of Mankind will help him,
The one who sacrifices his life in the Covenant of God,
The Face of God will turn towards him.
O Cup-Bearer, give a cup from Thy Bounties
That I may be pure from sin,
Although my sins cannot be counted,
Still I am hopeful through the Favour of God.
Welcome, O Cup Bearer of the Ancient Gathering.
Let fall a drop to this earth (body) through Thy Favour
Till through Generosity, this ray may shine
And be worthy of sacrifice.
O God, when the time will come that at Thy Door
I may give my life for the Love of Thy Face
What a happy day it will be,
That in the square of love
I may give my life
In the path of the Beloved's Love!
What a happy moment it will be, That I may say openly
The praise of King Bahá on the cross!
O God, when shall come that time
That I may be severed from this fated body,
Facing towards the eternal Rose-garden
Becoming verdant from the Bounties of seeing God?
I am burning in the desert of privation

!'!#
And inflamed from the sparks of remoteness.
Take the veil from Thy Face ('Abdu'l-Bahá )
O King of the Worlds
In order that from the Light of Thy Face
The heavens may become illumined. [XXIII:Z:RRZ]
O Prince of Covenant!
O King of Covenant!
From your fire the Pá rá n of Covenant is on fire.
O Thou, who hast named Thyself "'Abdu'l-Bahá " (The Servant of Bahá ).
Through Thy Commands the banners of Guidance are uplifted.
Thou art the Dawning Place of the secrets of God;
Thou art the spring of the rivers of God,
Like the letter A thou hast stood to uplift the Cause of God
O powerful King of Kings!
But like the letter B, thou art humble in service near the door of the Shrine of Lord Bahá .
O Thou who art the Greatest Branch of the Tree of the Cause,
O Thou who art Branched from the Ancient Root,
O Thou who art the Dawning Place of the Inspiration of God,
Through Thee the eyes of Abhá people are enlightened.
"Give a cup from the divine wine, that I who am sleeping may become conscious;
Rend asunder the veils of doubt and superstitions,
Soar to the zenith of the Seventh Heaven,
Pass from this dark cage of earth and water
Going to the pure spiritual Kingdom;
Become free from this world full of torture and pain,
Facing the spiritual Native Land,
Inhaling from the Rose-Garden of the soul
The fragrance of the Beloved;
Returning like a wind from the Land of the Beloved,
Blowing fragrant and life giving breezes
Bearing sorrow sweeping Glad-Tidings;
Saying openly to the friends of the world
It is the Day of the Covenant!
"Friends be on your guard,
O lovers of the Face of the Beloved,
Turn your souls toward the Land of the Beloved,
O comrades, grasp the opportunity,
Help and assist the Cause of God,
Try, O friends, that there may be spread in the regions of the earth
The Teachings of the Powerful God
Until the sleeping creatures may become conscious,
May lay aside superstitions and prejudices,
Their eyes becoming enlightened with the Light of God;
The thorn gardens of their hearts becoming rose-gardens,
Try, O friends, it is time for service.
"Give a glance through Kindness to this yearning, sorrowing bird,
Who, being far from Thee, is restless and inconsolable.
Through being so distant from Thee, my heart is on fire,
Being away from Thee has inflamed my whole being,
Help, O King, of the Kingdom of hearts!

!'!$
Being far from Thee has put my heart into flames;
I am burning, O King, from being so far from Thee.
Here, in this desert of loneliness and longing,
Liberate this bird from the trap of sorrowfulness
O King of Bounty and Sovereign of Favour!
Do not look unto my station and capacity
But look unto Thy Favour, O Bountiful One!"
XXIII:1, November '.0* [XXIII:m:Rgg]
White roses of Persia
Part IV
Martha L. Root
This is the fourth and concluding part in the serial story of the martyrdom of 'Alí Muḥammad
Varqá and his little son, Rúḥu'lláh, early Persian Bahá'ís. The preceding chapters gave a
summary of the family history, copies of Tablets (letters) of Bahá'u'lláh addressed to them, a
brief account of the wonderful pilgrimage of the father and his two sons to 'Akká to see 'Abdu'l-
Bahá, and in the last number the poem which the little son, Rúḥu'lláh wrote in connection with
his desire for martyrdom.
O Bahá 'u'llá h: you are worth a thousand Ná ṣ iri'd-Dı́n Shá hs! Ná ṣ iri'd-Dı́n Shá h was the
Shá hanshá h King of Kings) who ruled when the Bá b was shot with a thousand bullets, when
Bahá 'u'llá h was exiled with His family; and he was the Ruler in Rú ḥ u'llá h's day.
Persecutions quickly increased in violence in Zanjá n and 'Alı́ Muḥ ammad Varqá was urged
to bring his family and come to Ṭ ihrá n to teach the Bahá 'ı́ Cause. He sent 'Azı́zu'llá h, who was
then fourteen years old, on ahead to stay with the grandfather, and he and Rú ḥ u'llá h started
one month later. They were arrested with other Bahá 'ı́s when they were about half way to
Ṭ ihrá n and were taken back to Zanjá n with heavy chains about their necks and their feet in
stocks. The governor of Zanjá n spoke with them and asked if they were Bahá 'ı́s. 'Alı́
Muḥ ammad Varqá spoke first and said, "Yes." Little Rú ḥ u'llá h when questioned said, "Yes, I
am a Bahá 'ı́." But one old man denied the Faith saying "No, I am not a believer." The Governor
in disgust struck him saying, "Everyone knows you call yourself a Bahá 'ı́ and now you deny it;
but this little boy who is just at the beginning of his life and has so many hopes in the world,
has had the courage to say he is a Bahá 'ı́."
The Governor asked the Mullá s to come and talk with these Bahá 'ı́s. The Mullá s said that
they must be killed because their faith, their Teachings were against Islá m. The Governor sent
to ask the Prime Minister in Ṭ ihrá n what should be done and the Prime Minister said to send
the Bahá 'ı́ prisoners to the capital. So they were sent in their chains to Ṭ ihrá n and a
photograph was taken as soon as they arrived. It was the custom to take photographs of
prisoners and send them to the state. The description was written on the picture. Rú ḥ u'llá h's
'abá ' (coat) and kulá h (cap) had been taken away from him and the ones that appear in the
photograph were hastily borrowed from another prisoner and put on the child. They were
much too large for him. They are not his own clothes at all. Now the family actually has the
original photograph that was filed with the prison record. (In the revolution of BXCm when all
the old archives and records were thrown out, a Bahá 'ı́ official saw this photograph and took it
to 'Azı́zu'llá h Varqá and the indictment, the crime, written is that they had become Bahá 'ı́s,
Bá bı́s). After arresting 'Alı́ Muḥ ammad Varqá the policemen had gone to his home and carried
off his beautiful painting of the Bá b (and there is only one other in the world) taken many of
his precious Tablets, plundered the family books, even the register that gave the dates of
[XXIII:m:Rgl] their birth so that some of the family do not know when their birthdays are.
They confiscated their property.

!'!%
When all this had taken place and they were settled in the prison, 'Azı́zu'llá h succeeded in
getting permission to go and see his father and brother in the prison. "Rú ḥ u'llá h, what do you
need, what can I bring you?" asked 'Azı́zu'llá h and the little brother said eagerly: "Please bring
me a Book of Tablets and the Book of Prayers to read in the prison, for they took away all my
books." The food was very bad in that prison and the child had very few clothes, but he did
not ask for any material things.
One of the prisoners who is still living told 'Azı́zu'llá h Varqá that one night in the dungeon
when all the others were sleeping he saw 'Alı́ Muḥ ammad Varqá lean over his little son,
Rú ḥ u'llá h, look at him so long and so lovingly, pray, and then he said: "O Bahá 'u'llá h, I thank
Thee that Thou hast accepted our sacrifice." This was not human love for his boy. It was
divine love!
__________
'Alı́ Muḥ ammad Varqá was thirty–eight years old and his little son, Rú ḥ u'llá h, was just
beginning his twelfth year. They had been in the Ṭ ihrá n prison just two months when one
Friday, Ná ṣ iri'd-Dı́n Shá h, ruler of Persia, went out to Shá h Zá dih 'Abdu'l-'Aẓ ım
́ , a village near
Ṭ ihrá n where there is one of the Muslim holy Shrines. He had ruled from Bmoo until this
Friday in BmXl, when at the holy Shrine he was shot and killed by a Muslim revolutionary.
Everything that ever occurred in Persia at that time was blamed upon the Bahá 'ı́s. The
Prime Minister knew that the murderer was a Muslim and said so. However, the Chief of the
Court without consulting the Prime Minister commanded the executioner to come into one
room of the dungeon with him and the Bahá 'ı́ prisoners to be brought into the long dark
corridor leading to this room. There the men stood in a row waiting their turn to enter. First
to go in was 'Alı́ Muḥ ammad Varqá while his little son Rú ḥ u'llá h stood in the open doorway as
he was second. The Chief of the Court cursed 'Alı́ Muḥ ammad Varqá , saying: "It is you Bahá 'ı́s
who have murdered the Shá h!" The prisoners had had no news, they had not heard that the
Shá h had been shot that day. 'Alı́ Muḥ ammad Varqá answered him: "Bahá 'ı́s would never kill
His Imperial Majesty the Shá hanshá h." Angered by this, the Chief of the Court ordered the
executioner to put 'Alı́ Muḥ ammad's head into the stock and to cut his body to pieces.
Rú ḥ u'llá h witnessed the marvellous heroism of his great father as he suffered this horrible
death. Then the Chief of the Court turned to the child who had stepped into the room to
receive his own death, and said: "You must curse Bahá 'u'llá h; if you do, you can go free and I
will give you whatever you wish." Rú ḥ u'llá h, looking into his eyes said solemnly: "I have seen
Bahá 'u'llá h! I could never curse Him! I will go with my father."
The Chief of the Court whispered to the executioner to strangle the boy well in order to
frighten him, but not to kill him. This was done. They put the rope about his neck so tightly
he swooned and it looked as [XXIII:m:RgZ] if he were dead, but after some time he slowly
regained consciousness and the Chief of the Court again ordered him to curse Bahá 'u'llá h, "No,
I will never curse Him, I will go with my father," said this child and intuitively he threw
himself on his knees and began to pray to God. The Chief of the Court was so unnerved and
upset, that he shouted to the executioner to kill the child quickly and he himself ran out of the
room past the other Bahá 'ı́ prisoners and out of the place to his own home. The executioner
quickly cut Rú ḥ u'llá h's throat and the supreme sacrifice of two of 'Abdu'l-Bahá 's great heroes
was over.
Many have been martyred in the Cause to establish the Bahá 'ı́ religion, but the eternal glory
of 'Alı́ Muḥ ammad Varqá and little Rú ḥ u'llá h is, that they voluntarily offered to give their lives
to help establish the Teachings of the Bá b, Bahá 'u'llá h and 'Abdu'l-Bahá . The other Bahá 'ı́s in
that corridor were never killed, they were set free. The Prime Minister was very angry with
the Chief of the Court. He called him and demanded why he had done this hideous deed. The
only answer was: "I thought perhaps Bahá 'ı́s had killed the King and I wanted revenge!" The

!'!&
Prime Minister replied: "You knew the murderer was a Muslim!" That Chief of the Court still
lives, a miserable, unhappy, trembling man when the Varqá name is mentioned. He still walks
the streets of Ṭ ihrá n.
__________
The story of the martyrdoms of 'Alı́ Muḥ ammad Varqá and Rú ḥ u'llá h is absolutely true. It
is told by the third prisoner in that line in the corridor who was standing on the threshold just
behind Rú ḥ u'llá h and he was still residing in Zanjá n until his death two years ago.
Also, the Chief of the great Bakhtı́yá rı́ Tribe whose son today has an important place in the
government, wishing to hear the truth about this atrocious crime, a few year ago invited that
former Chief of the Court to dine in his home. His sons were present and a few other men
relatives. They asked him to tell them the whole story about the killing of the Varqá father
and son. There was a reason why they wished to hear because the host's own brother had
become a Bahá 'ı́ years earlier through the teacher, 'Alı́ Muḥ ammad Varqá . The former Chief of
the Court did tell them everything and it was exactly as the third prisoner had related it. The
Bakhtı́yá rı́ Chief and his relatives wept, and they were so angry they beat the former Chief of
the Court and kicked him out into the street.
In the thirty–three years since the holy blood of these two martyrs was shed, a new white
rose has begun to be cultivated in Persia, a rose whose perfume will be more heralded than all
the 'aṭṭár of Iurá n, for this is the rose of "tolerance in religion". For more than a thousand years
Persia had not known this rose.
__________
I had longed to visit the graves of these two great martyrs, to bow my head in humblest,
tenderest reverence where their dear hurt bodies are laid to rest. One day the opportunity
came very unexpectedly. We were driving out to see the Bahá 'ı́ cemetery and friends said
"There in the distance where you [XXIII:m:Rgm] see the trees and the garden is the mausoleum
of 'Alı́ Muḥ ammad Varqá and his son Rú ḥ u'llá h; we are going to take you there after we visit
the Bahá 'ı́ cemetery." I had expected to go there with the Varqá family, but in the busy days of
speaking and writing there had never been a free hour, so it seemed good to go now and we
went. In the days of the passing of these martyrs there was no Bahá 'ı́ cemetery and in fact
their bodies were hid for a number of years. Then 'Azı́zu'llá h Varqá and his younger brother
Valı́yu'llá h bought a little estate near Ṭ ihrá n (about twenty minutes ride by motor car from
the Yú suf Au bá d Gate of the city. It is enclosed by high walls and divided into two parts by
another high wall. The first part is like a miniature farm or very large garden with little
houses for the caretaker and his family. Each member of this peasant family was so clean, so
sweet, so spiritual, one could but feel that they had been refined and ennobled by their
cherished task of caring for the garden where such glorious saints are resting.
Going through the first garden into the second was like stepping into paradise. It was still
winter, but the trees, the vines, the rose bushes showed plainly that in the spring and summer
the place is a haven of shade and perfume. It was a typical Persian garden with a stately little
lake and the birds were singing softly. The mausoleum is a beautiful nine-sided building
approached with nine paths through the garden and within are nine sides and the whole is in
pure white.
O, what a real peace in that place! The sun poured through the windows as if it loved to
come and dwell there! I knelt to pray and whispered first: "O Bahá 'u'llá h Thou art here with
them! It is the same kind of peace that I experienced in Bahjı́ at Thy Tomb! Thou hast never
left them, living and dead Thou art with them always!" Truly it was a spiritual communion to
pray in this holy spot!
Silently we passed out from that holy shrine, pressed the hands of the kind caretakers, and

!'!'
came back into the world of service in Ṭ ihrá n.
__________
It is lives like these of 'Alı́ Muḥ ammad Varqá and little Rú ḥ u'llá h that mirror forth the
power and the beauty of the Bahá 'ı́ Teachings.
As the aftermath to this story, would you not like to hear of the two other sons, 'Azı́zu'llá h
and Valı́yu'llá h? They are two of the most spiritual and efficient Bahá 'ı́s of Ṭ ihrá n. 'Azı́zu'llá h
went to Paris to help 'Abdu'l-Bahá when He journeyed to Europe, and Valı́yu'llá h was called to
be one of 'Abdu'l-Bahá 's secretaries during the historic journey to the United States and Great
Britain, in BXBR. Friends in New York will remember that the night before 'Abdu'l-Bahá started
to California, a great many friends had called to say good bye. Valı́yu'llá h Varqá was down in
the drawing room greeting them and serving tea to each one. 'Abdu'l-Bahá came down the
stairs from His apartment into the drawing room and called out: "Valíyu'lláh, come my soul,
my dear!" He took his hand. Then He went over and sat down by the window and addressed
the friends, saying: "Tonight I shall introduce [XXIII:m:RgX] to you Mı́rzá Valı́yu'llá h Khá n
Varqá . He is my son, whatever he says it is true. Believe it." Then 'Abdu'l-Bahá told the story
of the grandfather of Valı́yu'llá h, the story of his father and little brother Rú ḥ u'llá h ending
with their martyrdom. When He had finished He went upstairs and below the silent guests
heard Him weeping. So, darling little Rú ḥ u'llá h, you and your good father were not only
teaching the Bahá 'ı́ Cause in Persia, you are teaching it down the ages and in every continent.
Every eye that reads of you, every ear that hears of you is urged forward to action!
XXIII:., December '.0* [XXIII:X:Rll]
The meaning of Christ
A compilation from the revealed Words of 'Abdu'l-Bahá, the divinely appointed authoritative
Interpreter of the teachings of Bahá'u'lláh.
Christ's birthday is a glorious day. It is necessary that these anniversary celebrations be
observed, else man in his negligence would forget all about his Creator. But we should seek to
penetrate the dark veils of custom and imitation of ancestors, perchance we may discover the
reality of the meaning.
The advent of Christ on this earth was a blessed day for it was the day on which the Sun of
Reality dawned; the day on which all beings were revivified. In the world's calendar, it was
the beginning of a Heavenly Spring. … When He was on earth He was not thought much of
notwithstanding they were awaiting His coming with great impatience. They thought that
they would be His intimate friends. When He came they knew Him not; they persecuted Him
and finally killed Him.
(Unity Triumphant, p. BBB.) [XXIII:X:Rlm]
Christ said that nothing could ascend into heaven except that which came down from
heaven. He also said, "I came from heaven and will return to heaven," and "The Son of Man is
in heaven." He said this while still upon the earth and notwithstanding the fact that he had
been born from Mary. There is no doubt Christ came from heaven and always was in heaven,
but when He spoke He did not mean the literal sky. What then is meant by heaven? Science
proves that there is no heaven or sky, but all is limitless space and one universe. In this
limitless space the heavenly spheres revolve and have their orbits. But the "heaven" of Christ
is that invisible world which is beyond the sight and comprehension of mere man. It is the
spiritual condition. Therefore the "heaven" of Christ is the Will of God. The Sun of that heaven
will never set. In it the moon and stars are always shining. It is the limitless Kingdom of God.
It is sanctified from all place. Christ is always there.
(Ten Days in the Light of 'Akká, p. Rl.)

!'!(
XXIII:'/, January '.00 [XXIII:BC:pCR]
Count Leo Tolstoy and the Bahá'í movement
Martha L. Root
When I was in Prague, Czechoslovakia, in BXRZ, I met the secretary of Count Leo Tolstoy, Mr
Valentin Bulgakov; we had a long talk about Count Tolstoy and his contact with the Bahá 'ı́
Movement. Later, in December BXpC, I met Miss Alexandra Tolstoy, the youngest daughter of
this great Russian writer and humanitarian. She said to me then, "What Mr Bulgakov has told
you about my father's interest in the Bahá 'ı́ Movement is true. He was with him during the
last four years of my father's life; he was his secretary and arranged his library." Then, too, I
corresponded with Mrs Isabel Grinevsky of Leningrad in BXRZ and she wrote me about Count
Tolstoy.
It is through these kind friends that I have the facts for this article. An added interest was
given to the subject for me when only a few days ago, pB May BXpR, I interviewed the president
of a Roman Catholic university in Poland who had met 'Abdu'l-Bahá in BXBo, in Haifa, Palestine.
'Abdu'l-Bahá said to him that there was no greater writer in Europe than Count Leo Tolstoy.
"What a pity that Tolstoy, who so admired the Teachings of 'Abdu'l-Bahá , never had the
privilege of meeting Him."
"Count Tolstoy knew the Bahá 'ı́ Teachings through literature. I think he did not know any
Bahá 'ı́s personally," said Mr Bulgakov in his talk with me. "He first heard of the Bahá 'ı́
Movement in May BXCp, when Mrs Isabel Grinevsky brought out in Leningrad (the former
capital of Russia that then was called St. Petersburg) a great drama called Bab; it was in verse
and gave the illumined history of the Forerunner of the Bahá 'ı́ Movement, a young man called
[the] Bá b and His disciples called Letters of the Living; the scenes were laid in Persia. This
drama was played in one of the principle theatres of St. Petersburg, in January BXCo, and given
a remarkable reception. Some of the critics went far in its praise. For example, the poet
Fiedler (who afterward translated the drama into German) said: 'We receive from the five
acts of the poetical drama Bab more information about the Bahá 'ı́ Movement than from the
deep, scientific researches of Professor Edward G. Browne, Gobineau and Russian scientists
and historians. As the Herold has already published two full feuilletons1 about the poem, we
shall speak only of the performance of the play. Rarely has the renown of any play preceded
the performance as has this of Mrs Grinevsky.'"
The Herold of January BXCo, printed the following:
"The drama appeared in May of last year, BXCp, the most inconvenient time for the coming
out of a book, but nevertheless pens of critics began to move in the journals and magazines in
praise of the author's work. Moreover, enlight- [XXIII:BC:pCp] ened Persian society sent an
inspired letter of thanks; and above all, Isabel Grinevsky had the high spiritual satisfaction
that among those who praised her drama was the lion of contemporary Russian literature, Leo
Tolstoy."
Mr Wesselitzky, a Russian journalist and president of the Foreign Press Association in
London, gave an address about this drama Bab in London, in English and the lecture was
published in pamphlet form in French and English. I quote one paragraph from this speech:
"Amidst the sorrows of disastrous war and those dreadful inner troubles, that book, Bab, was
my only happy impression and it has remained since a permanent source of joy and comfort
as a manifest proof of the vitality of Russia and its creative genius."2

Feuilleton: a piece printed in, or that part of, a French newspaper that contains serialized fiction, light reviews, etc.
Taken from a pamphlet, the speech delivered by Mr Wesselitzky, President of the Foreign Press Association of London,
published in French and English. London, :j;V, at the press of 'Chronide', Fj Besborough Street, London, S.W.

!'!)
"Count Tolstoy read this drama Bab with great interest," Mr Bulgakov told me, "and sent a
letter to Mrs Grinevsky praising her work and telling her he was in sympathy with these
teachings of the Bahá 'ı́ Movement." His letter to her was published in the press of Russia. Mrs
Grinevsky also wrote me about this letter from Count Tolstoy which she has preserved.
Next Count Tolstoy read a booklet by Mr Arakewian that described further the history of
the early followers of the Bá b and gave a short account of the teachings. He studied it with
eager interest, his secretary told me, and sent a copy of it to one of his friends, Mr Boulanger,
who was writing a book about all religions. Count Tolstoy urged Mr Boulanger to include a
chapter on Bahai-ism in this new [XXIII:BC:pCo] book. Unfortunately the book was not
published before Count Tolstoy passed on, then came the world war and it was never printed.
"Count Tolstoy's heart and soul were in all universal movements like the Bahá 'ı́ Movement
that aim at the unity of all mankind," said Mr Bulgakov.
He also told me that Count Tolstoy read with deep appreciation the book, "The Voices of
the Peoples" by Ivan Nagivin, in which the author writes much about different religions, the
old Christian sects in Russia, the Indian Religions, and about Bahai-ism. Tolstoy liked this
work because it opposed militarism and all fighting and stood for universal peace. He gave
copies of this book to several of his friends sending them from his home in Yasnaya Polyana.
When I asked Mr Bulgakov if Count Tolstoy had Bahá 'ı́ books in his library, he replied:
"Certainly, he had Bahá 'ı́ books in several languages. After he had read the drama Bab and
knew of the Bahá 'ı́ Movement, he sent and bought what books he could get. I remember a
picture in one of the English books—a picture of a young man who looked like Christ, and was
the Founder of this movement."
The secretary said that Count Tolstoy had studied the Bibles of all religions profoundly.
As one of the principles of Bahá 'u'llá h is a universal auxiliary language, I asked the
secretary what Count Tolstoy thought about such a language to help promote world peace,
and quickly he replied: "He thought it was very important, and when he heard for the first
time about Esperanto he was so delighted that he took an Esperanto grammar, studied it two
hours and wrote a letter in Esperanto! He was then about seventy years old. He knew many
languages, Russian, English, French, German, Italian, Hebrew, Greek, Latin."
Count Tolstoy, I feel, was a Bahá 'ı́ in spirit, for the word signifies in the Persian language
"Light-bearer", even though he heard of the Teachings late in life.
He was born BC September BmRm, and so was nearly seventy–five when he first learned
through the drama Bab of this universal religion for peace which had its rise in Persia about
the middle of the nineteenth century. He passed on BC November BXBC, but in one of his last
writings, I hear, he penned these words which will be read not only by this generation but by
millions yet unborn: "We spend our lives trying to unlock the mystery of the universe, but
there was a Turkish Prisoner, Bahá 'u'llá h, in 'Akká , Palestine, who had the key!"
XXIII:'*, March '.00 [XXIII:BR:pZo]
Glimpses of the New World Order
Part I
Notes on a visit to Haifa and 'Akká
Mabel and Sylvia Paine
"The sea has innumerable pearls in its depths. A good and trained diver will obtain
therefrom abundant pearls." 'Abdu'l-Bahá.
A little party of four boarded the Carnaro at Trieste on o November BXpB. We were bound
for Haifa, Palestine, where we expected, through meeting Shoghi Effendi, the Guardian of the

!'!*
Bahá 'ı́ Cause, and the family of 'Abdu'l-Bahá and through visiting the shrines of the Founders
of the Bahá 'ı́ Faith—the Bá b, Bahá 'u'llá h and 'Abdu'l-Bahá —to gain light on the problems that
so vex the world, to make contact with the universal love that had instilled into those who
associated with Him and to deepen our faith in the invincible power which has characterized
that Faith from its inception.
On X November, in the afternoon, the city of Haifa came into view. It lies at the foot of Mt.
Carmel, the mountain famed in Old Testament annals as the abode of the Prophets of God. In
the nineteenth and twentieth centuries it has again become the centre from which spiritual
teachings have gone forth. And its spiritual revival has been accompanied by considerable
material progress, for it is already the chief shipping centre for Palestine. Our first impression
on entering its harbour was of a commercial activity which had been distinctly lacking at the
older and more Oriental port of Jaffa, where we had anchored a few hours earlier. Work on
the deepened harbour is in constant progress and 'ere long ships will dock at Haifa.
After landing, some of us chose to walk through the narrow crooked streets with Rú ḥ ı́
Afná n, grandson of 'Abdu'l-Bahá and cousin of Shoghi Effendi, who was at the dock to greet us.
Haifa streets show a mingling of the Oriental and the cosmopolitan. Its inhabitants—Jews,
Arabs, Germans, French, English, Persians, and Americans—all retaining to some extent their
distinctive dress, language, and customs, give the city the charm of diversity. It was
interesting to note the disappearance of one former Oriental feature, the traditional black
dress and veil covering the whole head and face of the Arab women. Of the Arab women we
saw nearly all were unveiled.
Our walk brought us at last to the Bahá 'ı́ Western Pilgrim House situated near the edge of
the city a little way up Mt. Carmel. About this house is a very delightful blending of the Orient
with the Occident, the beautiful and dignified with the homey and comfortable. The circular
central hall with its marble pillars, the lofty ceilings, the fiat roof, sun-drenched by day and
moonlight bathed at night, seem apart from our workaday world of the West. But the furnish-
[XXIII:BR:pZg] ings of bedrooms, reading, writing, sitting, and dining rooms are Occidental. In
the gardens on three sides of the house are magnificent poinsettias, roses, jasmine,
chrysanthemums. Soon the freesias will be blossoming. We are indebted to Fugeta from
Japan for these carefully tended gardens as well as many a kind personal service. Effie from
Australia, of Scotch ancestry, is responsible for the beautiful order of the interior of the house.
Both help to maintain the pervasive atmosphere of kindly cheer which is neither of the Orient
nor the Occident, but, of the Kingdom.
__________
Tuesday, BC November. Today at luncheon Shoghi Effendi was present and, through his
conversation, we were given a view as from a mountain top of present conditions in the world
and the relations of Bahá 'ı́s to these conditions. Bahá 'ı́s, he says, are loyal to the government,
but eschew party politics. They are eager to serve their country through devoting themselves
to the welfare of the people. They hold administrative posts only when these are not
dependent on party politics. Some Bahá 'ı́s in Persia have been appointed to important posts
of this type. One is chief magistrate in a city, one head of an imperial bank. Gradually, as the
Bahá 'ı́ Faith develops and spreads, it will number among its supporters outstanding citizens.
The early history of the Bahá 'ı́ religion in Persia reveals the fact that it had many notables in
its ranks.
In each country the Bahá 'ı́s have an especial problem. In Germany it is the Semitic
question; in Persia polygamy and opium; in France, alcohol; in England, class prejudice; in
America, racial prejudice. The teachings 'Abdu'l-Bahá gave on interracial relations are so
sound, kind, and sincere, and the Bahá 'ı́ teaching of the oneness of mankind so thoroughgoing
that Bahá 'ı́s have a stronger programme and deeper sincerity than other workers for harmony

!'#+
between races. The Bahá 'ı́s need to be more courageous in applying these principles.
Especially should they convince the Negro and the world at large that they stand for lack of
prejudice in social ways.
At three in the afternoon we went to the Shrine of the Bá b and 'Abdu'l-Bahá on Mount
Carmel. It is only five or ten minutes walk from the Pilgrim House. The road brings one to the
foot of some terraces. One enters a gate and climbs alternately by flights of stone steps and
paths of red crushed stone. On either side are scarlet geraniums and palms. The approach to
the shrine is steep. And this steepness I liked, thinking of it as a bit of symbolism.
Near the shrine is a circle of cedars where Bahá 'u'llá h used to sit. A larger circle has been
planted outside to protect the original trees. The view from here is one of extreme beauty,
embracing this part of the Mediterranean, 'Akká Bay, and, nine miles across the bay, the city of
'Akká which is always catching the light and reflecting it in some new way—truly like a jewel
on a diadem.
Coming down the mountain we went into the house of 'Abdu'l-Bahá , now Shoghi Effendi's.
Here [XXIII:BR:pZl] we had the privilege of meeting 'Abdu'l-Bahá 's sister, His widow and two of
His daughters. Each time we met these women, and this was nearly every day of our stay in
Haifa, we realized more what the true beauty and nobility of womanhood may be. The face of
the sister of 'Abdu'l-Bahá , Bá bı́yyih Khá num, although shadowed by age, was so full of love
and a genuine interest in life and people that we did not think of her as old, but rather as
ageless and eternal. The freshness of the beauty of love radiating from her captivated us. And
from all these women one sees an intensely bright reflection of the Spirit of 'Abdu'l-Bahá . The
fact that there are several of them and that each one has a strong individuality helps to
broaden one's conception of the ideal Bahá 'ı́ character, for each is thoroughly lovely in a
different way.
__________
When we were in Geneva earlier in the autumn we had the great privilege of meeting
Munı́rih Khá num, the youngest daughter of 'Abdu'l-Bahá . She showed us then both in word
and deed the nature of the love which 'Abdu'l-Bahá 's life exemplified. For nearly eighty years,
she told us, 'Abdu'l-Bahá lived a life of perfect love, each thing He did being a lesson to teach
us how to love. Realizing how difficult it is to attain such love, we questioned her a little
further. It must be real, she answered. In this quality of genuineness it is like the love we
have for our children. If they do wrong we are eager to excuse them.
Then, dwelling a little also on the intellectual side of love she pointed out how necessary is
understanding. Most hatred comes from lack of understanding. It is to aid in understanding
that Bahá 'u'llá h decreed the "parliament of nations, the federation of the world". She spoke in
a simple and profound way of the condition of the world. It seemed to her like a wayward
child. Through Bahá 'u'llá h God has shown it the way of salvation, the same way that Christ
and other great religious Founders have pointed out, the eternal path which every religion in
its pure and early stages shows. But the world is slow to recognize the old path made new by
the clearing away of the debris of age-long superstition and imitation. And because of this
slowness of apprehension God allows suffering to come in order that through suffering this
child may learn. In the same way a kind parent would allow his child to suffer in order that its
understanding might increase.
__________
But to come back to this afternoon in Haifa. The conversation turned on relations with
people, and the importance of not interfering with the religious beliefs of others was brought
out. "Leave them alone as to their religious belief, but be very kind to them." Words like these
were spoken by the wife of 'Abdu'l-Bahá . She told an incident to illustrate what she meant.
When a young girl she wanted to keep both the Muslim and the Bahá 'ı́ fast, but her mother

!'#!
thought that this would be too great a strain on her health as one fast followed immediately
after the other. Her father said, "Leave her alone and it will come to her." [XXIII:BR:pZZ] And so
it did, when she was fifteen or sixteen. She said The Kitáb-i-Íqán (Book of Certitude) by
Bahá 'u'llá h helped her much. She wanted us to be sure to read it in the new translation by
Shoghi Effendi.
Rú ḥ á Khá num, one of 'Abdu'l-Bahá 's daughters, spoke of joy and sorrow, wondering which
brought us nearer to God. She thought, sorrow. She told of an American woman who came a
long way to see 'Abdu'l-Bahá because she had heard that He was a great spiritual teacher. She
was suffering intensely because her loved ones had died. Her love for them consumed all
other thought and she longed only to have them again. But in the presence of 'Abdu'l-Bahá
she obtained the real comfort none else had been able to give.
That evening at dinner Effie told a story illustrating another side of 'Abdu'l-Bahá , His love
of fun and happiness. He and His entourage were staying in Lady Bs1 house in London. One
evening there was a sound of much laughter below stairs. It was so gay and arresting that
Lady B. went down to find the occasion of the mirth, and 'Abdu'l-Bahá followed. They found
Khusraw, 'Abdu'l-Bahá 's servant, and one of the maids laughing and joking very happily.
Khusraw was telling how women in the Orient have to obey the men and how if he and the
maid were there she would have to do just what he told her and the maid was answering that
in England things were different and, since they were in England, he must do what she said,
etc. 'Abdu'l-Bahá gave them each two shillings for being happy.
(To be continued)
XXIII:'*, March '.00 [XXIII:BR:pZm]
Letters home
Persia: Visit to a Bahá 'ı́ village
Keith Ransom-Kehler2
In her world travels in behalf of the Bahá'í Movement the author takes time to write to friends
impressions derived from her varied experiences. These "Letters home" we have been privileged
to present to the readers of the Bahá'í Magazine at different times during the past year. The first
"letter" appeared in the January UVqb number [XXII:BC:pBC–BR], and described the author's visit to
Nikko and other places in Japan. The April number [XXIII:B:BC–Bo] gave some of her impressions
of China; the December issue [XXIII:X:RZC–o] contained an interesting description of her contacts
with the Maoris of New Zealand; and the January number [XXIII:BC:pCm–BR] her observations
while traveling through India. Herein begins a new series on her fascinating material and
spiritual experiences in Persia.
Crossing the western boundary of Persia, from 'Irá q, we behold at once the gaunt and
troubled grandeur of her sterile mountain chains. Her landscape presents this profile
wherever we may go; a thousand valleys past which the mountains are ever marching,
sometimes stepping imperiously across our path and forcing it to fling its tortuous way to
their very summits; often lifting their lofty peaks and snowy diadems to peer majestically over
the clouds; in Má zindará n luxuriantly wooded—elsewhere barren and wrinkled; in Khurá sá n,
now ancient and indifferent, their transfixed writhings bear mute testimony to the agony of

Lady Sara Louisa Blomfield (:icj–:jIj).
Keith Ransom-Kehler (:iVe–:jII), born Nannie Keith Bean (known later solely by her mother's maiden name of Keith).
American Bahá 'ı́ lecturer and world traveller; designated by Shoghi Effendi as the first American Bahá 'ı́ martyr and,
posthumously, the first woman appointed as a Hand of the Cause of God. Shoghi Effendi sent her on a special assignment
in Iran to :. represent the National Spiritual Assembly of the Bahá 'ı́s of the United States and Canada, and on behalf of
Shoghi Effendi; F. to petition Riḍ á Shá h Pahlavı́ to remove the ban on the entry and distribution of Bahá 'ı́ literature in Iran
and also to secure the lifting of all the limitations that had for years been imposed on the Iranian Bahá 'ı́ community. Died
of smallpox in Iṣ fahá n.

!'##
earth's youth. Purple at dawn, blue at midday, rosy at dusk, feeding the countless rivulets that
fling diamonds when spurned by our flying wheels, these mountains—which are Persia—
have listened for ages to the inarticulate prayers sent up, from her desert valleys, in verdure
and gardens and produce for the divine bounty of water. You have to get the feel of this
landscape, before you can know Persia.
Her people, still pastoral and archaic, have for ages been surrounded by these almost
insurmountable physical barriers. Caught as it were in a geographical back-wash, Persia has
not been on the beaten path of travel, except for slow-moving caravans, or exploitation and
conquest, since those ancient days when "Ships in thousands … and men in nations" attested
to her unchallengeable grandeur.
Even a short journey in Persia today is arduous. The mountains are jealous guards of the
secrets and mysteries that lie beyond their confines. How infinitely more difficult was
communication in days before improved roads and methods of transportation had arrived.
Unfriendliness, timidity and provincialism have ever been the price of segregation and
homogeneity.
Due to this isolation Persia up to the time of the Bá b's proclamation was in a pre-logical,
pre-scientific, pre-international condition. The magical progress that has taken place since
that date has been enormously heightened in the past few years under the regime of Riḍ á
Shá h Pahlavi.
__________
In order to understand what the Bahá 'ı́ teachings have done for [XXIII:BR:pZX] Persia it is
only necessary to visit a Bahá 'ı́ and a non-Bahá 'ı́ community.
Tucked away in the mountains of Au dhirbayjá n is the Bahá 'ı́ village of Saysá n,1 a community
of about fifteen hundred souls, I would say, of whom twelve hundred and fifty are Bahá 'ı́s. So
great is their reputation for justice, understanding and enlightenment that the Muslims of the
community frequently submit their conflicts and problems to the Bahá 'ı́ Assembly rather than
to the Muslim Courts.
In arranging my program the Spiritual Assembly of Tabrı́z included a day in this heavenly
place. A farsang2 back from the main-travelled highway, a road built for Martha3 two years
ago leading to the village, had been rebuilt and newly repaired for the large convoy of motors
that accompanied me on this occasion. Any path is good enough for a donkey, and a camel
needs none at all; so I suppose the road will lapse again until the next western visitor is
expected.
A little group of villagers were waiting at the fork of the road to direct us, and then began a
triumphal progress so extravagant that it will remain forever, not an episode, but an acute
emotional experience.
As our car turned into the crude new-made roadway, from every field and farmstead, from
every lodge and pasture they came running—all those who perforce must remain at their
work, unable to join the holiday-makers in the village. "Allá h-u-Abhá ''4 rang from every side:
"Allá h-u-Abhá " joyously cried the little shepherd as his frightened flock fled away. "Allá h-u-
Abhá pealed the stalwart young farmer leaving his stolid bullocks in the half-finished furrow;
old men ran breathlessly from their herds calling "Allá h-u-Abhá " as they came; "Allá h-u-Abhá

A Bahá 'ı́ village (IV.iFVbFV, be.VIbVVV) be km SE of Tabrı́z, East Azerbaijan Province. All of the Bahá 'ı́s of the village were
cleared and their houses razed to the ground by bulldozers in an operation of ethnic cleansing after the Islamic
Revolution of :jVj.
About c.c km—the distance a laden mule can travel in an hour.
Miss Martha Root.
"God is Most Glorious".

!'#$
was the shout of the donkey boy, and "Allá h-u-Abhá " the glad greeting of the camel-driver
who had hurried all night to arrive at this rendezvous until at last the very birds, trees,
streams, yes, rocks, had joined the mystic chorus and the earth herself was pulsating with the
power of the Greatest Name. It was as if the Heavens had descended and all the company of
men and angels had joined "the four living creatures" and "the four and twenty elders" bowed
before that august throne and chanting with them, in incommunicable ecstasy, their eternal
song "Holy, Holy, Holy Lord God of Hosts! Heaven and earth are full of the majesty of Thy
Bahá ."
And then, turning sharply to enter the main road of the village there in two mighty rows
were drawn up before us these hundreds of men and women rocking the houses with their
joyous welcome of "Allá h-u-Abhá ".
I still have the feeling that this day is something that I have read somewhere; it doesn't
seem as if it could actually have happened.
Unlike the hideous black chuddar worn by the women of the towns and cities, these
villagers were alive with colour, and vivid, almost barbaric, it gave a very dramatic
background to the scene. [XXIII:BR:pmC]
We stopped in front of a villa set on a hill with a very long narrow garden in front. Not only
was the entire facade of the house covered with choice rugs but the whole garden wall around
the entrance gate had been similarly decorated, and lovely rugs had been spread upon the
dusty pathway leading to the residence.
Seating myself in an upper window I watched with dazed awe the happy, reverent throngs
who crowded through the gate to do me honour. Strangely enough the women came first,
every one of them carrying a baby, the mothers their infants, the grandmothers the "second
youngest".
Above the marvel of this sight my senses danced with delight at the gorgeous colourings,
orange, red, grass-green, magenta, Chinese pink—it was none too brilliant for the occasion.
It took about twenty minutes for the women to file in, in orderly fashion; they stood to the
right, around the pool. The men followed more rapidly to the opposite side and then I was to
come down to the garden and speak.
Turkish is the vernacular of the whole province of Au dhirbayjá n. It was very complicated:
Mr Cayvais, the interpreter who accompanied me from Ṭ ihrá n, translated to Mr Frutá n1 (a
national teacher stationed in the village at the time) who in turn rendered it into Turkish.
When I had finished I came from the terrace down several steps to the garden level in order
to mingle with the friends and have a picture taken with them. Alas! the whole roll of films
was a complete failure so that the pictorial record cannot accompany my letter, as I had
hoped.
As I was standing with the men's group the chanting of the final muná já t2 started; I was
astonished, after a little while, to feel shy hands touching my dress, my scarf, my shoulder.
One boy, with a radiant face, had placed his finger-tips on my arm. I warmly covered his hand
with mine, until the prayer was finished.
Then just as picturesquely, just as dramatically as they had come they melted away, and we
were called to the feast that had been prepared for us.
This village was significant to me not only because it has already established a reputation
for Bahá 'ı́ justice and progress, not only because for three generations it has stood firm and
Furú tan?
Muná já [h or t], pl. muná já thá : secret conversation; confidential talk; whispering, prayer, longing or yearning.

!'#%
staunch in the Covenant of God, not only because of the loving kindness which was so
bountifully showered upon me, but because it is the native village of my dear friend Yadu'llá h,
caretaker of the mansion and Shrine at Bahjı́. He had long since endeared himself to me as a
sincere, selfless and devoted Bahá 'ı́, and it was like meeting those already near to me to meet
his brothers and sister here.
A pathetic little group stood apart on an adjoining housetop as I was speaking. Who are
those? Why don't they come into the garden?" I asked. "They are Muslims," I was told.
"Allá hu-Akbar,"1 I shouted to them to the delight of the Friends. [XXIII:BR:pmB]
Luncheon over and high mountains to climb before we could find a resting place for the
night, I went at once to the Ḥaẓ ıŕ atu'l-Quds to meet the Spiritual Assembly and say farewell.
The place was packed and lined with old and young, many who had been in the fields
having been replaced by those who had attended the morning session.
As I walked between these rows of shining faces the real meaning of Bahá 'ı́ solidarity
suddenly penetrated me. Here were Persians speaking Turkish, fixed in a tiny town in the
mountains of Au dhirbayjá n, and I, a sophisticated and effete Occidental, peripatetic, artificial,
cosmopolitan; but we were bound together by ties "more lasting than bronze and higher than
the exalted site of the Pyramids". For knowledge of the coming of Bahá 'u'llá h and knowledge
of His All-enfolding Covenant is not a question of locality, education or preferment but an
unshakable spiritual reality that welds those who know it into an indissoluble human
brotherhood. Here is a true solidarity that can withstand all the forces of disruption in the
universe.
Yadu'llá h's sister came in for a few moments to the Assembly meeting and on her behalf
and theirs I was presented with two beautiful pieces of hand-woven já jim,2 embroidered with
my name.
As I was leaving the assembly room a little idiot child, who had been causing some
confusion, ran up to me and pulled at my clothing. I remembered the words of 'Abdu'l-Bahá
that mental disorders may be healed by the power of prayer. And in a dim, remote way there
stirred in my soul a faint shadow of the mighty compassion that must have seized our blessed
Lord Jesus, that stern Master of tenderness, when He healed the demoniac boy. Dropping on
my knees beside him I lovingly clasped the little fellow in my arms and repeated the healing
prayer. He seemed mystified, quieted and happy; while in the breasts of all of us was
cemented that essential unity that is attained when we touch "the depths and not the tumults
of the soul". In face of such great verities as prayer and love and divine compassion, we
realize that "there is neither East nor West, border, nor breed, nor birth."
__________
The farewells were just as moving as the welcome had been. I was tremendously agitated
for fear someone would be hurt; women running, with babies in their arms, to touch my hand
as I waved from our moving motor, men jostling, boys under the very wheels it seemed to me,
shouting their goodbyes.
And once again the two long brilliant lines raising the glad paean "Allá h-u-Abhá ". Once
more the fields streaming with those leaving their occupations to give "Allá h-u-Abhá " as their
Godspeed; babies in their mother's arms swelling the chorus "Allá h-u-Abhá "; again the skies
were raining back the great refrain with which these simple, earnest, devoted souls were
assaulting heaven.
All Persians are poets. Our Bahá 'ı́ chauffeur was stilled with [XXIII:BR:pmR] the significance

"God is the Most Great"; the opening words of the Adhá n or Muslim call to prayer.
Já jim, já jı́m: Pers. a fine bedding or carpet (often wool and with vertical stripes).

!'#&
of the wondrous. "I never realized before," he said, "that nature could speak, but tonight the
universe is crying Allá h-u-Abhá ."
"The quiet-coloured end of evening" approached as we said farewell to our kind convoy of
friends from Tabriz.
Our faces set once more toward Ṭ ihrá n, the solemn lovely tone of camel bells rang from the
passing caravans; the donkey trains were afoot again after the noon-day rest; the sky was
peach and amethyst with the recollection of sunset; the mauve mountains, remembering their
age, grew chilly; kneeling by the roadside offering the evening prayer, the resigned figure of a
devout Muslim symbolized the spirit of ancient Persia. But I had seen that today which
assured me that Persia was arousing from her age old lethargy, from her fanaticism, from her
resignation, and that through the assistance of this great Bahá 'ı́ army of faith and strength she
was already moving forward to conquer the old evil things of her past—"Not by might nor by
power, but by My Spirit, saith the Lord of Hosts."1
(To be continued)
XXIV:', April '.00 [XXIV:B:BC]
Letters home
Persia
Keith Ransom-Kehler
In her world travels in behalf of the Bahá'í Movement the author takes time to write to friends
impressions derived from her varied experiences. These "Letters home" we have been privileged
to present to the readers of the Bahá'í Magazine at different times during the past year. The first
"letter" appeared in the January UVqb number [XXII:BC:pBC–BR], and described the author's visit to
Nikko and other places in Japan. The April number [XXIII:B:BC–Bo] gave some of her impressions
of China; the December issue [XXIII:X:RZC–o] contained an interesting description of her contacts
with the Maoris of New Zealand; and the January number [XXIII:BC:pCm–BR] her observations
while traveling through India. Last month [XXIII:BR:pZm–R] appeared the first instalment in a
new series on her fascinating material and spiritual experiences in Persia. Herein she describes
certain historic points and principles "which are essential to a full understanding of the spirit
animating the followers of the Báb."
In an hour I must be on the platform and I am not even dressed, but I have an irresistible
urge to start this promised letter to you; for once I have started a thing I writhe until it is
finished; and the stories of Persia within me are struggling to be told.
If ever I undertook to write anything formal on Persia I would be nonplussed as to whether
I should call it "White Rooms", "Dream Gardens", or "Mud Fences". For this country is one
astounding and fascinating contradiction. The ugliest thing on earth, a mud fence, encloses
the most beautiful, a Persian garden; the (to us) shocking dislocation of taste, a white room,
houses the matchless design of a Persian carpet; in an old ramshackle, tumble-down bazar
one finds the loveliest things inlay and lacquer from Shı́rá z, brass or silver from Iṣ fahá n, silk
and prints from Yazd, the turquoise tiles and pottery of Hamadá n, embroideries and rich
brocades—all divinely beautiful.
God has conferred upon Persia an unquenchable spirit; to whatever depths she may
descend she carries with her a mysterious redemptive power. Within the brief confines of
history she has given to the world three Manifestations2 of God: Zarathustra, the Bá b and
Bahá 'u'llá h. In less than a hundred years after the coming of the Promised One3 profound, yes,

Zechariah b:e.
God's Messengers: the Founders of new religions; the Revelators of new sacred commands and books.
The Bá b declared His mission Fi May :ibb.

!'#'
fundamental changes, are wiping away the obvious evidences of her fanaticism, her cruelty,
her ignorance and her degradation, and are preparing her not slowly, but with magical
rapidity, for an era of enlightenment, urbanity and fluent self-expression.
To the Bahá 'ı́ the most venerated spots are not those where the two Manifestations of our
Faith lie buried1 but Shı́rá z in Persia, and Baghdá d in 'Irá q where their respective missions
were revealed. Surely no other place than Shı́rá z on Persian soil is more sacred to us than the
Shrine at Shaykh Ṭ abarsı́ where first "The Dawn-Breakers" of our Revelation gave "the last full
measure of devotion", entrusted to history her most lustrous and heroic page, and "rapt in
holy [XXIV:B:BB] ecstasy, writ with their life-blood upon the tablet of the world the verses of
God's Divine Unity."
Ṭ ihrá n, the birthplace of Bahá 'u'llá h, is indeed a Holy City, and Nú r,2 His family seat, but we
are told to reverence Baghdá d especially in His commemoration.
The names of those exalted beings who happily wooed death and were wedded to the
Station of self-sacrifice in the Pathway of God have left the overwhelming evidence of their
sanctity and devotion forever enshrined within the humble little memorial at Shaykh Ṭ abarsı́.
__________
As we were quitting Khurá sá n I recalled how Mullá Ḥusayn and his small but valiant band
of followers, encamped under the "Black Standards", awaited Divine Guidance and then went
down the rocky deifies into Má zindará n—their Karbilá .
It seems a thousand pities that only the special student of history or comparative religion
should know those events and episodes in the great religions of the world that, through the
centuries, have made their adherents ready to die for them.
Certainly one of the outstanding events of secular as well as of religious history was the
martyrdom of the younger son of Fá ṭimah (the only daughter and the only child of
Muḥ ammad) the Imá m Ḥusayn.
All sects of Islá m agree that the Prophet informally appointed His cousin and son-in-law
'Alı́, together with His lineal descendants, to succeed Him. But since the words of the Prophet
were oral and traditional, since they were not written, a group of His followers after His death
feeling that Muḥ ammad has been too much swayed by His affection for His family, and fearing
their influence, at once swept aside His command and elected those democratically—
[XXIV:B:BR] the Caliphs—who were to act as defenders and custodians of His Faith.
'Alı́, finally, after three predecessors had been chosen, was elected Caliph. His tempestuous
career ended with his murder, his older son Ḥasan, according to the explicit utterance of
Muḥ ammad, succeeding him as the second Imá m. 'Alı́ was the first Imá m and the fourth
Caliph.
Hasan was poisoned by order of Mu'avı́yih, leader of the opposing party, and when some
years later his younger brother who had now returned to Arabia was summoned to send his
allegiance to the newly elected Caliph, an office not provided for by Muḥ ammad, he quite
deliberately and with the sublime intent of giving his life in obedience to his Grandfather's
behest set out to Mesopotamia with seventy-two of his followers there to offer up his soul for
the great principle of the Imamate.
For Imá m means Guardian and the Imamate alone could have protected the Cause of

After years of arduous effort the mutilated remains of the Bá b intermingled with those of Muḥ ammad 'Alı́y-i-Zunú zı́ who
was martyred with Him, were finally removed to Mount Carmel. Bahá 'u'llá h lies buried at Bahjı́ on the plains of 'Akká
where He died a titular prisoner.
Bahá 'u'llá h's ancestral home (Ie.:jiibF, cF.;:;FIi) is in the village of Tá kur (Ie.F;;:eb, cF.;:;:Vi), b; km south of Nú r and
bV.c km NE of the village of Afjih.

!'#(
Muḥ ammad from schism, sectarianism and strife. If, in the Qur'á n, Muḥ ammad had written
this succession as an indubitable part of His Teaching; if His followers were constrained to
recognize one authorized person to whom they must give allegiance there could, of course,
never be any division, any disunity, for division or challenge of the explicit written word of the
Founder would at once put them outside His Faith; so there could be no split within it.
The sincere follower of every religion must see that the weakness of His Faith lies in this
fact: that it has no authoritative interpreter, none to whom the faithful can turn as
representing the authentic successor of its Founder.
__________
The statement of Jesus concerning Peter is subject to half a dozen interpretations including
the charge of interpolation in the Gospel, and the great majority of Christians reject His
statement as establishing any unchallengeable succession or as conferring the right of
interpreting His words. Nobody, whom all alike will accept, can tell us what He really meant.
We have in Christendom three hundred and fifty–two sects, each insisting that Jesus meant a
different thing. And to whatever degree these sects may protest against succession and
interpretation, each has arrogated to itself the letter, excluding any who dare question its
interpretation, and hands down through succeeding generations its own decision and decree
concerning the Teaching of our Lord. So that every sect is practicing interpretation and
succession however much it may deny it.
If Jesus, Muḥ ammad, or the Founder of any other religion, had written an unassailable
document in which He specifically named an individual, together with his successors, and said
to His followers, "What these say I meant, you must accept as what I did mean; to reject him or
them is to repudiate me"; we see, with perfect clarity, that the rivalries, misunderstandings
and bloodshed promoted in the name of religion would have been absolutely impossible.
It was to defend this great prin- [XXIV:B:Bp] ciple of an Interpreter, a Guardian, a Rallying
Centre which would obviate schism, that the Imá m Ḥusayn became a voluntary martyr.
As he neared Kú fih,1 the great Islamic stronghold where his father had been martyred, he
was informed that an army of twenty thousand was marching out against him. He deflected
his course to the then small settlement of Karbilá , and there his little band was practically
annihilated and he became the great redemptive figure of Shı́'a Islá m.
Three times before Shimr, his murderer, dispatched him, he cried to those assembled, "Is
there any who will assist me?" extending to them their last opportunity for submission and
obedience to the request and desire of Muḥ ammad.
On several occasions Mullá Ḥusayn referred to Shaykh Ṭ abarsı́ as Karbilá .2 Those who cast
in their lot with him had no illusions as to the outcome of their enterprise. They, too,
deliberately sacrificed their lives to prove to a negligent and vicious world the Reality of that
One in Whose Pathway suffering was a joy and death a triumph.
__________
It is a long time since, at the beginning of my letter, I mentioned the Bá bu'l-Bá b's3 descent
into Má zindará n; but an understanding of the historic points and principles to which I have
been referring are essential to a full understanding of the Bá b.
For many years in those strange hallucinations that come with encroaching sleep, in
reveries, and in dreams, I have seen, not a score of times but a hundred times or more those
now familiar mountain passes that wind down into Má zindará n. Once when we were driving

al-Kú fah, city on the west bank of the Euphrates River ::; km south of Baghdá d.
Karbalá ', Karbilá ', Pers. Karbalá , Karbilá . In CE ei;.
"The Gate of the Gate", the title given by the Bá b to Mullá Ḥusayn-i-Bushrú yih.

!'#)
in California I remember telling you that I had seen that road before, although it was the first
time I had traversed it. But it was not until I travelled from Au miriyyah to Shahı́d ('Alı́-Au bá d)
that a profound inner delight and agitation coupled with scene after scene of my wellremembered fantasy assured me that this was the place of my visions. Suddenly we shot
between high stone cliffs that the sun would only penetrate for half an hour at noonday, and
the mysterious sense of unreality that seized me brought back the thought of heavy lids and
drowsiness; and then a stabbing joy of recollection. To see luxuriant verdure again—
Má zindará n is sub-tropical after the starved, stark mountains of Khurá sá n—added to my
sense of unreality. Being, as you have often said, a realist, I am not in the least addicted to this
sort of thing, which made it all stranger.
(To be continued)
XXIV:'/, January '.06 [XXIV:BC:pCm]
Letters home
Persia
Keith Ransom-Kehler
The second to last instalment of Mrs Ransom-Kehler's "Letters" giving an account of her
missionary travels in Persia—brought to an end by her tragic and untimely death—here find
posthumous publication. The reader will note in this article a description of the strain and stress
incident to travel in the East, to which she lent herself a willing martyr, but which lowered her
resistance and made her susceptible to the contagion which caused her demise.
As I lay in a state of collapse from the rigors of my journey between Bá bul and Rasht, I
opened my Moffatt Testament and read the words of Paul to the Corinthians:
"I have been often at the point of death. Five times have I got forty lashes (all but one) from
the Jews; three times have I been beaten by the Romans; three times ship-wrecked; once
pelted with stones, adrift at sea for a whole day and night; I have been often on my travels, I
have been in danger from rivers and robbers, in danger from Jews and Gentiles, through
danger of town and desert, through dangers on the sea, through danger among false
brothers, through labour and hardship, through many a sleepless night, through hunger
and thirst, starving many a time, cold, ill-clad, and all the rest of it. And then there is the
pressing business of each day." … "I am satisfied for His sake with weakness, insults,
trouble, persecution and calamity."1
It was now the middle of November and the winter rains had started relentlessly by the
time we were ready to leave Bá bul. Dr Bassá r and the Spiritual Assembly urged us to stay lest
we meet great difficulty on our journey but we decided that it was wiser to start before
conditions got worse.
We left in a downpour at nine o'clock Friday morning hoping to reach Shahsavar,2 after a
brief meeting with the believers enroute, in that evening.
The rain stopped again miraculously, as it had on our return from Arabkhayl,3 while I spoke
from the porch of my host's home to what seemed to me the entire village of Fraidunkavá r.4
A great procession of cars convoyed us to the next town and there, with tears, I parted from
the glorious Bahá 'ı́s of Bá bul.
Soon our road was skirting the beach of the Caspian Sea and so continued until we crossed

II Corinthians :::Fb–Fi; :F::;.
Tunuká ban, a city on the south coast of the Caspian Sea (:Ib km NW Ṭ ihrá n), formerly known as Shahsavá r.
'Arab Khayl is a village (Ie.ejeFbb;, cF.Vc:IiF) in Mazandaran Province near the Caspian Sea.
Firaydú nkiná r (Firaydú n Kiná r), also known as Qaşabih, is a city (Ie.eibFbc, cF.cFb;ij) on the Caspian Sea.

!'#*
the Sefridroud (Wide River)1 in the Province of Gı́lá n.
__________
Throughout the length and breadth of Persia there is no such thing as a navigable stream;
but in Má zindará n hundreds of creeks and rivulets flow from the perpetual snows of the
Alburz range into the great sea.2 These are spanned by as many bridges, rather flimsy,
temporary affairs; for the road commissioner at one point told us that that particular bridge
was being replaced for the fourth time in a year. The earth is a rich loose gravelly alluvial soil
that gives way under any undue pressure.
After an hour or two of rain the creeks and streams begin to roll like torrents, gutting their
banks and even washing rocks along to the furious sea. Both the works of nature and the
works of man combine in threat and insecurity, that very soon become a menace and a
devastation. The bridges range from three or four loose boards to about sixty feet in length,
and fly by when "the going is good", like telegraph poles past a train. But at this season and
[XXIV:BC:pCX] under these circumstances we had to stop and examine every structure.
The first bridge that we attempted to cross, after parting from our friends, had lost from its
centre enough planks to permit the front end of the car to drop through. Here began the
tedium and exertion of searching for heavy boards and putting them in place. That continued
to be a quite regular part of our journey from then on.
By now the rain was pouring and the car was heaving through sheets of muddy water. It
was an old model loaded to the gun-holes with our luggage, camping kit, bedding and all the
necessities for just such an emergency.
Stopping every few hundred yards to examine roads and bridges we found their condition
growing steadily worse as we neared the sea, for the whole push and weight of the torrents
were dashing to their outlet with cumulative violence. We came to the first of many bridges
dismantled and crumpled by the flood. A crude temporary structure had been thrown over
the stream twenty feet lower than the bridge bed, which spanned it on a trestle at the level of
the highway. To go from this level to the water's edge in the deep mud of an unpaved descent,
and on the opposite bank to reach the highway again was problem enough in itself; but the
temporary bridge, only loosely anchored on the crumbling banks, presented a very grave
danger.
__________
'Alá 'ı́ and Najmiyyih3 crossed first on foot; Vá ḥ id and I stood in the rain and mud on the
near side praying fervently. Water was already dashing furiously over the tottering boards
and as the heavy car rolled onto it, it began to wave like a flag.
"Allá h-u-Abhá ! he is clear," we cried to each other as the car miraculously mounted the
opposite bank, and we followed across with mincing steps and baited breath, hoping to be
equally fortunate. As we step- [XXIV:BC:pBC] ped ashore Vá ḥ id and I agreed that the bridge
couldn't last much longer, and in a short time, we later learned, it was washed out to sea.
The car stalled on the hillside: finally enough stragglers appeared to push it over the crown
on to the road. All of them were dripping and plastered with the mud and filthy water
showered over them from the rear wheels trying to get traction. 'Alá 'ı́ looked like an
Abyssinian chieftain. But this, which would ordinarily have seemed a bad experience, went

The river flowing north on the west side of Bá bul is the Bá bul Rú d. The Gilan Province is over F;; kilometres to the west.
The next main river to the west is the Firaydú nkiná r Rú d. The Sifı́d-Rú d (Sefid River, "white") is the main river in Gilan
Province.
Caspian Sea.
Najmiya[h], najmiyya[h]: fem. name; "star-like", one who is like a star in radiance and beauty. Author refers to Najmiyyih
(Pers.) as "Najjie".

!'$+
almost unnoticed in the midst of the actual dangers that confronted us.
Ḥasan Au qá ground his brakes and jammed on the emergency just in time to keep us from
plunging into a deep stream where the road approach to the bridge had been swept away by
the chafing eddies of a backwash.
Another interminable wait while road-menders, who luckily were passing, found long stout
timbers to cover the gap. When these were nailed to the exposed beams of the bridge that
were barely the width of the wheels apart, the car made a perilous crossing without two
inches to spare, right or left.
But we still had the cheering thought that though late we could arrive in Shahsavar—only
one hundred kilometres from Bá bul—that night, and rest from our labours.
The rain nagged wearily on; the sea on our right was turgid and wild, the mountains on our
left sodden and gravy, the road beneath us spongy and treacherous, and all man's friendly
efforts were nullified by the elements. We made a conscious attempt at cheerfulness and
nonchalance, which deceived neither ourselves nor each other, and as each fresh danger was
passed chanted a prayer of gratitude.
For two kilometres we ploughed on without mishap, then another devastated bridge
confronted us, but this time with no temporary structure to replace it.
Raḥ matu'llá h (whose other name is 'Alá 'ı́) and Ḥasan Au qá went to find a ford in the stream
but returned to say that it was rolling higher than the car and that crossing was absolutely
impossible.
__________
So here we were hemmed in by the now impassable bridge that we had miraculously
crossed behind us and this furious wall of water before us to a little spit of land about a mile
wide. There was no village in sight. A man on horseback passed us going inland and we told
him to send food and aid.
As a bounty of Providence an old deserted tumble-down shack by the roadside offered
shelter for the night. An abundance of wood, left in a corner by its former occupant years
before, enabled the men speedily to build two fires, one in the enclosed room, and one in the
open thatched pavilion adjoining, where food was cooked, water heated and clothes dried.
Camp cots were opened and our bedding, all too scanty for five adults on a bitter night, was
spread in the enclosed room.
At length we saw lanterns coming through the wood, and by-and-by three men from a
distant village appeared. We hastily sent them back for samovar, utensils and provisions, and
after an unconscionable time spent in coming and going a great steaming pilau1 was served
and life took on a brighter aspect.
The villagers brought tea, chicken [XXIV:BC:pBB] and a huge bowl of má st2 or clabber with
sticks of charcoal crossed on it.
"Why the charcoal?" I inquired. "Nothing black must be brought into the house after
sunset," they explained, "and nothing white must be taken out of it." So they covered the mast
with charcoal to deceive the evil spirits into believing that no opening had been left for them
by the removal of a colour which they hate.
Vá ḥ id and Ḥasan Au qá slept in the car. They said that it would have been stripped by
morning, even in this uninhabited place, if they had not done so.

Pı́lá w (pı́lá v), boiled rice and meat.
Má st (US clabber): sour, coagulated milk.

!'$!
The skies wept their last and through the serried yellow clouds of their troubled
recollection a dazed, bleared moonlight fell. The sea throbbed and beat like a mighty engine,
and the superstitious visitors, who are very weather-wise told us that that sound betokened
the end of the rain.
We were all nipped to the marrow with the stabbing cold and were early astir to rebuild
the fires, breakfast, and thaw out before our next adventure.
True to its reputation Má zindará n was rapidly forgetting the sullen violence of her storm,
for the sun was now shining brilliantly and the waters were rapidly subsiding.
__________
Our dilapidated shelter was only a few hundred yards from the creek and when we arrived
we found the road-force already busy repairing the bridge. 'Alá 'ı́ and Vá ḥ id walked the beams
of the dismantled structure to the opposite shore, had the heaviest luggage carried across, and
left Najjie and me in the car to ford the stream. As we started to mount the banks after
crossing, the engine stalled, the rear of the car not only formed a dam that sent the water
mounting but also was sinking in the muddy bed of the river. The road-menders hastily came
to our assistance as the water swilled over the floor of the car. As many as could find hand
space lifted, while a dozen of them pulled violently on a rope attached to the front bumper.
With a mighty effort they heaved up the rear wheels, the men in front pulling the car ashore;
Ḥasan Au qá started his engine while the men at the ropes, uninitiated in the Life and Habits of
the automobile, continued to run ahead pulling, even after it was under its own power. I was
frantic lest some of them be hurt, and at last as the car gained momentum they all cast loose
and we reached the highway without accident. At the very moment that we passed, the
superintendent received instructions from the engineer to permit no one to cross there until
the bridge was repaired.
Whenever a Persian undertakes anything difficult it is to the rhythmic refrain: "Yá 'Alı́! Yá
Muḥ ammad! Yá Allá h!" (Oh 'Alı́, oh Muḥ ammad, oh God), very much as sailors cry "Heave ho".
As the car was visibly sinking I kept repeating with great fervour "Yá Bahá 'u'l-Abhá ." When
they heard me they all stop- [XXIV:BC:pBR] ped dead in amazement wondering perhaps if this
was the familiar name of one of the Imams. They would have left us to drown I suppose if I
had told them that it was the Name of the Promised Ḥusayn who had come to establish peace
and justice in the world.
Full of hope and gratitude for clear weather and sunshine we passed a little thatched
village and came to the Amı́r Rú d (river of the Minister). The heavy mail car was stuck fast
near the shore, the lighter road car had been turned over three times and lay on its side in the
swollen current; the bridge was gone.
So we turned back to find accommodation in the village1 until the flood abated or the
bridge was finished.
(To be continued)
XXIV:'', February '.06 [XXIV:BB:ppm]
Letters home
Persia
Keith Ransom-Kehler
This concludes the series under the title "Letters home" begun by Keith Ransom-Kehler in the
January UVqb issue [XXII:BC:pBC–BR] of this magazine. In this series we have traced her world
pilgrimage through Japan, China, Australia, New Zealand, the Holy Land, and then her prolonged

This must have been the Najjá r Dih village on the right bank of the Amı́r Rú d.

!'$#
travels in Persia, a pilgrimage terminated by her sudden and tragic death in that land last
October. Following is the second part of the author's description of difficulties encountered in
her travels through rural districts between Bábul and Rasht.
The keeper of the Coffee House welcomed us to his home, the most pretentious in the
village. The better houses are built of logs plastered with thick mud; the roofs are high gabled
(not flat as in the desert portions of Persia), and thatched. When I inquired how much it
would cost to build such a house the man said thirty tú má n; the tú má n at par is worth one
dollar.
There were two rooms and a partially enclosed porch. We took the living-room and
kitchen-porch where all the cooking was done. There were no windows in the house and even
Najmiyyih had to stoop to pass the low lintel. This small opening furnished the only light and
ventilation, making the room warmer in winter and cooler in summer.
At one side was a mud ridge under a mud mantel and a hole in the ceiling just above the
door some distance from this hearth furnished the only outlet for the smoke of the newly
kindled fire. The opening led to the attic reached by stairs improvised from an oblique treetrunk in which regular notches had been cut for a foot-hold. The light from the opening in the
roof, where the smoke finally emerged, revealed the rafters hung with dried fruit and
vegetables, pickled I would think, beyond nourishment from hanging in that chimney.
The wood stood upright against the wall the thick flange of dried mud holding it in place.
The beams and ceiling were burnished the most beautiful vivid black by constant
incrustations of smoke. I never knew that black could be so vibrant and lovely!
There was a narrow mud platform or dais on one side of the room, on which stood a chest,
the only piece of furniture in the house; a triangular shelf about four feet from the ground
spanned every corner and a little thick lip of mud extended from the west wall marking the
Kiblah, or direction of Mecca; on it was kept the mohr1 or sacred earth from the blessed spot
compressed in a tablet on which the forehead is pressed at the time of the frequent daily
prayers. An iron kettle suspended by three chains from a rafter kept the dried meat from
marauding animals.
Once more the cots were set up, and since it had now begun to rain again and walking was
impossible, we reclined nearly all day to keep below the level of the smoke whose stinging
acrid bite penetrated eyes and nostrils with a sharp hurtful tang.
__________
The women of this village of Amirrud (named for the river)2 are extremely comely. Our
hostess had refined regularity of features and beautiful even teeth. The costume was
picturesque: a very full bright skirt reaches the knees, a loose [XXIV:BB:ppX] blouse covered
with a sleeveless Eton jacket embroidered in silver or strong colours is worn atop, while a
snug little pill-box of a hat from which dangles the woman's dowry in silver is covered with a
small head-shawl.
When we first arrived, while 'Alá 'ı́ was making the arrangements, I sat in the car the
cynosure of un-cramped village curiosity. The woman nearest, with her brood hovering
round her, announced frankly, "In the village we don't see many sights!" And I certainly
looked one with my unwashed face, uncombed hair and muddy, mussed clothes.
When I told our hostess that she is pretty she said simply, "Sorrow has aged and changed

Turba (Pers. muhr), dust; earth; soil. Also a small piece of soil or clay, often a clay tablet, on which the forehead is pressed
at the time of the daily prayers (ṣ alá t, Islamic daily prayers) to symbolize the earth.
Amı́r Rú d: a village (Ie.eIIbV;, c:.ceVbe;) on the Caspian Sea coast, Mazandaran Province. It named after the river to its
east. The village they stayed overnight in must be Najjá r Dih, since they had not crossed the Amı́r Rú d.

!'$$
me; I have never been able to bear a child; five have now been taken; but Inshá 'allá h (God
willing) this one will live."
The women do all the hard work, the men idly watching as they tug their lives away.1
Children are not an economic responsibility but an actual commercial asset, and the family
fortunes are built by having one every year. It is a common sight to see a young woman, an
infant tied to her back, one astride her shoulders, a third, the eldest trudging behind, a fourth
expected, walking with her produce or weaving to the distant village fair.
Our hostess climbed up the steep tree-trunk ladder to transact business in the attic, twenty
times a day. She lifted enormously heavy containers of water or rice for the coffee-house,
brought wood for the fireplaces, washed, cooked, carried, never sat down. Hordes of women
in America of a corresponding social class would pick up the first loose object and break a
man's skull if he ever suggested her working like this.
Once she came into our room and with great ceremony unlocked the chest with a key
tightly fastened on a cord to her girdle. It seemed a quite solemn occasion as she un-hasped
and unstrapped it lifting the lid carefully removing what appeared to be very precious objects,
until she found a small bag which I thought must contain the family wealth if not diamonds or
pearls. After everything had been painstakingly replaced and the chest secured again, I
discovered that she had extracted a package of black pepper! If by accident I ever found any
of that vile condiment in my possession I would hastily bury it for fear the dog might get it,
since I do not consider it fit for consumption by man or beast; and here was this dear soul
treasuring it.
The corner shelf nearest the fireplace contained a copy of the Qur'á n. "My husband can
read it, but he can't read anything else," said the wife naifly.2 When questioned he said that
though a Muslim he knew nothing about the history of Islá m, nor when or where Muḥ ammad
lived. We tried to speak to him of Bahá 'u'llá h, but he had no idea what we were talking about.
__________
The long rainy day drew to a close and a muggy night fell. We could neither go nor return.
Our gasoline had been greatly depleted by our frequent stalling and heavy going. We paid no
more attention to punctures and engine trouble than to mosquito bites under such
circumstances. Reports from the river told us that the mail car was still washed by the rolling
waters; the road car drifting nearer the sea. [XXIV:BB:poC]
'Alá 'ı́ hired a man to go with his son to a nearby village across the river, one of the king's
villages, supervised by a young Bahá 'ı́. "Tell him of our plight and don't return without
gasoline," was the command.
At four o'clock, the rain having again stopped and the sun come out, we were delighted to
have the rescued road-car draw up and say that the river was now passable. "Then we ought
to go right away," I said, "before the rains start again." "And spend another night like last
night by the roadside?" inquired Raḥ mat.
"I'm sure we were all very happy by the roadside," I said smilingly. "We were so grateful
for warmth and shelter, so thankful to God for having safely passed such dangers, so joyful for
any experience in the pathway of His service. But it is true that we might not be so fortunate
another time. Whenever there is any question or doubt among Bahá 'ı́s they must invoke the
great principle of consultation," I continued.
Though Ḥasan Au qá left Ṭ ihrá n a Muslim he was by now a Bahá 'ı́, so the five of us prayed,
offered our opinions and voted. There were the two opposite views; first, that the man hadn't

… as their lives drift away.
In a naif (free from guile, cunning or deceit) way; naı̈vely.

!'$%
come with the gasoline; it was late and the road-menders had gone; so that if we stuck we
would have to stay there; and secondly, the possibility of being confined to this village for a
week if the rains started again.
There were three votes to stay against two to go, so we settled down with perfect
satisfaction to fleas, inadequate covering, smoke-saturated atmosphere and all the comforts of
home, for another night.
Great cosmic forces are evidently embraced in consultation. It never fails that where it is
used exactly as directed "all its ways are happiness and all its paths are peace". Though this
was one of the most formidable streams that we crossed we forded it easily and without
assistance the next morning.
__________
About fifteen kilometres farther on there was a three day accumulation of cars on either
side of the stream. If we had left our village the night before we would have had only the
ardour of loading and unloading for our pains for we could have come eleven kilometres and
no further, provided we had safely crossed the Amı́r Rú d.
Here was a wide river1 with the bridge partially swept away. The ford was a oCC meters
from the highway nearer the sea. An army of men were lined up to reap a harvest pushing the
cars across.
Najjie and I rode over on horseback, 'Alá 'ı́ and Vá ḥ id were carried pick-a-back by stout
peasants, the car was stripped, the engine muffled and with a great shout of "Yá 'Alı́" the
dangerous passage was begun. It rolled three-fourths of the way without trouble and then all
the king's horses and all the king's men couldn't budge it. I couldn't bear to look at the
strained and futile efforts of the crew to start it. At last after I had given up the idea of its
completing the passage, they pulled an enormous bundle of drift wood from under the front
wheels and made the shore.
The greatest peril that we encountered was still ahead of us, however: reaching the
highway again. The grade to and from the river brink to the road had been [XXIV:BB:poB]
hastily made by loose, fresh, wet loam carried in donkey panniers and lightly dumped to form
a fill down the hillside. As the car started up, the men still pushing, the road simply rolled
away under the weight of the car and there was imminent danger of its turning over and
crushing the men on that side. They had no firm place on which to stand to steady the car and
it was inclining at a treacherous angle. "Yá Bahá 'u'l-Abhá ," I cried in a frenzy of apprehension
lest someone be killed. By another evident miracle it righted itself and made the highway.
__________
We had now spent three nights, cold, bedraggled, covered with fleas, without removing our
clothes, half suffocated with wood-smoke, on flimsy cots, but except when in actual peril, we
had managed to keep remarkably cheerful and happy. Some way, in our hearts we felt that
such hardships were a very little thing to gauge the reality of our devotion to the service of
Bahá 'u'llá h; and remembering the "last full measure of devotion" offered by thousands at His
Threshold in martyrdom that His Faith might live, this all seemed very trivial and ordinary.
Whatever apprehension we had was quite evidently for each other. All except me had families
of growing children; I was the only one who could really be spared for my family is grown and
scattered; each felt a great responsibility for the other, however. In the whole course of our
adventure I did not hear one complaint—one regret; though I confess we were all too
preoccupied to laugh when 'Alá 'ı́, like a motion-picture comedy, turned pot-black with mud in
a twinkling while trying to push our mired car, which showed that our attitude at last was not
superficial.
Chá lú s Rú d.

!'$&
This is only the merest outline, the high-lights of our experience; there were a score of
other things that seem too slight to mention although ordinarily we would think that they had
spoiled a trip. Unfortunately we were unable to get the right films for our camera in Bá bul, so
that this experience must go unrecorded except as I have written it.
At last by the grace of God we found the Friends waiting for us in Shahsavar, where I rudely
left them to bathe and sleep the clock around in a quiet little room high in an orchard of
orange blossoms.
How grateful we were to Bahá 'u'llá h for providing against every need of our journey. How
near such experiences bring us to Him. The promise of the Bá b that "God will assist all those
who arise to serve Him", had been spectacularly fulfilled.
XXIV:', April '.00 [XXIV:B:Bo]
Russia's cultural contribution to the Bahá'í Faith
Part I
Martha L. Root
The author, well known as a Bahá'í travelling teacher and lecturer, here relates the story of
the Russian poet who gave to the world three celebrated writings about the Bahá'í Teachings.
Miss Root has succeeded in giving us a marvellous bit of history and a story of surpassing
interest. The second part will follow next month.
Mrs Isabel Grinevsky, a Russian poet in Leningrad, gave a great impetus to the Bahá 'ı́
Movement and to world art in her three celebrated writings, the two dramas, Bab and
Baha'u'llah and a narrative called A Journey in the Countries of the Sun. The last named is an
account of her visit to in BXBB when He was in Ramleh, Egypt. While the last is in prose it has
verses introduced so that we might almost say that the three form a trilogy in poetic form
presenting the new universal religion of the oneness of mankind proclaimed by those three
heavenly personages, the Bá b the Forerunner, Bahá 'u'llá h the Revealer of the Word and
'Abdu'l-Bahá the Centre of the Covenant of the Bahá 'ı́ Movement.
From the point of view of art the dramas rank high. Russian critics affirm that these works
have proclaimed their author a poet of the first order. One of her countrymen, Mr
Wesselitzky, President of the Foreign Press Association of London, said that he read the
drama Bab on a railway train when he was returning to England from Russia in August BXCg.
His own words were: "I was at once attracted by the rare combination of philosophical
thought with a great power of expression, beauty, imagery, and harmony of verse. I keenly
felt the delight of reading a new, great poem and discovering a new first rate poet. I should
have felt so on broad, general grounds from whatever country the poet came! However, my
joy was intensified by the fact that the poem had been written in my own language and that
the author was a country woman of mine."
This article purports to give a little history of these works, for 'Abdu'l-Bahá Himself praised
these dramas. (I do not know that He saw the narrative.) When He held the manuscript of the
drama Baha'u'llah in His hands, He blessed it and prophesied to the author that these two
dramas would be played in Ṭ ihrá n!
The drama Bab was published in May BXCp, and was played in one of the principal theatres
in St. Petersburg in January BXCo. It was this drama that first brought to Count Leo Tolstoy a
knowledge of the Bahá 'ı́ teachings. He read the book and at once wrote to Mrs Grinevsky his
appreciation of her great drama and his sympathy with the Bahá 'ı́ Movement; the letter was
printed in the Russian press and the poet has his letter in her possession now.
__________
I have before me as I write a clipping from the Herold of [XXIV:B:Bg] January BXCo: "The play

!'$'
Bab appeared in May of last year, BXCp, the most inconvenient time for the appearance of a
book. Nevertheless the pens of the critics began to move in the journals and magazines in
order to compose hymn songs of praise to the author. Moreover an enlightened Persian
society sent her an inspired letter of thanks; and above all, Mrs Isabel Grinevsky had the
spiritual satisfaction that among those who eulogized her drama was the lion of contemporary
Russian literature, Leo Tolstoy. The impression was such that it made us think that amidst the
statists representing the Persian throngs were real Persians; it seemed as if the scene exhaled
the perfume of the roses of Shiraz!"
Mr Wesselitsky, whom I mentioned earlier in this story, gave a lecture in London in BXCZ
about this drama and his speech was afterwards published in pamphlets in English and
French.1 I quote two paragraphs: "Amidst the sorrows of disastrous war and those dreadful
inner troubles, that book Bab was my only happy impression, and it remains since a
permanent source of joy and comfort as a manifest proof of the vitality of Russia and its
creative genius.
"The romantic side of this drama, too, is quite original. The plot is not based on adultery as
in French drama and not on seduction as in 'Faust' but on renouncement and self-sacrifice.
The romantic side of the Bab is closely allied with the metaphysical-ethical side. The drama
has so much of the latter that every act may seem to be a sermon and the drama itself a suite
of sermons. Yet all that preaching is relieved by genuine enthusiasm, eloquence of the heart
and real passion. The conflict in the soul of the hero is not between passion and reason, but
between two passions—human love and love divine—the latter being stronger and more
ardent than the former. It is that manifestation of the power of the higher aims in the heart of
man which is the chief feature of this book and the secret of its irresistible charm."
__________
Celebrating the decade of the first performance of Bab in January BXBo, Mrs Grinevsky gave
a great conference on the drama in one of the most beautiful concert halls of Leningrad. The
"St. Petersburg Informations Paper" gives the event a long review praising the author and her
reading of selections from the poem and her address. One paragraph particularly I
remember: "As a characteristic of the frame of mind of the poetess during the creation of her
poem, the following words of her own may serve as an illustration: 'A well-known professor
told me that the name of my poem, Bahai does not sound well to the ears of Russians. I
answered that the names of the people who preached the ideals of love, paying for those
ideals with their lives, must sound well to all those who have ears to hear. All noble ideals are
so few in these days that it [XXIV:B:Bl] would be worth while to renew the performance of Bab
in order to awaken the remembrance of these ideals. We, the people of the West, rise too late,
we do not know the East where the sun shines!'"
The play was presented again in the Folk Theatre in Leningrad in April BXBZ, after the
Russian Revolution. People came even from Moscow and Turkistá n to see it. Diplomats from
foreign countries were in the audience; the ambassador from China was one. A second edition
of the drama had been published in BXBl, and these books were sold at the entrance of the
theatre; many spectators sat with the open books in their hands during this performance. It is
a long drama in five acts, equal in the number of verses to "Don Carlos" of Schiller and
"Cromwell" of Victor Hugo.
__________
When I wrote asking Mrs Grinevsky about these dramas she sent me several letters. I
should state that she has written many works along different lines of thought and lectured on
many subjects in Russia, and had often spoken in conferences on these two dramas, Bab and

Pamphlets in French and English, London, :j;V, at the Press of 'Chronide', Fj Besborough Street, London. S.W.

!'$(
Baha'u'llah. She was a member of the former Philosophic Society of the University, an active
member of the former Oriental Society, and is a member of the present Bibiological Society
and several literary societies and unions. She said that before she wrote her poem Bab the
Russian public generally had not heard much about the Bahá 'ı́ Movement. She herself knew
about it only from reading. The critics thought she had travelled much in Persia, she was so
well informed about the life there, but as a matter of fact she had not been in Iurá n. She had
heard that some Bahá 'ı́ believers from Persia had been driven out of their land into Turkey
and India, and that some had come to Turkistá n and were residing in the cities of Tashkent,
Ishqá bá d and Mary and in the city of Baku in the Caucasus.
"Still, I thought" she says, "these believers in the Bá b now called Bahá 'ı́s had mingled with
other nations, and perhaps had ceased to exist as a religious entity. The description of
Professor Edward G. Browne seemed to me a fairy tale. How astonished I was when, after my
drama Bab made its appearance in BXCp, I received one day a letter with the following address:
'To the author of the book Bab, Mrs Isabel Grinevsky in St. Petersburg.' Neither street nor
number of the house was marked, yet thanks to the careful postal authorities, that letter
though unregistered, reached me safely."
Both the handwriting and signature proved unknown but she relates: "That letter was
from Ali-Akbar Mamedhanly from Bá kú who wrote that he was a believer in the Bá b, that he
had read in the News of Bá kú about my poem, the account of which had interested him greatly
and that he would like to get the book. He asked that if he found any mistakes against the
Teachings of the Bá b, could he perhaps point them out? It was like a star falling from heaven
at my feet! As if I had found a precious stone where I [XXIV:B:BZ] had not expected to find one."
The book was mailed to him at once and she explained to that Bahá 'ı́ that she had had to
deviate just a little from a few of the historical facts for the sake of a dramatic whole. She
added: "I wrote for a public all unprepared to hear moral, religious and philosophical ideas
from the stage; it was accustomed to lighter plays, not a theme about God, of religion,
especially about the conception of a new religion or rather, I would say religion renewed!"
The Bahá 'ı́ from Bá kú politely replied to Mrs Grinevsky's letter as follows: "The impression
which I received in reading your drama was such that I could not see any mistakes of any
kind, even though I read it many times. We read it in the Bahá 'ı́ Assembly (meeting) and the
believers send you sincerest thanks. They feel sure that the literary world will soon unite in a
general solemnizing of your creative powers."
She said that he also wrote beautifully about the Bahá 'ı́ life in Caucasus stating among other
points: "We live here cherishing the tenets for which our grandfathers, fathers and brothers
shed their blood maintaining the chief principles: pardon, patience and love to mankind."
Mrs Grinevsky said that these letters were written in Russian and showed that the Bahá 'ı́s
were very enlightened in literature and science. She also added: "It was such a joy to me to
find that there are in the world people so congenial to me in feeling and in vision. I loved with
my soul those spiritual people who, just like the people in my drama, were holding those
principles of pardon, patience and love to all mankind, holding them not as a dead dogma but
as a living truth!"
(To be continued)
XXIV:', April '.00 [XXIV:B:Bm]
Glimpses of the New World Order
Part II
Notes on a visit to Haifa and 'Akká
Mabel and Sylvia Paine
"We cannot conceive of a star without light, a tree without seed. If we claim to be followers
!'$)
of light we must diffuse the light through our actions. To label ourselves will not be
sufficient. … One who is wise in the ways of God sees that his words and deeds reflect the
glory of God."1
In the first instalment of these "Diary Notes" of a visit to Haifa and 'Akká, published last
month, the authors told of their arrival at Haifa and of their meeting with Shoghi Effendi,
Guardian of the Bahá'í Cause; with Bábíyyih Khánum, the sister of 'Abdu'l-Bahá, and other
members of His family, and of their conversations with them concerning Him. The present
instalment definitely concerns a visit to 'Akká the old Prison quarters where Bahá'u'lláh and
'Abdu'l-Bahá and seventy followers were incarcerated with unspeakable hardships and
sufferings.
__________
Saturday, Bo November. Today at luncheon the subject of the divinity of Christ came up.
This phrase, Shoghi Effendi pointed out, is ambiguous. If it means God incarnate it is
unscientific. A truer word is Manifestation. This word implies the true Trinity, which consists
of God, Whom we may compare to the Sun; the Prophet—as Christ, Moses, Muḥ ammad,
Bahá 'u'llá h—is like a perfect mirror catching the sun's rays and reflecting even its disc; and
the Holy Spirit, which may be compared to the sun's rays connecting sun and mirror.
In the afternoon at tea with the ladies the talk was about bringing up children. One of the
ladies counselled, "Don't force them to take a certain course, however praiseworthy and
desirable, but take the stones out of that path, make it as easy for them as you can." She told
how her children were taught to pray. She didn't tell them to pray, but they saw and heard
her pray. One day when she was praying her little boy asked what she was doing. She told
him she was talking to God, asking Him to help them to be good. After a day or two he said he
would like to talk with God.
She said she thought what was needed, even more than people to talk and write about the
Bahá 'ı́ teachings, was people to live them. "How sad 'Abdu'l-Bahá was," she added, "when He
heard of one who professed to be a Bahá 'ı́ yet did not live in the right way. She told of a
Persian Bahá 'ı́ who spoke rudely to his wife. His little son noticed this and one day remarked
to him, 'You can't be a Bahá 'ı́, or you wouldn't speak in that way.'"
Another story she told was of a young Bahá 'ı́ in Persia to whom the cashier in a bank gave
by mistake fifty pounds too much. As soon as the young man discovered the mistake he
returned the money. The bank official was so much impressed that he asked the young man
what his religion was. [XXIV:B:BX]
No one who witnessed the life of 'Abdu'l-Bahá could doubt that the Bahá 'ı́ Faith is first of all
the noble living of life. Still, the memory of His teachings, reinforced by His life of loving
service, remains in Haifa. The other day this conversation was overheard in a Haifa shop. A
woman came in to make a purchase and asked the storekeeper how he was getting along.
"Just well enough," he replied, "to keep soul and body together. But I am contented. Life is
short and happiness is not dependent on having many material things. Abbas Effandi2 used to
tell us so and make us realize it."
"Yes," answered the woman, "it seems to me 'Abbá s Afandı́ is still living with us. His body
passed away but His life and influence still go on among us."
A Christian came to 'Abdu'l-Bahá 's house shortly after His passing. 'Abdu'l-Bahá 's life, he
said, impressed him more profoundly than did the life of Christ. He told his bishop this and
the bishop reproved him for not being more loyal to Christ. He replied that it was simply that

'Abdu'l-Bahá , Divine Philosophy, p. bF.
The name ('Abbá s Afandı́) by which 'Abdu'l-Bahá was known in Palestine.

!'$*
Christ's life was further removed and so did not touch him so closely. The quality of life he
believed was the same.
One of the ladies described the evening when 'Abdu'l-Bahá returned to Haifa after His long
journey through Europe and America in BXBR. When the ship anchored almost everyone in
Haifa was down at the water's edge to greet Him, although people had been requested not to
come because He was so very tired. Some went aboard the ship, lifted Him in their arms and
carried Him to the small boat for landing.
__________
Friday, Bp November. Today at luncheon the subject of institutions was discussed. Any idea
or movement, Shoghi Effendi said, needs an institution. For instance educational ideas must
be carried out in schools, social and political movements find expression in institutions.
Inherently an institution is a necessary and a good thing. The trouble creeps in when
institutions, with the lapse of time, become corrupt. Then they need to be renewed.
In the same way any movement needs a creed. A creed is not a bad thing. What is bad is
when men add non-essentials to a creed.
The supposed quotation from 'Abdu'l-Bahá that the Bahá 'ı́ Cause is not an organization
should read, "You cannot limit the Bahá'í Cause to an organization." The Bahá 'ı́ Cause must be
organized just as everything must be. Institutions are necessary. All institutions now are
decadent, but without institutions we should have nothing but anarchy. Bahá 'ı́s regard
institutions not as ends, but as means.
__________
Monday, Bl November. Late this morning we drove in an automobile the nine miles drive
around the edge of the Bay of 'Akká to the vicinity of 'Akká .
'Akká , the ancient fortress and prison city is a scene of some of the greatest tests as well as
triumphs of the little group of leaders of the Bahá 'ı́ Cause in its early days. Here [XXIV:B:RC]
seventy Bahá 'ı́s, exiles from their native land, were sent by the Sulṭán of the Ottoman Empire
in the hopes that this greatest prison would prove to be the end of the leaders and the
religious faith which they were spreading. Vermin infested, filthy in the extreme, it was a
place where the worst criminals were sent to languish and die. Strangely enough the little
band of Bahá 'ı́s after living herded together in an unspeakably filthy room in the prison for
two years, suffering from malaria, as well as insufficient food and water, were given more
liberties. Instead of being forgotten, the Cause for which they were sacrificing their freedom
spread.
The road lay along the sandy beach by the sea. The day was clear and it was an especially
impressive experience to ride on the sand with the sparkling blue sea on the left, past Arab
fishermen drawing their nets, travellers on donkeys and camels as well as in motor cars. The
white buildings of the ancient city of 'Akká gleamed out as our journey's goal. 'Akká was
Napoleon's goal when he came with his army from Egypt. He hoped to make it the gateway to
conquering the Near East, but found it instead an insurmountable obstacle which turned him
back.
We had left Mount Carmel, where the Jewish prophets and Jesus walked, and ahead of us in
the far distance we could see the snow-capped mountains of Lebanon. Soon we arrived at the
gates of the city of 'Akká . At one time there were three walls around the city and the gates
were closed at sundown. Although now the entrance to the city is open at all times, we
noticed as we went in the "needle's eye" a small opening in the wall beside the main gate
about five feet high. Late travellers could enter through this opening and their camels, too, if
unloaded, could get in by a process of kneeling and squirming through. The streets of 'Akká
are narrow and dirty, paved with worn stones and filled with men and women, mostly in

!'%+
Oriental garb, and children playing and fighting or going to the bakery with enormous flat
trays filled with loaves of bread of a tannish hue, looking something like our pancakes. The
children's clothes, the streets and bread all shade into a light greyish tan hue and perhaps it is
just as well not to be too germ conscious.
(To be continued)
XXIV:*, May '.00 [XXIV:R:gZ]
Russia's cultural contribution to the Bahá'í Faith
Part II
Martha L. Root
This is the concluding part of the author's story of the Russian poet who gave to the world
three celebrated writings about the Bahá'í Teachings. Herein we find reference to the poets book
on Bahá'u'lláh, her visit with 'Abdu'l-Bahá in Ramleh, Egypt, and further comment on the
remarkable reception her books have received.
Now I shall speak of the tragedy poem Baha'u'llah. Mrs Grinevsky wrote me how she
received the inspiration to write it. She said: "Among the many letters which I received from
unknown people, all writing me about my play, Bab was one from a gentleman who to my
astonishment had a profound knowledge not only of the Bá b but also of Bahá 'u'llá h. Like the
Bá b, until BXCp, Bahá 'u'llá h was generally unknown even among the cultured classes,
professors sometimes asking me who my hero was. Even one (Czarist) politician had once
asked me, 'What is Bahá 'u'llá h?' Not who, mind you, but what! So I was all the more
impressed to hear from my Russian provincial correspondent the name of Bahá 'u'llá h. He
said in his note: 'I was fascinated by the poem Bab like a youth though I am not a youth in
years. I have passed two faculties of the university and have in my library all the available
works which appear in the literature of the world.'"
"He counselled me" Mrs Grinevsky says, "to compose a tragedy about the life of Bahá 'u'llá h.
I myself had thought of it but had been so occupied I had never attempted it; now I
determined to undertake this big work. I always remember with gratitude the memory of this
Russian gentleman who was not a Bahá 'ı́ but a man of great heart. He passed on before my
work was published, and I never met him. His name was Nicolas Zazuline; he, as I knew, was
president of the nobility in Kishinef and the author of several philosophical treatises."
She continues: "When my work was finished and notices about it appeared in the press, a
number of people who had assisted at the representations of my poem Bab and had heard my
conferences about that poem which I gave many times, asked me to prepare a lecture about
my new composition. The first address about it was given in our summer capital Siestroretzk
and afterwards I also lectured in the capital itself at the Society of Oratorical Arts' Hall, in the
year BXBC."
Mrs Grinevsky explained that when her Bahá 'ı́ correspondent of Bá kú , Mirza Ali Akbar
Mamedhanly, read in the newspapers that the work was finished, (he had known from her
that it was being written) he asked to have a copy sent to him. She mailed to him several
excerpts from the poem. A few weeks later she was amazed to receive a telegram from him
saying: "'Abdu'l-Bahá permits us to visit Him in Egypt." 'Abdu'l-Bahá was at that time making
a short stay in Egypt.
She writes in her letter to me: "That had been my secret, my innermost desire, to see with
my own [XXIV:R:gm] eyes those people whom I had described, who, as my correspondent said,
'love all mankind'. I had thought it absolutely impossible, and yet, unexpectedly, wonderfully,
it had come to pass that I could go to see even the greatest of those people! I started from
Russia with my manuscript of the poem Baha'u'llah in December BXBC, my aim being to see the
surroundings of my dreams, of my fancy, about which my former respectful correspondent
!'%!
and present fellow traveller in that journey to Egypt had spoken—to see 'Abdu'l-Bahá !"
__________
Seven years had passed between the appearance of the drama Bab and the concluding of
the tragedy Bahá'u'lláh followed by this memorable journey. Mrs Grinevsky spent two weeks
in Ramleh, Egypt, as the guest of 'Abdu'l-Bahá . After she returned to Russia she had several
letters or tablets from Him. In one of these He speaks of an article which He had just received
about her poem Baha'u'llah. From the Tablet (or letter) addressed to Madame Grinevsky and
signed by 'Abdu'l-Bahá , I quote:
"The article which was published in the Saint Petersbourg Journal about thy recent book
(Baha'u'llah) was in the utmost eloquence and fluency. It was an indication of thy
praiseworthy services. The publication of such articles is very useful. They are conducive
to the promotion of the divine Call. Praise be to God that thou art assisted in the service of
the world of humanity and art spreading the summons of the Kingdom of God. Day and
night thou must praise God that thou art assisted to perform such a great service. Rest
thou assured that that which is the utmost desire1 of thy heart shall come to pass
concerning this matter.
"This seed which thou has sowed shall grow. If the means are not available at present,
unquestionably they will become realized. I pray in thy behalf that thou mayest become
confirmed in the uninterrupted service of the Kingdom of God."
The article which 'Abdu'l-Bahá mentions in His tablet had been published in the French
newspaper Journal de Saint Petersbourg January BXBR. The headline was Baha'u'llah. I quote
paragraphs from this review: Bahá 'u'llá h means the Glory of God—such is the title of the new
tragedy with which Mrs Isabel Grinevsky has enriched Russian dramatic literature. We must
praise without restriction a work whose high, dramatic significance is combined with
admirable form. The author of the drama Bab, that work of such strong thought, has never
attained such a powerful conception as this poem.
"The mind of the reader, attracted by a rhythm of an unspeakably harmonious poetry, rises
imperceptibly to summits where the most grave problems are discussed, problems over
which thoughtful humanity bends with fear and despair, helpless to solve them. The
characters are analyzed with great psychological insight.
"Bahá 'u'llá h, the central figure, is depicted with the clearness and power of an antique highrelief. The complexity of that elect-nature is presented with the authority and truth of the
great masters of the classical theatre. What a lofty lesson, what eloquence Sursum corda2 in
that life of pure bounty, of selflessness in that wide desire to spread peace!
"How not to be moved, fascinated by the nobility of this Apostolic character? [XXIV:R:gX]
"As in the Bab, the events touch the great religious movement which roused the country of
Persia in the middle of the last century. The historical part is exact. Mrs Grinevsky did not
limit herself to the studies of documents, the great quantity of which we can hardly imagine;
she knows the country very well. Her knowledge gives to the characters an intensive life and
a warm colouring.
"The origin of a faith analyzed with the help of true science is carried forward with great
art beginning with the first thought which moves the heart of the Apostle, who loves mankind
as He loves His family and His own country.
In a footnote Mrs Grinevsky adds that her utmost desire which she had expressed in Ramleh had been that her poems
might be translated into European languages. The poem Bab has been translated into German and French, but the poem
Baha'u'llah is still untranslated.
The words addressed, in Eucharistic liturgies, by the celebrant to the congregation at the beginning of the Eucharistic
Prayer: "Lift up your hearts".

!'%#
"The author gives a vision, a revelation of all that is hidden of moving, precious depths in
that supreme struggle. The liberating pain, the majesty of effort, the active bounty—all these
elements of that struggle remain ordinarily unattainable for the crowd which cannot fathom
under their austere dogmas, one of the beautiful forms of human unity.
"The love, the deep necessity which lives in each human heart passes throughout the
tragedy as an undercurrent, the fountain-head of which, never drying, remains hidden to the
exterior world.
"That beautiful and bold work points a return to the school of majesty and aesthetic
morality, the aspiration to the eternal truth, which are the indelible character of permanent
works. We foretell for this book a most merited success. Humanity, be it to its credit, is tired
of the histories of the impure which spoil the taste and soil the mind. It cannot but receive
with enthusiasm a work of which the most civilized countries of Europe will be proud."
__________
Mrs Grinevsky, returning from Ramleh in January BXBB, gave interviews to the press at
Odessa, the Russian port of the Black Sea, and as soon as she reached home she began her
book, 'A Journey to the Countries of the Sun', which is an account of her visit to 'Abdu'l-Bahá .
This was interrupted because in the summer of BXBR she was called to Paris by the French
translator of Bab, Madame Halperin. When she came again to Leningrad she immediately
began the publication of the drama Baha'u'llah so that it was not until BXBo that she completed
the manuscript of "A Journey to the Countries of the Sun". It is interesting to note that when
she completed it, three Persians, Asadu'llá h Namdor of Moscow, 'Alı́ Akbar Kamalof of
Tashkand and an old Persian Bahá 'ı́ friend whom she had met at Port Said came to call upon
her and she read to them many parts from the "Journey", the central figure of which is 'Abdu'l-
Bahá . This book of ggC pages has not yet been published because at this time the world war
commenced; neither has it yet been translated into other languages.
May this great Russian poet, Mrs Isabel Grinevsky, who has made such a cultural
contribution to literature and to the Bahá 'ı́ Movement someday see all her works translated
into European languages! The English reading world eagerly awaits them, I know, for many
inquiries come from the United States asking where it is possible to get these books in
Russian, in French, or in German!
XXIV:0, June '.00 [XXIV:p:mo]
'Abdu'l-Bahá's visit to Budapest
Martha L. Root
The following article, which was translated into Hungarian by Mrs Irma Szirmai, appears as
an introduction in the first Hungarian edition of Dr Esslemont's book, Bahá'u'lláh and the New
Era, recently published in Budapest. The translation of Dr Esslemont's book into Hungarian was
made by Mr Georgy Steiner of Gyor, Hungary.
The readers of the Bahá 'ı́ Magazine will be interested to know of 'Abdu'l-Bahá 's historic
visit to Budapest, Hungary, from X–Bm April BXBp. Several distinguished statesmen, scholars
and business men of Budapest hearing that 'Abdu'l-Bahá , Son of Bahá 'u'llá h the great World
Educator, was passing through Europe from the United States enroute to His home in Haifa,
Palestine, sent a most cordial invitation urging Him to come to the Magyar Capital and speak
of His Father's Teachings for the oneness of mankind and universal peace.
When 'Abdu'l-Bahá , this great teacher belonging to one of the noblest families of Persia, the
illumined expounder of the Bahá 'ı́ Teachings, arrived at the railway station with His party, He
was met by Dr Ignatius Goldziher, the renowned Orientalist; by Professor Julius Germanys,
professor of Persian, Arabic and Turkish languages in the Oriental Institute of Budapest

!'%$
University; by Director Leopold Stark, a very well-known engineer, and others. They escorted
Him to the Ritz Hotel1 where He took rooms facing the beautiful Danube River. With Him
were His Persian secretaries, Persian interpreter and two or three other companions.
A few minutes after their arrival, a delegation of citizens came to welcome this Eastern
Visitor officially and He met them in a most friendly way in the lounge. The group included
Prelate Alexander Giesswein, one of the most honoured and learned thinkers and pacifists of
Hungary, then President of the Peace Society and of the Hungarian Esperanto Society,
Professor Robert A. Nadler, the renowned painter, the family of Director Stark and several
others, among them an American and an Indian notable living in Budapest. They addressed
'Abdu'l-Bahá saying: "In the name of all present we welcome the blessed Presence of 'Abdu'l-
Bahá . We admire your great life and we offer You our thanks and deep gratitude, that at Your
age, You take upon Yourself these long journeys for the sake of helping and comforting
humanity. Such labours, such sacrifices as 'Abdu'l-Bahá endures are our great examples, that
we may know how to live and to serve humanity."
This beloved Visitor responded that thanks be to God, He hoped all of them would be
confirmed in the service to humanity! He said that we can render no greater service to man
than to spread unity in the world of mankind, and to work for universal peace. He showed
how, when the East was in black dark- [XXIV:p:mg] ness and was surrounded on all sides by
the gloom of fanaticism, Bahá 'u'llá h arose like a sun from the sky of the East and proclaimed
the unity of mankind.
Reporters were present and asked many questions about the Bahá 'ı́ Teachings for world
understanding. Members of the Theosophical Society invited 'Abdu'l-Bahá to speak at their
meeting the next evening, BC April. Also, a joint invitation was extended to Him to give a
public lecture BB April, the event to be under the auspices of the Theosophical Society, the
Women's organizations and the Esperantists. 'Abdu'l-Bahá smilingly accepted.
__________
Early the following morning 'Abdu'l-Bahá prepared tea Himself and praised the marvellous
view from His window overlooking the broad, blue glistening Danube with its immense and
wonderfully ornamented suspension bridges, its gaily decorated steamers and the beautifully
laid out promenades. Then 'Abdu'l-Bahá took a walk across one of these large bridges to
Buda. His personality and dignity attracted the attention of all who saw Him; many stopped to
greet Him with reverence and to ask questions.
All day people visited Him in the hotel and He spoke with them about the spiritual unity of
the East and the West. He voiced to them this remarkable thought that it was his hope that
Budapest might become a centre for the reunion of the East and West, and that from this city the
light might emanate to other places. He also said that thanks be to God the conception of
spiritual life was alive in Budapest, that men search for truth, that they care for the Word of
God and long to be guided to the Kingdom Everlasting.
When callers spoke to about the buildings and the sights of the Hungarian Capital, He
kindly replied to them that He came to Budapest to see the objects of interest and buildings of
human hearts, and not the buildings of stone and of the city. He said to them speaking
symbolically, that He knew of a Country in which there are glorious cities; that in that Country
there is but one universal language spoken, and therefore, they would all understand one
another without an interpreter. He said they would see There His Holiness Christ and the
Prophets and would find good people There just as were around Him here. He told of the
delicious fruits There and said they were for them. His visitors were astonished, but when
asked if they would like to go with Him to that beautiful Land, they replied: Yes, we will go

Now known as the Dunapaleta Hotel.

!'%%
with you willingly!
__________
Professor Germanus, a young but already celebrated Orientalist, brought a group of young
Turkish students to call upon 'Abdu'l-Bahá and these youth presented Him with a letter of
solemn welcome signed by all students of the Turkish language in Budapest. 'Abdu'l-Bahá
spoke to them in perfect Turkish. They marvelled at His eloquence and His command of this
tongue. He told them that it was His highest hope that the East and West might be united
completely. He made it very clear to them that in [XXIV:p:ml] reality, East and West do not
exist—that each point on this terrestrial globe is equal, with the same rights; that any point in
relation to another point is either East or West; that all are points of one sphere, one country,
one humanity. Therefore, He said, He was very happy to visit this country of Hungary which is
the standard bearer of progress to the East, and which unites with the Western culture the
Eastern feelings of cordial hospitality to people of other countries. He blessed them and
hoped they would, day by day, become more confirmed in service and progress.
Others called and in the afternoon 'Abdu'l-Bahá visited the homes of several families. He
went, in the evening, to the Theosophical meeting where fifty people were awaiting Him. The
Chairman greeted Him in these words: "We welcome 'Abdu'l-Bahá in the name of all our
brothers and sisters, we are extremely happy that this blessed One has visited us. …"
"'Abdu'l-Bahá replied that He was greatly pleased to address such a noble spiritual
assembly. He called them a noble, spiritual gathering because they were most diligent in their
endeavours for peace and fellowship, and He spoke to them about the oneness of mankind.
His words were so appealing that the Chairman again thanked Him and in the name of all
present invited Him to come to them again on Saturday evening, BR April. (He did go to this
second meeting and all present again felt His mighty spirit, especially when He prayed for the
people of Hungary; in closing He prayed that God would give them heavenly strength,
surround them with heavenly happiness!)
__________
Only glimpses of events can be given in this brief introduction, but on the evening of BB
April, 'Abdu'l-Bahá spoke in the old Parliament Building to more than one thousand people.
This great hall was formerly the Hall of the Parliament; it has two platforms, a higher and a
lower, 'Abdu'l-Bahá stood on the higher one directly underneath the coat of arms of
Hungary—those ancient, historical arms held by two white winged angels. This great holy
teacher was introduced to the audience by Prelate Giesswein as Dr Goldziher stood at 'Abdu'l-
Bahá 's right. Suddenly the people, as if sensing the deep significance of the moment, burst
into tremendous applause. They felt, if they did not understand, that 'Abdu'l-Bahá standing
between the Catholic Prelate and the Jewish Orientalist represented the reconciliation of
these two great religions.
Dr Germanus who interpreted 'Abdu'l-Bahá 's words into Hungarian said that he never saw
a more interesting audience. He said that all seats were occupied while many stood in the
gallery; aisles and corridors were crowded and a line extended even to the street! Members
of Parliament, members of philosophical and philological societies, university professors,
artists, Catholic priests, Protestant clergymen, representatives of modern religious
movements, women's organizations, Esperantists, members of social and humanitarian so-
[XXIV:p:mZ] cities, many nationalities, many races were present—in a word the gathering
reflected the Teachings of Bahá 'u'llá h: one must unite everything that is good and precious in
mankind, one must give equality to women, must help the ignorant and oppressed and must
lead all humanity to mutual understanding!
After the lecture many approached 'Abdu'l-Bahá to express to Him their reverence and
their delight in what He had said to them. His reply had in it one of the great truths of the

!'%&
Bahá 'ı́ Faith. He told these eager listeners that the influence of the words spoken and the
confirmation from the Kingdom of God are two perfectly different things: the influence of
spoken words on the soul, and the elevation of the soul which can be attained only by the
blessing of the Heavenly Kingdom. Words alone cannot bring the great spiritual
transformations, only Bahá 'u'llá h's favour and help and the victory of the Holy Spirit can give
that great spiritual experience.
After the lecture a dinner was given for 'Abdu'l-Bahá in Hotel Pannonia.
__________
'Abdu'l-Bahá saw many friends at His hotel the following day, BR April. Mr Alajos Paikert,
founder and Acting Vice President of the Turanian Society called and invited this great Visitor
to give an address before the members of their society and friends, on Monday evening, Bo
April, Mr Paikert who is also one of the founders of the Society for Foreign Affairs and
organizer of the celebrated Agricultural Museum in Budapest (also of the Agricultural
Museum in Cairo, Egypt) praised 'Abdu'l-Bahá 's high aims for peace. 'Abdu'l-Bahá told him He
hoped that he would attain great spiritual power and do much to promote peace and
universal brotherhood. He showed how many ways there are to unite souls but none has such
a power as the Word of God.
This lecture arranged by the Hungarian Turanian Society took place in the majestic hall of
the former House of Magnates in the National Museum Building. As Mr Paikert told me:
"'Abdu'l-Bahá was introduced by me, and as He ascended the tribune and began to speak, the
entire audience of two hundred prominent gentlemen and their ladies, listened breathlessly to
Him. He spoke in Persian and His thoughts were interpreted into English, and then Mr
Leopold Stark gave them in Hungarian language. 'Abdu'l-Bahá spoke of the high culture of
Turan about which He knew so well, and showed how it was destroyed by religious
inharmony and conflicts. He outlined a constructive plan for enduring peace. When asked
which place would be chosen for the centre of peace, 'Abdu'l-Bahá replied that it would be the
country in which the standard of peace will be established first, that will be the centre! After
the lecture 'Abdu'l-Bahá took supper in the home of 'Alı́ 'Abbá s Abhá Tabrı́zı́, and the Turkish
Consul was one of the guests.
"'Abdu'l-Bahá , next day, accepted the invitation to honour my home in Budapest with a
visit," said Mr Paikert. "He came with His friends and we gathered in our [XXIV:p:mm]
reception hall in my villa on the slope of God's Mountain, overlooking the Hungarian Capital.
He spoke with my family and friends in His mild, dear voice, about the high virtues of family
life in the different countries, of lofty moral and spiritual ideals and of understanding among
the nations. We listened, deeply impressed by the extraordinary spiritual personality of
'Abdu'l-Bahá ."
Several visits were made by 'Abdu'l-Bahá . He went to the homes of Professor Nadler and of
Mr Stark, and He visited the late Count Albert Apponyi in Buda. These two discussed the
highest problems of mankind. The writer of this introduction interviewed Count Apponyi and
heard him speak twice. He said that his aim too, is an assured peace, based upon justice,
peace of soul not at the mercy of unforseen political changes. He said: "Hungary has been, as
it were, on the high road of the conflicts that have shaken the world for centuries past. If
there is any nation to whose interest it is that a new order should be set up, based upon law
and not upon force, upon concord and co-operation, and not upon rivalry, if there is any
nation to whose special interest it is that peace should be established and consolidated, that
nation is Hungary. Peace is not an isolated problem. It is a central star around which all other
social problems revolve, as the planets revolve around the sun."
__________
Professor Arminius Vambery, the outstanding Orientalist and erudite scientist, whom both

!'%'
Queen Victoria and King Edward of Great Britain distinguished for many years with their
friendship, invited 'Abdu'l-Bahá to his home several times. In a subsequent letter of Professor
Vambery to 'Abdu'l-Bahá , one feels the heat of a flame breaking forth from the heart of a man
who has always sought for the great Truth.1
Professor Robert A. Nadler who in BXBp, was Professor of Painting at the Royal Academy of
Art (and later became Professor in the University of Technical Sciences) has painted a
wonderful portrait of 'Abdu'l-Bahá . He said to the writer of this introduction: "When I saw
'Abdu'l-Bahá , He was in His seventieth year. I was so impressed and charmed with His
Personality that I had the great longing to paint His portrait. He consented to come to my
studio, but said He could not give me much time because He was so busy. I marvelled at His
expression of peace and pure love and absolute good will. He saw everything with such a nice
eye; everything was beautiful to 'Abdu'l-Bahá , both the outer life of Budapest and the souls of
all. He praised the situation of our city, our fine Danube in the midst of the town, good water,
good people. Oh, He had so many beautiful thoughts I was inspired, and I knew I did not have
much time, so I concentrated very much. He gave me three sittings."
It will interest readers to know that 'Abdu'l-Bahá Himself and His Persian companions said
that the portrait was a success. Professor [XXIV:p:mX] Nadler is one of only two painters who
ever had the opportunity to have 'Abdu'l-Bahá Himself sit for a portrait. This painting is not
only a strong likeness of showing His spiritual power and majesty, but every detail is pleasing.
His hand which has blessed and helped so many thousands is shown full of tenderness, the
whole portrait vibrates in harmonious colours. In the centuries to come, Hungary will be
distinguished as the home of this historical portrait. It now hangs in the Studio of Professor
Nadler in the University of Technical Sciences in Budapest, and he says that he is so happy to
have the Presence of 'Abdu'l-Bahá always with Him in his studio!
__________
'Abdu'l-Bahá was ill for two days as the cold weather and a sudden snow storm so unusual
at that time of year, brought on a severe grippe. However, He insisted on dressing and
meeting all the friends who knocked at His door. All the friends, including several families,
came. Among the many words that 'Abdu'l-Bahá said to them were these, that they must
never forget the history of Bahá 'u'llá h which He had related to them. He showed them how
much Bahá 'u'llá h's Teachings had spread in the past sixty years, how the Bahá 'ı́ Movement is
known in the East and in the West. 'Abdu'l-Bahá said that since He had been in Budapest He
had set a flame aglow, and the day would break when its light would shine visibly to
everybody. He explained that the origin of a tree is only a small seed, but if it develops and
begins to grow, it will bear a beautiful fruit. 'Abdu'l-Bahá told them that souls would come
who would rejoice their hearts and the Cause of God would make great progress in Hungary.
He assured them that if they arose in the service of the holy Teachings as they should, that the
Hosts of the Omnipotent would come to their assistance and they would be victorious. When
asked about meetings, He told them very clearly just how to arrange Bahá 'ı́ meetings.
On the morning of Bm April, 'Abdu'l-Bahá and His party went to the railway station to leave
Hungary. A great number of devoted friends were there to bid them farewell—many
Hungarians and also some Turks, Americans, and Indians. They were very sad that He must
go, but He consoled them and asked them to follow the Holy Teachings, spread the Glad
Tidings and lead people to unity. Each one in his own language begged for a blessing in his
endeavour to serve. Then as the train moved out, they continued to gaze at His holy
countenance with their arms outstretched in longing!

This visit will be described in a subsequent article on 'Abdu'l-Bahá 's visit to Budapest.

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XXIV:0, June '.00 [XXIV:p:XC]
Glimpses of the New World Order
Part III
Notes on a visit to Haifa and 'Akká
Mabel and Sylvia Paine
"Yet in spite of all difficulties, he [Bahá'u'lláh] was ever in an exalted state; his face shone
continually. He had the presence of a king. One cannot imagine such majesty. One never
thought of him as a prisoner—on the contrary, one would have said that he was enjoying
the greatest triumph, for he drew his strength from divine power."1
The first instalment of these "Diary Notes" was published in the March number. Therein the
authors told of their arrival in Haifa, their meeting with Shoghi Effendi, Guardian of the Bahá'í
Cause, and the members of the family of 'Abdu'l-Bahá. The second instalment published in the
April number gave a description of their visit to 'Akká and the old prison quarters where
Bahá'u'lláh and 'Abdu'l-Bahá were incarcerated for so many years. Herein is a further
description of the barracks at 'Akká and a brief description of Bahjí the house in the country
outside of 'Akká occupied by Bahá'u'lláh during the later years of His life.
From 'Akká we drove to the Garden of the Riḍ vá n, the garden which Bahá 'u'llá h had made
and which He frequented during all the latter years of His life after He had been freed from the
strict imprisonment of 'Akká and when He occupied the house in the country known as Bahjı́.
He Himself describes this garden in one of His works:
"One day of days We repaired unto Our Green Island. Upon Our arrival, We beheld its streams
flowing, and its trees luxuriant, and the sunlight playing in their midst."2 The vision which He
there beheld was such that "the pen fails to describe". Later He beheld in holy vision in this
garden, "… one of the Beauties of the Most Sublime Paradise, standing on a pillar of light, and
calling aloud saying: 'O inmates of earth and heaven! Behold ye My beauty, and My radiance,
and My revelation, and My effulgence. By God, the True One! I am Trustworthiness and the
revelation thereof, and the beauty thereof. … I am the most great ornament of the people of
Bahá, and the vesture of glory unto all who are in the kingdom of creation. I am the supreme
instrument for the prosperity of the world, and the horizon of assurance unto all beings.'"3
With such associations is the Riḍ vá n Garden hallowed. The island which Bahá 'u'llá h refers
to is made by the separation and confluence of the river Belus.4 The flowing streams are little
runlets of water from a fountain which plays at intervals. These runlets flow through the
centre of the garden under a large mulberry tree. It was here Bahá 'u'llá h used to sit.
Surrounding this central, most sacred portion are green lawns, borders of scarlet geraniums,
lofty palms and other sub-tropical trees. In the gardener's house is the room which
Bahá 'u'llá h sometimes occupied containing His chair kept in a cedar box. [XXIV:p:XB]
From the Riḍ vá n we drove back to 'Akká .
The barracks where the Bahá 'ı́s were thrown on their arrival in Bmlm are thus described by
the sister of 'Abdu'l-Bahá :
"The season was summer (Bmlm) and the temperature very high. All our people were
huddled together on the damp earth floor of the barracks; with little water to drink, and that
very bad, with no water with which to bathe, and scarcely enough for washing their faces.
'Abdu'l-Bahá , Divine Philosophy, p. V:.
Bahá 'u'llá h, Epistle to the Son of the Wolf, p. :Ie.
Bahá 'u'llá h, Epistle to the Son of the Wolf, pp. :Ie–V.
The Riḍ vá n Garden is a small island in the Na'mayn Stream that once flowed into the Nahr Na'mayn (Hebrew Na'aman
River), the river that was once known as the Belus or Belos River of Phoenicia.

!'%)
Typhoid fever and dysentery broke out among them. Everyone in our company fell sick
excepting my brother, an aunt, and two others of the believers. We were not allowed a
physician; we could not procure medicine. My brother had in His baggage some quinine and
bismuth. With these two drugs and His nursing, He brought us all through with the exception
of four who died. These were two months of such awful horror as words cannot picture.
Imagine it if you can. Some seventy men, women and children packed together, hot summer
weather, no proper food, bad water, and a general attack of the terrible diseases of typhoid
and dysentery.
"There was no one with strength to be of any general service but my brother. He washed
the patients, fed them, nursed them, watched with them. He took no rest. When at length He
had brought the rest of us—the four who died excepted—through the crisis and we were out
of danger, He was utterly exhausted and fell sick Himself, as did also my mother and the three
others who had heretofore been well. The others soon recovered, but 'Abbá s Afandı́1 was
taken with dysentery and long remained in a dangerous condition. By His heroic exertions He
had won the regard of one of the officers, and when this man saw my brother in this state he
went to the Governor and pleaded that 'Abbá s Afandı́ might have a physician. This was
permitted and under the care of the physician my brother recovered."2
Bahá 'u'llá h was confined in a separate room in these barracks and this room is now much
altered and used as part of a prison hospital. Over the door is a brass plate with a statement
of Bahá 'u'llá h's confinement there from Bmlm–BmZC. One might think of the change in this
scene of suffering as symbolic of the kindly action of the hand of time, which so often covers
and beautifies a place otherwise too horrible for weak human hearts and minds to
contemplate. But surely the sincere soul cannot gaze upon the scenes of such dire sufferings
and recall that they were endured patiently and even joyfully, without becoming very
thoughtful concerning a faith thus cradled.
After two years spent in the barracks the Bahá 'ı́s were removed to a fairly comfortable
house with three rooms and a court. The Governor of 'Akká had been so impressed with their
lack of resentment, their kindness and uprightness, and their sorrow at being unable to meet
the Bahá 'ı́ pilgrims who were constantly coming from Persia in order to meet Bahá 'u'llá h that
He allowed them this change and freedom to go and come in the city. To this first real
dwelling [XXIV:p:XR] place of Bahá 'u'llá h in 'Akká we now directed our footsteps. Here we saw
the room where Bahá 'u'llá h wrote The Kitáb-i-Aqdas or Book of Laws.
Although the others had the freedom of the city Bahá 'u'llá h was confined to the house.
Here He remained for seven years. One day He remarked "I have not gazed on verdure for
nine years. The country is the world of the Soul, the city is the world of the bodies." When
'Abdu'l-Bahá heard this remark He felt moved, in spite of the strict imprisonment, to prepare a
place for Bahá 'u'llá h in the country. This He accordingly did, renting a large house on the
plains of 'Akká from an absentee landlord at a very low price, sending labourers to put the
garden in order and repair the house and finally, in spite of the strict injunction to the
contrary, walking out through the city gate.
Father and Son both seemed possessed of the same kind of power that shone out from
Christ, the power that the people felt when no one dared to lay hands on Him for His hour was
not yet come. At first Bahá 'u'llá h was reluctant to use this power, but finally yielded to the
entreaties of a certain Muslim Shaykh, who loved Him very much and pleaded persistently
that He go out from His long imprisonment. There the rest of His days were spent in that
"world of the soul" He so loved.3
Known universally by His Spiritual Name, 'Abdu'l-Bahá , which means "The Servant of God".
Myron Phelps, Abbas Effendi, pp. eF–I.
See J. E. Esslemont, Bahá'u'lláh and the New Era, for a full account in the words of 'Abdu'l-Bahá of this beautiful incident.

!'%*
__________
It was to Bahjı́ the second house He occupied on the plain of 'Akká that we next drove. This
house has within a few years come into the possession of the Bahá 'ı́s and has been restored by
Shoghi Effendi to the condition in which it was during the time of Bahá 'u'llá h. Here we spent
the evening and night. Near Bahjı́ is the shrine in which lie the remains of Bahá 'u'llá h. Its
court contains an indoor garden of fresh greenness, trees pushing up to the open skylight
which lets in the gentle motion of outdoor air, vines embroidering all with luxuriant leaf and
blossom. Between the shrine and the house are broad stretches of lawn, lofty trees, flowered
borders. Everything shows signs of perfect care and cultivation, such care and cultivation as
come from deep devotion. About all is an atmosphere of deep, creative peace. One is
reminded involuntarily of the scriptural lines with their beautiful symbolism: "the Valley of
Achor1 (shall be) a place for the herds to lie down in, for my people that have sought me."2
In these beautiful gardens and lawns around the shrine one sees a new and unique kind of
place of worship, one which extends the atmosphere of the sanctuary to the surrounding outof-doors. The spiritual charm of this arrangement at Bahjı́ is that the brilliant and stately
beauty of the surrounding gardens gently woos the soul away from earthly thought and
prepares it for the yet more intense spirituality of the shrine itself. Just in front of the shrine
are many interlacing paths where one may prolong the time of preparation before stepping
from the kindly beauty of nature to the more lofty and searching worship which the shrine
itself inspires. [XXIV:p:Xp]
It was in the house at Bahjı́ that Bahá 'u'llá h received Prof. Edward G. Browne the
distinguished Orientalist from the University of Cambridge who was the first person to come
from the Western world to investigate the Bahá 'ı́ Faith. Before entering the room in which
this significant event took place, the visitor may pause and read from the framed copy hanging
beside the door Prof. Browne's account of this meeting. The large apartment with its low
divan and few chairs is just as it was on that memorable occasion. Fresh jasmine blossoms
strewn on a white square of cloth mark the place where sat the wondrous and venerable
figure of Bahá 'u'llá h. Of this meeting Prof. Browne wrote: "The face of him on whom I gazed I
can never forget, though I cannot describe it. Those piercing eyes seemed to read ones very
soul; power and authority sat on that ample brow; while the deep lines on the forehead and
face implied an age which the jet-black hair and beard flowing down in indistinguishable
luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I
bowed myself before one who is the object of a devotion and love which kings might envy and
emperors sigh for in vain!"3
As we entered the room we seemed to realize somewhat the tremendous power which
sustained those early followers of Bahá 'u'llá h, the power which centred in Him placing Him
among those few who, as Carlyle puts it, "through having a higher wisdom, a hitherto
unknown spiritual truth are stronger than all that have it not."
The words which Bahá 'u'llá h uttered on this memorable occasion reveal this higher
Wisdom which He possessed. They have been often quoted but are so great and timely that
they should ring in the ears of every one in these disastrous days, spurring us on to attain a
new world order!
"We desire but the good of the world and happiness of the nations; yet they deem us a
stirrer up of strife and sedition worthy of bondage and banishment. … That all nations
should become one in faith and all men as brothers; that the bonds of affection and unity

Also known as Acca, 'Akká andAkko.
Isaiah eI::;.
Adib Taherzadeh, The Revelation of Bahá'u'lláh, Vol. II, p. :F.

!'&+
between the sons of men should be strengthened; that diversity of religion should cease,
and differences of race be annulled—what harm is there in this? … Yet so it shall be; these
fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace' shall come.
… Do not you in Europe need this also? Is not this that which Christ foretold?"1
(To be continued)
XXIV:0, June '.00 [XXIV:p:Xp]
'Abdu'l-Bahá
"O ye people of the world! The virtue of this Most Great Manifestation is that We have
effaced from the Book whatever was the cause of difference, corruption and discord, and
recorded therein that which leads to unity, harmony and accord. Joy unto those who
practice!"
XXIV:6, July '.00 [XXIV:o:BCp]
An interview with 'Abdu'l-Bahá
Mary Hanford Ford
The author, a pioneer American Bahá'í, has made the teaching of the Bahá'í Cause her life
work.
In these difficult days when the entire economic system of the world is in confusion, and
when ordinary life has become so hectic as to be almost unbearable, I am reminded again of
the memorable visit I made to 'Abdu'l-Bahá in the prison of 'Akká , Palestine in BXCZ. He had
been held there as a prisoner ever since He was incarcerated with the family of Bahá 'u'llá h
after their exile from Persia.
The great story of the Bahá 'ı́ Cause was just beginning to be recognized at that time, and
very little of its spiritual and economic teaching was translated and known in the Western
World. People who heard the strange tale of the distinguished prisoner of 'Akká often
hastened to visit Him. He was held there by the Sulṭán of Turkey because He taught ideas out
of harmony with the prevailing creed of Islá m though in perfect accord with the system of
Muḥ ammad Himself.
These people returned to the Western World with such strangely varying accounts of their
interviews, so evidently coloured by their own previous conceptions and theories, that one
felt confused and realized that any sacrifice was desirable through which one might visit the
prison of 'Akká and speak face to face with its illumined inmate.
So like many others I journeyed across the seas and presented myself at the door of 'Akká
on the date upon which 'Abdu'l-Bahá had given me permission to come. I did not know then,
what I only learned some time later, that at this very moment, 'Abdu'l-Bahá was enduring
especially rigorous persecution. He had been living for some years as a political prisoner in
His own house within the walls of the town and was even permitted at times to visit Haifa and
the Bahjı́, where was the tomb of Bahá 'u'llá h. But the powerful Muslim priesthood of Persia
and Turkey had long been determined to accomplish His martyrdom and, enraged at His
continued escape from this, they finally sent the police to His home, just one month before my
arrival, commanded every guest to leave the place instantly, and forbade 'Abdu'l-Bahá to
receive any western friends henceforth. Meanwhile a questionnaire was drawn up to be sent
to 'Akká by a special committee. According to its plan if 'Abdu'l-Bahá filled out the
questionnaire His answers would be so incriminating, that there could be no difficulty in
obtaining the Sulṭán's signature for His sentence of death. All these danger threats were in the
background of my rendezvous with 'Abdu'l-Bahá , but I knew nothing of them.

Bahá 'u'llá h in The Compilation of Compilations, Vol. II (Peace), p. :cV.

!'&!
__________
At that time I had heard various histories of the emotional experiences of those who came
into the presence of 'Abdu'l-Bahá at 'Akká . [XXIV:o:BCo] Some had fainted, some had fallen at
His feet in uncontrollable weeping, all of which behaviour I was sure disturbed Him greatly.
So I considered carefully how I might avoid such calamitous exhibitions. I was familiar with
the story of Victor Hugo and his antagonists of the classic drama in BmpC. I remembered that
the young Romanticists selected the word Iron as indicative of their invincibility and selfcontrol in contact with their classic opponents. Cold, impenetrable as iron, they met their
enemies, successfully. So I decided when I came into the presence of if my lips began to
tremble and my knees to shake, I would mentally repeat the little word Iron, Iron and become
unimpressionable as its black substance. Of course had I prayed at such a moment the
emotional disturbance would have been intensified instead of eliminated.
Sure enough as the wonderful figure of 'Abdu'l-Bahá appeared in the doorway the expected
result arrived with Him, but I gazed upon Him, squaring my shoulders, while my mind
fastened itself purely upon the black little word Iron, Iron! Can I ever forget how He looked at
me with laughing eyes, and began to relate all the tortuous journey that had brought me to
'Akká , meeting plague and quarantine at every port, and pouring out the contents of my thin
pocket book, until it seemed as if nothing would be left in it if I ever reached the bleak walls of
the ancient town.
He laughed at me saying: "Many people come here in a gala journey. They stop at the best
hotels. They come here when they have nothing to fear, they travel in a company of friends and
are a gay crowd! They do not realize they are on a pilgrimage to a holy place—and that they
must pray much before they can understand it. If they do not pray before arriving, they must
pray after they come here, but you have been forced to pray for guidance during the entire route,
and so you are filled with the sense of prayer. You have lived and attained only through prayer."
Then he went on telling one amusing story after another, perceiving all the perturbation of
my poor nerves, until my knees no longer shook and I was at peace.
But one thing was registered disconsolately in my mind: This radiant and powerful person,
this centre of wisdom and love! I knew that I could never ask Him a question, and how should
I ever discover all the facts I wanted to know about His great teachings, those teachings which
were not yet in printed words for the world to study, but the realities of which were
constantly pouring into my consciousness.
Then began the marvellous days which followed, days which transformed and rebuilt,
creating certainties from doubts, and eternal realities from ephemeral possibilities.
Can I ever forget the setting of this phenomenal drama? A little gallery ran all around the
second story upon which the family of 'Abdu'l-Bahá lived, and each chamber opened upon the
gallery. Also the door of each room was a different and gay colour. There were pink, yellow,
green and white doors, but no black ones. I asked once why the [XXIV:o:BCg] doors were all
different colours, and was told it was because the family never had money enough for more
than one door at a time in those dark and dubious days of imprisonment!
The little room in which I stayed and in which the significant conversations with 'Abdu'l-
Bahá took place, was of the simplest description. The floor was covered with matting, the
narrow iron bed and the iron wash stand with larger and smaller holes for bowl and pitcher
were of that vermin proof description with which I had become familiar. Everything was
scrupulously clean, and there was an abundant supply of sparkling water for bathing and
drinking. A wide window looked over the huge town wall upon the blue Mediterranean and
before this stretched a divan upon which 'Abdu'l-Bahá sat when He came to see me.
__________

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Upon my arrival in 'Akká my mind was filled with pain caused by the vivid description I had
heard in Paris of another terrible martyrdom of Bahá 'ı́s that had occurred in Persia. These
martyrdoms continued from the period of the Bá b's Declaration until the advent of the
present Shá h of Persia, who put an end to all religious persecutions. The description of these
particular atrocities was so detailed that finally I could bear no more and cried out my protest,
exclaiming "but don't you realize that the martyrs are in a state of bliss from the moment the
torture begins, and feel none of the pain inflicted upon them?"
Where upon the assembled company turned upon me in deep disgust, and reproached me
severely saying: "How dare you say such things! You are taking away all the glory of
martyrdom!"
I remained abashed but not convinced, and felt that I must ask 'Abdu'l-Bahá for the
settlement of this disturbing question, but I never asked it. The first morning that He came
into my little room He did not sit down, but walked back and forth in the narrow space and
presently remarked, while I listened with awe, "There are many kinds of martyrdom. How
many times have I prayed for it, but instead of that I have lived on in prison as if with the sword
of Damocles suspended by a hair over my head! Each morning as I waken I feel that before the
day ends I may be dragged to the public square and shot to death. But nevertheless I have been
very happy in this long martyrdom, for no victim suffers from the cruelties inflicted upon him.
The instant the torture begins he is in a state of bliss, and feels nothing but the joy of Heaven
which surrounds him."
He paused, looking out through the wide windows at the blue Mediterranean, the view of
which beyond the huge walls seemed to eliminate their imprisoning power. Then he added,
"So Christ never suffered upon the cross. From the time the crucifixion began His soul was in
Heaven and He felt nothing but the Divine Presence. He did not say, speaking in Aramaic: 'O
God; O God why hast Thou forsaken me?' But this word Sabacthani1 is similar in sound to
another which means glorify, and he actually murmured, 'O God! O God! How thou dost glorify
me.'" [XXIV:o:BCl]
Then He repeated to me such a story of martyrdom as I have never heard elsewhere and
which I have not time to relate here. But I can never forget its dramatic expression of joyous
deathlessness.
__________
Of all these hours spent with 'Abdu'l-Bahá however, the most memorable and eloquent
were those in which He described the economic future of mankind. At that period, in BXCZ the
labour saving machines had not yet affected the labour market to a serious extent, nor
produced what must be generally recognized as a high degree of permanent unemployment
but the change was working and 'Abdu'l-Bahá well understood its righteous conclusion.
Sometimes He sat still as He discoursed, speaking in that marvellous, colourful voice, such
as none has used I am sure since Christ talked upon the mountainside or in the homes of His
friends. Then He would rise in the excitement of what He portrayed, and walk back and forth
conscious of nothing but the ideals which possessed Him.
He said: "Today the dynamic energy of the Holy Spirit has poured in such volume through the
Messenger of God that even the masses of men have received it, and that was not possible before.
Always in the past specially sensitized souls received the influence and acted upon it. But today
for the first time the minds of all people have been touched by the spirit, and the result is that the
designs of labour saving machines have been clearly revealed to them. It may seem strange to

Aramaic: Shavaktani or Shevaqtani (Greek sabachthani, Sabacthani or Sabakthani). Four of the e words (all in Aramaic)
recorded as spoken by Jesus: "elohi elohi lama shavaktani". Sabaḥ anı́ "glorify me" may be the word that sounds like
sabacthani.

!'&$
you that the Holy Spirit should give designs for labour saving machines," he added, "but in
reality every creative impulse of the brain can arise only through contact with the spirit.
Without that the brain is merely capable of conventional and traditional action.
"The civilizations of the past have all been founded upon the enslavement of mankind and the
poor working class has suffered every oppression for the sake of the enrichment of the few. This
limited wealthy class has alone had the privilege of developing individuality. The down trodden
worker after labouring long hours each day, has not had sufficient mental capacity at the
conclusion of his task to do anything but eat and sleep.
"That all mankind might have opportunity, it was necessary to shorten the hours of labour so
that the work of the world could be completed without such demand of strain and effort, and all
human beings would have leisure to think and develop individual capacity.
"The labour saving machines were given to create leisure for all mankind." 'Abdu'l-Bahá
repeated this several times. He was so deeply impressed with this fact that as He spoke He
arose and walked back and forth in the little room, His face and eyes shining with joy over the
happy future into which He gazed.
"The first decided shortening of the hours will appear," He declared, "when a legal working
day of eight hours is established," and this of course took place in BXBZ when Woodrow Wilson
enacted the legal day of eight hours for all federal workers, and really for the workers of the
United States.
"But this working day of eight hours is only the beginning," went [XXIV:o:BCZ] on 'Abdu'l-
Bahá . "Soon there will be a six hour day, a five hour, a three hour day, even less than that, and
the worker must be paid more for this management of machines, than he ever received for the
exercise of his two hands alone."
Speaking in BXCZ, 'Abdu'l-Bahá said, "You cannot understand now, how the labour saving
machines can produce leisure for mankind because at present they are all in the hands of the
financiers and are used only to increase profits, but that will not continue. The workers will
come into their due benefit from the machine that is the divine intention, and one cannot
continue to violate the law of God. So with the assurance of a comfortable income from his work,
and ample leisure for each one, poverty will be banished and each community will create
comfort and opportunity for its citizens. Education will then be universal at the cost of the state,
and no person will be deprived of its opportunity." All these eloquent words and many others
which I have not time to note here, were spoken to me by 'Abdu'l-Bahá without the asking of a
single question. His utterance, as always, was directed toward the inner urge of the mind He
addressed, and He was perfectly aware that the mentality seeking Him at the moment was
deeply interested in the problem of banishing poverty.
__________
There is not space to mention many incidents connected with this visit to 'Abdu'l-Bahá .
One was very curious. Invariably as I sat with Him I was conscious of a growing lightness of
body, so that I said to myself, if He stays much longer, I shall not be able to keep my feet on the
floor, I shall float up to the ceiling! Invariably then He rose and swiftly left the room with that
rapid gliding movement which made one feel He was flying rather than walking. On the last
day of my visit He left me in this fashion, and I stood by the little table in the centre of the
room. As I gazed after Him the words flashed through my mind, "I have been here, I have seen
Him, and everything is just as I knew it would be.'' 'Abdu'l-Bahá paused on the threshold
looked back at me with His eyes full of laughter and repeated the words that had in the same
instant passed through my mind: "You have been here, you have seen me and everything is just
as you knew it would be!"
The wonderful words He said to me in farewell I can never forget. In expressing my

!'&%
profound appreciation for all His gracious kindness to me and the wealth of knowledge and
illumination he had given me, I finally cried out, "O 'Abdu'l-Bahá ! Why cannot all the world
come here to see You as I have done and receive this understanding of life and its meaning,
this light of the Spirit!"
He looked at me for a moment with a sort of sadness, and then replied, "Dearly beloved,
many people cross the ocean and cross the desert and come here to see me. They stay sometimes
a week—a month—a year and then they go away. They have not seem me at all." He paused a
moment with a far away look in His eyes and added, smiling as He took my hands—"It is
better to meet me in the worlds of love!"
XXIV:6, July '.00 [XXIV:o:BRl]
Glimpses of the New World Order
Part IV
Notes on a visit to Haifa and 'Akká
Mabel and Sylvia Paine
"O ye people of the world! The virtue of this most great Manifestation is that We have effaced
from the Book whatever was the cause of differences, corruption and discord, and recorded
therein that which leads to unity, harmony and concord. Joy unto those who act in accordance
therewith!"1
In this fourth instalment, the conversation of Shoghi Effendi to the pilgrims is on the subjects
of international government and education, especially with reference to an important letter
written by Shoghi Effendi to the American Bahá'ís, later published under the title The Goal of a
New World Order. The first and second instalments of these "Notes" were published respectively
in the March and April numbers, and told of their arrival in Haifa and the meeting with Shoghi
Effendi and the members of 'Abdu'l-Bahá's family; also of their visit to 'Akká and the old prison
quarters where Bahá'u'lláh and 'Abdu'l-Bahá and Their followers were incarcerated so many
years with unspeakable hardships and sufferings. The third instalment which appeared in the
June number gave a further description of the barracks at 'Akká and a brief description of Bahjí.
__________
Tuesday, BZ November. Shoghi Effendi told us a little of the last and happiest part of
Bahá 'u'llá h's life spent at Bahjı́, visited by us the previous day. It was there that He wrote the
Epistle to the Son of the Wolf in which He summarized His former Writings. He died in that
same room in which He met Prof. Browne. His death was the peaceful ending of a life Whose
constantly extending influence our generation but faintly comprehends when it comprehends
at all.
The conversation dwelt a little on prayer and Shoghi Effendi emphasized the importance of
an unconstrained approach to God. Pour out your heart freely and fully. Then do something.
God cannot work through you unless you act. Of prayer for health he said that prayer helps,
but we must not lose sight of the fact that ill health may be good. Suffering, he thought very
helpful both to individuals and nations. What is important is to pray always with a
willingness for God's will to be done.
Apropos of the recent death of Dr Forel, the distinguished Swiss scientist, and the
publication of his will, in which he declared himself a Bahá 'ı́, we discussed Dr Forel's idea of
God and the Bahá 'ı́ idea of God. Bahá 'ı́s believe in a personal God. This of course does not
imply an anthropomorphic God, but a conscientiousness God.
__________
Wednesday, Bm November. At tea with the ladies the talk was about our plans to go to
Bahá 'u'llá h in Bahá'í World Faith, p. :Vj.

!'&&
Nazareth, Jerusalem, and other places of interest in Palestine. The ladies told how 'Abdu'l-
Bahá always longed to go to Jerusalem but never was able. One time He asked someone who
was going to Jerusalem to touch its walls for Him, to touch the walls of that city made sacred
by Christ's sufferings. I have heard a Bahá 'ı́ returned from a visit to Haifa in 'Abdu'l-Bahá 's life
time tell how 'Abdu'l-Bahá told him when he was in Jerusalem to walk the Via Dolorosa. This
Bahá 'ı́ said he never could describe to any one the depth and the poignancy of the experience
as he trod that way. [XXIV:o:BRZ]
But today all who had been to Jerusalem agreed there was another side to it. One said she
always felt oppressed with another sorrow when she came near Jerusalem, a sorrow caused
by the strife of the sects. Not so different a sorrow after all from what pierced the heart of
Christ as He walked His Via Dolorosa, for did He not pray that same night before He parted
from His followers, "Not for these alone, but for them also which shall believe on me through
their word; that they all may be one?" The strife of the sects, not the oneness for which the
world is sick unto death, we found in Jerusalem.
But the open country with its simple villages, its vineyards, the survival of ancient modes of
travel and labour, its rugged hills, still are the ideal setting for Hebrew and Christian story[s]
and many a cherished phrase from the Psalms and many an incident from the life of Christ
came vividly to mind as we drove from Nazareth to Jerusalem, Bethlehem, the Jordan River,
and the Sea of Galilee.
__________
Monday, Rp November. Shoghi Effendi is writing a general letter1 to the Bahá 'ı́ friends of
the Occident. We have the privilege of getting glimpses of its growth. Evidently it will
emphasize political conditions of the world at large, show their inevitable progress toward
another world war, after which will emerge the new world state. He spoke of Bahá 'u'llá h's
prophecy revealed in BmZm, in which He refers to the turmoil and agitation of the world, its
waywardness and irreligion, as it hastens to a plight too grievous to be disclosed. The
prophecy ends with a beautiful promise of the unfurling of the Divine Standard.
At last appears on the horizon the "parliament of nations" the "federation of the world".
Americans particularly should be much interested in two passages in this great document
which has just come from the pen of Shoghi Effendi: one giving the interview between
'Abdu'l-Bahá and an American congressman, in which answers the congressman's question,
"How can I best serve my country?" with the reply, "if you strive, in your capacity as a citizen
of the world, to assist in the eventual application of the principle of federalism underlying the
government of your own country to the relationships now existing between the peoples and
nations of the world,"2 and the passage in which Shoghi Effendi compares the formation of the
future world state to the unification of the states of the North American continent. "It would
indeed be no exaggeration," he writes, "to say that the absence of those facilities which
modern scientific progress has placed at the service of humanity in our time made of the
problem of welding the American states into a single federation, similar though they were in
certain traditions, a task infinitely more complex than that which confronts a divided
humanity in its efforts to achieve the unification of all mankind."3
In this latter passage one sees the [XXIV:o:BRm] dominant spirit of faith which animates the
Guardian of the Bahá 'ı́ Cause as it did 'Abdu'l-Bahá , Who replied to those "few, unaware of the
power latent in human endeavour, consider this matter [true civilization, universal peace
through a federation of the governments of the world] as highly impracticable, nay even
beyond the scope of man's utmost efforts. Such is not the case, however. On the contrary, thanks
Later published under the title "The Goal of a New World Order".
Shoghi Effendi in The Compilation of Compilations, Vol. II (Peace), p. :VV.
Shoghi Effendi in The Compilation of Compilations, Vol. II (Peace), p. :Vj.

!'&'
to the unfailing grace of God, the loving-kindness of His favoured ones, the unrivalled endeavours
of wise and capable souls, and the thoughts and ideas of the peerless leaders of this age, nothing
whatsoever can be regarded as unattainable. Endeavour, ceaseless endeavour, is required.
Nothing short of an indomitable determination can possibly achieve it. Many a cause which past
ages have regarded as purely visionary, yet in this day has become most easy and practicable.
Why should this most great and lofty Cause—the daystar of the firmament of true civilization
and the cause of the glory, the advancement, the well-being and the success of all humanity—be
regarded as impossible of achievement? Surely the day will come when its beauteous light shall
shed illumination upon the assemblage of man."1
__________
Monday, Rp November. The conversation at tea this afternoon was about schools. The
Bahá 'ı́ teachings emphasize universal education and the equality of men and women. As these
principles are new to Oriental Bahá 'ı́s and difficult for them to apply, the women of 'Abdu'l-
Bahá 's family feel an especial obligation to observe them conscientiously by giving their
children a very complete education. This often means sending them to Europe, as educational
opportunities there are greater than in the Near East. Often these young people have to
transfer from one school to another. These transfers are difficult, as there is not even so
uniform a curriculum as in Europe and America. One of the interesting points in the Bahá 'ı́
educational program is that it calls for "a standard, universal system of instruction." This will
certainly make for greater convenience as well as furthering the attainment of the more
important ideals of mutual understanding, sympathy and unity among different nations, races
and between the sexes.
(To be continued)
XXIV:=, August '.00 [XXIV:g:Boo]
Glimpses of the New World Order
Part V
Notes on a visit to Haifa and 'Akká
Mabel and Sylvia Paine
This instalment will conclude these "Diary Notes" which have appeared from month to month
consecutively beginning in the March number. We regret that we were not able, for lack of
space, to publish these informing "Notes" in full.
__________
Tuesday, Ro November. A young pilgrim asked advice about studying the Bahá 'ı́ literature.
Shoghi Effendi recommended an intensive study of The Kitáb-i-Íqán by Bahá 'u'llá h and Some
Answered Questions by 'Abdu'l-Bahá . These books will repay thorough study, mastery, even to
the point of memorizing certain passages. It is well, too, to read contemporary books,
selecting the best, dealing with the same subjects, in order to become thoroughly acquainted
with the subject and be able to clarify the Bahá 'ı́ teachings. The Dawn-Breakers, a narrative of
early events in the Bahá 'ı́ movement recently translated by Shoghi Effendi will also repay
careful study. This book was written between BmXC and BmXR with the encouragement of
Bahá 'u'llá h, Who made some suggestions to the author, Nabı́l. [XXIV:g:Bog] 'Abdu'l-Bahá
revised certain passages in the book. It shows that the Bahá 'ı́ Faith has already its noble army
of martyrs and the parts which introduce Bahá 'u'llá h and the Bá b are priceless material
translated with extreme beauty and power.
Someone asked whether Bahá 'ı́s should support the League of Nations and Shoghi Effendi
replied that the League is not on the foundation that it should be to be the ultimate league, but
that it will develop into that. As far as possible, without becoming involved in politics Bahá 'ı́s

'Abdu'l-Bahá , The Secret of Divine Civilization, pp. ee–V.

!'&(
should support it.
__________
Wednesday. Rg November. Today we talked a little about food and health. In Some
Answered Questions 'Abdu'l-Bahá shows that health is a matter of proper balance of the
numerous elements in the human body. When this balance is disturbed disease enters. The
readjustment can be effected by foods or by medicines. When the science of medicine
becomes perfected, doctors can supply the missing element through foods. But in the
meantime, Shoghi Effendi pointed out, we are in a confused and transitional state.
Consequently it is better not to be dogmatic on the subject. The Bahá 'ı́ teachings, in this as in
other matters, stress loyalty to science. Thus 'Abdu'l-Bahá always advised people in ill health
to consult an expert doctor.
__________
Friday, RZ November. This is the tenth anniversary of the passing of 'Abdu'l-Bahá . About
six pm we went across the street to 'Abdu'l-Bahá 's house. We were to enter His room, the
room whence His spirit passed to the heavenly realm. A group of women were gathered
outside the door, waiting to go in. They went in one by one and knelt with beautiful reverence
at the bedside where the tired body of the great Servant of God and of mankind last lay. Little
incidents of His last days came to my mind. How full of generous kindness and servitude,
though the body was well-nigh exhausted! His insisting on gathering the garden fruit with His
own hand, though He ate it, seemingly, largely to please the gardener. How having eaten of
the fruit He turned to the gardener and asked, "'Do you desire anything more?' Then with a
pathetic gesture of His hands touchingly, emphatically and deliberately said: 'Now, it is
finished, it is finished!'"1 His receiving visitors and showing them extraordinary courtesy on
the last evening of His life, giving them presents, going with them to the door.
As 'Abdu'l-Bahá passed away at one–fifteen in the morning, the memorial service held each
year occupies the evening and night up to about two. About eight–thirty we walked up the
side of Mt. Carmel to the shrine. It was a night of full moonlight with many soft white clouds.
Across the bay 'Akká looked like a diadem in the heavens. We found gathered around the
shrine and on the broad south terrace a considerable group of Bahá 'ı́s. This terrace, we were
told, was a favourite walk of the Master's. Soon all went within the shrine and listened while
different Bahá 'ı́s, one at a time chanted prayers. One of the most beautiful prayers chanted
was the one re- [XXIV:g:Bol] vealed by 'Abdu'l-Bahá to be chanted at His shrine beginning:
"He is the All-Glorious!
"O God, my God! Lowly and tearful, I raise my suppliant hands to Thee and cover my face in
the dust of that Threshold of Thine, exalted above the knowledge of the learned, and the
praise of all that glorify Thee."2
After coming out from the shrine all sat on benches and chairs on the terrace and listened
to the chanted recital of 'Abdu'l-Bahá 's last days and His funeral, as related in the touching
account written by Shoghi Effendi and Lady Blomfield. The funeral, we recalled, had drawn
together an immense concourse of mourners from all over Palestine from the High
Commissioner and other officials and heads of various religious communities to the vast
multitude of all sorts and conditions who reverenced and loved Him. For 'Abdu'l-Bahá had
been a kind father to all in that region.
After this long and beautiful chant on the terrace, beautifully lighted both with electric
lights and with the soft moonlight, all went again into the shrines and, during exquisite
chanting of prayers, felt again the mighty power of the Servant of God, Who through His
'Abdu'l-Bahá in H. M. Balyuzi, 'Abdu'l-Bahá—The Centre of the Covenant, pp.bcj–e;.
'Abdu'l-Bahá , Selections from the Writings of 'Abdu'l-Bahá, p. I:j.

!'&)
supreme and lifelong exemplification of the spirit of servitude made plain to the world the
very heart of the Bahá 'ı́ teachings.
__________
Tuesday, B December. At luncheon today Shoghi Effendi spoke of the great future which
lies ahead of Germany and Russia. A reaction will come eventually in favour of religion and
against democracy.
Touching upon the main idea of his letter to the Bahá 'ı́s of the West, called the "Goal of the
New World Order" that "the principle of the Oneness of Mankind—the pivot round which all
the teachings of Bahá 'u'llá h revolve" is more than "the enunciation of an ideal" and "stands
inseparably associated with an institution adequate to embody its truth, demonstrate its
validity, and perpetuate its influence",1 he spoke of the necessity for a new world order. This
new world order cannot rise while national sovereignty is still so strong.
The immediate future for humanity, he said, is indeed dark, but in the not very distant
future shines an infinitely better social and political order. Thus our last days at Haifa gave us
bright glimpses of "the New World Order visualized by Bahá 'u'llá h—a World Order that shall
reflect, however dimly, upon this earthly plane, the ineffable splendours of the Abhá
Kingdom."2
XXIV:. December '.00 [XXIV:X:RlB]
'Abdu'l-Bahá
"The advent of Christ on this earth was a blessed day for it was the clay on which the Sun of
Reality dawned; the day on which all beings were revivified. In the world's calendar, it was
the beginning of a Heavenly Spring.''
XXIV:'/ January '.06 [XXIV:BC:pCp]
Haifa calling
Florence E. Pinchon
'Abdu'l-Bahá, as early as UVUe when Syria was still in the possession of the Turks, made
remarkable prophecies about the commercial development of the harbour of Haifa. As so
significant a part of the prophecy has now come to pass, it is easy to conceive as its complete
fulfilment the vision of the magnificent metropolis which will one day arise from the slopes and
approaches of Mt. Carmel. Haifa, because of its geographic situation, possesses such immense
advantages for commerce with the Hinterland of the Near East that in the future it may well
become the chief emporium of Western Asia.
"Some day 'Akká and Haifa will be connected as one large city, with a long breakwater
sheltering harbour and docks, and a driveway, through orange groves, skirting the sea. The
ships of all nations will be seen here, commerce will thrive, and the Bay of 'Akká will be the
centre of the pilgrimage of the world the sovereignty of world reverence." 'Abdu'l-Bahá
It was a thrilling moment when, on the morning of the pB October BXpp, we paused in the
business of the day, to listen to the voice of Haifa, Palestine, calling the British Isles.
The broadcast was taking place on the occasion of the opening, by the High Commissioner
of Palestine, of the new harbour, whose construction now makes the port of Haifa one of the
finest and most sheltered havens in the Mediterranean.
However, to Bahá 'ı́s generally, the ceremony meant something far more than the mere
inauguration of a harbour. For not only does it mark the opening of a new door between the

Shoghi Effendi, The World Order of Bahá'u'lláh, pp. bF–I.
Shoghi Effendi, The World Order of Bahá'u'lláh, pp. be–V.

!'&*
Eastern and Western worlds—in itself an event of outstanding consequence both to world
communications and world relations—but to those who could trace, however dimly, the
working out of a divine plan and purpose, the happening seemed fraught with a profound
spiritual significance.
The masterly description given in the broadcast of the beautiful and historic scene in which
the ceremony took place, with all its ancient and sacred associations, and now its new world
importance, filled one with a deep content. For were we not actual witnesses of the beginning
of the fulfilment of those glowing predictions, uttered long ago by 'Abdu'l-Bahá , concerning
the brilliant destiny that awaited this, the home of His lifelong exile and labours?
Authoritative writers suggest that the immediate future is likely to witness a re-awakening
of the whole of the region formerly known to us as Asia Minor. In Palestine this renaissance is
already well begun, with its radiating point at the port of Haifa. Symbolic of this progressive
spirit, the new harbour here will constitute a landmark in the annals of world intercourse, and
play a leading part in the developments that are taking place in the Near and Middle East.
The ancient town of Haifa lies on the southern horn of a magnificent bay, three miles deep
and nine miles wide, just where the green promontory of Mt. Carmel breaks the two hundred
miles of inhospit- [XXIV:BC:pCo] able coast line and yellow sand dunes stretching northwards
from Port Said.
At the other extremity of the bay, the grey fortress of 'Akká —the Acre of the Crusades, and
Christianity's last stronghold in Palestine—stands out into the blue Syrian Sea. The great
semi-circular harbour so formed is now spanned by a breakwater about one and a half miles
long, which runs out from Rasel Kerim1 at the northern extremity of the base of Mt. Carmel,
eastwards, in a line parallel to the town front. The leeside of the harbour is formed by another
breakwater, about half a mile long, running out at right angles to the main one. The sheltered
haven so constituted encloses an area about the size of Genoa harbour, and can afford
accommodation to every class of vessel navigating the Levant.
Yet contrary to what has happened in the case of most other seaports, the harbour does not
overshadow the town, but has been designed to suit the landscape and fit with due proportion
into the whole noble picture.
All who have visited this spot seem to agree that, as Sir Cunliffe Lister observed in his reply
from London to the High Commissioner, it is a monument to British engineering genius, and
an achievement of which they may be justly proud. And, in this connection, it may not be
without interest to note, that if two imaginary lines were drawn across the globe, passing
through the widespread British dominions and colonies, they would quite naturally meet and
intersect at this point of the Holy Land. While Haifa, in the near future, is likely to become an
important naval, land and air base of the Empire.
__________
Yet in spite of its unique position and rich associations, until [XXIV:BC:pCg] within quite
recent years this particular part of the Near East has lain all neglected and forgotten by men.
In the days of the Canaanites, Haifa was known as Shikmona,2 and later, to the Jews, as
Hepha or haven. Among the Medes and Phoenicians it was famed as an important station on
the highroads of the nations. For Nature appears to have endowed it with advantages granted
to no other seaport on the Eastern Mediterranean.
About half a century ago, a group of prominent Englishmen, recognizing the immense
possibilities of this locality, agitated for the cession of Haifa to Great Britain. And later, the

Rá s al-Krú m is marked on some old maps.
Shı́kmú ná (Tel Shikmona) is on the Haifa coast just south of Rá s al-Krú m.

!''+
author of "New Old Land" and founder of the modern Zionist Movement, sailed along its
shores and envisioned for it a brilliant future.
But it was in Bmlm, at the time when the whole country lay under the indolent Turkish rule,
that the first flush of another dawn broke above these ancient hills of God, and a breeze of a
new morning ruffled its sleeping waves. For when 'Akká was but a grim penal settlement—a
home of the owl and the bat—and Haifa, a small obscure town, a Messenger of God was sent
here by the Persian and Turkish governments, as a life long prisoner and exile. And so, here,
beneath the shadow of Mt. Carmel, in the land of Jesus Christ and of the Prophets, Bahá 'u'llá h
lived and suffered, and finally triumphed, delivering to men His message of world unity and
peace, and pointing out the spiritual and practical means by which such a consummation
might be achieved.
Visiting pilgrims tell us that, from this time onward the whole district began to change; that
even the atmosphere seemed charged with a purer and more vibrant quality. So intimately
related are the things of earth and heaven, things temporal and things eternal.
Amid these fateful days of darkness and chaos, we find ourselves turning, with ever
increasing longing, towards the heavenly Light that once shone from that lonely fortress,
hearing again across the world's troubled waters the reassuring voice of the Counsellor of
Nations: "Be not afraid."—"These fruitless strifes, these ruinous wars shall pass away and 'the
Most Great Peace' shall come!"
Today we are witnessing in the steadily growing importance of Haifa and its magnificent
harbour, the materialisation of 'Abdu'l-Bahá 's predictions, and the justification of all those
who have dared to dream greatly concerning her. Planted at the feet of green and majestic
Carmel she is beginning to blossom like the proverbial rose.
One of the principal causes contributing to this prosperity is, of course, the fact that at Haifa
the gigantic pipe-line of some lCC miles, through which will pour the petroleum from the oil
fields of Mosul, will find its outlet to the refineries and to the sea. This vast enterprise and the
implications that oil—the igniter of the nations—brings in its wake would alone entitle Haifa
to be called the "City of Light and of the Future".
It is also anticipated that for economic, political and strategic reasons, ere long a railway
will follow the route of the oil pipes, crossing the wide stretches of desert that lie between
Haifa and Baghdá d, and tapping the trade of Upper Meso- [XXIV:BC:pCl] potamia, the
Euphrates valley and Eastern Turkey, and so forming a truly golden link between the Eastern
and Western Worlds.
A link that, as some of us realize was forged spiritually long ago, when Bahá 'u'llá h
journeyed across these same deserts in hardship and suffering in order that a path might be
blazoned for the kinship of East and West, and differences of race be annulled.
__________
So comes today the wheel of destiny full circle, and Haifa is again about to fulfil her ancient
purpose as a highway for the nations, as well as a great distributing centre for the world's
merchandise. Soon, as a certain writer has predicted, "We shall hear of wool from Mosul,
barley and grains from 'Irá q and Palestine, dates from Amara, potash and phosphates from the
Dead Sea, rice, skins and hides from Persia, oranges from Jaffa … precious articles from
Central Asia and India, all passing through Haifa to the markets of the West." In short, as
'Abdu'l-Bahá foretold, it will become one of the first emporiums of the world.
And the story does not end here. It is, indeed, only the beginning. Few of us can imagine
the high destiny that awaits this "radiant white spot" from which has flashed forth, in this new
cycle of human power, the guiding Light of the Spirit.

!''!
"The flowers of civilization and culture from all nations will be brought here to blend their
fragrances together and blaze the way for the brotherhood of man."1 'Abdu'l-Bahá prophesied
in BXBo: "The entire harbour from 'Akká to Haifa will be one path of illumination. Powerful
searchlights will be placed on both sides of Mount Carmel to guide the steamers. Mount Carmel
itself, from top to bottom, will be submerged in a sea of lights. A person standing on the summit
of Mount Carmel, and the passengers of the steamers coming to it, will look upon the most
sublime and majestic spectacle of the whole world."2
The searchlight, that shines across the harbour from 'Abdu'l-Bahá 's shrine on the mountain
side, is itself a witness that the word of God is being accomplished. As the Psalmist sang:
"Beautiful for situation, the joy of the whole earth is Mt. Zion"—because it has been and is
destined increasingly to become—"the City of the great King".
XXIV:'/ January '.06 [XXIV:BC:pCZ]
The Mount Carmel of the future
Various prophecies of 'Abdu'l-Bahá concerning the development of Haifa, Palestine.
"In the future the distance between 'Akká and Haifa will be built up, and the two cities will
join and clasp hands, becoming the two terminal section of one mighty metropolis. As I look
now over this scene, I see so clearly that it will become one of the first emporiums of the
world. This great semi-circular bay will be transformed into the finest harbour, wherein the
ships of all nations will seek shelter and refuge. The great vessels of all peoples will come to
this port, bringing on their decks thousands and thousands of men and women from every
part of the globe. The mountain and the plain will be dotted with the most modern buildings
and palaces. Industries will be established and various institutions of philanthropic nature
will be founded. The flowers of civilization and culture from all nations will be brought here
to blend their fragrances together and blaze the way for the brotherhood of man. Wonderful
gardens, orchards, groves and parks will be laid out on all sides. At night the great city will be
lighted by electricity. The entire harbour from 'Akká to Haifa will be one path of illumination.
Powerful searchlights will be placed on both sides of Mount Carmel to guide the steamers.
Mount Carmel itself, from top to bottom, will be submerged in a sea of lights. A person
standing on the summit of Mount Carmel, and the passengers of the steamers coming to it, will
look upon the most sublime and majestic spectacle of the whole world."3

[Refer to Star of the West, XII:m, page RRC, November BXRR, for an additional prophecy.]
XXIV:'' February '.06 [XXIV:BB:ppo]
'Abdu'l-Bahá visited by great Catholic scholar
Martha L. Root
"Through each and every one of the verses which the Pen of the Most High hath revealed,
the doors of love and unity have been unlocked and flung open to the face of men. We have
erewhile declared—and Our Word is the truth—'Consort with the followers of all religions
in a spirit of friendliness and fellowship.' Whatsoever hath led the children of men to shun
one another, and hath caused dissensions and divisions amongst them, hath, through the
revelation of these words, been nullified and abolished."4
When this generation is gone, none will be left who can tell the world about meeting
'Abdu'l-Bahá , [the] Centre of the Covenant of the Bahá 'ı́ Movement, and what He said to them
'Abdu'l-Bahá in J. E. Esslemont, Bahá'u'lláh and the New Era, pp. Fc;–:.
'Abdu'l-Bahá in J. E. Esslemont, Bahá'u'lláh and the New Era, p. Fc:.
'Abdu'l-Bahá in J. E. Esslemont, Bahá'u'lláh and the New Era, pp. Fc;–:. Haifa, :b February :j:b.
Bahá 'u'llá h, Tablets of Bahá'u'lláh, p. iV.

!''#
and how His great and gracious presence impressed them. It was on pB May BXpR, in Lublin,
Poland, that I met a distinguished Roman Catholic, Dr Joseph Kruszynski, President of the
celebrated Roman Catholic Theological University, Lublin University. What he told me of his
visit to 'Abdu'l-Bahá in BXBo, what the latter prophesied for Poland, and the conversation of
these two men about the relation of the Bahá 'ı́ Movement to Roman Catholicism is thrilling
and I relate to you very simply.
I found President Kruszynski a tall, handsome, scholarly, kindly interesting man with eyes
full of light. Any one just to look at him would say: "He lives the life!" His whole expression
beamed a welcome and hospitality to the writer because he knew that she too, had known
'Abdu'l-Bahá .
__________
"Please tell me all about your meeting [with] 'Abdu'l-Bahá ," I said, "and may I ask too, if you
are the Roman Catholic priest who visited Him in Palestine in BXBo and was the first, so far as
is known, who ever knew and wrote about the Bahá 'ı́ Movement in Poland?" He replied that
he was that priest. This University President said that on his second visit to Haifa, Palestine,
in BXBo, a Russian Doctor one day mentioned to him about 'Abdu'l-Bahá , such a world
renowned spiritual teacher living there. The Roman Catholic Priest said: "I shall go to call
upon Him;" and the Russian Doctor pleaded: "O father, if you go, I wish to accompany you!"
Together they went to 'Abdu'l-Bahá 's home in Haifa.
"How well I remember that day," said President Kruszynski, "it was Bo July BXBo, the fete day
of the French Revolution; I went at eleven o'clock in the morning, to visit Him. My card, I
recall, read "Joseph Kruszynski, Roman Catholic priest, Doctor and Professor of Old Testament
in Włocławek Roman Catholic Seminary, Włocławek, Poland." He received me so courteously
and with such friendliness. He led me to his drawing room and had me sit at His right, beside
Him on the divan. He expressed how glad He was that I was in His home and we spoke of
many matters; our discourse was very interesting!" [XXIV:BB:ppg]
The President explained to me that with them, that morning, was a secretary who was also
an interpreter, but they did not have him interpret as both the Catholic and 'Abdu'l-Bahá knew
Arabic. "And 'Abdu'l-Bahá knew Persian and Arabic extremely well; I was impressed by His
command of these languages," said the President, "and He always used the intimate word
'thou' in addressing me, it was very pleasant."
First they spoke of Poland and Polish writers, and the Catholic said He was astonished that
this Persian scholar knew so much about the history and sufferings of the Poles and that He
had read their literature. He said that 'Abdu'l-Bahá told Him that Sienkiewicz's works had
been translated into Arabic, he had read them and considered Sienkiewicz a great man, but
added: "Tolstoy was a great man too; there was no greater writer in Europe than Tolstoy."
Dr Kruszynski asked 'Abdu'l-Bahá what He thought of conditions in Europe and the latter
replied: "There will be a great war in all Europe and after the war, Poland, thy fatherland shall
be free. I will pray to God that thy fatherland shall be free!" The President said that this
touched him profoundly and he always remembered it. He related to me how, on the voyage
when the Russian ship on which he travelled had left Constantinople, some Russian
passengers had loudly proclaimed that there must be war and that Constantinople must
belong to Russia; it was necessary for the greatness of the Russian Empire.
__________
These remarks about political, national affairs and about writers only were the
introduction to the real topic of the visit which was religion. "I asked 'Abdu'l-Bahá ," said Dr
Kruszynski, "what is Bahai-ism?" And He told me that it is a religion of brotherhood. He
explained to me about a Mashriqu'l-Adhká r, a great Bahá 'ı́ Temple which is being built near

!''$
Chicago, and He gave me a picture of it; I have it here. 'Abdu'l-Bahá said that after many years
the Bahá 'ı́ Faith will be very great, that there will be many believers in this religion; He said it
was His hope that all people can be united in these Teachings. He foretold that many in
America, later, will believe. [XXIV:BB:ppl]
The President told me how 'Abdu'l-Bahá served them Persian tea and then after many
farewell greetings, they left. They visited His beautiful garden, and later they went to 'Akká to
see the Prison where Bahá 'u'llá h, His Father, had been incarcerated, and they went last to
Bahjı́, just out from 'Akká to visit the Tomb of Bahá 'u'llá h. Dr Kruszynski said that the custom
in the Orient is that the first born son bears the name of his father, but 'Abdu'l-Bahá 'Abbá s
had taken the name of the Servant of His Father. "You see," he said, "Bahá was His Father's
name and 'Abdu'l means servant; so He was 'Abdu'l-Bahá —the 'Servant of Bahá '. 'Abbá s His
last name means Master. He was evanescent, selfless, humble; He always spoke of His Father,
'not My Teachings, but those of My Father Bahá 'u'llá h'."
__________
Dr Kruszynski said that as soon as he returned to Poland he wrote an article describing his
visit to 'Abdu'l-Bahá in Haifa, Palestine; he stated in this article that there would be a great
world war in all Europe and at its close, Poland would be free, because 'Abdu'l-Bahá had said
so. He took this article to the editor of a Warsaw paper, but the editor did not wish to print it,
he refused it. "Just one week later the war exploded," said President Kruszynski, "and I kept
the article in my library till the end of the war and when Poland attained her independence, I
took this same article to a Polish editor and it was published in full in Słowo Kujawskie, in
Włocławek. I have seven volumes of this newspaper, I shall try to find the article and send it
to you."
Certainly it was illumining to hear from one of the great Catholic University Presidents of
Central Europe that 'Abdu'l-Bahá had made this prophecy about the independence of Poland
and that this Rector of the university had seen it fulfilled before his very eyes. This New
Poland, this nation of pR,CCC,CCC people, statesmen think, is becoming a bulwark of Western
civilization and a powerful factor making for the equilibrium of Europe and the peace of the
world.
__________
This gracious President showed me his university, introduced me to some of his students
and then I dined with him before taking the train back to Warsaw. He was so hospitable, so
thoughtful, it gave me a picture of Polish courtesy at its highest. During the dinner we spoke
of religion, of Roman Catholicism and the Bahá 'ı́ Movement. "What do you, a Roman Catholic
scholar, think of the Teachings of Bahá 'u'llá h?" I asked, and he replied: "Bahá 'u'llá h as a
reformer of religion and as a philosopher is very great. From my viewpoint as a Catholic, I can
say that I like this Bahá 'ı́ concept of religion because it is a religion of brotherhood, and
'Abdu'l-Bahá wished all men to be united as brothers."
"I asked 'Abdu'l-Bahá , 'who is Christ?' and He answered that Christ was only one of the
great Prophets, World Teachers, that Moses was a great Prophet but that Jesus Christ was
greater than Moses and came to make the world better than it was in the time of the Jews. He
said that Muḥ ammad came to make the people better and now in our time all these religions
are not sufficient, and Bahá 'u'llá h [XXIV:BB:ppZ] came ('not I, but My Father Bahá 'u'llá h came',
He said to me) to make better the Muslim religion, the Christian religion, the Jewish religion,
all the religions. 'Abdu'l-Bahá also said that Bahá 'u'llá h's religion was better for this epoch
than Christianity and Islá m."
"I told Him," continued Dr Kruszynski, "that the correction of His Father is very great, but
only for the Islamic religion, because the Islamic religion is an exclusive one, but His Father
has made religion less exclusive and more a religion of brotherhood. However, in the

!''%
Christian religion, we believe in a revealed religion; we believe the Bible is a Revelation direct
from God and that Jesus Christ is God and man in one, and this cannot be changed. I know that
among the Christian believers are abuses, faults, but the idea of our religion is correct. And
'Abdu'l-Bahá considered that the religion of His Father, Bahá 'u'llá h, is the last and best
religion."
"So between our viewpoints," the President concluded, "there was just this difference, that I
cannot think that Bahai-ism is the last and best religion. I honour the religion of Bahá 'u'llá h
but I cannot believe it is the best and the last. I believe the Bahá 'ı́ religion has many principles
for the social life. I believe the foundation of Bahai-ism is suited to our times; questions of the
social life in our age are very great. The relation of Bahá 'u'llá h to Moses and Muḥ ammad I
think is correct, but the relation to Christ is not correct. 'Abdu'l-Bahá knew very well about
Christianity, I was convinced of this, but the Teachings of Christ are inspired, the Books of the
New Testament are inspired and I believe in these Revelations."
Again Dr Kruszynski said: "I believe the Teachings of Bahá 'u'llá h are the Teachings of a
very great philosopher. I consider that Bahá 'u'llá h has been the greatest philosopher in our
times. He has given the world a system uniting religious beliefs with social foundations. I
remember one sentence I said to 'Abdu'l-Bahá , I believe your reformation is very great, very
good for Muslims because they are intolerant, very exclusive, they will not participate in or
associate with other religionists; Christians are more tolerant. For example, I believe in my
religion, but I myself honour your religion. A Muslim would be intolerant to all other
religions. You have reformed religion so that your believers will be more friendly, more
cordial to the Catholics. I thank you very much, 'Abdu'l-Bahá , because you are bringing people
nearer to the Catholic religion than Muḥ ammad brought them." And 'Abdu'l-Bahá responded,
"Yes, yes, you are right! Our believers are more cordial to the Catholic faith than Muslims
are!''
My conversation with this kind, great Catholic President was so interesting that the hour
came all too quickly to leave Lublin, but it was train time. He had served me so generously
with delicious Polish foods, though he himself had eaten only yogurt. He blessed me, wished
me success and put me into his own carriage and his own coachman drove me to the station.
Sitting in the railway carriage returning to Warsaw from this ancient city of Lublin, I pondered
in my heart all that he had told me.
XXIV:'' February '.06 [XXIV:BB:ppo]
'Abdu'l-Bahá
"A man begins with a little selfish view of Good limited to himself; after a time he learns
more wisdom and his view of Good enlarges to his own household. Then with more wisdom
comes the realization that Good must include his family, no matter how large. Again more
wisdom, and his family becomes his village, his village his city, and in turn, his city his country.
But this is not enough; as his wisdom grows, his country becomes his continent, and his
continent the world his family has become mankind. It is the duty of the Press to teach this
wisdom to mankind for it is the wisdom of God. It is the work of a true Press to teach this
wisdom of God.''
XXV:' April '.06 [XXV:B:m]
'Abdu'l-Bahá—the Servant of God
Part I
Z. N. Zayn1

Mı́rzá Nú ri'd-Dı́n-i-Zayn?

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The author, a teacher in the American University at Beirut and a graduate of said institution,
presents herewith a brief, but intensely interesting picture of the life of 'Abdu'l-Bahá. What Mr
Zayn states about his article gives it great historical value. "I have made an attempt in this
article, very imperfectly perhaps, to record some of the impressions of my childhood days when I
had the privilege of meeting almost daily in Haifa. When once one had met 'Abdu'l-Bahá,
whether old or young, one could not forget Him.
"The personality of 'Abdu'l-Bahá, the magnetism that permeated Him and radiated from Him,
will always remain a mystery. Even those around Him did not and could not understand Him.
Indeed it will be long before mortal and limited minds can grasp the real entity of 'Abdu'l-Bahá's
divine nature."
The second and concluding part of this article will follow in the May number.
Ever since the dawn of history, I whenever there have been famines, plagues, earthquakes
and eclipses, whenever a barbarian invasion or a terrible war has devastated a country,
whenever terror and distress and misery and corruption have increased in the world, people
have believed that "the world was dying, passing away, falling to pieces" and that the
millennium, the dawn of a new age was at hand. Here are a few instances.
In the sixth century CE it is said that Pope Gregory the Great, urged the building of the
Church of Apostles at Rome, "although the world was ending". During the tenth century, the
phrase "the end of the world drawing near" was frequently used at the beginning of donations
and charters to monasteries. The opinion of the thirteenth century is voiced by Dante: "We
are already in the final age of the world." In the latter half of the seventeenth century, Abbot
Joachim of Fiore a mystic visionary, believed in religious progress and dreamt of a new age
when "the knowledge of God would be universal, because revealed directly in men's heart by
the Spirit, without the need of teachers."
Two hundred years later, in the nineteenth century, the age of scientific achievements and
mechanization of life, the belief in the millennium becomes even more intense. William Miller
interpreting the "two thousand three hundred days" mentioned in Daniel m:Bo, as R,pCC years,
calculated that this period would come to a close about Bmoo, "at which time the world would
fold up, the righteous be transported directly into Heaven and the rest of the race destroyed."
By a most remarkable coincidence 'Abdu'l-Bahá Who was destined to become the recipient
and the promulgator of a new Spiritual Light, was born on the twenty–third of May Bmoo.
__________
This article is not intended to be biographical in nature. But it is almost impossible to write
about 'Abdu'l-Bahá without at least referring to the sufferings and privations which He
endured for sixty years, from the time He was a child of eight. If Christ on Calvary once said:
"Father, forgive them; for they know not what they do", 'Abdu'l-Bahá could have said it almost
every day of His life, so great and numerous were the oppressions showered on Him. At eight
years of age, is brought before the dusty [XXV:B:X] and rusty iron bars of an underground cell
to see His Father, Bahá 'u'llá h, then a prisoner of Ná ṣ iri'd Dı́n Shá h in Ṭ ihrá n, and persecuted
for teaching such "seditious" messages as, the following:
"O ye beloved of the Lord! Commit not that which defileth the limpid stream of love or
destroyeth the sweet fragrance of friendship. By the righteousness of the Lord! Ye were
created to show love one to another and not perversity and rancour. Take pride not in love
for yourselves but in love for your fellow-creatures. Glory not in love for your country, but
in love for all mankind."1
__________

Bahá 'u'llá h, Tablets of Bahá'u'lláh, p. :Ii.

!'''
A year later, we find in a caravan accompanying His Father on His journey of exile to
Baghdá d. At that tender age, He is already entertaining the princes and the 'Ulamá s of Islá m
who could not resist the temptation of calling on Bahá 'u'llá h to listen to His teachings. When
He was nineteen, He is banished again, this time to Constantinople. Shortly after He is in
Adrianople. At twenty–four He is sent with a guard of soldiers to the fortressed city of 'Akká
with Bahá 'u'llá h and a small band of followers, children, men and women. For a time they
seemed to be buried alive, for they had no communication whatsoever with the outside world.
"During the intense heat, malaria, typhoid and dysentery attacked the prisoners, so that all, men,
women and children, were sick at one time. There were no doctors, no medicines, no proper food,
and no treatment of any kind."1 Only one man remained in good health and that was 'Abdu'l-
Bahá . Speaking of those days, 'Abdu'l-Bahá once said laughingly: "I used to make broth for the
people, and as I had much practice, I made good broth."2
For a brief account such as this, we cannot go into details. 'Abdu'l-Bahá spent the flower of
His youth in the Prison City of 'Akká . Twenty–three years passed dwelt-well-nigh a quarter of
a century!
__________
On Bo April BmXC, the monotony of events in 'Akká was temporarily broken by a non-Bahá 'ı́
traveller, an English scholar and professor in Cambridge University,3 who came to visit
Bahá 'u'llá h for the first time. His description of 'Abdu'l-Bahá Who was then forty–six, is worth
being repeated here:
"A tall strongly-built man holding himself straight as an arrow, with white turban and
raiment, long black locks reaching almost to the shoulder, broad powerful forehead
indicating a strong intellect combined with an unswerving will, eyes keen as a hawk's, and
strongly-marked but pleasing features—such was my first impression of 'Abbás Afandí, 'the
master' (Áqá) as he par excellence is called by the Bábís. Subsequent conversation with him
served only to heighten the respect with which his appearance had from the first inspired
me. One more eloquent of speech, more ready of argument, more apt of illustration, more
intimately acquainted with the sacred books of the Jews, the Christians, and the Muslims,
could, I should think, scarcely be found even amongst the eloquent, ready, and subtle race
to which he belongs. These qualities, combined with a bearing at once majestic and genial,
made me cease to wonder at the influence and esteem which he enjoyed even beyond the
circle of his father's followers."4
Then came BmXR. Bahá 'u'llá h ascended to the Kingdom of Light whence He came. He left a
Will in which He declared 'Abdu'l-Bahá the Centre of the Covenant. On His shoulders fell the
mantle of leadership and the great responsibility of promulgating the Most Great Peace
advocated by Bahá 'u'llá h, of "hastening thereby advent of the Golden Age" anticipated by Him,
and in short of establishing a New World Order "Divine in origin, all-embracing in scope,
equitable in principle".
But 'Abdu'l-Bahá was still a prisoner, still surrounded by enemies and spies and ungrateful
friends. Nay, His enemies became now more [XXV:B:BC] dangerous, their hatred increased
while at the same time the government's restrictions multiplied.
"Sometimes we were better off and sometimes very much worse," said 'Abdu'l-Bahá . "It
depended on the governor, who, if he happened to be a kind and lenient ruler, would grant us
permission to leave the fortification, and would allow the believers free access to visit the house

'Abdu'l-Bahá , 'Abdu'l-Bahá in London, p. ::e.
'Abdu'l-Bahá , 'Abdu'l-Bahá in London, p. ::e.
Professor Edward G. Browne.
Edward Granville Browne in 'Abdu'l-Bahá—The Centre of the Covenant of Bahá'u'lláh, pp. b–c.

!''(
[where 'Abdu'l-Bahá and family were permitted to stay]; but when the governor was more
rigorous, extra guards were placed around us, and often pilgrims who had come from afar were
turned away."1
Sixteen or seventeen more years passed.
Meanwhile 'Abdu'l-Bahá had ordered the erection of a building on Mount Carmel to
become the resting place of the sacred remains of the Bá b, the Forerunner of the Bahá 'ı́ Faith.
But His enemies stirred the government to bring against Him the ridiculous charge of building
fortifications on Mount Carmel "armed and garrisoned secretly". Whereupon the neurotic and
suspicious Sulṭán 'Abdu'l-Ḥamı́d sent successively two commissions from the Sublime Porte.
The second one was "an extremely overbearing, treacherous and insulting Committee of
investigation". It included commanders of varying ranks, one of them a general.
The Committee, helped by 'Abdu'l-Bahá 's enemies, drew up a long report full of seditious
libels and false accusations against 'Abdu'l-Bahá . He was even threatened that upon the
return of the Committee to Constantinople, the Sulṭán would issue an order to either send
'Abdu'l-Bahá to Fı́zá n2 or to have him "hanged" at the gate of 'Akká .
As the time was drawing nigh for the Sultan's farmá n to reach 'Akká and the sorrow and
anxiety of 'Abdu'l-Bahá 's family and His friends grew more intense, one evening a mysterious
person presented himself to 'Abdu'l-Bahá and said that an Italian ship was at 'Abdu'l-Bahá 's
disposal. He could leave on it that same evening if He wanted to, and could choose to land at
any safe place He desired. But 'Abdu'l-Bahá Whose courage was ever unyielding and Who
never ran away from justice or refused to meet His enemies smiled and said: "The Bá b did not
run away; Bahá 'u'llá h did not run away; I shall not run away". For three days and three nights
the ship tossed up and down on the waves some miles off the coast of 'Akká . But 'Abdu'l-Bahá
did not change His mind and the ship sailed away.
However, before the members of the Committee reached Constantinople, revolution had
broken out. The Chairman of the Committee "was shot with three bullets, the general was
exiled, the next in rank died and the third ran to Cairo where he sought and received help
from the Bahá 'ı́s". 'Abdu'l-Ḥamı́d lost his throne. Constitutional government was declared in
Turkey. All political prisoners of the Ottoman Empire were set free and amongst them was
'Abdu'l-Bahá .
__________
It was BXCm. 'Abdu'l-Bahá 's family moved to Haifa, at the foot of Mount Carmel.
Three years later, 'Abdu'l-Bahá , bearing still the indelible marks of fatigue and sorrow on
His face, [XXV:B:BB] after forty years of imprisonment left the Mediterranean shores for Europe
and America. He was a youth of twenty–four when He entered the Citadel of 'Akká . He left it
with the weight of sixty–four years of age.
'Abdu'l-Bahá toured Europe and America for two years, from BXBB to BXBp. Wherever He
went, people of all denominations and social classes gathered around Him to listen to His
words. With His unusually charming diction and most remarkable versatility, He conversed
with those who had sought His presence. One instance picked out of many will convey to the
reader some idea of the popularity and the respect that 'Abdu'l-Bahá enjoyed in Europe and
America.
"Arriving at Vanners,3 he found a large, strangely mixed crowd, assembled about the gate to

'Abdu'l-Bahá , 'Abdu'l-Bahá in London, p. ::e.
A caravan station on the boundary of Tripoli in Fı́zá n, Libya, north Africa.
Vanners Farm house (c:.IIVjbV, -;.bVIFi:) on the corner of High Road and Brewery Lane, was demolished in the early
:je;s. It was on the old royal manor in Byfleet, a village about IF km SW of London.

!'')
welcome him, from the quite poor to the wealthy who had motored over from their country
places."1
"All day long people of every condition gathered about the gate for a chance of seeing him,
and more than sixty drove or cycled to Vanners to see him, many wishing to question him
on some special subject. Among them were the clergy of several denominations, a head
master of a boys' public school, a member of Parliament, a doctor, a famous political writer,
the vice-chancellor of a University, several journalists, a well-known poet, and a magistrate
from London.
"He will long be remembered as he sat in the bow window in the afternoon sunshine, his
arm round a very ragged but very happy little boy, who had come to ask 'Abdu'l-Bahá for
sixpence for his money box and for his invalid mother, whilst round him in the room were
gathered men and women discussing Education, Socialism, the first Reform Bill, and the
relation of submarines and wireless telegraphy to the new era on which man is entering."2
In America, 'Abdu'l-Bahá stayed for nine months and visited no less than thirty-two towns
and cities spreading day and night the message of love and universal peace. He addressed
people of all denominations and social classes in schools and universities, in clubs and halls, in
private homes and grand hotels, in churches and synagogues.
__________
And then came BXBo when the so-called God fearing and God loving nations of the world
plunged into the dreadful holocaust of the Great War, when man fought against man with
more than beastly and pagan cruelty. And the tragedy of it all was that every side prayed for
divine assistance to win the war! Indeed it was not prayer but a shameless blasphemy! And
what eloquent expression of our folly and stupidity is found in the following words uttered by
a field marshal of the Allies towards the close of the war:
"With our backs to the wall, and believing in the justice of our Cause, each one of us must
fight on to the end. …"
At no time, perhaps not even during His long imprisonment was 'Abdu'l-Bahá 's heart so
pulsating with grief and sorrow as during the World War when a high percentage of fallacy
and irrationality darkened the human mind and when the poison of hate filled the soul of
man—man 'whom 'Abdu'l-Bahá believed to be "the highest creature of the phenomenal world,
is endowed with continuous bounty bestowed by divine generosity without cessation."3
'Abdu'l-Bahá did not live long after the World War. "I have done all that could be done," He
wrote. "I have served the Cause of Bahá 'u'llá h to the utmost of My ability. I have laboured
night and day, all the years of My life."4 He passed away on the Rm November BXRB, in Haifa,
Palestine, shortly after mid-night. "His face was so calm, His expression so serene, they
thought Him asleep."5
(To be continued)
XXV:* May '.06 [XXV:R:gR]
'Abdu'l-Bahá—the Servant of God
Part II
Z. N. Zayn
In this second and concluding part of his article, the author, who had the privilege of many
'Abdu'l-Bahá , 'Abdu'l-Bahá in London, p. ie.
'Abdu'l-Bahá , 'Abdu'l-Bahá in London, p. j;.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. ij.
'Abdu'l-Bahá in God Passes By, p. I;j.
H. M. Balyuzi, 'Abdu'l-Bahá—The Centre of the Covenant, p. beF.

!''*
intimate contacts with 'Abdu'l-Bahá, describes His mission and its expression toward humanity
as seen at first-hand.
As we study the life of we cannot fail to realize that it was a strange kaleidoscope of events.
The pendulum of His days swung from episode to episode unparalleled and unrivalled in the
history of the world. A prisoner in the citadel of 'Akká , surrounded by spies, enemies and evil
wishers, we find Him later a free man in the western hemisphere addressing great and
heedful audiences in places of worship and of social service. In England, at St. John's Church,
Westminster the congregation kneels to receive 'Abdu'l-Bahá 's blessing! In BXRC, Great Britain
confers upon Him the honour of Knight of the British Empire, so profoundly impressed were
the government representatives by His noble character and His great work in the interests of
peace, conciliation, and the prosperity of the people"!
'Abdu'l-Bahá seemed to have one great task to live for, the task of loving mankind and
teaching mankind to love one another. "The lovers of mankind," He wrote, "these are the
superior men, of whatever nation, creed or colour they may be."1 One of the western believers
visiting 'Abdu'l-Bahá in 'Akká wrote:
"Five days we remained within those walls, prisoners with Him Who dwells in that 'Great
Prison'. It is a prison of peace, of love and service. No wish, no desire is there save the good of
mankind, the peace of the world, the acknowledgment of the Fatherhood of God and the
mutual rights of men as His creatures, His children."2
A native of 'Akká hated for well-nigh ten years. And yet 'Abdu'l-Bahá showed him every
kindness and amiability. At last, one day, the man came into His presence, helpless and
bewildered: "Master," He said, "why is it that you are kind to me when you know that I hate
you?" 'Abdu'l-Bahá laughed cheerfully and said: "My son, it is because I love you. But you
don't understand me." 'Abdu'l-Bahá loved man because He believed that man was created in
the image of God.
__________
One of the familiar sights witnessed in Haifa was the Master walking in the streets
accompanied by a group of followers and friends. But what a picturesque and colourful group
it was! Men in red fezzes, in black caps, in felt hats; men in oriental cloaks, in European dress,
in Indian attires; brown men, yellow men, black man, fair men! What a variegated
agglomeration of assorted members of the human family accompanied 'Abdu'l-Bahá ! And all
of them with folded arms, bowed heads and responsive hearts walked behind Him and
listened to Him. It has been truly written:
"To 'Abdu'l-Bahá, as a teacher and friend, came men and women from every race, religion
and nation, to sit at his table like favoured guests, questioning him about the social, spirit-
[XXV:2:53] ual or moral programme each had most at heart; and after a stay lasting from a
few hours to many months, returning home, inspired, renewed and enlightened. The world
surely never possessed such a guest-house as this."3
At times, early in the morning, at noon or towards sunset, would be seen walking alone
with firm steps and in a pensive mood. Where was He going to? Where was He coming from?
Perhaps one could read the answer in the eyes of the little children who stopped their play
and looked at Him with tender and reverent eyes. "He is the father of the poor," one would
whisper to the other.
Much has been written about 'Abdu'l-Bahá 's giving alms to the poor. Little has been said

'Abdu'l-Bahá , Paris Talks, p. :bi.
J. E. Esslemont, Bahá'u'lláh and the New Era, p. ci.
Horace Holley in Esslemont, Bahá'u'lláh and the New Era, p. ce.

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about the way He did it. 'Abdu'l-Bahá knew the poor, knew them by their name. And many
indeed they were, of all sects and groups, orphans, blind, crippled, sick and suffering, they all
came to Him. Whatever He gave them, food, corn, clothes or money, He gave it to them with a
sunny smile and a cheerful word. His was not a cold, passive, mechanical and impersonal way
of helping the needy. He was never too busy or tired to stop and say a happy word to the
miserable pauper who rushed to kiss the hem of His cloak. How often in rainy, cold and
dreary winter days, 'Abdu'l-Bahá would be visiting unexpectedly the dingy shed or
dilapidated shelter of some poor and wretched human being! How truly people could say of
Him: "We love him because he first loved us."1
__________
It is futile to make any attempt to describe the joy, the feeling of exaltation, of wonder and
awe, of spiritual tranquillity, of elation that one experienced when in the presence of the
Master! What utter oblivion of self one plunged into when one met 'Abdu'l-Bahá ! And with
what inexhaustible energy insisted on meeting, night after night, in His own house, the
handful of sorrow stricken believers that stayed around Him, His guests, and His visitors! He
never refused to see anyone, friend or foe, no matter at what season of the year, or at what
time of the day one called.
Those meetings were unique and unparalleled in the spiritual history of the world. The
friends would gather in the drawing room of the Master's house, and occupy all the places on
the floor and on the chairs, except one sofa, half way up and to the left of the entrance, which
was the habitual place where sat. Eagerly and longingly the eyes would be looking towards
the open door and the ears would be strained to be the first to see the Master approaching
and to hear the rhythmic sound of His footsteps. But it was most remarkable that often none
of those present could even tell how the Master had come. For He would appear suddenly as
if from nowhere. And at times, before, one had time to spring to one's feet, 'Abdu'l-Bahá 's
voice would be ringing in the room: "Marhabá , Marhabá " (You are welcome, greetings be
upon you.) And then for the rest of the hour, the soul in communion with the Spirit forgot its
self, and was utterly unconscious of the material world around it. 'Abdu'l-Bahá often closed
His eyes in meditation and remained for a while as if in communion with the [XXV:R:go]
Universal Spirit of creation which permeated His own being. Then after an hour or so, one
would be conscious again that there were people in the room, that in fact one's self was in that
room, that outside the windows it was black and the wind was blowing—then one realized
that the Master had left the room!
About the greatness of this man and His power," wrote Professor Edward G. Browne, "no
one who had seen Him could entertain a doubt."
Perhaps it was His remarkable understanding and grasp of human suffering and misery
and discord and hatred, His patience, long and enduring, His most lucid and penetrating
insight, the depth of His knowledge and wisdom rivalled only by His own spiritual way of life,
and His humility so compelling and so mighty—perhaps these were some of the attributes
that made of 'Abdu'l-Bahá the perfect Exemplar of the quintessence of creation—Man.
__________
But great and inspiring as 'Abdu'l-Bahá was in the truest sense of the word, He never
referred to or admitted His greatness. Nay, on the contrary, His greatest joy was being called
'Abdu'l-Bahá , i.e. the "Servant of Light".2
"My name is 'Abdu'l-Bahá," He wrote, "my identity is 'Abdu'l-Bahá, my qualification is

: John b::j.
Bahá 'u'llá h—'Abdu'l-Bahá 's Father—literally means the "Light or Splendour of God".

!'(!
'Abdu'l-Bahá, my reality is 'Abdu'l-Bahá, my praise is 'Abdu'l-Bahá …"1
A believer once asked Him, saying: "Master, who art thou? Art thou the Christ?"
"Verily, I say unto thee, that I am indeed an humble, submissive and imploring servant of
God; a servant of His Beloved; … a promoter of the greatest peace among all nations and
tribes; … a herald of the Kingdom of God among the sects of all horizons. This is my station
and condition; … because my servitude to the Holy Threshold is my brilliant light, my
shining star and my drawn sword; and beside this I have no other name."2
__________
'Abdu'l-Bahá lived at such a remarkable period in the history of civilization that one cannot
help stopping a moment to review very briefly some of the most important incidents of world
history between the years BmXR and BXRB, when 'Abdu'l-Bahá alone and single-handed faced
humanity with His message of peace and love and light.
In BmXo, the Sino-Japanese war broke out. Four years later, Germany, Great Britain and
Russia seized Chinese provinces and thus "a flame of hatred for the Europeans swept through
China". With remarkable intelligence and energy, Japan westernized its people in an
astonishingly short time, until in BmXX, it was "on a level with the most advanced European
powers". In BXCg Russia declared war on Japan. At this time, 'Abdu'l-Bahá was so
disappointed with the Hague Peace Congress that He said later: "It resembles many drunkards
gathered together to protest against the drinking of alcohol. They say drink is horrible and they
straightway go out from the house to drink again."3
Three years later came the fall of Sulṭán 'Abdu'l-Ḥamı́d, and the establishment of
constitutional government in Turkey. From BXBo to BXBm, the world witnessed the spiritual,
moral and physical collapse and bankruptcy of the nations. Two Western monarchs, the
Emperor of Germany and the Tsar of Russia, dramatically lost their thrones. In [XXV:R:gg]
BXBX, Russia in particular suffered from disorganization and revolution. In BXRC, one year
before the passing away of 'Abdu'l-Bahá , the League of Nations met for the first time.
Thus a keen observer cannot fail to notice that 'Abdu'l-Bahá lived at one of the most
momentous periods in the history of the world, at a time of narrow and obsolete moral creeds,
dead and dying political ideas. In fact it was a time when people lived on ideals of autocracy,
of brute force, of triumphant capitalism, of physical and spiritual slavery. No wonder then
that 'Abdu'l-Bahá wrote:
"Today the world of humanity is walking in darkness because it is out of touch with the
world of God. That is why we do not see the signs of God in the hearts of men. The power
of the Holy Spirit has no influence."4
__________
Well-nigh thirteen years have passed since 'Abdu'l-Bahá left this travailing world. Where
do we stand now? To begin with, let us remember these prophetic words written by 'Abdu'l-
Bahá , in January BXRC:
"The ills from which the world now suffers will multiply; the gloom which envelops it will
deepen. The Balkans will remain discontented. Its restlessness will increase. The
vanquished Powers will continue to agitate. They will resort to every measure that may
rekindle the flame of war. Movements, newly born and worldwide in their range, will exert

'Abdu'l-Bahá , Tablets of Abdul-Baha Abbas, Vol. II, p. bI;.
'Abdu'l-Bahá , Tablets of Abdul-Baha Abbas, Vol. III, pp. eci–j.
'Abdu'l-Bahá , 'Abdu'l-Bahá in London, p. e:.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. I;c.

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their utmost for the advancement of their designs."1
We do not need to stretch our imagination in order to understand the foregoing passage.
Even a casual observation of the events of the last fourteen years reveals to us most glaringly
the astounding truth underlying 'Abdu'l-Bahá 's pregnant words.
Whether we admit it or not, economically and politically, we still consider the injury of
others the measure of our success and welfare. We still believe in the military catechism
which says: "The way to make war impossible is to make victory certain," in other words that
"when each can beat the other, both will be safe". False and nugatory2 promises that self
respecting nations give each other are not things of the past, yet.
We have seen months and years of endless conferences, congresses and conventions to
remedy the ills of our social, political and economic conditions, not to mention the "vast
mountains of documents, reports, discussions, accusations, counter charges" which are stored
in drawers and safes and do not seem to get us anywhere.
There is so much passion in the world, at present; passion of individuals against individuals
which makes them hate one another and the organized passions of nations which make them
responsible for the wholesale murder of innocent people. It was this passion which 'Abdu'l-
Bahá condemned when He said:
"All the peoples of Europe, notwithstanding their vaunted civilization, sink and drown in
this terrifying sea of passion and desire, and this is why all the phenomena of their culture
come to nothing."3
__________
To sum up, no words better describe the conditions of the present age than those of Shoghi
Effendi, the Guardian of the Bahá 'ı́ Faith when he writes of "… disintegrating institutions, the
discredited statesmanship, the exploded theories, the appalling degradation, the follies and
furies, the shifts, shams and compromises …."4 [XXV:R:gl]
We cannot help saying with Sir Norman Angell:
"Are we to continue to struggle, as so many good men struggled in the first dozen centuries
of Christendom spilling oceans of blood, wasting mountains of treasure to achieve what is
at the bottom a logical absurdity; to accomplish something which, when accomplished, can
avail us nothing, and which, if it could avail us anything, would condemn the nations of the
world to never-ending bloodshed and the constant defeat of all those aims which men, in
their sober hours, known to be alone worthy of sustained endeavour?"5
How long will it take us to learn that "… human happiness," as 'Abdu'l-Bahá wrote, "consists
only in drawing closer to the Threshold of Almighty God, and in securing the peace and wellbeing of every individual member, high and low alike, of the human race …"?6
And again, He said:
"True civilization will unfurl its banner in the midmost heart of the world whenever a
certain number of its distinguished and high-minded sovereigns—the shining exemplars of
devotion and determination—shall, for the good and happiness of all mankind, arise, with
firm resolve and clear vision, to establish the Cause of Universal Peace."7
'Abdu'l-Bahá in The Advent of Divine Justice, pp. ii–j.
Nugatory: trifling or worthless; alternatively, not operative or invalid.
'Abdu'l-Bahá , The Secret of Divine Civilization, p. e;.
Shoghi Effendi, The World Order of Bahá'u'lláh, p. Vj.
Sir Norman Angell, The Great Illusion, p. FeI.
'Abdu'l-Bahá , The Secret of Divine Civilization, p. e;.
'Abdu'l-Bahá , The Secret of Divine Civilization, p. eb.

!'($
As this brief and all too inadequate account of 'Abdu'l-Bahá 's life draws to an end, we
cannot fail to remember His last and stirring words addressed to a group of believers and
friends gathered around Him on board the steamship Celtic, the day of His departure from
New York on the g December BXBR. These words sum up the mission of 'Abdu'l-Bahá on this
earth and the principles of love and peace and unity for which He lived and died:
"This is my last meeting with you, for now I am on the ship ready to sail away. These are
my final words of exhortation. I have repeatedly summoned you to the cause of the unity of
the world of humanity, announcing that all mankind are the servants of the same God, that
God is the creator of all; He is the Provider and Life-giver; all are equally beloved by Him
and are His servants upon whom His mercy and compassion descend. Therefore, you must
manifest the greatest kindness and love toward the nations of the world, setting aside
fanaticism, abandoning religious, national and racial prejudice."1
"Until man reaches this high station, the world of humanity shall not find rest, and eternal
felicity shall not be attained. But if man lives up to these divine commandments, this world
of earth shall be transformed into the world of heaven, and this material sphere shall be
converted into a paradise of glory."2
XXV:A September '.06 [XXV:l:Bll]
The World Order of Bahá'u'lláh
Ḥasan M. Balyuzi
"The creative energies released by the Law of Bahá'u'lláh, permeating and evolving within
the mind of 'Abdu'l-Bahá, have, by their very impact and close interaction, given birth to an
Instrument which may be viewed as the Charter of the New World Order which is at once
the glory and the promise of this most great Dispensation."3
__________
While in London, 'Abdu'l-Bahá was asked by a journalist to relate His experiences of prison
life. He smiled and said: "There is no prison save the prison of self."4 Perhaps this sentence
may give us a clue to the remedy for the world wide ailments of the body politic today. We
need only to glance around us to realize that today individuals live in self, families reside in
self, communities dwell in self and nations abide by self. All are deaf and blind to realities
surrounding them. What can be the first and foremost task of the Bahá 'ı́ Cause but to liberate
the human race from the bondage of self?
Someone might say that ascetics and hermits have had this same end in view. In the
seclusion of their caves and cells they have struggled to purge themselves of "self". Their
object has been the elimination of the ego but with no thought of their fellow men—a
stupendous and impossible task, as impracticable and harmful as undesirable. The Bahá'í
Cause aims at mastering and subduing the ego and employing its huge reservoirs of initiative
and energy and its colossal potentialities in the service of humanity. Fierce competition is a
natural corollary of selfishness. It is the fashion to call it "struggle for existence", and wrap it
in the gossamer disguise of biological necessity. Nothing is more alien to the spirit of
Bahá 'u'llá h's World Order than unbridled competition. This must be abandoned and cooperation must take its place.
Some of the basic instructions of Bahá 'u'llá h concern work. Work done in the right spirit is
ranked by Him as worship. "The basest of men," He asserts, "are that yield no fruit on earth.

'Abdu'l-Bahá , The Promulgation of Universal Peace, p. bei.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. bV;.
Shoghi Effendi, The World Order of Bahá'u'lláh, p. :bb.
'Abdu'l-Bahá , Divine Philosophy, p. FI.

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Such men are verily counted as among the dead, nay better are the dead in the sight of God than
those idle and worthless souls."1 "The best of men," again He says, "are they that earn their
livelihood by their calling and spend upon themselves and upon their kindred for the love of
God, the Lord of all worlds."2 What stronger indictment against social parasites need we
have?
__________
This at once brings us to the cardinal question of capital and labour. Let me dispel all
doubts by stating at the outset that the Bahá 'ı́ Cause stands on a higher and vastly larger plane
than either of our principal schools of economic thought. Whereas Capitalists are impelled by
the interests of the more favoured few, and the Socialists demand the rights of the great mass
of workers, the Bahá 'ı́s take a detached view, and consider the two contending factions of
capital and labour as inevitable and indispensable organs of the body politic. It is both
disastrous and criminal to suppress one at [XXV:l:BlZ] the expense of the other. No solution
can be obtained, unless both the capitalist and the labourer admit frankly their
interdependence, and start afresh on that solid and firm basis. Bahá 'u'llá h's thesis is a wise
and just system of taxation and of distribution of public funds, combined with voluntary
sharing in industry. Bahá 'u'llá h would dismiss from human minds the very idea of
deprivation whenever the social well-being of all conflicts with individual comfort and luxury.
The rich should not be stripped of their property and wealth. The poor man must not be in
want of necessities. Rather the rich should feel in themselves that no ease and peace can be
imaginable as long as abject misery is the lot of millions of their fellow men.
But how can this spirit of responsibility of the fortunate for the unfortunate be brought
about Human nature, we are told, cannot be changed. But if mankind is to live on, it must
undergo a great unprecedented transformation. What we term human nature and view oftentimes with resigned repugnance is only a faint shadow of the ruling traits of jungle life.
However appalling and beastly man was years ago, his predatory and wicked instincts were
limited in their application by the lack of efficient method and instrument. Today we live in a
world rampant with dangerous possibilities. Man has in his possession the most devilish
means of destruction. Thus the very preservation of the human race decrees subordination of
this dreaded human nature.
__________
There are people who believe that under harsh discipline and external pressure, man can
be reformed. They assume that force and suppression can induce men to visualize the
common weal. These zealots lose sight of a secret. We can blow air into a balloon but not
indefinitely. A limit passed, it will burst. If we wish to proceed with our pleasure, we have
first to increase the capacity of our plaything. And so it is with humanity.
The only way to correct conditions is through just laws; but, in order to have just laws, and
also complete obedience to law, man must be changed from within. This change of human
nature makes possible a willing and intelligent obedience. Without this inner growth some
become scheming and resentful.
Both Bahá 'u'llá h and 'Abdu'l-Bahá lived long lives of suffering and deprivation in order to
show us that the spirit within can conquer so-called human nature and substitute love for
hate and justice for greed.
But a desire for justice for all does not mean absolute equality. This is a chimera that has
decoyed men into baseless assumptions and deleterious experiments. Bahá 'u'llá h is emphatic
on this point: we cannot have absolute equality. But the fact that ranks and degrees are

Bahá 'u'llá h, The Hidden Words, Persian No. i:.
Bahá 'u'llá h, The Hidden Words, Persian No. iF.

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inevitable does not entail oppression and irresponsibility. Bahá 'u'llá h declares unequivocally
for equality of opportunity and absolute, unconditional equality in the sight of God.
Compulsory universal education affords equal chances to all.
Furthermore, God recognizes no distinction of colour, race, language, nationality religion,
wealth and [XXV:l:Blm] position. "O children of vainglory! For a fleeting sovereignty ye have
abandoned My imperishable dominion, and have adorned yourselves with the gay livery of the
world and made of it your boast. By My beauty! All will I gather beneath the one-coloured
covering of the dust and efface all these diverse colours save them that choose My own, and that
is purging from every colour."1
This oneness of humankind, which in the words of 'Abdu'l-Bahá , is "the gift of God to this
enlightened age",2 constitutes the cornerstone of Bahá 'u'llá h's dispensation. Here a pitfall
should be warned against. Unity and uniformity are two different themes. Uniformity is
deadening. It paralyzes human faculties, and dries up all fountains of originality and creative
thought. Bahá 'u'llá h never supported the idea of uniformity. By comparing the world and its
multi-forms of race, nationality and language, to a garden effulgent with varieties of plant life,
'Abdu'l-Bahá showed the undesirability of reducing all to one type. One of the glories of
Bahá 'u'llá h's World Order is the fact that it sanctions "unity in diversity".
The Bahá 'ı́ Cause, then, champions universal tolerance and appreciation rather than the
enchaining of the human intellect to produce one type. No violent move, however, against
political order and social equilibrium is permitted. But as long as a movement is peaceful and
works through befitting channels, no person or persons should have the right of prevention.
Men are free to express what they think and feel. But if on a vital point two should disagree
and drag others into the vortex of their conflict, both are deemed wrong. Thus demagogues
and charlatans lose their standing.
__________
The World Order of Bahá 'u'llá h ordains the establishment of a Supreme Tribunal, a
supranational fully-sovereign body exercising control over any and every affair, problem or
occasion that affects international relations. The words of 'Abdu'l-Bahá will best explain the
nature of this tribunal:
"… although the League of Nations has been brought into existence, yet it is incapable of
establishing Universal Peace. But the Supreme Tribunal which His Holiness Bahá'u'lláh has
described will fulfil this sacred task with the utmost might and power. And His plan is this:
that the national assemblies of each country and nation—that is to say parliaments—
should elect two or three persons who are the choicest men of that nation, and are well
informed concerning international laws and the relations between governments and aware
of the essential needs of the world of humanity of this day. The number of these
representatives should be in proportion to the number of inhabitants of that country. The
election of these souls who are chosen by the national assembly, that is, the parliament,
must be confirmed by the upper house, the congress and the cabinet and also by the
president or monarch so these persons may be the elected ones of all the nation and the
government. From among these people the members of the Supreme Tribunal will be
elected, and all mankind will thus have a share therein, for every one of these delegates is
fully representative of his nation. [XXV:6:169]
When the Supreme Tribunal gives a ruling on any international question, either unanimously
or by majority-rule, there will no longer be any pretext for the plaintiff or ground of objection
for the defendant. In case any of the governments or nations in the execution of the

Bahá 'u'llá h, The Hidden Words, Persian No. Vb.
'Abdu'l-Bahá , 'Abdu'l-Bahá in London, p. :j.

!'('
irrefutable decision of the Supreme Tribunal, be negligent or dilatory, the rest of the nations
will rise up against it, because all the governments and nations of the world are the
supporters of this Supreme Tribunal. Consider what a firm foundation this is! But by a
limited and restricted League the purpose will not be realized as it ought and should."1
From these words it is evident that Bahá 'u'llá h inculcates the notion of collective
responsibility, even in world affairs. More than sixty years ago, He foretold and foresaw the
present sad plight of a bewildered humanity. Now, we are beginning to comprehend that no
nation can act as the sole judge of its conduct and behaviour. Now, the full connotation of
Bahá 'u'llá h's warnings and exhortations is being revealed to us. Now, we are forced to admit
that unity is the urgent need of the hour. Today we stand at the cross roads, face to face with
a critical and momentous decision. Which path are we to take, order or anarchy?
__________
Looking in perspective at the projected World Order of Bahá 'u'llá h, three salient features
command our immediate attention—Justice, Unity and Love. The followers of Bahá 'u'llá h
aspire to a new order in which war, discord, jealousy and competition are eliminated, not
merely because they are banned and tabooed, but because the human soul will rise to such an
elevation of justice and wisdom that greed and carnage will seem childish, brutish and
outgrown. The World Order of Bahá 'u'llá h is not a negative system. It does not simply forbid.
Its richness, potency and animating, revitalizing spiritual power, have not failed those who
have enlisted on its side. A structure founded on justice, unity, love and appreciation will
inevitably have peace within its walls.
XXV:1 November '.06 [XXV:m:Rpl]
In the presence of 'Abdu'l-Bahá
(An early pilgrimage)
Rosa V. Winterburn
"Grieve not because of my imprisonment and calamity; for this prison is my beautiful
garden, my mansioned paradise and my throne of dominion among mankind. My calamity
in my prison is a crown to me in which I glory among the righteous."2
"You are going to your greatest test," said a friend as we drove to the station to commence
the trip to 'Akká , Palestine, the "White City by the Sea". The words were unintelligible to me
then, and it was not until some weeks later that their real meaning became clear. Scarcely
heeding them, in fact, in the happiness of making the start, they were forgotten until their
truth came back to me when the visit in 'Akká was moving slowly into the past.
Six days in 'Akká ! Six days in the presence of 'Abdu'l-Bahá ! Six days in an atmosphere of
the most perfect love and peace that it has ever been mine to know. Others may have spent
six weeks there, six months. That is nothing, for time is nothing in the presence of the Servant
of God. If a thousand years are but as a day in the sight of the Lord, is it not equally true that a
day may be as a thousand years? We lived a lifetime in those six days. The outside world
disappeared. The past had never been. There was no future. It was as if the moment in that
Presence were all of life and that it was eternal. Peace, happiness, calm joy enveloped us from
the moment 'Abdu'l-Bahá took our hands in His in a welcoming grasp until He said "Go back
and serve," and we left His Presence, perhaps forever in this world.
__________
Before starting on our journey I had feared being overwhelmed with sadness at the sight of
the imprisonment of 'Abdu'l-Bahá ; so I had prayed earnestly that I might be enabled to look

'Abdu'l-Bahá , Tablet to the Hague, No. :, p. :;–::.
'Abdu'l-Bahá , Tablets of Abdul-Baha Abbas, Vol. II, p. Fci.

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into His dear face only with smiles. Once in 'Akká the prayer was as completely forgotten as if
it had never been breathed, and I found myself wondering at the readiness with which I
smiled into those eyes that always smiled back at me in tender love. It was not until 'Akká
was fading into the distance beyond the blue waters of the Mediterranean, that I remembered
my prayer and marvelled at its complete realization.
The entrance into the Presence of the One called by so many "Mas- [XXV:m:RpZ] ter"—came
as simply and naturally as into that of some dear friend. We wondered somewhat, my
husband and I, for we had thought it impossible to see Him whom our hearts so reverenced
without being overcome with emotion. Hours passed, we met Him face to face, felt the touch
of His hands, basked in the light of His smiles, and still we had not been overcome by any
mighty wave of irresistible feeling, and still we wondered. Days passed, the life in 'Akká had
received us, had taken us into its loving arms, and still we were wondering when and how was
to come that mighty sweep of power. It did not come. The dominance of 'Abdu'l-Bahá spoke
to us only through His love. His influence expressed itself to our mortal senses in the peace
around us that was always unbroken. His wisdom was manifest in the grey haired men who
bowed before its decisions in unquestioning acceptance. The efficiency of His teaching was
illustrated in the eagerness of those who had been Zoroastrians, Muslims, or Christians to live
all together there in perfect peace and unity, under His sheltering care; and in their
determination to carry with them to the ends of the world the same peace and harmony that
wrapped them in its folds in that dreary, but gorgeous, little prison city of 'Akká .
__________
The day of departure came. The doors of 'Abdu'l-Bahá 's home closed upon us. The grim
walls and the defiant gates of the crumbling old city of the Crusaders were behind us. The
world and the service upon which we had been sent out were before us. Slowly driving away,
two questions perplexed us: What was the "greatest test" to which we had been subjected?
We had been unconscious of it. Why had we not felt some overpowering conviction of the
sanctity of that Presence in which we had spent six such bliss filled days? Then we almost
laughed at our simplicity in asking ourselves the latter question. What experience could we
have had more overwhelming in its conviction than the steadily cumulating proof of those six
days? For now we realized, as had been impossible while still in the presence of 'Abdu'l-Bahá ,
that every hour, every interview with Him, every observation of the life around us had
brought conviction to the reason, to the judgement, to the emotions, to the whole mental,
moral, and spiritual nature, that this was indeed the Servant of God for Whom we searched,
that this was the Divine Exemplar Who could show the world the way into life eternal.
We realized now that when we first entered His Presence so quietly, it was as if we had
been taken up by the first swell of a great tidal wave, raised so tenderly that we had scarcely
been conscious of its uplift; we had been carried on and on, higher and higher, until, as the
tidal wave may sweep over coast, rocks, and even cities, we had been carried high over all
worldly consciousness and it had been as if the world were not. As this realization came, we
prayed that we might never again be upon the spiritual level where we had been standing
when that wave lifted us and bore us so high into the realms of absolute, common sense,
unquestioning con- [XXV:m:Rpm] viction. "By their works ye shall know them," and it was
through the works of 'Abdu'l-Bahá and of those who served Him that we had attained to the
heights of our conviction of the truth of the Bahá 'ı́ Teachings.
__________
There still remained the thought, What had been our "greatest test"? It had sunk into
insignificance. That incorporation of the living Spirit of God in a human body could never be a
stumbling block now to our steps. We had met a man, it is true, a man with all the needs and
elements of humanity. But it had been to realize how perfect an instrument of the Lord the
human body may become. How else could God have spoken to us so forcibly as through those
!'()
human lips, that let fall Divine Wisdom; as through those human eyes, whose tender glances
bore into one's soul a conception of the love and tenderness of God; as by that human tongue
that never uttered a harsh or an unkind word; as through that stately form, unbowed by all
the grievances of the world or by the sufferings of long years of prison life and deprivation?
Surely, if man is the greatest work of God, man must also be the most perfect Messenger of
God to man.
There had been but six days in 'Akká ; but the human world was behind us, before us was
the world of God. They had been separated by a faint conception of Eternity, lived in the
Presence of 'Abdu'l-Bahá .
XXV:'' February '.0= [XXV:BB:ppR]
A Bahá'í doctor
Luṭfu'llá h S. Ḥakı́m1
"Souls have appeared in the world who were pure and undefiled, who have directed their
attention toward God, seeking the reward of God, attaining nearness to the threshold of
God, acceptable in the good pleasure of God. They have been the lights of guidance and
stars of the Supreme Concourse. Consider these souls, shining like stars in the horizon of
sanctity forevermore."2
There has recently passed from this world in Ṭ ihrá n, Persia, a man whose noble life and
ancestral history give us occasion to pause and reflect upon the influence and widespread
importance of the Bahá 'ı́ Cause in Persia and upon the many ties which bind Persia with
America.
Dr Arastú Khá n Ḥakı́m belonged to the third generation of Bahá 'ı́s. His grandfather, Ḥakı́m
Ması́ḥ was court doctor to Muḥ ammad Shá h and the first Jewish Bahá 'ı́. Ḥakı́m Ması́ḥ's life
takes us back to the very early history of the Cause for he had learned something of the new
faith when he was in Baghdá d through Ṭ á hirih3 herself, during the early days of the Bá b's
manifestation. From that time on he had searched for the source of her power. Later in
Ṭ ihrá n, when Muslim doctors refused, he had offered to visit the prison and treat a Bahá 'ı́
child. The father of the child was the famous Ismu'llá hu'l-Aṣ daq and in the course of these
visits Ḥakı́m Ması́ḥ became a Bahá 'ı́ and later achieved much fame in the Cause.
Dr Arastú 's father Ḥakı́m Sulaymá n was likewise a Bahá 'ı́ and Dr Arastú himself gradually
increased his services in the Cause as he grew to manhood. Meanwhile he was carrying on the
family tradition, as are his sons today, of practicing medicine. About BmXZ he graduated from
the American School in Ṭ ihrá n and was working in the American hospital, where he already
showed signs of that healing personality which later made him one of the foremost doctors in
the capital. At this period knowledge of Bahá 'u'llá h's Cause often ended in a martyr's death,
and so we find him studying the Bahá 'ı́ teachings unobtrusively in out of the way houses in the
back streets of Ṭ ihrá n. Soon he began to teach on his own account.
DR ARASTUC 'S BROTHER, AFLAC Ṭ UC N, WAS ALSO AN ARDENT BAHAC 'IC, MUCH LOVED BY 'ABDU'L-
BAHAC , WHO WROTE HIM MANY TABLETS. IN HIJJ AFLAC Ṭ UC N DIED AND SHORTLY AFTER THIS
ARASTUC KHAC N WENT TO 'AKKAC , WHERE IT WAS HIS PRIVILEGE TO REMAIN WITH 'ABDU'L-BAHAC
FOR ONE YEAR. DURING THE FIRST DAYS OF HIS VISIT CONTINUALLY ADDRESSED HIM AS
"AFLAC Ṭ UC N". THIS PUZZLED HIM CONSIDERABLY, UNTIL ONE NIGHT WHEN HE AND DR YUC NIS
KHAC N-I-AFRUC KHTIH WERE FOLLOWING 'ABDU'L-BAHAC THROUGH THE NARROW CROOKED
STREETS OF THE PRISON CITY, WHEN 'ABDU'L-BAHAC AGAIN ADDRESSED HIM AS "AFLAC Ṭ UC N" AND
SAID, "DO YOU KNOW WHY I CALL YOU AFLAC Ṭ UC N? IT IS BECAUSE I DESIRE HIS TRUTH AND

Luṭfu'llá h Sulaymá n? Ḥakı́m.
'Abdu'l-Bahá , The Promulgation of Universal Peace, p. :ie.
Qurratu'l-'Ayn

!'(*
SPIRITUALITY TO REAPPEAR IN YOU."
__________
Dr Arastú developed rapidly in 'Akká studying 'Abdu'l-Bahá 's way. He worked with Dr
Yú nis Khá n translating letters from the American and other Western Bahá 'ı́s. [XXV:BB:ppp]
'Abdu'l-Bahá had hoped to send him to America, but family concerns necessitated his return
to Persia. Here he worked devotedly for the Cause, founding a weekly teaching meeting which
continued till his death, and which according to his will is to be perpetuated. He received his
medical diploma and became known throughout the capital as a physician most generous to
the poor and as one gentle and considerate toward all.
During the very last year of his life his activities were linked with America again through
his work of advising and assisting Mrs Keith Ransom-Kehler1 who was at that time labouring
devotedly to bring before the Persian government petitions to insure justice in every way to
Bahá 'ı́s, especially in the matter of free circulation of Bahá 'ı́ literature. Right here in
connection with Mrs Ransom-Kehler's association with Dr Arastú we find a bit of romance
mingling itself with the more serious duties of her service, for it was she who arranged for the
betrothal of Dr Arastú 's son, Dr Qulá m Ḥusayn Khá n and the sister-in-law of Raḥ mat 'Alá 'ı́ and
officiated at the wedding which will long be remembered in Ṭ ihrá n.
__________
Dr Arastú 's death made a deep impression in Ṭ ihrá n where he was mourned alike by
Bahá 'ı́s and non-Bahá 'ı́s. A long procession of several hundred people followed his coffin up
one of the main thoroughfares of the capital mourning their loss and honouring his life of
loving service and sacrifice. Engraved on the stone which marks the resting place of his body
are the well-chosen words from the Qur'á n: "O well assured spirit, willing and blessed go thou
back to thy Lord."
__________
Persia is full of such glorious souls as this man who are professionally and practically
successful in their careers yet deeply spiritual and mystical in their complete devotion to the
Cause of Bahá 'u'llá h, willing to sacrifice everything, not only career, but life itself in order that
world brotherhood should be carried forward. All the rest of the world of Bahá 'ı́ brotherhood
know that it is due to the faith and self-sacrificing devotion of such Persians that the Cause of
Bahá 'u'llá h grew to the point where it could become a world message and a world movement.
XXV:'* March '.0= [xxv:'*:07.]
'Abdu'l-Bahá
Music is one of the important arts. It has a great effect upon the human spirit. Musical
melodies are a certain something which prove to be accidental upon etheric vibrations, for
voice is nothing but the expression of vibrations which, reaching the tympanum, affect the
nerves of hearing. Musical melodies are therefore those peculiar effects produced by, or from,
vibration. However, they have the keenest effect upon the spirit. In sooth, although music is a
material affair, yet its tremendous effect is spiritual and its greatest attachment is to the realm
of spirit. Voice is the vibration of air and is like the waves of the sea. The voice is produced
through the instrumentality of the lips with the tongue, etc. These cause a wave in the air, and
this wave reaches the nerve of the ear, which is thereby affected.

An American Bahá 'ı́ who carried the Bahá 'ı́ Message throughout the world and laboured extensively in Persia where she
sacrificed her life.

!')+