Bahá'u'lláh
and the
New
Era

An Introduction to the Bahá'í Faith
Bahá'u'lláh
and the
New
Era

J.E. Esslemont

BAHÁ'Í PUBLISHING TRUST
WILMETTE, ILLINOIS

Contents

                                                             PAGE
 
 Preface to 1937 Edition...............................       vii
 Preface to 1950 Edition...............................       ix
 Preface to 1970 Edition...............................       xi
 Introduction..........................................       xiii
 
CHAPTER
 1.  The Glad Tidings..................................       1
 2.  The Báb:  The Forerunner.........................        11
 3.  Bahá'u'lláh: The Glory of God...................         23
 4.  `Abdu'l-Bahá: The Servant of Bahá...............         51
 5.  What Is a Bahá'í?...............................         71
 6.  Prayer............................................       88
 7.  Health and Healing................................       101
 8.  Religious Unity...................................       116
 9.  True Civilization.................................       133
10.  The Way to Peace..................................       156
11.  Various Ordinances and Teachings..................       175
12.  Religion and Science..............................       197
13.  Prophecies Fulfilled by the Bahá'í Movement.....         211
14.  Prophecies of Bahá'u'lláh and `Abdu'l-Bahá.....          234
15.  Retrospect and Prospect...........................       252
16.  Epilogue..........................................       283
     Basic References on the Bahá'í Faith............         287
     Index.............................................       289

Bahá'í Publishing Committee

Bahá'í Publishing Committee

Bahá'í Publishing Trust

J. E. ESSLEMONT

Bahá'u'lláh
and the
New
Era

The plain truth, very plain, we think is, that ... one man that has a higher Wisdom, a hitherto unknown spiritual Truth in him, is stronger, not than ten men that have it not, or than ten thousand, but than all men that have it not; and stands among them with a quite ethereal, angelic power, as with a sword out of Heaven's own armory, sky-tempered, which no buckler, and no tower of brass, will finally withstand. -- Sign of the Times

A century which has no history and can have little or none. A century so opulent in accumulated falsities ... as never century before was! Which had no longer the consciousness of being false, so false had it grown; and was so steeped in falsity, and impregnated with it to the very bone, that -- in fact the measure of the thing was full, and a French Revolution had to end it. ... A very fit termination, as I thankfully fell, for such a century. ... For there was need once more of a Divine Revelation to the torpid, frivolous children of men, if they were not to sink altogether into the ape condition. -- Frederick the Great, Book I, Chap. I.

When Christ appeared, twenty centuries ago, although the Jews were eagerly awaiting His Coming, and prayed ever day, with tears, saying: "O God, hasten the Revelation of the Messiah," yet when the Sun of Truth dawned, they denied Him and rose against Him with the greatest enmity, and eventually crucified that divine Spirit, the Word of God, and named Him Beelzebub, the evil one, as is recorded in the Gospel. The reason for this was that they said: "The Revelation of Christ, according to the clear text of the Torah, will be attested by certain signs, and so long as these signs have not appeared, whoso layeth claim to be a Messiah is an impostor. Among these signs is this, that the Messiah should come for an unknown place, yet we all know this man's house in Nazareth, and can any good thing come out of Nazareth? The second sign is that He shall rule with a rod of iron, that is, He must act with the sword, but this Messiah has not even a wooden staff. Another of the conditions and signs is this: He must sit upon the throne of David and establish David's sovereignty. Now, far from being enthroned, this man has not even a mat to sit on. Another of the conditions is this: the promulgation of all the laws of the Torah; yet this man has abrogated these laws, and has even broken the sabbath day, although it is the clear text of the Torah that whosoever layeth claim to prophethood and revealeth miracles and breaketh the sabbath day, must be put to death. Another of the signs is this, that in His reign justice will be so advanced that righteousness and well-doing will extend from the human even to the animal world -- the snake and the mouse will share one hold, and the eagle and the partridge one nest, the lion and the gazelle shall dwell in one pasture, and the wolf and the kid shall drink from one fountain. Yet now, injustice and tyranny have waxed so great in his time that they have

crucified him! Another of the conditions is this, that in the days of the Messiah the Jews will prosper and triumph over all the peoples of the world, but now they are living in the utmost abasement and servitude in the Empire of the Romans. Then how can this be the Messiah promised in the Torah?
        In this wise did they object to that Sun of Truth, although that Spirit of God was indeed the One promised in the Torah. But as they did not understand the meaning of these signs, they crucified the Word of God. Now the Bahá'ís hold that the recorded signs did come to pass in the Manifestation of Christ, although not in the sense which the Jews understood, the description in the Torah being allegorical. For instance, among the signs is that of sovereignty. For Bahá'ís say that the sovereignty of Christ was a heavenly, divine, everlasting sovereignty, not a Napoleonic sovereignty that vanisheth in a short time. For well-nigh two thousand years this sovereignty of Christ hath been established, and until now it endureth, and to all eternity that Holy Being will be exalted upon an ever-lasting throne.
        In like manner all the other signs have been made manifest, but the Jews did not understand. Although nearly twenty centuries have elapsed since Christ appeared with divine splendor, yet the Jews are still awaiting the coming of the Messiah and regard themselves as true and Christ as false. -- Written by `Abdu'l-Bahá for this chapter.

When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him. -- Deut. xviii, 22.

Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. ... Wherefore by their fruits ye shall know them. -- Matt. vii, 15-17, 20

In him shall be the perfection of Moses, the preciousness of Jesus, and the patience of Job; his saints shall be abased in his time, and their heads shall be exchanged as presents, even as the heads of the Turk and the Deylamite are exchanged as presents; they shall be slain and burned, and shall be afraid, fearful and dismayed; the earth shall be dyed with their blood, and lamentation shall prevail amongst their women; these are my saints indeed. -- New History of the Báb, translated by Prof. E. G. Browne, p. 132.

Some of these [the Báb's Writings] were commentaries on, and interpretations of the verses of the Kur'an; some were prayers, homilies, and hints of [the true significance of certain] passages; other were exhortations, admonitions, dissertations on the different branches of the doctrine of the Divine Unity ... encouragements to amendment of character, severance from worldly states, and dependence on the inspirations of God. But the essence and purport of his compositions were the praises and descriptions of that Reality soon to appear which was his only object and aim, his darling, and his desire. For he regarded his own appearance as that of a harbinger of good tidings, and considered his own real nature merely as a means for the manifestation of the greater perfections of that One. And indeed he ceased not from celebrating Him by night or day for a single instant, but used to signify to all his followers that they should expect His arising: in such wise that he declares in his writings, "I am a letter out of that most might book and a dew-drop from that limitless ocean, and, when He shall appear, my true nature, my mysteries, riddles, and intimations will become evident, and the embryo of this religion shall develop through the grades of its being and ascent, attain to the station of `the most comely of forms,' and become adorned with the robe of `blessed be God, the Best of Creators.' ... and so inflamed was he with His flame that commemoration of Him was the bright candle of

his dark nights in the fortress of Mákú, and remembrance of Him was the best of companions in the straits of the prison of Chihrik. Thereby he obtained spiritual enlargements; with His wine was he inebriated; and at remembrance of Him did he rejoice. -- A Traveller's Narrative (Episode of the Báb), pp. 54-56.

So worship God that if the recompense of thy worship of Him were to be the Fire, no alteration in thy worship of Him would be produced. If you worship from fear, that is unworthy of the threshold of the holiness of God. ...

So also, if your gaze is on Paradise, and if you worship in hope of that; for then you have made God's creation a Partner with Him. -- Bábís of Persia, II, Prof. E. G. Browne, J.R.A.S., vol. xxi, p. 931.

From childhood He was extremely kind and generous. He was a great lover of outdoor life, most of His time being spent in the garden or the fields. He had an extraordinary power of attraction, which was felt by all. People

always crowded around Him. Ministers and people of the Court would surround Him, and the children also were devoted to Him. When He was only thirteen of fourteen years old He became renowned for His learning. He would converse on any subject and solve any problem presented to Him. In large gatherings He would discuss matters with the `Ulamá (leading mullás) and would explain intricate religious questions. All of them used to listen to Him with the greatest interest.
        When Bahá'u'lláh was twenty-two years old, His father died, and the Government wished Him to succeed to His father's position in the Ministry, as was customary in Persia, but Bahá'u'lláh did not accept the offer. Then the Prime Minister said: "Leave him to himself. Such a position is unworthy of him. He has some higher aim in view. I cannot understand him, but I am convinced that he is destined for some lofty career. His thought are not like ours. Let him alone."

By the righteousness of God! We were in no wise connected with that evil deed, and Our innocence was indisputably established by the tribunals. Nevertheless, they apprehended Us, and from Níyávarán, which was then the residence of His Majesty, conducted Us, on foot and in chains, with bared head and bare feet, to the dungeon of Tihrán. A brutal man, accompanying Us on horseback, snatched off Our hat, whilst We were being hurried along by a troop of executioners and officials. We were consigned for four months to a place foul beyond comparison. As to the dungeon in which this Wronged One and other similarly wronged were confined, a dark and narrow pit were preferable. Upon Our arrival We were first conducted along a pitch-black corridor, from whence We descended three steep flights of stairs to the place of confinement assigned to Us. The dungeon was wrapped in thick darkness, and Our fellow-prisoners numbered nearly a hundred and fifty souls: thieves, assassins and highwaymen. Though crowded, it had no other outlet than the passage by which We entered. No pen can depict that place, nor any tongue describe its loathsome smell. Most of these men had neither clothes nor bedding to lie on. God alone knoweth what befell Us in that most foul-smelling and gloomy place!
        Day and night, while confined in that dungeon, We meditated upon the deeds, the condition, and the conduct of the Bábís, wondering what could have led a people so high-minded, so noble, and of such intelligence, to perpetrate such an audacious and outrageous act against the person of His Majesty. This Wronged One, thereupon, decided to arise, after His release from prison, and undertake, with the utmost vigor, the task of regenerating this people.

One night, in a dream these exalted words were heard on every side: "Verily, We shall render Thee victorious by Thyself and by Thy Pen. Grieve Thou not for that which hath befallen Thee, neither be Thou afraid, for Thou art in safety. Erelong will God raise up the treasures of the earth -- men who will aid Thee through Thyself and through Thy Name, wherewith God hath revived the hearts of such as have recognized Him." -- Epistle to the Son of the Wolf, pp. 20-21.

In the early days of Our arrival in this land, when We discerned the signs of impending events, We decided, wilderness, and there, separated and alone, led for two years a life of complete solitude. From Our eyes there rained tears of anguish, and in Our bleeding heart there surged an ocean of agonizing pain. Many a night We had no food for sustenance, and many a day Our body found no rest. by Him Who hath My being between His hands! nothwithstanding these showers of afflictions and unceasing calamities, Our soul was wrapt in blissful joy, and Our whole being evinced an ineffable gladness. For in Our solitude We were unaware of the harm or benefit, the health or ailment, of any soul. Alone, We communed with Our spirit, oblivious of the world and all that is therein. We knew not, however, that the mesh of divine destiny exceedeth the vastest of mortal conceptions, and the dart of His decree transcendeth the boldest of human designs. None can escape the snares He setteth, and no soul can find release except through submission to His will. By the righteousness of God! Our withdrawal contemplated no

return, and Our separation hoped for no reunion. The one object of Our retirement was to avoid becoming a subject of discord among the faithful, a source of disturbance unto Our companions, the means of injury to any soul, or the cause of sorrow to any heart. Beyond these, We cherished no other intention, and apart from them, We had no end in view. And yet, each person schemed after his own desire, and pursued his own idle fancy, until the hour when, from the Mystic Source, there came the summons bidding Us return whence We came. Surrendering Our will to His, We submitted to His injunction.
        What pen can recount the things We beheld upon Our return! Two years have elapsed during which Our enemies have ceaselessly and assiduously contrived to exterminate Us, whereunto all witness. -- Kitáb-i-Íqán, pp. 250-252.

O King, I have seen in the way of God what no eye hath seen and no ear hath heard. Friends have disclaimed me;

ways are straitened unto me; the pool of safety is dried up; the plain of ease is [scorched] yellow. How many calamities have descended, and how many will descend! I walk advancing toward the Mighty, the Bounteous, while behind me glides the serpent. My eyes rain down tears until my bed is drenched; but my sorrow is not for myself. By God, my head longeth for the spears for the love of its Lord, and I never pass by a tree but my heart addresseth it [saying], "O would that thou wert cut down in my name and my body were crucified upon thee in the way of my Lord;" yea, because I see mankind going astray in their intoxication, and they know it not: they have exalted their lusts, and put aside their God, as though they took the command of God for a mockery, a sport, and a plaything; and they think that they do well, and that they are harboured in the citadel of security. The matter is not as they suppose: to-morrow they shall see what they [now] deny.
        We are about to shift from this most remote place of banishment [Adrianople] unto the prison of Acre. And, according to what they say, it is assuredly the most desolate of the cities of the world, the most unsightly of them in appearance, the most detestable in climate, and the foulest in water; it is as though it were the metropolis of the owl; there is not heard from its regions aught save the sound of its hooting. And in it they intend to imprison the servant, and to shut in our faces the doors of leniency and take away from us the good things of the life of the world during what remaineth of our days. By God, though weariness should weaken me, and hunger should destroy me, though my couch should be made of the hard rock and my associates of the beasts of the desert, I will not blench, but will be patient, as the resolute and determined are patient, in the strength of God, the King of Pre-existence, the Creator of the nations; and under all circumstances I give thanks unto God. And we hope of His graciousness (exalted is He) ... that He will render [all men's] faces sincere toward Him, the Mighty,

the Bounteous. Verily He answereth him who prayeth unto Him, and is near unto him who calleth on Him. And we ask Him to make this dark calamity a buckler for the body of His saints, and to protect them thereby from sharp swords and piercing blades. Through affliction hath His light shone and His praise been bright unceasingly: this hath been His method through past ages and bygone times. A Traveller's Narrative (Episode of the Báb), pp. 145-147.

Bahá'u'lláh loved the beauty and verdure of the country. One day He passed the remark: "I have not gazed on verdure for nine years. The country is the world of the soul, the city is the world of bodies." When I heard indirectly of this saying I realized that He was longing for the country, and I was sure that whatever I could do towards the carrying out of His wish would be successful. There was in `Akká at that time a man called Muhammad Páshá Safwat, who was very much opposed to us. He had a palace called Mazra'ih, about four miles north of the city, a lovely place, surrounded by gardens and with a stream of running water. I went and called on this Páshá at his home. I said: "Páshá, you have left the palace empty, and are living in `Akká." He replied: "I am an invalid and cannot leave the city. If I go there it is lonely and I am cut off from my friends." I said: "While you are not living there and the place is empty, let it to us." He was amazed at the proposal, but soon consented. I got the house at a very low rent, about five pounds per annum, paid him for five years and made a contract. I sent laborers to repair the place and put the garden in order and had a bath built. I also had a carriage prepared for the use of the Blessed Beauty.+F1 One day I determined to go and see the place for myself. Notwithstanding the repeated injunctions given in successive firmans that we were on no account to pass the limits of the city walls, I walked out through the City Gate. Gendarmes were on guard, but they made no objection, so I proceeded straight to the palace. The next day I again went out, with some friends and officials, unmolested and unopposed, although the guards and sentinels stood on both sides of the city gates. Another day I arranged a banquet, spread a table under the pine trees of Bahjí, and gathered round

it the notables and officials of the town. In the evening we all returned to the town together.
        One day I went to the Holy Presence of the Blessed Beauty and said: "the palace at Mazra'ih is ready for You, and a carriage to drive You there." (At that time there were no carriages in `Akká or Haifa.) He refused to go, saying: "I am a prisoner." Later I requested Him again, but got the same answer. I went so far as to ask Him a third time, but He still said "No!" and I did not dare to insist further. There was, however, in `Akká a certain Muhammadan Shaykh, a well-known man with considerable influence, who loved Bahá'u'lláh and was greatly favored by Him. I called this Shaykh and explained the position to him. I said, "You are daring. Go tonight to His Holy Presence, fall on your knees before Him, take hold of His hands and do not let go until He promises to leave the city!" He was an Arab. ... He went directly to Bahá'u'lláh and sat down close to His knees. He took hold of the hands of the Blessed Beauty and kissed them and asked: "Why do you not leave the city?" He said: "I am a prisoner." The shaykh replied: "God forbid! Who has the power to make you a prisoner? You have kept yourself in prison. It was your own will to be imprisoned, and now I beg you to come out and go to the palace. It is beautiful and verdant. The trees are lovely, and the oranges like balls of fire!" As often as the Blessed Beauty said: "I am a prisoner, it cannot be," the Shaykh took His hands and kissed them. For a whole hour he kept on pleading. At last Bahá'u'lláh said, "Khaylí khúb (very good)" and the Shaykh's patience and persistence were rewarded. He came to me with great joy to give the glad news of His Holiness's consent. In spite of the strict firman of `Abdu'l-`Azíz which prohibited my meeting or having any intercourse with the Blessed Perfection, I took the carriage the next day and drove with Him to the palace. No one made any objection. I left Him there and returned myself to the city.
        For two years He remained in that charming and

lovely spot. Then it was decided to remove to another place, at Bahjí. It so happened than an epidemic disease had broken out at Bahjí, and the proprietor of the house fled away in distress, with all his family, ready to offer the house free of charge to any applicant. We took the house at a very low rent, and there the doors of majesty and true sovereignty were flung wide open. Bahá'u'lláh was nominally a prisoner (for the drastic firmans of Sultán `Abdu'l-'Aziz were never repealed), yet in reality He showed forth such nobility and dignity in His life and bearing that He was reverenced by all, and the Rulers of Palestine envied His influence and power. Governors and Mutisárrif, generals and local officials, would humbly request the honor of attaining His presence -- a request to which He seldom acceded.
        On one occasion a Governor of the city implored this favor on the ground of his being ordered by higher authorities to visit, with a certain general, the Blessed Perfection. The request being granted, the general, who was a very corpulent individual, a European, was so impressed by the majestic presence of Bahá'u'lláh that he remained kneeling on the ground near the door. Such was the diffidence of both visitors that it was only after repeated invitations from Bahá'u'lláh that they were induced to smoke the narguileh (hubble-bubble pipe) offered to them. Even then they only touched it with their lips, and then, putting it aside, folded their arms and sat in an attitude of such humility and respect as to astonish all those who were present.
        The loving reverence of friends, the consideration and respect that were shown by all officials and notables, the inflow of pilgrims and seekers after truth, the spirit of devotion and service that was manifest all around, the majestic and kingly countenance of the Blessed Perfection, the effectiveness of His command, the number of His zealous devotees-all bore witness to the fact that Bahá'u'lláh was in reality no prisoner, but a King of Kings. Two despotic sovereigns were against Him, two

powerful autocratic rulers, yet, even when confined in their own prisons, He addressed them in very austere terms, like a king addressing his subjects. Afterwards, in spite of severe firmans, He lived at Bahjí like a prince. Often He would say: "Verily, verily, the most wretched prison has been converted into a Paradise of Eden."
        Surely, such a thing has not been witnessed since the creation of the world.

... my conductor paused for a moment while I removed my shoes. Then, with a quick movement of the hand, he withdrew, and, as I passed, replaced the curtain; and I found myself in a large apartment, along the upper end of which ran a low divan, while on the side opposite to the door were placed two or three chairs. Though I dimly suspected whither I was going and whom I was to behold (for no distinct intimation had been given to me), a second or two elapsed ere, with a throb of wonder and awe, I became definitely conscious that the room was not untenanted. In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a felt head-dress of the kind called 1taj1 by dervishes (but of unusual height and make), round the base of which was wound a small white turban. The face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain!
        A mild dignified voice bade me be seated, and then continued: -- "Praise be to God that thou has attained! ... Thou has come to see a prisoner and an exile. ... We desire but the good of the world and happiness of the nations; yet they deem us a stirrer up of strife and sedition

worthy of bondage and banishment. ... That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled -- what harm is there in this? ... Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the `Most Great Peace' shall come. ... Do not you in Europe need this also? Is not this that which Christ foretold? ... Yet do we see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind. ... These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family. ... Let not a man glory in this, that he loves his country; let him rather glory in this, that he loves his kind. ..."
        Such, so far as I can recall them, were the words which, besides many others, I heard from Beha. Let those who read them consider well with themselves whether such doctrines merit death and bonds, and whether the world is more likely gain or lose by their diffusion. -- Introduction to A Traveller's Narrative (Episode of the Báb), pp. xxxix-xl.

We have already in the foregoing pages assigned two stations unto each of the Luminaries arising from the Daysprings of eternal holiness. One of these stations, the station of essential unity, We have already explained. "No distinction do We make between any of them." [Qur'án 2:136] The other is the station of distinction, and pertaineth to the world of creation and to be the limitations thereof. In this respect, each Manifestation of God hath a distinct individuality, a definitely prescribed mission, a predestined Revelation, and specially designated limitations. Each one of them is known by a different name, is characterized by a special attribute, fulfils a definite Mission, and is entrusted with a particular Revelation. Even as He saith: "Some of the Apostles We have caused to excel the others. To some God hath spoken, some He hath raise and exalted. And to Jesus, Son of Mary, We gave manifest signs, and We strengthen Him with the Holy Spirit." [Qur'án 2:253] ...
        Thus, viewed from the standpoint of their oneness and sublime detachment, the attributes of Godhead, Divinity, Supreme Singleness, and Inmost Essence, have been and are applicable to those Essences of being, inasmuch as they all abide on the throne of divine Revelation, and are established upon the seat of divine Concealment.

Through their appearance the Revelation of God is made manifest, and by their countenance the Beauty of God is revealed. Thus it is that the accents of God Himself have been heard uttered by these Manifestations of the divine Being.
        Viewed in the light of their second station -- the station of distinction, differentiation, temporal limitations, characteristics and standards, -- they manifest absolute servitude, utter destitution and complete self-effacement. Even as He saith: "I am the servant of God. I am but a man like you." ...
        Were any of the all-embracing Manifestations of God to declare: "I am God!" He verily speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His name and His attributes, are made manifest in the world. Thus, He hath revealed: "Those shafts were God's, not Thine!" [Qur'án 8:17] And also He saith: "In truth, they who plighted fealty unto thee, really plighted that fealty unto God." [Qur'án 48:10] And were any of them to voice the utterance: "I am the Messenger of God," He also speaketh the truth, the indubitable truth. Even as He saith: "Muhammad is not the father of any man among you, but He is the Messenger of God." Viewed in this light, they are all but Messengers of that ideal King, that unchangeable Essence. And were they all to proclaim: "I am the Seal of Prophets," they verily utter but the truth, beyond the faintest shadow of doubt. For they are all but one person, one soul, one spirit, one being, one revelation. They are all the manifestation of the "Beginning" and the "End," the "First" and the "Last," the "Seen" and "Hidden" -- all of which pertain to Him Who is the innermost Spirit of Spirits and eternal Essence of Essences. And were they to say: "We are the servants of God," [Qur'án 33:40] this also is a manifest and indisputable fact. For they have been made manifest in the uttermost state of servitude, a servitude the like of which

no man can possibly attain. Thus in moments in which these Essences of being were deeply immersed beneath the oceans of ancient and everlasting holiness, or when they soared to the loftiest summits of divine mysteries, they claimed their utterance to be the Voice of divinity, the Call of God Himself. Were the eye of discernment to be opened, it would recognize that in this very state, they have considered themselves utterly effaced and non-existent in the face of Him Whom is the All-Pervading, the incorruptible. Methinks, they have regarded themselves as utter nothingness, and deemed their mention in that Court an act of blasphemy. For the slightest whisperings of self, within such a Court, is an evidence of self-assertion and independent existence. In the eyes of them that have attained unto that Court, such a suggestion is itself a grievous transgression. How much more grievous would it be, were aught else to be mentioned in that Presence, were man's heart, his tongue, his mind, or his soul, to be busied with anyone but the Well-Beloved, were his eyes to behold any countenance other than His beauty, were his ear to be inclined to any melody but His voice, and were his feet to tread any way but His way.
        In this day the breeze of God is wafted, and His Spirit hath pervaded all things. Such is the outpouring of His grace that the pen is stilled and the tongue is speechless.
        By virtue of this station, they have claimed for themselves the Voice of Divinity and the like, whilst by virtue of their station of Messengership, they have declared themselves the Messengers of God. In every instance they have voiced an utterance that would conform to the requirements of the occasion, and have ascribed all these declarations to Themselves, declarations ranging from the divine Revelation to the realm of creation, and from the domain of Divinity even unto the domain of earthly existence. Thus it is that whatsoever be their utterance, whether it pertain to the realm of Divinity, Lordship, Prophethood, Messengership, Guardianship, Apostelship or Servitude, all is true, beyond the shadow of a

doubt. Therefore, these sayings which We have quoted in support of Our argument must be attentively considered, that the divergent utterances of the Manifestations of the Unseen and Daysprings of Holiness may cease to agitate the soul and perplex the mind. -- Kitáb-i-Íqán, 176-181.

O king! I was but a man like others, asleep upon My couch, when lo, the breezes of the All-Glorious were wafted over Me, and taught Me the knowledge of all that hath been. This thing is not from Me, but from One Who is Almighty and All-Knowing. And He bade Me lift up My voice between earth and heaven, and for this there befell Me what hath caused the tears of every man of understanding to flow. The learning current amongst men I studied not; their schools I entered not. ... This is but a leaf which the winds of the will of thy Lord, the Almighty, the All-Praised have stirred. Can it be still when the tempestuous winds are blowing? Nay, by Him Who is the Lord of all Names and Attributes! They move it as they list. The evanescent is as nothing before Him Who is the Ever-Abiding. His all-compelling summons hath reached Me, and caused Me to speak His praise amidst all people. I was indeed as one dead when His behest was uttered. The hand of the will of thy Lord, the Compassionate, the Merciful, transformed Me. Can any one speak forth of his own accord that for which all men, both high and low, will protest against him? Nay, by Him Who taught the Pen the eternal mysteries, save him whom the grace of the Almighty, the All-Powerful, hath

strengthened. -- Lawh-i-Sultán (Tablet to the King of Persia), as quoted in The Promised Day Is Come, pp. 40-41.

Say: "Naught is seen in my temple but the Temple of God, and in my beauty but His Beauty, and in my being but His Being, and in myself but Himself, and in my movement but His Movement, and in my acquiescence but His Acquiescence, and in my pen but His Pen, the Precious, the Extolled."
        Say: "There hath not been in my soul but the Truth, and in myself naught could be seen but God." -- Súratu'l-Haykal.

        I am the servant of the Blessed Perfection. In Baghdád I was a child. Then and there He announced to me the Word, and I believed in Him. As soon as He proclaimed to me the Word, I threw myself at His Holy Feet and implored and supplicated Him to accept my blood as a sacrifice in His Pathway. Sacrifice! How sweet I find that word! There is no greater Bounty for me than this! What greater glory can I conceive than to see thick neck chained for His sake, these feet fettered for His love, this body mutilated or thrown into the depths of the sea for His Cause! If in reality we are His sincere lovers -- if in reality I am His sincere servant, then I must sacrifice my life, my all at His Bless Threshold. -- Diary of Mírzá Ahmad Sohrab, January 1914.

During the youth of `Abdu'l-Bahá the question of a suitable marriage for Him was naturally one of great interest to the believers, and many people came forward,

wishing to have this crown of honor for their own family. For a long time, however, `Abdu'l-Bahá showed no inclination for marriage, and no one understood the wisdom of this. Afterwards it became known that there was a girl who was destined to become the wife of `Abdu'l-Bahá, one whose birth came about through the Blessing which the Báb gave to her parents in Isfahán. Her father was Mírzá Muhammad `Alí, who was the uncle of the "King of Martyrs" and the "Beloved of Martyrs," and she belonged to one of the great and noble families of Isfahán. When the Báb was in Isfahán, Mírzá Muhammad `Alí had no children, but his wife was longing for a child. On hearing of this, the Báb gave him a portion of His food and told him to share it with his wife. After they had eaten of that food, it soon became apparent that their long-cherished hopes of parenthood were about to be fulfilled, and in due course a daughter was born to them, who was given the name of Munírih Khánum.+F1 Later on son was born, to whom they gave the name of Siyyid Yahyá, and afterwards they had some other children. After a time, Munírih's father died, her cousins were martyred by Zillu's-Sultán and the mullás, and the family fell into great troubles and bitter persecutions because of their being Bahá'ís. Bahá'u'lláh then permitted Munírih and her brother Siyyid Yahyá to come to `Akká for protection. Bahá'u'lláh and His wife, Navváb, the mother of `Abdu'l-Bahá, showed such kindness and favor to Munírih that others understood that they wished her to become the wife of `Abdu'l-Bahá. The wish of His father and mother became the wish of `Abdu'l-Bahá, too. He had a warm feeling of love and affection for Munírih which was fully reciprocated, and erelong they became united in marriage.

To `Abdu'l-Bahá, as a teacher and friend, came men and women from every race, religion and nation, to sit at his table like favored guests, questioning him about the social, spiritual or moral program each had most at heart; and after a stay lasting from a few hours to many months, returning home, inspired, renewed and enlightened. The world surely never possessed such a guest-house as this.
        Within its doors the rigid castes of India melted away, the racial prejudice of Jew, Christian and Muhammadan became less than a memory; and every convention save the essential law of warm hearts and aspiring minds broke down, banned and forbidden by the unifying sympathy of the master of the house. It was like a King Arthur and the Round Table ... but an Arthur who knighted women as well as men, and sent them away not with the sword but with the Word. -- The Modern Social Religion, Horace Holley, p. 171.

It is the custom of `Abdu'l-Bahá each week, on Friday morning, to distribute alms to the poor. From his own scanty store he gives a little to each one of the needy who come to ask assistance. This morning about one hundred

were ranged in line, seated and crouching upon the ground in the open street of the courts where `Abdu'l-Bahá's house stands. And such a nondescript collection of humanity they were. All kinds of men, women and children -- poor, wretched, hopeless in aspect, half-clothed, many of them crippled and blind, beggars indeed, poor beyond expression -- waiting expectant -- until from the doorway came `Abdu'l-Bahá. ... Quickly moving from one to another, stopping sometimes to leave a word of sympathy and encouragement, dropping small coins into each eager outstretched palm, touching the face of a child, taking the hand of an old woman who held fast to the hem of his garment as he passed along, speaking words of light to old men with sightless eyes, inquiring after those too feeble and wretched to come for their pittance of help, and sending them their portion with a message of love and uplift. -- Glimpses of `Abdu'l-Bahá, M. J. M., p. 13.

Five days we remained within those walls, prisoners with Him who dwells in that "Greatest Prison." It is a prison of peace, of love and service. No wish, no desire is there save the good of mankind, the peace of the world, the acknowledgement of the Fatherhood of God and the mutual rights of men as His creatures, His children. Indeed, the real prison, the suffocating atmosphere, the separation from all true heart desires, the bond of world conditions, is outside of those stone walls, while within them is the freedom and pure aura of the Spirit of God. All troubles, tumults, worries or anxieties for worldly things are barred out there. -- In Galilee, p. 24.

Grieve not because of my imprisonment and calamity; for this prison is my beautiful garden, my mansioned paradise and my throne of dominion among mankind. My calamity in my prison is a crown to me in which I glory among the righteous.
        Anyone can be happy in the state of comfort, ease, health, success, pleasure and joy; but if one be happy and contented in the time of trouble, hardship and prevailing disease, that is the proof of nobility.

Friends, the time is coming when I shall be no longer with you. I have done all that could be done. I have served the Cause of Bahá'u'lláh to the utmost of my ability. I have labored night and day all the years of my life.
        Oh, how I long to see the believers shouldering the responsibilities of the Cause! Now is the time to proclaim the Kingdom of Abhá (i.e. The Most Glorious!). Now is the hour of union and concord! Now is the day of the spiritual harmony of the friends of God! ...
        I am straining my ears toward the East and toward the West, toward the North and toward the South, that haply I may hear the songs of love and fellowship raised in the meetings of the believers. My days are numbered, and save this there remains none other joy for me.
        Oh, how I yearn to see the friends united, even as a shining strand of pearls, as the brilliant Pleiades, as the rays of the sun, the gazelles of one meadow!
        The mystic nightingale is singing for them; will they not listen? The bird of paradise is warbling; will they not hear? The Angel of the Kingdom of Abhá is calling to them; will they not hearken? The Messenger of the Covenant is pleading; will they not heed?
        Ah! I am waiting, waiting to hear the glad news that the believers are the embodiment of sincerity and loyalty, the incarnation of love and amity and the manifestation of unity and concord!
        Will they not rejoice my heart? Will they not satisfy my yearnings? Will they not heed my pleadings? will they not fulfill my hopes? Will they not answer my call?
        I am waiting, I am patiently waiting!

Unquestionably this physical body and human energy would have been unable to stand the constant wear and tear...but the aid and help of the Desired One were the Guardian and Protector of the weak and humble `Abdu'l-Bahá. ... Some have asserted that `Abdu'l-Bahá is on the eve of bidding his last farewell to the world, that his physical energies are depleted and drained and that ere long these complications will put an end to his life. This is far from the truth. Although in the outward estimation of the Covenant-breakers and defective-minded the body is weak on account of ordeals in the Blessed Path, yet, Praise be to God! through the providence of the Blessed Perfection the spiritual forces are in the utmost rejuvenation and strength. Thanks be to God that now, through the blessing and benediction of Bahá'u'lláh, even the physical energies are fully restored, divine joy is obtained, the supreme glad-tidings are resplendent and ideal happiness overflowing.

... a funeral the like of which Haifa, nay Palestine itself, had surely never seen ... so deep was the feeling that brought so many thousands of mourners together, representative of so many religions, races and tongues.
        The High Commissioner, Sir Herbert Samuel, the Governor or Jerusalem, the Governor of Phoenicia, the Chief Officials of the Government, the Consuls of the various countries, resident in Haifa, the heads of the various religious communities, the notables of Palestine, Jews, Christians, Moslems, Druses, Egyptians, Greeks, Turks, Kurds, and a host of his American, European and native friends, men, women and children, both of high and low

degree ... all, about ten thousand in number, mourning the loss of their Beloved One. ...
        "O God, my God!" the people wailed with one accord, "Our father has left us, our father has left us!" ... they slowly wended their way up Mount Carmel, the Vineyard of God. ... After two hours' walking, they reached the garden of the Tomb of the Báb. ... As the vast concourse pressed round ... representatives of the various denominations, Moslems, Christians and Jews, all hearts being ablaze with fervent love of `Abdu'l-Bahá, some on the impulse of the moment, other prepared, raised their voices in eulogy and regret, paying their last homage of farewell to their loved one. So united were they in their acclamation of him, as the wise educator and reconciler of the human race in this perplexed and sorrowful age, that there seemed to be nothing left for the Bahá'ís to say. -- The Passing of `Abdu'l-Bahá, by Lady Blomfield and Shoghi Effendi, pp. 11, 12.

        This is the foundation of the belief of the people of Bahá (may my life be offered up for them): "His Holiness, the Exalted One (the Báb), is the Manifestation of the Unity and Oneness of God and the Forerunner of the Ancient Beauty. His Holiness the Abhá Beauty (may my life be a sacrifice for His steadfast friends) is the Supreme Manifestation of God and the Dayspring of His Most Divine Essence. All others are servants unto Him and do His bidding."

The man who lives the life according to the teachings of Bahá'u'lláh is already a Bahá'í. On the other hand, a man may call himself a Bahá'í for fifty years, and if he does not live the life he is not a Bahá'í. An ugly man may call himself handsome, but he deceives no one, and a

black man may call himself white, yet he deceives no one, not even himself.

Man should know his own self, and know those things that lead to loftiness or to baseness, to shame or to honor, to wealth or to poverty. -- Tablet of Tarázát.
        The source of all learning is the knowledge of God, exalted be His Glory! and this cannot be attained save through the knowledge of His divine Manifestation. -- Words of Wisdom.

The cause of the creation of all contingent beings has been love, as it is said in the well-known tradition, "I was a hidden treasure and I loved to be known. Therefore I created the creation in order to be known."

O Son of Being!
        Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant.

O Son of the Wondrous Vision!
        I have breathed within thee a breath of My own Spirit, that thou mayest be My lover. Why hast thou forsaken Me and sought a beloved other than Me?

Likewise the divine religions of the holy Manifestations of God are in reality one though in name and

nomenclature they differ. Man must be a lover of the light no matter from what day-spring it may appear. He must be a lover of the rose no matter what soil it may be growing. He must be a seeker of the truth no matter from what source it come. Attachment to the lantern is not loving the light. Attachment to the earth is not befitting but enjoyment of the rose which develops from the soil is worthy. Devotion to the tree is profitless but partaking of the fruit is beneficial. Luscious fruits no matter upon what tree they grow or where they may be found must be enjoyed. The word of truth no matter which tongue utters it must be sanctioned. Absolute verities no matter in what book they be recorded must be accepted. If we harbor prejudice it will be the cause of deprivation and ignorance. The strife between religions, nations and races arises from misunderstanding. If we investigate the religions to discover the principles underlying their foundations we will find they agree, for the fundamental reality of them is one and not multiple. By this means the religionists of the world will reach their point of unity and reconciliation.

Every soul of the beloved ones must love the others and withhold not his possessions and life from them, and by all means he must endeavor to make the other joyous and happy. But these others must also be disinterested and self-sacrificing. Thus may this Sunrise flood the horizons, this Melody gladden and make happy all the people, this divine Remedy become the panacea for every disease, this Spirit of Truth become the cause of life for every soul.

He that hath in his heart even less than a mustard seed of love for anything beside Me, verily he cannot enter My Kingdom. -- Súratu'l-Haykal

O Son of Man!
        If thou lovest Me, turn away from thyself; and if thou seekest My pleasure, regard not thine own; that thou mayest die in Me and I may eternally live in thee.

O My Servant!
        Free thyself from the fetters of this world, and loose thy soul from the prison of self. Seize thy chance, for it will come to thee no more. -- The Hidden Words.

In the Bahá'í Cause arts, sciences and all crafts are counted as worship. The man who makes a piece of note- paper to the best of his ability, conscientiously, concentrating all his forces on perfecting it, is giving praise to God. Briefly, all effort and exertion put forth by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity. This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice and believing in the solidarity of the human race, is giving praise.

The people of Bahá must serve the Lord with wisdom, teach others by their lives, and manifest the light of God in their deeds. The effect of deed is in truth more powerful than that of words. -- Words of Paradise

O Son of Dust!
        The wise are they that speak not unless they obtain a hearing, even as the cup-bearer, who proffereth not his cup till he findeth a seeker, and the lover who crieth not out from the depths of his heart until he gazeth upon the beauty of his beloved. Wherefore sow the seeds of wisdom and knowledge in the pure soil of the heart, and keep them hidden, till the hyacinths of divine wisdom spring from the heart and not from mire and clay.

O people of Bahá! Ye are the dawning-places of the Love and daysprings of the Favor of God. Defile not your tongues with cursing or execrating anyone, and guard your eyes from that which is not worthy. Show forth that which ye possess (i.e. Truth). If it be accepted, the aim is attained. If not, to rebuke or interfere with him who rejects is vain. Leave him to himself, and advance towards God, the Protector, the Self-Subsistent. Be not the cause of sorrow, how much less of sedition and strife! It is hoped that ye may be nurtured in the shade of the tree of Divine Bounty and act as God has willed for you. Ye are all leaves of one tree and drops of one sea.

O people of God! I exhort you to courtesy. Courtesy is indeed ... the lord of all virtues. Blessed is he who is adorned with the mantle of Uprightness and illumined with the light of Courtesy. He who is endowed with Courtesy

(or Reverence) is endowed with a great station. It is hoped that this Wronged One, and all, will attain to it, hold unto it and observe it. This is the Irrefutable Command which hath flowed from the pen of the Greatest Name. -- Tablet of the World.

Beware! Beware! Lest ye offend any heart!
Beware! Beware! Lest ye hurt any soul!
Beware! Beware! Lest ye deal unkindly toward any person!
Beware! Beware! Lest ye be the cause of hopelessness to any creature!
      Should one become the cause of grief to any one heart, or of despondency to any one soul, it were better to hide oneself in the lowest depths of the earth than to walk upon the earth.

Among the teachings of Bahá'u'lláh is one requiring man, under all conditions and circumstances, to be forgiving, to love his enemy and to consider an ill-wisher as a well-wisher. Not that one should consider another as an

enemy and then put up with him ... and be forbearing toward him. This is hypocrisy and not real love. Nay, rather, you must see your enemies as friends, your ill-wishers as well-wishers and treat them accordingly. Your love and kindness must be real ... not merely forbearance, for forbearance, if not of the heart, is hypocrisy.

O Son of Man!
        Breather not the sins of others so long as thou art thyself a sinner. Shouldst thou transgress this command, accursed wouldst thou be, and to this I bear witness.

O Son of Being!
        Ascribe not to any soul that which thou wouldst not have ascribed to thee, and say not that which thou doest not. This is My command unto thee, do thou observe it.

To be silent concerning the faults of others, to pray for them, and to help them, through kindness, to correct their faults.
        To look always at the good and not at the bad. If a man has ten good qualities and one bad one, to look at the ten and forget the one; and if a man has ten bad qualities and one good one, to look at the one and forget the ten.
        Never to allow ourselves to speak one unkind word about another, even though that other be our enemy.

The worst human quality and the most great sin is backbiting, more especially when it emanates from the tongues of the believers of God. If some means were devised so that the doors of backbiting could be shut eternally, and each one of the believers of God unsealed his lips in praise of others, then the teachings of His Holiness Bahá'u'lláh would be spread, the hearts illumined, the spirits glorified, and the human world would attain to everlasting felicity.

O Son of Being!
        How couldst thou forge thine own faults and busy thyself with the faults of others? Whoso doeth this is accursed of Me.

O Emigrants!
        The tongue I have designed for the mention of Me, defile it not with detraction. If the fire of self overcome you, remember your own faults and not the faults of My

creatures, inasmuch as every one of you knoweth his own self better than he knoweth others.

Let your life be an emanation of the Kingdom of Christ. He came not to be ministered unto, but to minister. ... In the religion of Bahá'u'lláh all are servants and maidservants, brothers and sisters. As soon as one feels a little better than, a little superior to, the rest, he is in a dangerous position, and unless he casts away the seed of such an evil thought, he is not a fit instrument for the service of the Kingdom.
        Dissatisfaction with oneself is a sign of progress. The soul who is satisfied with himself is the manifestation of Satan, and the one who is not contented with himself is the manifestation of the Merciful. If a person has a thousand good qualities he must not look at them; nay, rather he must strive to find out his own defects and imperfections. ...However much a man may progress, yet he is imperfect, because there is always a point ahead of him. No sooner does he look up towards that point than he become dissatisfied with his own condition, and aspires to attain to that. Praising one's own self is the sign of selfishness. -- Diary of Mírzá Ahmad Sohrab, 1914.

The sinner, when his heart is free from all save God, must seek forgiveness from God alone. Confession before the servants (i.e. before men) is not permissible, for it is not the means or the cause of Divine Forgiveness. Such confession before the creatures leads to one's humiliation and abasement, and God -- exalted by His Glory -- does not wish for the humiliation of His servants. Verily He is

Compassionate and Beneficent. The sinner must, between himself and God, beg for mercy from the Sea of Mercy and implore pardon from the Heaven of Forgiveness.

Verily, Honesty is the door of tranquillity to all in the world, and the sign of glory from the presence of the Merciful One. Whosoever attains thereto has attained to treasures of wealth and affluence. Honesty is the greatest door to the security and tranquillity of mankind. The stability of every affair always depends on it, and the worlds of honor, glory and affluence are illumined by its light. ...

O people of Bahá! Honesty is the best garment for your temples and the most splendid crown for your heads. Adhere thereto by the Command of the Omnipotent Commander.

Truthfulness is the foundation of all the virtues of mankind. Without truthfulness, progress and success in all of the worlds are impossible for a soul. When this holy attribute is established in man, all the other divine qualities will also become realized.

Let the light of truth and honesty shine from your faces so that all may know that your word, in business or pleasure, is a word to trust and be sure of. Forget self and work for the whole. (Message to the London Bahá'ís, October 1911).

O Son of Being!
        With the hands of power I made thee and with the fingers of strength I created thee; and within thee have I placed the essence of My light. Be thou content with it and seek naught else, for My work is perfect and My command is binding. Question it not, nor have doubt thereof.

O Son of Spirit!
        I created thee rich, why dost thou bring thyself down to poverty? Noble I made thee, wherewith dost thou abase thyself? Out of the essence of knowledge I gave thee being, why seekest thou enlightenment from anyone beside Me? Out of the clay of love I molded thee, how dost thou busy thyself with another? Turn thy sight unto thyself, that thou mayest find Me standing within thee, mighty, powerful and self-subsisting.

O My Servant!
        Thou art even as a finely tempered sword concealed in the darkness of its sheath and its value hidden from the artificer's knowledge. Wherefore come forth from the sheath of self and desire that thy worth may be made resplendent and manifest unto all the world.

O My Friend!
        Thou art the day-star of the heavens of My holiness, let not the defilement of the world eclipse thy splendor. Rend asunder the veil of heedlessness, that from behind the clouds thou mayest emerge resplendent and array all things with the apparel of life.

We should speak in the language of heaven -- in the language of the spirit -- for there is a language of the spirit and heart. It is as different from our language as our own language is different from that of the animals, who express themselves only by cries and sounds.
        It is the language of the spirit which speaks to God. When, in prayer, we are freed from all outward things and

turn to God, then it is as if in our hearts we hear the voice of God. Without words we speak, we communicate, we converse with God and hear the answer. ... All of us, when we attain to a truly spiritual condition, can hear the Voice of God. (from a talk reported by Miss Ethel J. Rosenberg).

The tongue is unable to give an account of these, and utterance falls exceedingly short. The pen is useless in this court, and the ink gives no result but blackness. ... Heart alone can communicate to heart the state of the knower; this is not the work of a messenger, nor can it be contained in letters.

We must strive to attain to that condition by being separated from all things and from the people of the world and by turning to God alone. It will take some effort on the part of man to attain to that condition, but he must work for it, strive for it. We can attain to it by thinking and caring less for material things and more for the spiritual. The further we go from the one, the nearer we are to the other. The choice is ours.
        Our spiritual perception, our inward sight must be opened, so that we can see the signs and traces of God's spirit in everything. Everything can reflect to us the light of the Spirit. (from a talk reported by Miss Ethel J. Rosenberg).

When man allows the spirit, through his soul, to enlighten his understanding, then does he contain all creation. ... But on the other hand, when man does not open his mind and heart to the blessing of the spirit, but turns his soul towards the material side, towards the bodily part of his nature, then his he fallen from his high place and he becomes inferior to the inhabitants of the lower animal kingdom.

Deliver your souls, O people, from the bondage of self, and purify them from all attachment to anything besides Me. Remembrance of Me cleanseth all things from defilement, could ye but perceive it. ...
        Intone, O My servant, the verses of God that have been received by thee, ... that the sweetness of thy melody may kindle thine own soul, and attract the hearts of all men. Whoso reciteth, in the privacy of his chamber, the verses revealed by God, the scattering angels of the Almighty shall scatter abroad the fragrance of the words uttered by his mouth. ... -- Gleanings from the Writings of Bahá'u'lláh, pp. 294-295.

A mediator is necessary between man and the Creator -- one who receives the full light of the Divine Splendor and radiates it over the human world, as the earth's atmosphere receives and diffuses the warmth of the sun's rays.

        If we wish to pray, we must have some object on which to concentrate. If we turn to God, we must direct our hearts to a certain center. If man worships God otherwise than through His Manifestation, he must first form a conception of God, and that conception is created by his own mind. As the finite cannot comprehend the Infinite, so God is not to be comprehended in this fashion. That which man conceives with his own mind he comprehends. That which he can comprehend is not God. That conception of God which a man forms for himself is but a phantasm, an image, an imagination, an illusion. There is no connection between such a conception and the Supreme Being.
        If a man wishes to know God, he must find Him in the perfect mirror, Christ or Bahá'u'lláh. In either of these mirrors he will see reflected the Sun of Divinity.
        As we know the physical sun by its splendor, by its light and heat, so we know God, the Spiritual Sun, when He shines forth from the temple of Manifestation, by His attributes of perfection, by the beauty of His qualities and by the splendor of His light. (from a talk to Mr. Percy Woodcock, at `Akká, 1909).

Unless the Holy Spirit become intermediary, one cannot attain directly to the bounties of God. Do not overlook the obvious truth, for it is self-evident that a child cannot be instructed without a teacher, and knowledge is one of the bounties of God. The soil is not covered with grass and vegetation without the rain of the cloud; therefore the cloud is the intermediary between the divine bounties and the soil. ... The light hath a center and if one desire to seek it otherwise than from the center, one can never attain to it. ... Turn thine attention to the days of Christ; some people imagine that without the Messianic outpourings it was possible to attain to truth, but this very imagination became the cause of the deprivation.

Chant (or recite) the Words of God every morning and evening. The one who neglects this has not been faithful to the Covenant of God and His agreement, and he who turns away from it today is of those who have turned away from God. Fear God, O my people! Let not too much reading (of the Sacred Word) and actions by day or night make you proud. To chant but one verse with joy and gladness is better for you than reading all the Revelations of the Omnipotent God with carelessness. Chant the Tablets of God in such measure that ye be not overtaken with fatigue and depression. Burden not the soul so as to cause exhaustion and langour, but rather refresh it that thus it may soar on the wings of Revelation to the Dawning-place of proofs. This brings you nearer to God, were ye of those who understand. -- Kitáb-i-Aqdas

Know thou, verily it is becoming in a weak one to supplicate to the Strong One, and it behooveth a seeker of

bounty to beseech the Glorious Bountiful One. When one supplicates to his Lord, turns to Him and seeks bounty from His Ocean, this supplication brings light to his heart, illumination to his sight, life to his soul and exaltation to his being.
        During thy supplications to God and thy reciting, "Thy Name is my healing," consider how thine heart is cheered, thy soul delighted by the spirit of the love of God, and thy mind attracted to the Kingdom of God! By these attractions one's ability and capacity increase. When the vessel is enlarged the water increases, and when the thirst grows the bounty of the cloud becomes agreeable to the taste of man. This is the mystery of supplication and the wisdom of stating one's wants. (from a tablet to an American believer, translated by `Alí Kúlí Khán, October 1908).

Man may say: "I can pray to God whenever I wish, when the feelings of my heart are drawn to God; when I

If one friend loves another, is it not natural that he should wish to say so? Though he knows that that friend is aware of his love, does he still not wish to tell him of it? ... It is true that God knows the wishes of all hearts; but the impulse to pray is a natural one, springing from man's love to God.
        ... Prayer need not be in words, but rather in thought and action. But if this love and this desire are lacking, it is useless to try to force them. Words without love mean nothing. If a person talks to you as an unpleasant duty, finding neither love nor enjoyment in the meeting, do you wish to converse with him? (article in Fortnightly Review, Jul.-Dec. 1911, p. 784 by Miss E. S. Stevens).

In the highest prayer, men pray only for the love of God, not because they fear Him or hell, or hope for bounty or heaven. ... When a man falls in love with a human being, it is impossible for him to keep from mentioning

the name of his beloved. How much more difficult is it to keep from mentioning the Name of God when one has come to love Him. ... The spiritual man finds no delight in anything save in commemoration of God. (from notes of Miss Alma Robertson and other pilgrims, November and December 1900).

Grief and sorrow do not come to us by chance; they are sent by the Divine Mercy for our perfecting. When grief and sorrow come, then will a man remember his Father Who is in Heaven, Who is able to deliver him from his humiliations. The more a man is chastened, the greater is the harvest of spiritual virtues shown forth by him.

As to the subject of babes and children and weak ones who are afflicted by the hands of the oppressors ... for those souls there is a recompense in another world ... that suffering is the greatest mercy of God. Verily that mercy of the Lord is far better than all the comfort of this world and the growth and development appertaining to this place of mortality.

        O my Lord! Make Thy beauty to be my food, and Thy presence my drink, and Thy pleasure my hope, and praise of Thee my action, and remembrance of Thee my companion, and the power of Thy sovereignty my succorer, and Thy habitation my home, and my dwelling-place the seat Thou hast sanctified from the limitations imposed upon them who are shut out as by a veil from Thee.
        Thou art, verily, the Almighty, the All-Glorious, the Most Powerful. -- BAHÁ'U'LLÁH.

I bear witness, O my God, that Thou hast created Me to know Thee and to worship Thee. I testify, at this moment, to my powerlessness and to Thy might, to my poverty and to Thy wealth.
        There is none other God but Thee, the Help in Peril, the Self-Subsisting. -- BAHÁ'U'LLÁH.

O my God! O my God! United the hearts of Thy servants and reveal to them Thy great purpose. May they follow Thy commandments and abide in Thy law. Help them, O God, in their endeavor, and grant them strength to serve Thee. O God! leave them not to themselves, but guide their steps by the light of knowledge, and cheer their hearts by Thy love. Verily, Thou art their Helper and their Lord. -- BAHÁ'U'LLÁH.

O Thou kind Lord! Thou has created all humanity from the same stock. Thou hast decreed that all shall belong to the same household. In Thy Holy Presence they are all Thy servants, and all mankind are sheltered beneath Thy Tabernacle; all have gathered together at Thy Table of Bounty; all are illumined through the light of Thy Providence.
        O God! Thou art kind to all, Thou hast provided for all, dost shelter all, conferrest life upon all, Thou hast endowed each and all with talents and faculties, and all are submerged in the Ocean of Thy Mercy.
        O Thou kind Lord! United all. Let the religions agree and make the nations one, so that they may see each other

as one family and the whole earth as one home. May they all live together in perfect harmony.
        O God! Raise aloft the banner of the oneness of mankind.
        O God! Establish the Most Great Peace.
        Cement Thou, O God, the hearts together.
        O Thou kind Father, O God! Gladden our hearts through the fragrance of Thy love. Brighten our eyes through the Light of Thy Guidance. Delight our ears with the melody of Thy Word, and shelter us all in the Stronghold of Thy Providence.
        Thou art the Might and Powerful. Thou art the Forgiving and Thou art the One Who overlookest the shortcomings of all mankind! -- `ABDU'L-BAHÁ.

O Thou Almighty! I am a sinner, but Thou art the Forgiver! I am full of shortcomings, but Thou art the Compassionate! I am in darkness of error, but Thou art the Light of Pardon!
        Therefore, O Thou Benevolent God, forgive my sings, grant Thy Bestowals, overlook my faults, provide for me a shelter, immerse me in the Fountain of Thy Patience and heal me of all sickness and disease.
        Purify and sanctify me. Give me a portion from the outpouring of holiness, so that sorrow and sadness may vanish, joy and happiness descend, despondency and hopelessness be changed into cheerfulness and trustfulness, and courage take the place of fear.
        Verily Thou art the Forgiver, the Compassionate, and Thou art the Generous, the Beloved! -- `ABDU'L-BAHÁ.

O compassionate God! Thanks be to Thee for Thou hast awakened and made me conscious. Thou hast given me a seeing eye and favored me with a hearing ear; hast led me to Thy Kingdom and guided me to Thy Path. Thou hast shown me the right way and caused me to enter the Ark of Deliverance. O God! Keep me steadfast and make me firm and staunch. Protect me from violent tests and preserve and shelter me in the strongly fortified fortress of Thy Covenant and Testament. Thou art the

Powerful! Thou art the Seeing! Thou art the Hearing! O Thou the Compassionate God! Bestow upon me a heart which, like unto glass, may be illumined with the light of Thy love, and confer upon me a thought which may change this world into a rose-garden through the spiritual bounty. Thou art the Compassionate, the Merciful! Thou art the Great Beneficent God! -- `ABDU'L-BAHÁ.

Economy is the foundation of human prosperity. The spendthrift is always in trouble. Prodigality on the part of any person is an unpardonable sin. We must never live on others like a parasitic plant. Every person must have a profession, whether it be literary or manual, and must live a clean, manly, honest life, an example of purity to be imitated by others. It is more kingly to be satisfied with a crust of stale bread than to enjoy a sumptuous dinner of many courses, the money for which comes out of the pockets of others. The mind of a contented person is always peaceful and his heart at rest. -- Bahá'í Scriptures, p. 453.

All that has been created is for man, who is at the apex of creation, and he must be thankful for the divine bestowals. All material things are for us, so that through our gratitude we may learn to understand life as a divine benefit. If we are disgusted with life we are ingrates, for our material and spiritual existence are the outward evidences of the divine mercy. Therefore we must be happy and spend our time in praises, appreciating all things.

No, some games are innocent, and if pursued for pastime there is no harm. But there is danger that pastime may degenerate into waste of time. Waste of time is not acceptable in the Cause of God. But recreation which may improve the bodily powers, as exercise, is desirable. -- A Heavenly Vista, p. 9.

Be the essence of cleanliness among mankind ... under all circumstances conform yourselves to refined manners ... let no trace of uncleanliness appear on your clothes. ... Immerse yourselves in pure water; a water which hath been used is not allowable. ... Verily We have desired to see in you the manifestations of Paradise on earth, so that there may be diffused from you that whereat the hearts of the favored ones shall rejoice. -- Kitáb-i-Aqdas.

Do not neglect medical treatment when it is necessary, but leave it off when health has been restored. Treat disease through diet, by preference, refraining from the use of drugs; and if you find what is required in a single herb, do not resort to a compound medicament. ... Abstain from drugs when the health is good, but administer them when necessary. -- Tablet to a Physician

O seeker after truth! There are two ways of healing sickness, material means and spiritual means. The first way is through the use of material remedies. The second

consists in praying to God and in turning to Him. Both means should be used and practiced. ... Moreover, they are not incompatible, and you should accept the physical remedies as coming from the mercy and favor of God Who has revealed and made manifest medical knowledge, so that His servants may profit by this kind of treatment also.

It is therefore evident that it is possible to cure by foods, aliments, and fruits; but as to-day the science of medicine is imperfect, this fact is not yet fully grasped. When the science of medicine reaches perfection, treatment will be given by foods, aliments, fragrant fruits, and vegetables, and by various waters, hot and cold in temperature.

Verily the most necessary thing is contentment under all circumstances; by this one is preserved from morbid conditions and lassitude. Yield not to grief and sorrow: they cause the greatest misery. Jealousy consumeth the body and anger doth burn the liver: avoid these two as you would a lion. -- Tablet to a Physician.

from the entire concentration of the mind of a strong person upon a sick person, when the latter expects with all his concentrated faith that a cure will be effected from the spiritual power of the strong person, to such an extent that there will be a cordial connection between the strong person and the invalid. The strong person makes every effort to cure the sick patient, and the sick patient is then sure of receiving a cure. From the effect of these mental impressions an excitement of the nerves is produced, and this impression and this excitement of the nerves will become the cause of the recovery of the sick person. -- Some Answered Questions, p. 294.

        ... This does not depend on contact, nor on sight, nor upon presence. ... Whether the disease be light or severe, whether there be a contact of bodies or not, whether a personal connection be established between the sick person and the healer or not, this healing takes place through the power of the Holy Spirit. -- Some Answered Questions, p. 295.

The healing that is by the power of the Holy Spirit needs no special concentration or contact. It is through the wish or desire and the prayer of the holy person. The one who is sick may be in the East and the healer in the West, and they may not have been acquainted with each other, but as soon as that holy person turns his heart to God and begins to pray, the sick one is healed. This is a gift belonging to the Holy Manifestations and those who are in the highest station.

All of these ailments will pass away and you will receive perfect physical and spiritual health. ... Let your

heart be confident and assured that through the Bounty of Bahá'u'lláh, through the Favor of Bahá'u'lláh, everything will become pleasant for you. ... But you must turn your face wholly towards the Abhá (All-Glorious) Kingdom, giving perfect attention -- the same attention that Mary Magdalene gave to His Holiness Christ -- and I assure you that you will get physical and spiritual health. You are worthy. I give you the glad tidings that you are worthy because your heart is pure. ... Be confident! Be happy! Be rejoiced! Be hopeful!

The prayers which were written for the purpose of healing are both for the spiritual and material healing. ... If healing is best for the patient, surely it will be granted. For some who are sick, healing for them shall be the cause of other ills. Thus it is that Wisdom does not decree the answer to some prayers.
        O maid-servant of God. The Power of the Holy Spirit heals both material and spiritual ills. -- Daily Lessons Received at `Akká, p. 95.

Verily the Will of God acts sometimes in a way for which mankind is unable to find out the reason. The causes and reasons shall appear. Trust in God and confide in Him, and resign thyself to the Will of God. Verily thy God is affectionate, compassionate and merciful ... and will cause His Mercy to descend upon Thee.

God hath bestowed upon man such wonderful powers, that he might ever look upward, and receive, among other gifts, healing from His divine Bounty. But alas! man is not grateful for this supreme good, but sleeps the sleep of negligence, being careless of the great mercy which God has shown towards him, turning his face away from the Light and going on his way in darkness.

In God must be our trust. There is no God but Him, the Healer, the Knower, the Helper. ... Nothing in earth or heaven is outside the grasp of God.
        O physician! In treating the sick, first mention the name of Thy God, the Possessor of the Day of Judgment, and then use what God hath destined for the healing of His creatures. By My Life! The physician who has drunk from the Wine of My Love, his visit is healing, and his breath is mercy and hope. Cling to him for the welfare of the constitution. He is confirmed by God in his treatment.
        This knowledge (of the healing art) is the most important of all the sciences, for it is the greatest means from God, the Life-giver to the dust, for preserving the bodies of all people, and He has put it in the forefront of all sciences and wisdoms. For this is the day when you must arise for My Victory.
        Thy Name is my healing, O my God, and remembrance of Thee is my remedy. Nearness to Thee is my hope, and love for Thee is my companion. Thy mercy to me is my healing and my succor in both this world and the world to come. Thou, verily, art the All-Bountiful, the All-Knowing, the All-Wise. -- BAHÁ'U'LLÁH, Tablet to a Physician.

He who is filled with love of Bahá, and forgets all things, the Holy Spirit will be heard from his lips and the spirit of life will fill his heart. ... Words will issue from his lips in strands of pearls, and all sickness and disease will be healed by the laying on of the hands.

O thou pure and spiritual one! Turn thou toward God with thy heart beating with His love, devoted to His

praise, gazing towards His Kingdom and seeking help from His Holy Spirit in a state of ecstasy, rapture, love, yearning, joy and fragrance. God will assist thee, through a spirit from His Presence, to heal sickness and disease.
        Continue in healing hearts and bodies and seek healing for sick persons by turning unto the Supreme Kingdom and by setting the heart upon obtaining healing through the power of the Greatest Name and by the spirit of the Love of God.

When the material world and the divine world are well correlated, when the hearts become heavenly and the aspirations pure, perfect connection shall take place. Then shall this power produce a perfect manifestation. Physical and spiritual diseases will then receive absolute healing.

If the health and well-being of the body be expended in the path of the Kingdom, this is very acceptable and praiseworthy; and if it be expended to the benefit of the human world in general -- even though it be to their material (or bodily) benefit -- and be a means of doing good, that is also acceptable. But if the health and welfare of man be spent in sensual desires, in a life on the animal plane, and in devilish pursuits -- then disease were better than such health; nay, death itself were preferable to such a life. If thou art desirous of health, wish thou health for serving the Kingdom. I hope that thou mayest attain perfect insight, inflexible resolution, complete health, and

spiritual and physical strength in order that thou mayest drink from the fountain of eternal life and be assisted by the spirit of divine confirmation.

That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between

the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled. ... These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family. ... (words spoken to Professor Browne).

        Contention and conflict hath He strictly forbidding in His book (Kitáb-i-Aqdas); such is the command of the Lord in this all-highest Revelation -- a command which He hath exempted from all annulment and arrayed with the adorning of His confirmation.
        O ye people of the world! The Religion of God is for the sake of love and union; make it not the cause of enmity and conflict. ... The hope is cherished, that the people of Bahá shall ever turn unto the Hallowed Word: "Lo! All things are of God." -- the All-Glorious Word that, like unto water, quencheth the fire of hate and rancor which doth smoulder in hearts and breasts. By this one Word shall the diverse sects of the world attain unto the light of real union; verily the Truth He speaketh, and to the Path He leadeth, and He is the Mighty, the Gracious, the Beauteous.

All must abandon prejudices and must even go to each other's churches and mosques, for, in all of these worshipping places, the Name of God is mentioned. Since all gather to worship God, what difference is there? None of them worship Satan. The Muhammadans must go to the churches of the Christians and the Synagogues of the Jews, and vice versa, the others must go to the Muhammadan Mosques. They hold aloof from one another merely because of unfounded prejudices and dogmas. In America I went to the Jewish Synagogues, which are similar to the Christian Churches, and I saw them worshipping God everywhere.
        In many of these places I spoke about the original foundations of the divine religions, and I explained to them the proofs of the validity of the divine prophets and of the Holy Manifestations. I encouraged them to do away with blind imitations. All of the leaders must, likewise, go to each other's Churches and speak of the foundation and of the fundamental principles of the divine religions. In the utmost unity and harmony they must

worship God, in the worshipping places of one another, and must abandon fanaticism.

That which the Lord hath ordained as the sovereign remedy and mightiest instrument for the healing of all the world is the union of all its peoples in one universal Cause, one common Faith. This can in no wise be achieved except through the power of a skilled, an all-powerful and inspired Physician. This, verily, is the truth, and all else naught but error. -- Gleanings from the Writings of Bahá'u'lláh, p. 255.

O people! Words are revealed according to capacity so that the beginners may make progress. The milk must be given according to measure so that the babe of the world may enter into the Realm of Grandeur and be established in the Court of Unity.

Each divine revelation is divided into two parts. The first part is essential and belongs to the eternal world. It is the exposition of Divine truths and essential principles. It is the expression of the Love of God. This is one in all the religions, unchangeable and immutable. The second part is not eternal; it deals with practical life, transactions and business, and changes according to the evolution of man and the requirements of the time of each Prophet. For example. ... During the Mosaic period the hand of a person was cut off in punishment of a small theft; there was a law of an eye for an eye and a tooth for a tooth, but as these laws were not expedient in the time of Christ, they were abrogated. Likewise divorce had become so universal that there remained no fixed laws of marriage, therefore His Holiness Christ forbade divorce.
        According to the exigencies of the time, His Holiness Moses revealed ten laws for capital punishment. It was impossible at that time to protect the community and to preserve social security without these severe measures, for the children of Israel lived in the wilderness of Tah, where there were no established courts of justice and no penitentiaries. But this code of conduct was not needed in the time of Christ. The history of the second part of religion is unimportant, because it relates to the customs of this life only; but the foundation of the religion of God is one, and His Holiness Bahá'u'lláh has renewed that foundation.

How far from the grace of the All-Bountiful and from His loving providence and tender mercies it is to single out a soul from amongst all men for the guidance of His creatures, and, on one hand, to withhold from Him the full measure of His divine testimony, and, on the other, inflict severe retribution on His people for having turned away from His chosen One! Nay, the manifold bounties of the Lord of all beings have, at all times, through the Manifestations of His divine Essence, encompassed the earth and all that dwell therein. ...
        And yet, is not the object of every Revelation to effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions? For if the character of mankind be not changed, the futility of God's universal Manifestations would be apparent. -- Kitáb-i-Íqán, pp. 14, 240.

Surely the Father hath come and hath fulfilled that which you were promised in the Kingdom of God. This is the Word which the Son veiled when He said to those around Him that at that time they could not bear it. But when the stated time was ended, and the Hour arrived, the Word shone forth from the Horizon of the Will. Beware, O Concourse of the Son (i.e. Christians)! Cast it not behind you, but hold thereunto. It is better for you than all that which is before you! ... Verily, the Spirit of Truth is come, to guide you into all Truth. Verily, He

speaketh not from Himself, nay, but rather from the All-Knowing and Wise. He is the One Whom the Son hath glorified. ... Abandon that which is before you, O people of the earth, and take that which is commanded you by Him Who is the Powerful, the Faithful.

Beware lest celebration hinder you from the Celebrated and worship hinder you from the Worshipped One! Behold the Lord, the Mighty, the All-Knowing! He hath come to minister to the life of the world, and for the uniting of whatever dwelleth therein. Come, O ye people, to the Dawning-place of Revelation! Tarry not, even for an hour! Are ye learned of the Gospel, and yet are unable to see the Lord of Glory?
        This beseemeth you not, O learned concourse! Say then, if ye deny this matter, by what proof do you believe in God? Produce your proof. ...

Consider that which We revealed in Our Most Holy Book: "When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root." The object of this sacred verse is none other except the Most Mighty Branch (`Abdu'l-Bahá).

Render thanks unto God, O people, for His appearance; for verily He is the most great Favor unto you, the most perfect bounty upon you; and through Him every mouldering bone is quickened. Whoso turneth towards Him hath turned towards God, and whoso turneth away from Him hath turned away from My Beauty, hath repudiated My Proof, and transgressed against Me.

One of the enemies of the Cause is he who endeavors to interpret the words of Bahá'u'lláh and thereby colors the meaning according to his capacity, and collects around him a following, forming a different sect, promoting his own station, and making a division in the Cause.

These people (promoters of schism) are like the froth that gathers on the surface of the sea; a wave will surge from the ocean of the Covenant and through the power of the Abhá Kingdom will cast this foam ashore. ...

These corrupt thoughts that emanate from personal and evil intentions will all vanish, whereas the Covenant of God shall remain stable and secure.

Religion is the greatest instrument for the order of the world and the tranquillity of all existent beings. The weakening of the pillars of religion has encouraged the ignorant and rendered them audacious and arrogant. Truly I say, whatever lowers the lofty station of religion will increase heedlessness in the wicked, and finally result in anarchy. ...
        Consider the civilization of the people of the Occident -- how it has occasioned commotion and agitation to the people of the world. Infernal instruments have been devised, and such atrocity is displayed in the destruction of life as has not been seen by the eye of the world, nor heard by the ear of nations. It is impossible to reform these violent, overwhelming evils, except the peoples of the world become united upon a certain issue or under the shadow of One Religion. ...
        O people of Bahá! Each one of the revealed Commands

is a might stronghold for the protection of the world. -- Words of Paradise.

O Son of Spirit!
        The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it hten before thine eyes.

O ye sons of intelligence! The thin eye lid prevents the eye from seeing the world and what is contained therein. Then think of the result when the curtain of greed covers the sight of the heart!

        O people! The darkness of greed and envy obscures the light of the soul as the cloud prevents the penetration of the sun's rays. (Tablet to some Persian Zoroastrian Bahá'ís).

The Great Being, wishing to reveal the prerequisites of the peace and tranquillity of the world and the advancement of its peoples, hath written: The time must come when the imperative necessity for the holding of a vast, an all-embracing assemblage of men will be universally realized. The rulers and kings of the earth must needs attend it, and participating in its deliberations, must consider such ways and means as will lay the foundations of the world's Great Peace amongst men. Such a peace demandeth that the Great Powers should resolve, for the sake of the tranquillity of the peoples of the earth, to be fully reconciled among themselves. Should any kind take up arms against another, all should unitedly arise and prevent him. -- Gleanings from the Writings of Bahá'u'lláh, p. 249.

Consider the pettiness of men's minds. They ask for that which injureth them, and cast away the thing that profiteth them. They are, indeed, of those that are far astray. We find some men desiring liberty, and priding themselves therein. Such men are in the depths of ignorance.
        Liberty must, in the end, lead to sedition, whose flames none can quench. Thus warneth you He Who is the Reckoner, the All-Knowing. Know ye that the embodiment of liberty and its symbol is the animal. That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief-maker. Liberty causeth man to overstep the bounds of propriety, and to infrings on the dignity of his station. It debaseth him to the level of extreme depravity and wickedness.
        Regard men as a flock of sheep that need a shepherd for their protection. This, verily, is the truth, the certain truth. We approve oof liberty in certain circumstances, and refuse to sanction it in others. We, verily, are the All-Knowing.
        Say: True liberty consisteth in man's submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven. -- Kitáb-i-Aqdas.

O Oppressors of Earth!
        Withdraw your hands from tyranny, for I have pledged Myself not to forgive any man's injustice. This is My covenant which I have irrevocably decreed in the preserved tablet and sealed it with My seal of glory.

In every country where any of this community reside, they must behave toward the government of that country with faithfulness, truthfulness, and obedience. -- Glad Tidings.
        O people of God! Adorn your temples with the mantle of trustworthiness and integrity; then assist your Lord with the hosts of good deeds and good morals. Verily We have forbidden you sedition and strife, in My Books and Epistles, in My Writings and Tablets; and by this We have desired only your loftiness and exaltation. -- Tablet of Ishráqát.

The fifth Ishráq (Effulgence) is the knowledge by governments of the condition of the governed, and the conferring of ranks according to desert and merit. Regard to this matter is strictly enjoined upon every chief and ruler, that haply traitors may not usurp the positions of trustworthy men nor spoilers occupy the seats of guardians.

The arrangements of the circumstances of the people must be such that poverty shall disappear, that everyone, as far as possible, according to his rank and position, shall share in comfort and well-being. We see among us men who are overburdened with riches on the one hand, and on the other those unfortunate ones who starve with nothing; those who possess several stately palaces, and those who have not where to lay their head. ... This condition of affairs is wrong, and must be remedied. Now the remedy must be carefully undertaken. It cannot be done by bringing to pass absolute equality between men. Equality is a chimera! It is entirely impracticable. Even if equality could be achieved it could not continue; and

if its existence were possible, the whole order of the world would be destroyed. The Law of Order must always obtain in the world of humanity. Heaven has so decreed in the creation of man. ... Humanity, like a great army, requires a general, captains, underofficers in their degree, and soldiers, each with their appointed duties. Degrees are absolutely necessary to ensure an orderly organization. An army could not be composed of generals alone, or of captains only, or of nothing but soldiers without anyone in authority.
        Certainly, some being enormously rich and other lamentably poor, an organization is necessary to control and improve this state of affairs. It is important to limit riches, as it is also of importance to limit poverty. Either extreme is not good. ... When we see poverty allowed to reach a condition of starvation, it is a sure sign that somewhere we shall find tyranny. Men must bestir themselves in this matter, and no longer delay in altering conditions which bring the misery of grinding poverty to a very large number of people.
        The rich must give of their abundance; they must soften their hearts and cultivate a compassionate intelligence, taking thought for those sad ones who are suffering from lack of the very necessaries of life.
        There must be special laws made, dealing with these extremes of rich and want. ... The government of the countries should conform to the Divine Law which gives equal justice to all. ... Not until this is done will the Law of God be obeyed.

Among the teachings of Bahá'u'lláh is voluntary sharing of one's property with others among mankind. This voluntary sharing is greater than (legally imposed) equality, and consists in this, that one should not prefer oneself to others, but rather should sacrifice one's life and property for others. But this should not be introduced by coercion so that it becomes a law which man is compelled to follow. Nay, rather, man should voluntarily and of his own choice sacrifice his property and life for others, and spend willingly for the poor, just as is done in Persia among the Bahá'ís.

It is enjoined on every one of you to engage in some occupation -- some art, trade or the like. We have made this -- your occupation -- identical with the worship of God, the True One. Reflect, O people, upon the Mercy of God and upon His Favors, then thank Him in the mornings and evenings.
        Waste not your time in idleness and indolence, and occupy yourselves with that which will profit yourselves and others beside yourselves, Thus hath the matter been decreed in this Tablet, from the Horizon of which the Sun of Wisdom and Divine Utterance is gleaming! The most despised of men before is he who sits and begs. Cling unto the rope of means, relying upon God, the Causer of Causes. -- Glad Tidings.

Most of the people are found to be in need of this mattter; for if no interest be allowed, affairs (business) will be trammeled and obstructed. ... A person is rarely found who would lend money to anyone upon the principle of "Qar-i-hasan" (literally "good loan," i.e. money advanced without interest and repaid at the pleasure of the borrower). Consequently, out of favor to the servants, We have appointed "profit on money" to be current, among other business transactions which are in force among people. That is ... it is allowable, lawful and pure to charge interest on money ... but this matter must be conducted with moderation and justice. The Pen of Glory has withheld itself from laying down its limits, as a Wisdom from His Presence and as a convenience for His servants. We exhort the friends of God to act with fairness and justice, and in such a way that the mercy of His beloved ones, and their compassion, may be manifested toward each other. ...
        The execution of these matters has been placed in charge of the men of the House of Justice, in order that they may act in accordance with the exigencies of the time and with wisdom.

Between 1860 and 1865 you did a wonderful thing; you abolished chattel slavery; but today you must do a much more wonderful thing: you must abolish industrial slavery. ...
        The solution of economic questions will not be brought about by array of capital against labor, and labor against

capital, in strife and conflict, but by the voluntary attitude of goodwill on both sides. Then a real and lasting justness of conditions will be secured. ...
        Among the Bahá'ís there are no extortionate, mercenary and unjust practices, no rebellious demands, no revolutionary uprisings against existing governments. ...
        It will not be possible in the future for men to amass great fortunes by the labors of others. The rich will willingly divide. They will come to this gradually, naturally, by their own volition. It will never be accomplished by war and bloodshed.

Now I want to tell you about the law of God. According to the divine law, employees should not be paid merely by wages. Nay, rather they should be partners in every work. The question of socialization is very difficult. It will not be solved by strikes for wages. All the governments of the world must be united, and organize an assembly, the members of which shall be elected from the parliaments and the noble ones of the nations. These must plan with wisdom and power, so that neither the capitalists suffer enormous losses, nor the laborers become needy. In the utmost moderation they should make the law, then announce to the public that the rights of the working people are to be effectively preserved; also the rights of the capitalists are to be protected. When such a general law is adopted, by the will of both sides, should a strike occur, all the governments of the world should collectively resist it. Otherwise the work will lead to much

destruction, especially in Europe. Terrible things will take place.
        One of the several causes of a universal European war will be this question. The owners of properties, mines and factories, should share their incomes with their employees, and give a fairly certain percentage of their profits to their workingmen, in order that the employees should receive, besides their wages, some of the general income of the factory, so that the employee may strive with his soul in the work.

Humanity is like a bird with its two wings -- the one is male, the other female. Unless both wings are strong and impelled by some common force, the bird cannot fly heavenwards. According to the spirit of this age, women must advance and fulfill their mission in all departments of life, becoming equal to men. They must be on the same level as men and enjoy equal rights. This is my earnest prayer and it is one of the fundamental principles of Bahá'u'lláh.
        Some scientists have declared that the brains of men weigh more than those of women, and claim this as a proof of man's superiority. Yet when we look around us we see people with small heads, whose brains much weigh little, who show the greatest intelligence and great powers of understanding; and others with big heads, whose brains must be heavy, and yet they are witless. Therefore the avoirdupois of the brain is no true measure of intelligence or superiority.
        When men bring forward as a second proof of their superiority the assertion that women have not achieved as much as men, they use poor arguments which leave history out of consideration. If they kept themselves more

fully informed historically, they would know that great women have lived and achieved great things in the past, and that there are many living and achieving great things today.

Amongst the women of our own time is Qurratu'l-'Ayn, the daughter of a Muhammadan priest. At the time of the appearance of the Báb she showed such tremendous courage and power that all who heard her were astonished. She threw aside her veil despite the immemorial custom of the women of Persia, and although it was considered impolite to speak with men, this heroic woman carried on controversies with the most learned men, and in every meeting she vanquished them. The Persian Government took her prisoner; she was stoned in the streets, anathematized, exiled from town to town, threatened with death, but she never failed in her determination to work for the freedom of her sisters. She bore persecution and suffering with the greatest heroism; even in prison she gained converts. To a Minister in Persia, in whose house she was imprisoned, she said: "You can kill me as soon as you like but you cannot stop the emancipation of women." At last the end of her tragic life came; she was carried into a garden and strangled. She put on, however, her choicest robes as if she were going to join a bridal party. With such magnanimity and courage she gave her life, startling and thrilling all who saw her. She was truly a great heroine. Today in Persia, among the Bahá'ís, there are women who also show unflinching courage, and who are endowed with great poetic insight. They are most eloquent, and speak before large gatherings of people.
        Women must go on advancing; they must extend their

knowledge of science, literature, history, for the perfection of humanity. Erelong they will receive their rights. Men will see women in earnest, bearing themselves with dignity, improving the civil and political life, opposed to warfare, demanding suffrage and equal opportunities. I expect to see you advance in all phases of life; then will your brows be crowned with the diadem of eternal glory.

The world in the past has been ruled by force, and man has dominated over woman by reason of his more forceful and aggressive qualities both of body and mind. But the balance is already shifting; force is losing its dominance, and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy. Hence the new age will be an age less masculine and more permeated with the feminine ideals, or, to speak more exactly, will be an age in which the masculine and feminine elements of civilization will be more evenly balanced. -- Star of the West, viii, No. 3, p. 4 [from report of remarks made abose the S.S. Cedric on arrival in New York].

It is decreed that every father must educate his sons and daughters in learning and in writing and also in that which hath been ordained in the tablet. He who neglects that which hath been commanded (in this matter), if he be rich, it is incumbent on the trustees of the House of Justice to recover from him the amount required for the education of his children; otherwise (i.e. if the parent be not capable) the matter shall devolve upon the House of Justice. Verily We have made it (the House of Justice) an asylum for the poor and needy.
        He who educates his son, or any other children, it is as though he hath educated one of My children. -- Tablet of Ishráqát.
        Men and women must place a part of what they earn by trade, agriculture or other business, in charge of a trustworthy person, to be spent in the education and instruction of the children. That deposit must be invested in the education of the children, under the advice of the trustees (or members) of the House of Justice. -- Tablet of the World.

The Prophets acknowledge that education hath a great effect upon the human race, but They declare that minds and comprehensions are originally different. We see that certain children of the same age, nativity and race, nay, from the same household, under the tutorship of the same teacher, differ in minds and comprehensions. No matter how the shell is educated (or polished) it can never become the radiant pearl. The black stone will not become the world-illuminating gem. The thorny cactus can never by training and development become the blessed tree. That is to say, training doth not change the essential nature of the human gem, but it produceth a marvelous effect. By this effective power all that is latent, of virtues and capacities in the human reality, will be revealed.

Teach your children what hath been revealed through the Pen of Glory. Instruct them in what hath descended from the heaven of greatness and power. Let them memorize the Tablets of the Merciful and chant them with the most melodious voices in the halls of the Mashriqu'l-Adhkár.

Knowledge is like unto wings for the being (of man) and is like a ladder for ascending. To acquire knowledge is incumbent upon all, but of those sciences which may profit the people of the earth, and not such sciences as being in mere words and end in mere words. The possessors of sciences and arts have a great right among the people of the world. Indeed, the real treasury of man is his knowledge. Knowledge is the means of honor, prosperity, joy, gladness, happiness and exaltation. -- Tablet of Tajallíyyát.

... the most essential thing is that the people must be educated in such a way ... that they will avoid and shrink from perpetrating crimes, so that the crime itself will appear to them as the greatest chastisement, the utmost

condemnation and torment. Therefore no crimes which require punishment will be committed. ...
        ... if someone oppresses, injures, and wrongs another, and the wronged man retaliates, this is vengeance, and is censurable. ... If `Amru dishonours Zaid, the latter has not the right to dishonour `Amru; if he does so, this is vengeance, and is very reprehensible. No, rather he must return good for evil, and not only forgive, but also, if possible, be of service to his oppressor. This conduct is worthy of man; for what advantage does he gain by vengeance? The two actions are equivalent; if one action is reprehensible, both are reprehensible. The only difference is that one was committed first, the other later.
        But the community has the right of defense and of self-protection; moreover, the community has no hatred nor animosity for the murderer: it imprisons or punishes him merely for the protection and security of others. ...
        Thus when Christ said: "Whosoever shall smite thee on the right cheek, turn to him the left one also," it was for the purpose of teaching men not to take personal revenge. He did not mean that if a wolf should fall upon a flock of sheep and wish to destroy it, that the wolf should be encouraged to do so. No, if Christ had known that a wolf had entered the fold and was about to destroy the sheep, most certainly he would have prevented it. ...
        ... the constitution of the communities depends upon justice. ... Then what Christ meant by forgiveness and pardon is not that, when nations attack you, burn your homes, plunder your goods, assault your wives, children, and relatives, and violate your honour, you should be submissive in the presence of these tyrannical foes, and allow them to perform all their cruelties and oppressions. No, the words of Christ refer to the conduct of two individuals towards each other: if one person assaults another, the injured one should forgive him. But the communities must protect the rights of man. ...
        One thing remains to be said: it is that the communities are day and night occupied in making penal laws, and in preparing and organizing instruments and

means of punishment. They build prisons, make chains and fetters, arrange places of exile and banishment, and different kinds of hardships and tortures, and think by these means to discipline criminals; whereas, in reality, they are causing destruction of morals and perversion of characters. The community, on the contrary, ought day and night to strive and endeavour with the utmost zeal and effort to accomplish the education of men, to cause them day by day to progress and to increase in science and knowledge, to acquire virtues, to gain good morals and to avoid vices, so that crimes may not occur. -- Some Answered Questions, pp. 307-311.

In this day the mysteries of this earth are unfolded and visible before the eyes, and the pages of swiftly appearing newspapers are indeed the mirror of the world; they display the doings and actions of the different nations; they both illustrate them and cause them to be heard. Newspapers are as a mirror endowed with hearing, sight and speech; they are a wonderful phenomenon and a great matter.
        But it behooves the writers and editors thereof to be sanctified from the prejudice of egotism and desire, and to be adorned with the ornament of equity and justice. They must inquire into matters as fully as possible in order that they may be informed of the real facts, and commit the same to writing. Concerning this wronged one, what the newspapers have published has for the most part been devoid of truth. Good speech and truthfulness are, in loftiness of position and rank, like the sun which has risen from the horizon of the heaven of knowledge. -- Tablet of Tarázát.

In the world of nature the dominant note is the struggle for existence -- the result of which is the survival of the fittest. The law of the survival of the fittest is the origin of all difficulties. It is the cause of war and strife, hatred and animosity, between human beings. In the world of nature there is tyranny, egoism, aggression, overbearance, usurpation of the rights of others and other blameworthy

attributes which are defects of the animal world. Therefore, so long as the requirements of the natural world play paramount part among the children of men, success and prosperity are impossible. Nature is warlike, nature is bloodthirsty, nature is tyrannical, for nature is unaware of God the Almighty. That is why these cruel qualities are natural to the animal world.
        Therefore the Lord of mankind, having great love and mercy, has caused the appearance of the prophets and the revelation of the Holy Books, so that through divine education humanity may be released from the corruption of nature and the darkness of ignorance, be confirmed with ideal virtues and spiritual attributes, and become the dawning-place of merciful emotions. ...
        A hundred thousand times, alas! that ignorant prejudice, unnatural differences and antagonistic principles are yet displayed by the nations of the world toward one another, thus causing the retardation of general progress. This retrogression comes from the fact that the principles of divine civilization are completely abandoned, and the teachings of the prophets are forgotten.

... in this marvellous cycle, the earth will be transformed, and the world of humanity arrayed in tranquility and beauty. Disputes, quarrels, and murders will be replaced by peace, truth, and concord; among the nations, peoples, races, and countries, love and amity will appear. Co-operation and union will be established, and finally war will be entirely suppressed. ... Universal peace will raise its tent in the centre of the earth,

and the Blessed Tree of Life will grow and spread to such an extent that it will overshadow the East and the West. Strong and weak, rich and poor, antagonistic sects and hostile nations -- which are like the wolf and the lamb, the leopard and kid, the lion and calf -- will act towards each other with the most complete love, friendship, justice, and equity. The world will be filled with science, with the knowledge of the reality of the mysteries of beings, and with the knowledge of God. -- Some Answered Questions, pp. 74-75.

Religion should unite all hearts and cause wars and disputes to vanish from the face of the earth; it should give birth to spirituality, and bring light and life to every soul. If religion becomes a cause of dislike, hatred and division it would be better to be without it, and to withdraw from such a religion would be a truly religious act. For it is clear that the purpose of a remedy is to cure, but if the remedy only aggravates the complaint, it had better be left alone. Any religion which is not a cause of love and unity is no religion.

From the beginning of human history down to the

present time various religions of the world have anathematized one another and accused one another of falsity. ... They have shunned one another most rigidly, exercising mutual animosity and rancor. Consider the history of religious warfare. ... One of the greatest religious wars, the Crusaders, extended over a period of 200 years. ... Sometimes the Crusaders were successful, killing, pillaging and taking captive Muhammadan people; sometimes the Mussulmans were victorious, inflicting bloodshed and ruin in turn upon the invaders.
        So they continued for two centuries, alternately fighting with fury and relaxing with weakness until the European religionists withdrew from the East, leaving ashes of desolation behind them and finding their own nations in a condition of turbulence and upheaval. ... Yet this was only one of the "Holy wars."
        Religious wars have been many. Nine hundred thousand martyrs of the Protestant cause was the record of conflict and difference between that sect of Christians and the Catholics. ... How many languished in prisons! How merciless the treatment of captives! All in the name of religion!
        The Christians and Muhammadans considered the Jews as satanic and the enemies of God. Therefore they cursed and persecuted them. Great numbers of Jews were killed, their houses burnt and pillaged, their children carried into captivity. The Jews in turn regarded the Christians as infidels, and the Muhammadans as enemies and destroyers of the laws of Moses; therefore they called down vengeance upon them and curse them even to this day.
        When the light of Bahá'u'lláh dawned from the East, He proclaimed the promise of the oneness of humanity. He addressed all mankind saying: "Ye are all fruits of one tree. There are not two trees, one a tree of divine mercy, the other a tree of Satan." ... Therefore we must exercise the utmost love toward one another. We must not consider any people the people of Satan, but

know and recognize all as servants of one God. At most it is this: some do not know, they must be guided and trained. ... Some are ignorant, they must be informed. Some are as children, they must be helped to reach maturity. Some are ailing, their moral condition is bad, they must be treated until their morals are purified. But the sick man is not to be hated because he is sick; the child must not be shunned because he is a child, the ignorant one is not to be despised because he lacks knowledge. They must be treated, educated, trained and assisted in love. Everything must be done in order that all humanity may live under the shadow of God in the utmost security, in happiness of the highest type.

Concerning the prejudice of race; it is an illusion, a superstition pure and simple, for God created us all of one race. ... In the beginning also there were no limits and boundaries between the different lands; no part of the earth belonged more to one people than to another. In the sight of God there is no different between the various

races. Why should man invent such a prejudice? How can we uphold war caused by such an illusion? God has not created men that they should destroy one another. All races, tribes, sects and classes share equally in the bounty of their Heavenly Father.
        The only real difference lies in the degree of faithfulness, of obedience to the laws of God. There are some who are as lighted torches; there are others who shine as stars in the sky of humanity.
        The lovers of mankind, these are the superior men, of whatever nation, creed or color they may be.

Of old it hath been revealed: "Love of one's country is an element of the Faith of God." The Tongue of Grandeur hath ... in the day of His manifestation proclaimed: "It is not his to boast who loveth his country, but it is his who loveth the world." Through the power released by these exalted words He hath lent a fresh impulse, and set a new direction, to the birds of men's hearts, and hath obliterated every trace of restriction and limitation from God's Holy Book. -- Tablet of the World.

The news of the Battle of Benghazi grieves my heart. I wonder at the human savagery that still exists in the world: How is it possible for men to fight from morning till night, killing each other, shedding the blood of their fellowmen? And for what object? To gain possession of a part of the earth! Even the animals when they fight have an immediate and more reasonable cause for their attacks. How terrible is it that men who are of the higher kingdom can descend to slaying and bringing misery to their fellow beings for the possession of a tract of land -- the highest of created beings fighting to obtain the lowest form of matter, earth.
        Land belongs not to one people but to all people. The earth is not man's home but his tomb.
        However great the conqueror, however many countries he may reduce to slavery, he is unable to retain any part of these devastated lands but one tiny portion -- his tomb.
        If more land is required for the improvement of the condition of the people, for the spread of civilization ... surely it would be possible to acquire peaceably the necessary extension of territory. But war is made for the satisfaction of men's ambition. For the sake of worldly gain to the few terrible misery is brought to numberless homes, breaking the hearts of hundred of men and women. ...
        I charge you all that each one of you concentrate all the thoughts of his heart on love and unity. When a thought of war comes, oppose it by a stronger thought of peace. A thought of hatred must be destroyed by a more powerful thought of love. When soldiers of the world draw their swords to kill, soldiers of God clasp each other's hands. So may all the savagery of men disappear by the mercy of God, working through the pure in heart and the

sincere of soul. Do not think the peace of the world an ideal impossible to attain. Nothing is impossible to the divine benevolence of God. If you desire with all your heart friendship with every race on earth, your thought, spiritual and positive will spread; it will become the desire of others, growing stronger until it reaches the minds of all men.

The Sixth Ishráq (Effulgence) is Concord and Union amongst men. Through the radiance of Union have the regions of the world at all times been illumined, and the greatest of all means thereunto is the understanding of one another's writing and speech. Ere this, in Our Epistles, have We commanded the Trustees of the House of Justice, either to choose one of the existing tongues, or to originate a new one, and in like manner to adopt a common script, teaching these to the children in all the schools of the world, that the world may become even as one land and one home.

Today one of the chief causes of the differences in Europe is the diversity of languages. We say this man is a German, the other is an Italian, then we meet an Englishman and then again a Frenchman. Although they belong to the same race, yet language is the greatest barrier between them. Were a universal auxiliary language in operation they would all be considered as one.
        His Holiness Bahá'u'lláh wrote about this international language more than forty years ago. He says that as long as an international language is not adopted, complete union between the various sections of the world will be unrealized, for we observe that misunderstandings keep people from mutual association, and these misunderstandings will not be dispelled except through an international auxiliary language.
        Generally speaking, the whole people of the Orient are not fully informed of events in the West, neither can the Westerners put themselves in sympathetic touch with the Easterners; their thoughts are enclosed in a casket -- the international language will be the master key to open it. Were we in possession of a universal language, the Western books could easily be translated into that language, and the Eastern peoples be informed of their contents. In the same way the books of the East could be translated into that language for the benefit of the people in the West. The greatest means of progress towards the union of East and West will be a common language. It will make the whole world one home and become the strongest impulse for human advancement. It will upraise the standard of the oneness of humanity. It will make the earth one universal commonwealth. It will be the cause

of love between the children of men. It will cause good fellowship between the various races.
        Now, praise be to God that Dr. Zamenhof+F1 has invented the Esperanto language. It has all the potential qualities of becoming the international means of communication. All of us must be grateful and thankful to him for this noble effort; for in this way he has served his fellowmen well. With untiring effort and self-sacrifice on the part of its devotees Esperanto will become universal. Therefore every one of us must study this language and spread it as far as possible so that day by day it may receive a broader recognition, be accepted by all nations and governments of the world, and become a part of the curriculum in all the public schools. I hope that Esperanto will be adopted as the language of all the future international conferences and congresses, so that all people need acquire only two languages -- one their own tongue and the other the international language. Then perfect union will be established between all the people of the world. Consider how difficult it is today to communicate with various nations. If one studies fifty languages one may yet travel through a country and not know the language. Therefore I hope that you will make the utmost effort, so that this language of Esperanto may be widely spread.

O Rulers of the earth! Be reconciled among yourselves, that ye may need no more armaments save in a measure to safeguard your territories and dominions. ...
        Be united, O Kings of the earth, for thereby will the tempest of discord be stilled amongst you, and your people find rest. ... Should any one among you take up arms against another, rise ye all against him, for this is naught but manifest justice.

True civilization will unfurl its banner in the midmost heart of the world whenever a certain number of its distinguished and high-minded sovereigns -- the shining exemplars of devotion and determination -- shall, for the good and happiness of all mankind, arise, with firm resolve and clear vision, to establish the Cause of Universal Peace. They must make the Cause of Peace the object of general consultation, and seek by every means in their power to establish a Union of the nations of the world. They must conclude a binding treaty and establish a covenant, the provisions of which shall be sound, inviolable and definite. They must proclaim it to all the

world and obtain for it the sanction of all the human race. This supreme and noble undertaking -- the real source of the peace and well-being of all the world -- should be regarded as sacred by all that dwell on earth. All the forces of humanity must be mobilized to ensure the stability and permanence of this Most Great Covenant. In this all-embracing Pact the limits and frontiers of each and every nation should be clearly fixed, the principles underlying the relations of governments towards one another definitely laid down, and all international agreements and obligations ascertained. In like manner, the size of the armaments of every government should be strictly limited, for if the preparations for war and the military forces of any nation should be allowed to increase, they will arouse the suspicion of others. The fundamental principle underlying this solemn Pact should be so fixed that if any government later violate any one of its provisions, all the governments on earth should arise to reduce it to utter submission, nay the human race as a whole should resolve, with every power at its disposal, to destroy that government. Should this greatest of all remedies be applied to the sick body of the world, it will assuredly recover from its ills and will remain eternally safe and secure. -- The Secret of Divine Civilization, pp. 64-65.

At present Universal Peace is a matter of great importance, but unity of conscience is essential, so that the foundation of this matter may become secure, its establishment firm and its edifice strong. ... Although the League of Nations has been brought into existence, yet it is incapable of establishing Universal Peace. But the Supreme Tribunal which His Holiness Bahá'u'lláh has described

will fulfill this sacred task with the utmost might and power.

About fifty years ago in the Book of Aqdas, Bahá'u'lláh commanded people to establish universal peace and summoned all the nations to the divine banquet of international arbitration, so that the questions of boundaries, of national honor and property, and of vital interests between nations might be settled by an arbitral court of justice, and that no nation would dare to refuse to abide by the decisions thus arrived at. If any quarrel between two nations it must be adjudicated by this international court and be arbitrated and decided upon like the judgment rendered by the Judge between two individuals. If at any time any nation dares to break such a decision, all the other nations must arise to put down this rebellion.

A supreme tribunal shall be established by the peoples and governments of every nation, composed of members elected from each country and government. The members of this great council shall assemble in unity. All disputes of an international character shall be submitted to this court, its work being to arrange by arbitration everything which otherwise would be a cause of war. This mission of this tribunal would be to prevent war.

By a general agreement all the governments of the world must disarm simultaneously. It will not do if one lays down its arms and the others refuse to do so. The nations of the world must concur with each other concerning this supremely important subject, so that they may abandon together the deadly weapons of human slaughter. As long as one nation increases her military and naval budget other nations will be forced into this crazed competition through their natural and supposed interests. -- Diary of Mírzá Ahmad Sohrab, May 11-14, 1914.

When Bahá'u'lláh appeared, He declared that the promulgation of the truth by such means must on no account be allowed, even for purposes of self-defense. He abrogated the rule of the sword and annulled the ordinance of "Holy War." "If ye be slain," said He, "it is better for you than to slay. It is through the firmness and assurance of the faithful that the Cause of the Lord must be diffused. As the faithful, fearless and undaunted, arise with absolute detachment to exalt the Word of God, and, with eyes averted from the things of this world, engaged in service for the Lord's sake and by His power, thereby will they cause the Word of Truth to triumph. These blessed souls bear witness by their lifeblood to the truth of the Cause and attest it by the sincerity of their faith, their devotion and their constancy. The Lord can avail to diffuse His Cause and to defeat the froward. We desire no defender but Him, and with our lives in our hands face the foe and welcome martyrdom." (written by `Abdu'l-Bahá for this book).

Gracious God! This people need no weapons of destruction, inasmuch as they have girded themselves to reconstruct the world. Their hosts are the hosts of goodly deeds, and their arms the arms of upright conduct, and their commander the fear of God. Blessed that one that judgeth with fairness. By the righteousness of God! Such hath been the patience, the calm, the resignation of contentment of this people that they have become the exponents of justice, and so great hath been their forbearance, that they have suffered themselves to be killed rather than kill, and this notwithstanding that these whom the world hath wronged have endured tribulations the like of which

the history of the world hath never recorded, nor the eyes of any nation witnessed. What is it that could have induced them to reconcile themselves to these grievous trials, and to refuse to put forth a hand to repel them? What could have caused such resignation and serenity? The true cause is to be found in the band which the Pen of Glory hath, day and night, chosen to impose, and in Our assumption of the reins of authority, through the power and might of Him Who is the Lord of all mankind. -- Epistle to the Son of the Wolf, pp. 74-75.

A conquest can be a praiseworthy thing, and there are times when war becomes the powerful basis of peace, and ruin the very means of reconstruction. If, for example, a high-minded sovereign marshals his troops to block the onset of the insurgent and the aggressor, or again, if he takes the field and distinguishes himself in a struggle to unify a divided state and people, if, in brief, he is waging war for a righteous purpose, then this seeming wrath is mercy itself, and this apparent tyranny the very substance

of justice and this warfare the cornerstone of peace. Today, the task befitting great rulers is to establish universal peace, for in this lies the freedom of all peoples. -- The Secret of Divine Civilization, pp. 70-71.

In the past, as in the present, the Spiritual Sun of Truth has always shone from the horizon of the East. In the East Moses arose to lead and teach the people. On the Eastern horizon rose the Lord Christ. Muhammad was sent to an Eastern nation. The Báb arose in the Eastern land of Persia. Bahá'u'lláh lived and taught in the East. All the great spiritual teachers arose in the Eastern world.
        But although the Sun of Christ dawned in the East, the radiance thereof was apparent in the West, where the effulgence of its glory was more clearly seen. The divine light of His teaching shone with a greater force in the Western world, where it has made more rapid headway than in the land of its birth.
        In these days the East is in need of material progress and the West is in need of a spiritual ideal. It would be well for the West to turn to the East for illumination, and to give in exchange its scientific knowledge. There must be this interchange of gifts. The East and the West must unite to give to each other what is lacking. This union will bring about true civilization where the spiritual is expressed and carried out in the material. Receiving thus, the one from the other, the greatest harmony will prevail, all people will be united, a state of great perfection will be attained, there will be a firm cementing, and this world

will become a shining mirror for the reflection of the attributes of God.
        We all, the Eastern and the Western nations, must strive day and night, with heart and soul, to achieve this high ideal, to cement the unity between all the nations of the earth. Every heart will then be refreshed, all eyes will be opened, the most wonderful power will be given, the happiness of humanity will be assured. ... This will be the Paradise which is to come on earth, when all mankind will be gathered together under the Tent of Unity in the Kingdom of Glory.

O concourse of monks! Seclude not yourselves in churches and cloisters. Come forth by My leave, and occupy yourselves with that which will profit your souls and the souls of men. ... Enter ye into wedlock, that after you someone may fill your place. We have forbidden you perfidious acts, and not that which will demonstrate fidelity. Have ye clung to the standards fixed by your own selves, and cast the standards of God behind your backs? Fear God, and be not of the foolish. But for man, who would make mention of Me on My earth, and how could My attributes and My name have been revealed? Ponder ye, and be not of them that are veiled and fast asleep. He that wedded not (Jesus) found no place wherein to dwell or lay His head, by reason of that which the hands of the treacherous had wrought. His sanctity consisteth not in that which ye believe or fancy, but rather in the things We possess. Ask, that ye may apprehend His station

which hath been exalted above the imaginings of all that dwell on earth. Blessed are they who perceive it.

To Jesus the son of Mary We gave the Gospel, and We put into the hearts of those who followed Him kindness and compassion: but as to the monastic life, they invented it themselves. The desire only of pleasing god did We prescribe to them, and this they observed not as it ought to have been observed. -- Qur'án, s. lviii. 27.

Verily in the Book of Bayán (the Báb's Revelation) the matter is restricted to the consent of both (bride and bridegroom). As We desired to bring about love and friendship and the unity of the people, therefore We made

it conditional upon the consent of the parents also, that enmity and ill-feeling might be avoided. -- Kitáb-i-Aqdas.

Bahá'í marriage is union and cordial affection between the two parties. They must, however, exercise the utmost care and become acquainted with each other's character. This eternal bond should be made secure by a firm covenant, and the intention should be to foster harmony, fellowship and unity and to attain everlasting life. ...
        In a true Bahá'í marriage the two parties must become fully united both spiritually and physically, so that they may attain eternal union throughout all the worlds of God, and improve the spiritual life of each other. This is Bahá'í matrimony.

        The friends (Bahá'ís) must strictly refrain from divorce unless something arises which compels them to separate because of their aversion for each other; in that case, with the knowledge of the Spiritual Assembly, they may decide to separate. They must then be patient and wait one complete year. If during this year harmony is not reestablished between them, then their divorce may be realized. ... The foundation of the Kingdom of God is based upon harmony and love, oneness, relationship and union, not upon differences, especially between husband and wife. If one of these two become the cause of divorce, that one will unquestionably fall into great difficulties, will become the victim of formidable calamities and experience deep remorse. (Tablet to the Bahá'ís of America).

          x       Arabic Name    x      Translation     x     First Days
          x                      x                      x
          x                      x                      x
    1st   x         Bahá         x     Splendor         x     March 21
    2nd   x         Jalál        x     Glory            x     April 9
    3rd   x         Jamál        x     Beauty           x     April 28
    4th   x        'Azamat       x     Grandeur         x     May 17
    5th   x         Núr          x     Light            x     June 5
    6th   x         Rahmat       x     Mercy            x     June 24
    7th   x         Kalímát      x     Words            x     July 31
    8th   x         Kamál        x     Perfection       x     Aug. 1
    9th   x         Asmá'        x     Names            x     Aug. 20
   10th   x        `Izzat        x     Might            x     Sept. 8
   11th   x         Mashíyyat    x     Will             x     Sept. 27
   12th   x        `Ilm          x     Knowledge        x     Oct. 16
   13th   x         Qudrat       x     Power            x     Nov. 4
   14th   x         Qawl         x     Speech           x     Nov. 23
   15th   x         Masá'il      x     Questions        x     Dec. 12
   16th   x         Sharaf       x     Honor            x     Dec. 31
   17th   x         Sultán       x     Sovereignty      x     Jan. 19
   18th   x         Mulk         x     Dominion         x     Feb. 7
            Intercalary Days Feb. 26 to March 1, inclusive.
   19th   x         Alá'         x     Loftiness        x     March 2
          x                      x                      x
 

The matter of Teaching, its direction, its ways and means, its extension, its consolidation, essential as they are to the interests of the Cause, constitute by no means the only issue which should receive the full attention of these Assemblies. A careful study of Bahá'u'lláh's and `Abdu'l-Bahá's Tablets will reveal that other duties, no less vital to the interests of the Cause, devolve upon the elected representatives of the friends in every locality.
        It is incumbent upon them to be vigilant and cautious, discreet and watchful, and protect at all times the Temple

of the Cause from the dart of the mischief-maker and the onslaught of the enemy.
        They must endeavor to promote amity and concord amongst the friends, efface every lingering trace of distrust, coolness and estrangement from every heart, and secure in its stead an active and whole-hearted cooperation for the service of the Cause.
        They must do their utmost to extend at all times the helping hand to the poor, the sick, the disabled, the orphan, the widow, irrespective of color, caste and creed.
        They must promote by every means in their power the material as well as the spiritual enlightenment of youth, the means for the education of children, institute, whenever possible, Bahá'í educational institutions, organize and supervise their work and provide the best means for their progress and development. ...
        They must undertake the arrangement of the regular meetings of the friends, the feasts and the anniversaries, as well as the special gatherings designed to serve and promote the social, intellectual and spiritual interests of their fellow-men.
        They must supervise in these days when the Cause is still in its infancy all Bahá'í publications and translations, and provide in general for a dignified and accurate presentation of all Bahá'í literature and its distribution to the general public.

In the sacred laws of God, in every cycle and dispensation there are blessed feasts, holidays and workless days. On such days all kinds of occupations, commerce, industry, agriculture, etc., should be suspended.
        All should rejoice together, hold general meetings, become as one assembly, so that the national oneness, unity and harmony may be demonstrated in the eyes of all.
        As it is a blessed day it should not be neglected, nor deprived of results by making it a day devoted to the pursuit of mere pleasure.
        During such days institutions should be founded that may be of permanent benefit and value to the people. ...
        Today there is no result or fruit greater than guiding the people. Undoubtedly the friends of God, upon such a day, must leave tangible philanthropic or ideal traces that should reach all mankind and not pertain only to the Bahá'ís. In this wonderful dispensation, philanthropic affairs are for all humanity without exception, because it is the manifestation of the mercifulness of God. Therefore,

my hope is that the friends of God, every one of them, may become as the mercy of God to all mankind.

Fasting is a symbol. Fasting signifies abstinence from lust. Physical fasting is a symbol of that abstinence, and is a reminder; that is, just as a person abstains from physical appetites, he is to abstain from self-appetites and self-desires. But mere abstention from food has no effect on the spirit. It is only a symbol, a reminder. Otherwise it is of no importance. Fasting for this purpose does not mean entire abstinence from food. The golden rule as to food is, do not take too much or too little. Moderation is necessary. There is a sect in India who practice extreme abstinence, and gradually reduce their food until they exist on almost nothing. But their intelligence suffers. A man is not fit to do service for God with brain or body if he is weakened by lack of food. He cannot see clearly. (quoted by Miss E. S. Stevens in Fortnightly Review, June 1911).

It hath been decided by the Desire of God that union and harmony may day by day increase among the friends of God and the handmaids of the Merciful. Not until this is realized will the affairs advance by any means whatever! And the greatest means for the union and harmony of all are Spiritual Meetings. This matter is very important

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and is as a magnet to attract divine confirmation.

The Bahá'í meeting must be the meeting of the Celestial Concourse. It must be illumined by the lights of the Celestial Concourse. The hearts must be as mirrors wherein the lights of the Sun of Truth shall be revealed. Every bosom must be as a telegraph station: one terminal of the wire shall be in the bosom of the soul, the other in the Celestial Concourse, so that messages may be exchanged between them. In this way from the Abhá Kingdom inspiration shall flow and in all discussions harmony shall prevail. ... The more agreement, unity and love prevail among you, the more shall the confirmations of God assist you, and the help and aid of the Blessed Beauty, Bahá'u'lláh, support you.

In these meetings outside conversation must be entirely avoided, and the gathering must be confined to chanting the verses and reading the words, and to matters which concern the Cause of God, such as explaining proofs, adducing clear and manifest evidences, and tracing the signs of the Beloved One of the creatures. Those who attend the meeting must, before entering, be arrayed with the utmost cleanliness and turn to the Abhá Kingdom, and then enter the meeting with all meekness and humbleness; and while the tablets are being read, must be quiet and silent; and if one wishes to speak he must do so

with all courtesy, with the satisfaction and permission of those present, and do it with eloquence and fluency.

I dreamed
That stone by stone I reared a sacred fane,
A temple, neither Pagod, Mosque nor Church,
But loftier, simpler, always open-doored
To every breath from heaven, and Truth and Peace
And Love and Justice came and dwelt therein."
            Akbar's Dream, 1892

Praise be to God, that, at this moment, from every country in the world, according to their various means, contributions are continually being sent toward the fund of the Mashriqu'l-Adhkár in America. ... From the day of Adam until now, such a thing has never been witnessed by man, that from the furthermost country of Asia contributions were forwarded to America. This is through the power of the Covenant of God. Verily this is a cause of astonishment for the people of perception. It is hoped that the believers of God may show magnanimity and raise a great sum for the building. ... I want everyone left free to act as he wills. If anyone wishes to put money into other things, let him do so. Do not interfere with him in any way, but be assured that the most important thing at this time is the building of the Mashriqu'l-Adhkár.
        ... The mystery of the edifice is great, and cannot be unveiled yet, but its erection is the most important undertaking of this day. The Mashriqu'l-Adhkár has important accessories, which are accounted of the basic foundations. These are: school for orphan children, hospital and dispensary for the poor, home for the incapable, college for the higher scientific education, and hospice. In every city a great Mashriqu'l-Adhkár must be founded after this order.

In the Mashriqu'l-Adhkár services will be held every morning. There will be no organ in the Temple. In buildings nearby, festivals, services, conventions, public meetings and spiritual gatherings will be held, but in the Temple the chanting and singing will be unaccompanied. Open ye the gates of the Temple to all mankind.
        When these institutions, college, hospital, hospice and establishment for the incurables, university for the study of higher sciences, giving post-graduate courses, and other philanthropic buildings are built, the doors will be opened to all the nations and religions. There will be absolutely no line of demarcation drawn. Its charities will be dispense irrespective of color or race. Its gates will be flung wide open to mankind; prejudice towards none, love for all. The central building will be devoted to the purpose of prayer and worship. Thus ... religion will become harmonized with science, and science will be the handmaid of religion, both showering their material and spiritual gifts on all humanity.

Know thou of a truth that the soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes and chances of this world, can alter. It will endure as long as the Kingdom of God, His sovereignty, His dominion and power will endure. It will manifest the signs of God and His attributes, and will reveal His loving kindness and bounty. The movement of My Pen is stilled when it attempteth to befittingly describe the loftiness and glory of so exalted a station. The honor with which the Hand of

Mercy will invest the soul is such as no tongue can adequately reveal, nor any other earthly agency describe. Blessed is the soul which, at the hour of its separation from the body, is sanctified from the vain imaginings of the peoples of the world. Such a soul liveth and moveth in accordance with the Will of its Creator, and entereth the all-highest Paradise. The Maids of Heaven, inmates of the loftiest mansions, will circle around it, and the Prophets of God and His chosen ones will seek its companionship. With them that soul will freely converse, and will recount unto them that which it hath been made to endure in the path of God, the Lord of all worlds. If any man be told that which hath been ordained for such a soul in the worlds of God, the Lord of the throne on high and of earth below, his whole being will instantly blaze out in his great longing to attain that most exalted, that sanctified and resplendent station. ... The nature of the soul after death can never be described, nor is it meet and permissible to reveal its whole character to the eyes of men. The Prophets and Messengers of God have been sent down for the sole purpose underlying their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High. The light which these souls radiate is responsible for the progress of the world and the advancement of its peoples. They are like unto leaven which leaveneth the world of being, and constitute the animating force through which the arts and wonders of the world are made manifest. Through them the clouds rain their bounty upon men, and the earth bringeth forth its fruits. All things must needs have a cause, a motive power, an animating principle. These souls and symbols of detachment have provided, and will continue to provide, the supreme moving impulse in the world of being. The world beyond is as different from this world as this world is different from that of the child while still in the womb of

its mother. -- Gleanings from the Writings of Bahá'u'lláh, pp. 155-157.

The mysteries of which man is heedless in the earthly world, those will he discover in the heavenly world, and there will he be informed of the secrets of the truth; how much more will he recognize or discover persons with whom he has been associated. Undoubtedly the holy souls who find a pure eye and are favored with insight will, in the kingdom of lights, be acquainted with all mysteries, and will seek the bounty of witnessing the reality of every great soul. They will even manifestly behold the Beauty of God in that world. Likewise will they find all the friends of God, both those of the former and recent times, present in the heavenly assemblage.
        The difference and distinction between men will naturally become realized after their departure from this mortal world. But this distinction is not in respect to place, but in respect to the soul and the conscience. For the Kingdom of God is sanctified (or free) from time and place; it is another world and another universe. And know thou for a certainty that in the divine worlds the spiritual beloved ones will recognize one another, and will seek union with each other, but a spiritual union. Likewise a love that one may have entertained for anyone will not be forgotten in the world of the Kingdom, nor wilt thou forget there the life that thou hadst in the material world.

When they [men] are delivered through the light of faith from the darkness of these vices, and become illuminated with the radiance of the sun of reality, and ennobled with all the virtues, they esteem this the greatest reward, and they know it to be the true paradise. In the same way they consider that the spiritual punishment ... is to be subjected to the world of nature, to be veiled from God, to be brutal and ignorant, to fall into carnal lusts, to be absorbed in animal frailties, to be characterized with dark qualities ... these are the greatest punishments and tortures. ...
        ... The rewards of the other world are the perfections and the peace obtained in the spiritual worlds after leaving this world ... the spiritual graces, the various spiritual gifts in the Kingdom of God, the gaining of the desires of the heart and the soul, and the meeting of God in the world of eternity. In the same way the punishments of the other world ... consist in being deprived of the special divine blessings and the absolute bounties, and falling into the lowest degrees of existence. He who is deprived of these divine favours, although he continues after death, is considered as dead by the people of truth.
        The wealth of the other world is nearness to God. Consequently it is certain that those who are near the Divine Court are allowed to intercede, and this intercession is approved by God. ...
        It is even possible that the condition of those who have died in sin and unbelief may become changed; that is to say, they may become the object of pardon through the bounty of God, not through His justice; for bounty if giving without desert, and justice is giving what is deserved. As we have the power to pray for these souls here, so likewise

we shall possess the same power in the other world, which is the Kingdom of God. ... Therefore in that world also they can make progress. As here they can receive light by their supplications, there also they can plead for forgiveness, and receive light through entreaties and supplications.
        Both before and after putting off this material form, there is progress in perfection, but not in state. ... There is no other being higher than a perfect man. But man when he has reached this state can still make progress in perfections but not in state, because there is no state higher than that of a perfect man to which he can transfer himself. He only progresses in the state of humanity, for the human perfections are infinite. Thus however learned a man may be, we can imagine one more learned.
        Hence, as the perfections of humanity are endless, man can also make progress in perfections after leaving this world. -- Some Answered Questions, pp. 260, 261, 268, 269, 274.

        The visions of the Prophets are not dreams; no, they are spiritual discoveries and have reality. They say, for example: "I saw a person in a certain form, and I said such a thing, and he gave such an answer." This vision is in the world of wakefulness, and not in that of sleep. Nay, it is a spiritual discovery. ...
        ... Among spiritual souls there are spiritual understandings, discoveries, a communion which is purified from imagination and fancy, an association which is sanctified from time and place. So it is written in the Gospel that on Mount Tabor, Moses and Elias came to Christ, and it is evident that this was not a material meeting. It was a spiritual condition. ...
        ... [Communications such as] these are real, and produce wonderful effects in the minds and thoughts of men, and cause their hearts to be attracted. -- Some Answered Questions, pp. 290, 291, 292.

To tamper with psychic forces while in this world interferes with the condition of the soul in the world to come. These forces are real, but, normally, are not active on this plane. The child in the womb has its eyes, ears, hands, feet, etc., but they are not in activity. The whole purpose of life in the material world is the coming forth into the world of Reality, where those forces will become active. They belong to that world. (from Miss Buckton's notes, revised by `Abdu'l-Bahá).

He who lives according to what is ordained for him -- the Celestial Concourse, and the people of the Supreme

Paradise, and those who are dwelling in the Dome of Greatness will pray for him, by a Command from God, the Dearest and the praiseworthy. (Tablet translated by `Alí Kúlí Khán).

As to thy remark, that `Abdu'l-Bahá hath said to some of the believers that evil never exists, nay rather, it is a nonexistent thing, this is but truth, inasmuch as the greatest evil is man's going astray and being veiled from truth. Error is lack of guidance; darkness is absence of light; ignorance is lack of knowledge; falsehood is lack of truthfulness; blindness is lack of sight; and deafness is lack

of hearing. Therefore, error, blindness, deafness and ignorance are nonexistent things.

In creation there is no evil; all is good. Certain qualities and natures innate in some men and apparently blameworthy are not so in reality. For example, from the beginning of his life you can see in a nursing child the signs of desire, of anger, and of temper. Then, it may be said, good and evil are innate in the reality of man, and this is contrary to the pure goodness of nature and creation. The answer to this is that desire, which is to ask for something more, is a praiseworthy quality provided that it is used suitably. So, if a man has the desire to acquire science and knowledge, or to become compassionate, generous and just, it is most praiseworthy. If he exercises his anger and wrath against the bloodthirsty tyrants who are like ferocious beasts, it is very praiseworthy; but if he does not use these qualities in a right way, they are blameworthy. ...
        ... It is the same with all the natural qualities of man, which constitute the capital of life; if they be used and displayed in an unlawful way, they become blameworthy. Therefore it is clear that creation is purely good. -- Some Answered Questions, pp. 250, 251.

In order to find truth we must give up our prejudices, our own small trivial notions; an open receptive mind is essential. If our chalice is full of self, there is no room in it for the water of life. The fact that we imagine ourselves to be right and everybody else wrong is the greatest of all obstacles in the path towards unity, and unity is essential if we would reach Truth, for Truth is one. ...
        No one truth can contradict another truth. Light is good in whatsoever lamp it is burning! A rose is beautiful in whatsoever garden it may bloom! A star has the same radiance if it shines from the East or from the West! Be free from prejudice; so will you love the Sun of Truth from whatever point in the horizon it may arise. You will realize that if the Divine Light of Truth shone in Jesus Christ, it also shone in Moses and Buddha. This is what is meant by the search after truth.
        It also means that we must be willing to clear away all that we have previously learned, all that would clog our steps on the way to Truth; we must not shrink, if necessary, from beginning our education all over again. We must not allow our love for any one religion or any one personality so to blind our eyes that we become fettered by superstition. When we are freed from all these bonds, seeking with liberal minds, then shall we be able to arrive at our goal.

Flower in the crannied wall,
 I pluck you out of the crannies.
I hold you here, root and all, in my hand,
 Little flower -- but if I could understand
What you are, root and all, and all in all,
 I should know what God and man is. -- TENNYSON.

Know that it is one of the most abstruse spiritual truths that the world of existence, that is to say this endless universe, has no beginning. ...
        ... Know that ... a creator without a creature is impossible, a provider without those provided for cannot be conceived; for all the divine names and attributes demand the existence of beings. If we could imagine a time when no beings existed, this imagination would be the denial of the Divinity of God. Moreover, absolute non-existence cannot become existence. If the beings were absolutely non-existent, existence would not have come into being. Therefore, as the Essence of Unity, that is the existence of God, is everlasting and eternal -- that is to say, it has neither beginning nor end -- it is certain that this world of existence ... has neither beginning nor end. ... it may be that one of the parts of the universe, one of the globes, for example, may come into existence, or may be disintegrated, but the other endless globes are still existing. ... As each globe has a beginning, necessarily it has an end, because every composition, collective or particular, must of necessity be decomposed; the only difference is that some are quickly decomposed, and others more slowly, but it is impossible that a composed thing should not eventually be decomposed. -- Some Answered Questions, pp. 209-210.

... it is clear that this terrestrial globe in its present form did not come into existence all at once; but ... gradually passed through different phases until it became adorned with its present perfection. ...
        ... man, in the beginning of his existence and in the womb of the earth, like the embryo in the womb of the mother, gradually grew and developed, and passed from one form to another ... until he appeared with this beauty and perfection, this force and this power. It is certain that in the beginning he had not this loveliness and

grace and elegance, and that he only by degrees attained this shape, this form, this beauty, and this grace. ...
        ... man's existence on this earth, from the beginning until it reaches this state, form, and condition, necessarily lasts a long time. ... But from the beginning of man's existence he is a distinct species. ... admitting that the traces of organs which have disappeared actually exist [in the human body], this is not a proof of the impermanence and the non-originality of the species. At the most it proves that the form, and fashion, and the organs of man have progressed. Man was always a distinct species, a man, not an animal. -- Some Answered Questions, pp. 211, 212, 213, 214.

If we take this story in its apparent meaning, according to the interpretation of the masses, it is indeed extraordinary. The intelligence cannot accept it, affirm it, or imagine it; for such arrangements, such details, such speeches and reproaches are far from being those of an intelligent man, how must less of the Divinity -- that Divinity who has organised this infinite universe in the most perfect form, and its innumerable inhabitants with absolute system, strength, and perfection. ...
        Therefore this story of Adam and Eve who ate from the tree, and their expulsion from Paradise, must be thought of simply as a symbol. It contains divine mysteries and universal meanings, and it is capable of marvellous explanations. -- Some Answered Questions, p. 140

Observation, experiment, inference, have led many inquirers, of whom I am one, to a belief in direct or telepathic intercommunication, not between the minds of men still on earth only, but between minds or spirits still on earth and spirits departed. Such a discovery opens the doors also to revelation. ...
        We have shown that amid much deception and self-deception, fraud and illusion, veritable manifestations do reach us from beyond the grave. ...
        By discovery and by revelation certain theses have been provisionally established with regard to such departed souls as we have been able to encounter. First and chiefly, I, at least, see ground to believe that their state is one of endless evolution in wisdom and in love. Their loves of earth persist, and most of all, those highest loves which find their outlet in adoration and worship. ... Evil to them seems less a terrible than a slavish thing. It is embodied in no mighty Potentate; rather it forms as isolating madness from which higher spirits strive to free the distorted soul. There needs no chastisement of fire; self-knowledge is man's punishment and his reward; self-knowledge and the nearness or the aloofness of companion souls. For in that world love is actually self-preservation; the Communion of Saints not only adorns but constitutes the Life Everlasting. nay, from the laws of telepathy it follows that that communion is valid to us here and now. Even now the love of souls departed makes answer to our invocations. Even now our loving memory -- love is itself a prayer -- supports and strengthens those delivered spirits upon their upward way.

The measure of agreement between this view, which is founded on careful scientific research, and that of the Bahá'í teachings, is truly remarkable.

"When religion," says `Abdu'l-Bahá, "shorn of its superstitions, traditions and unintelligent dogmas, shows its conformity with science, then there will be a great unifying, cleansing force in the world, which will sweep before it all wars, disagreements, discords and struggles, and then will mankind be united in the power of the love of God."

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. ... And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. -- Daniel xii, 4-9.

The Jews still await the coming of the Messiah, and pray to God day and night to hasten His advent. When Jesus came they denounced and slew Him, saying: "This is not the One for Whom we wait. Behold, when the Messiah shall come, signs and wonders shall testify that He is in truth the Christ. The Messiah will arise out of an unknown city. He shall sit upon the throne of David, and behold, He shall come with a sword of steel, and with a scepter of iron shall He rule. He shall fulfill the Law of the Prophets. He shall conquer the East and the West, and shall glorify His chosen people the Jews. He shall bring with Him a reign of Peace during which even the animals shall cease to be at enmity with man. For behold, the wolf and the lamb shall drink from the same spring ... and all God's creatures shall be at rest. ..."
        Thus the Jews thought and spoke, for they did not understand the Scriptures nor the glorious truths that were contained in them. The letter they knew by heart, but of the life-giving Spirit they understood not a word.
        Hearken, and I will show you the meaning thereof: Although Christ came from Nazareth, which was a known place, He came also from heaven. His body was born of Mary, but His Spirit came from heaven. The sword He carried was the sword of His tongue, with which He divided the good from the evil, the true from the false, the faithful from the unfaithful, and the light from the darkness. His Word was indeed a sharp sword! The throne

upon which He sat is the Eternal Throne from which Christ reigns forever, a heavenly throne, not an earthly one, for the things of earth pass away but heavenly things pass not away. He reinterpreted and completed the Laws of Moses and fulfilled the Law of the Prophets. His Word conquered the East and the West. His kingdom is everlasting. He exalted those Jews who recognized Him. They were men and women of humble birth, but contact with Him made them great and gave them everlasting dignity. The animals who were to live with one another signified the different sects and races, who, once having been at war, were now to dwell in love and charity, drinking together the Water of Life from Christ the Eternal Spring.

The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined. ... For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. For unto us a child is born, unto us a son

is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The might God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this. -- Isa. ix, 2-7.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low; and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together. Isa. xl, 1-5.

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. ... righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard ... with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. ... They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. ... And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. -- Isa. xi, 1-12.

One of the great events which is to occur in the day of the manifestation of that incomparable Branch, is the hoisting of the Standard of God among all nations; meaning that all the nations and tribes will come under the shadow of this Divine Banner, which is no other than the Lordly Branch itself, and will become a single nation. The antagonism of faiths and religions, the hostility of races and peoples, and the national differences, will be eradicated from amongst them. All will become one religion, one faith, one race, and one single people, and will dwell in one native land, which is the terrestrial globe. Universal peace and concord will be realised between all the nations, and that incomparable Branch will gather together all Israel: signifying that in this cycle Israel will be gathered in the Holy Land, and that the Jewish people who are scattered to the East and West, South and North, will be assembled together.
        Now see: these events did not take place in the Christian cycle, for the nations did not come under the One Standard which is the Divine Branch. But in this cycle of the Lord of Hosts all the nations and people will enter under the shadow of this Flag. In the same way, Israel, scattered all over the world, was not reassembled in the Holy Land in the Christian cycle; but in the beginning of the cycle of Bahá'u'lláh this divine promise, as is clearly stated in all the Books of the Prophets, has begun to be manifest. You can see that form all the parts of the world tribes of Jews are coming to the Holy Land; they live in villages and lands which they make their own, and day by day they are increasing to such an extent, that all Palestine will become their home. -- Some Answered Questions, p. 75-76.

... so shall it be in the end of this world [consummation of the age]. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. -- Matt. xiii, 40-43.

        Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. -- I Cor. xv, 51-53.

... By the terms "life" and "death," spoken of in the scriptures, is intended the life of faith and the death of unbelief. The generality of the people, owing to their failure to grasp the meaning of these words, rejected and despised the person of the Manifestation, deprived themselves of the light of His divine guidance, and refused to follow the example of that immortal Beauty. ...
        ... Even as Jesus said: "Ye must be born again" [John iii, 7]. Again He saith: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit" [John iii, 5-6]. The purpose of these words is that whosoever in every dispensation is born of the Spirit and is quickened by the breath of the Manifestation of Holiness, he verily is of those that have attained unto "life" and "resurrection" and have entered into the "paradise" of the love of God. And whosoever is not of them, is condemned to "death" and "deprivation," to the "fire" of unbelief, and to the "wrath" of God. ...
        In every age and century, the purpose of the Prophets of God and their chosen ones hath been no other but to affirm the spiritual significance of the terms "life," "resurrection," and "judgment." ... Wert thou to attain to but a dewdrop of the crystal waters of divine knowledge, thou wouldst readily realize that true life is not the life of the flesh but the life of the spirit. For the life of the flesh is common to both men and animals, whereas the life of

the spirit is possessed only by the pure in heart who have quaffed from the ocean of faith and partaken of the fruit of certitude. This life knoweth no death, and this existence is crowned by immortality. Even as it hath been said: "He who is a true believer liveth both in this world and in the world to come." If by "life" be meant this earthly life, it is evident that death must needs overtake it. -- Kitáb-i-Íqán, pp. 114, 118, 120-21.

Consider the sun. Were it to say now, "I am the sun of yesterday," it would speak the truth. And should it, bearing the sequence of time in mind, claim to be other than that sun, it still would speak the truth. In like manner, if it be said that all the days are but one and the same, it is correct and true. And if it be said, with respect to their particular names and designations, that they differ, that again is true. For though they are the same, yet one doth recognize in each a separate designation, a specific attribute, a particular character. Conceive accordingly the distinction, variation, and unity characteristic of the various Manifestations of holiness, that thou mayest comprehend the allusions made by the creator of

all names and attributes to the mysteries of distinction and unity, and discover the answer to thy question as to why that everlasting Beauty should have, at sundry times, called Himself by different names and titles. -- Kitáb-i-Íqán, 2121-22.

Know that the return of Christ for a second time doth not mean what the people believe, but rather signifieth the One promised to come after Him. He shall come with the Kingdom of God and His Power which hath surrounded the world. This dominion is in the world of hearts and spirits, and not in that of matter; for the material world is not comparable to a single wing of a fly, in the sight of the Lord, wert thou of those who know! Verily Christ came with His Kingdom from the beginning which hath no beginning, and will come with His Kingdom to the eternity of eternities, inasmuch as in this sense "Christ" is an expression of the Divine Reality, the simple Essence and heavenly Entity, which hath no beginning nor ending. It hath appearance, arising, manifestation and setting in each of the cycles.

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. ... For these be the days of vengeance, that all things which are written may be fulfilled. ... for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down by the Gentiles, until the times of the Gentiles shall be fulfilled. -- Luke xxi, 20-24.

Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows. Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. -- Matt. xxiv, 4-14.

When Alláh said: "O Jesus! Verily I will cause thee to die, and exalt thee towards Me, and clear thee of the charges of those who disbelieve, and will place those who

follow thee [that is, Christians] above those who disbelieve [Jews and others], until the Day of Resurrection; then to Me shall be your return, so I will decide between you concerning that in which you differed." -- Súrá iii, 54.
        "The Hand of God," say the Jews, "is chained up." Their own hands shall be chained up -- and for that which they have said shall they be cursed. Nay! outstretched are both His hands! At His own pleasure doth He bestow gifts. That which hath been sent down to thee from thy Lord will surely increase the rebellion and unbelief of many of them; and We have put enmity and hatred between them that shall last until the Day of Resurrection. Oft as they kindle a beacon fire for war shall God quench it. -- Súrá v, 69.
        And of those who say, "We are Christians," have We accepted the Covenant. But they too have forgotten a part of what they were taught; wherefore We have stirred up enmity and hatred among them that shall last till the Day of Resurrection; and in the end will God tell them of their doings. -- Súrá v, 17.

And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall

be turned into darkness, and the moon into blood, before the great and terrible days of the Lord come. ... For, behold, in those days ... when I shall bring again the captivity of Judah and Jerusalem, I will also gather all nations, and will bring them down into the valley of Jehoshaphat [Jehovah judgeth], and will plead with them there. ... Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision. The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake; but the Lord will be the hope of his people. -- Joel ii, 30-31; iii, 1-2, 14-16.

Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. -- Matt. xxiv, 29-30.

And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet. ... then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats. -- Matt. xxiv, 30-31; xxv, 31-32.

... The term "heaven" denoteth loftiness and exaltation, inasmuch as it is the seat of the revelation of those Manifestations of Holiness, the Day-springs of ancient glory. These ancient Beings, though delivered from the womb of their mother, have in reality descended from the heaven of the will of God. Though they be dwelling on this earth, yet their true habitations are the retreats of glory in the realms above. Whilst walking amongst mortals, they soar in the heaven of the divine presence. Without feet they tread the path of the spirit, and without wings they rise unto the exalted heights of divine unity. With every fleeting breath they cover the immensity

of space, and at every moment traverse the kingdoms of the visible and the invisible. ...
        ... By the term "clouds" is meant those things that are contrary to the ways and desires of men. Even as He hath revealed in the verse already quoted: "As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others." [Qur'án 2:87.] These "clouds" signify, in one sense, the annulment of laws, the abrogation of former Dispensations, the repeal of rituals and customs current amongst men, the exalting of the illiterate faithful above the learned opposers of the Faith. In another sense, they mean the appearance of that immortal Beauty in the image of mortal man, with such human limitations as eating and drinking, poverty and riches, glory and abasement, sleeping and waking, and such other things as cast doubt in the minds of men, and cause them to turn away. All such veils are symbolically referred to as "clouds."
        These are the "clouds" that cause the heavens of the knowledge and understanding of all that dwell on earth to be cloven asunder. Even as He hath revealed: "On that day shall the heaven be cloven by the clouds." [Qur'án 25:25]. Even as the clouds prevent the eyes of men from beholding the sun, so do these things hinder the souls of men from recognizing the light of the divine Luminary. To this beareth witness that which hath proceeded out of the mouth of the unbelievers as revealed in the sacred Book: "And they have said: `What manner of apostle is this? He eateth food, and walketh the streets. Unless an angel be sent down and take part in His warnings, we will not believe.'" [Qur'án 25:7.] Other Prophets, similarly, have been subject to poverty and afflictions, to hunger, and to the ills and chances of this world. As these holy Persons were subject to such needs and wants, the people were, consequently, lost in the wilds of misgivings and doubts, and were afflicted with bewilderment and perplexity. How, they wondered, could such a person be sent

down from God, assert His ascendancy over all the peoples and kindreds of the earth, and claim Himself to be the goal of all creation, -- even as He hath said: "But for Thee, I would have not created all that are in heaven and on earth," -- and yet be subject to such trivial things? You must undoubtedly have been informed of the tribulations, the poverty, the ills, and the degradation that have befallen every Prophet of God and His companions. You must have heard how the heads of their followers were sent as presents unto different cities, how grievously they were hindered from that whereunto they were commanded. Each and every one of them fell a prey to the hands of the enemies of His Cause, and had to suffer whatsoever they decreed. ...
        ... The All-Glorious hath decreed these very things, that are contrary to the desires of wicked men, to be the touchstone and standard whereby He proveth His servants, that the just may be known from the wicked, and the faithful distinguished from the infidel. ...
        And now, concerning His words: "And He shall send His angels. ..." By "angels" is meant those who, reinforced by the power of the spirit, have consumed, with the fire of the love of God, all human traits and limitations, and have clothed themselves with the attributes of the most exalted Beings and of the Cherubim. ...
        As the adherents of Jesus have never understood the hidden meaning of these words, and as the signs which they and leaders of their Faith have expected have failed to appear, they therefore refused to acknowledge, even until now, the truth of those Manifestations of Holiness that have since the days of Jesus been made manifest. They have thus deprived themselves of the outpourings of God's holy grace, and of the wonders of His divine utterance. Such is their low estate in this, the Day of Resurrection! They have even failed to perceive that were the signs of the Manifestation of God in every age to appear in the visible realm in accordance with the text

of established traditions, none could possibly deny or turn away, not would the blessed be distinguished from the miserable, and the transgressor from the God-fearing. Judge fairly: Were the prophecies recorded in the Gospel to be literally fulfilled; were Jesus, Son of Mary, accompanied by angels, to descend from the visible heaven upon the clouds; who would dare to disbelieve, who would dare to reject the truth, and wax disdainful? Nay, such consternation would immediately seize all the dwellers of the earth that no soul would feel able to utter a word, much less to reject or accept the truth. -- Kitáb-i-Íqán, pp. 67, 71-73, 76, 78-79, 80-81.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in. ... But who may abide the day of his coming? And who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' sope. ... For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: ... But unto you that fear my name shall the Sun of righteousness arise with healing in his wings. -- Mal. iii, 1-2; iv. 1-2.

For as the rain cometh down, and the snow from the heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. -- Isa. lv, 10-11.

        Go and shew John again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me. -- Matt. xi, 4-6.

For what thou has done, thy kingdom shall be thrown into confusion, and thine empire shall pass from thine hands, as a punishment for that which thou has wrought. Then wilt thou know how thou has plainly erred. Commotions shall seize all the people in that land, unless thou arisest to held this Cause, and followest Him Who is the Spirit of God (Jesus Christ) in this, the Straight Path. Hath thy pomp made thee proud? By My Life! It shall not endure; nay, it shall soon pass away, unless thou holdest fast by this firm Cord. We see abasement hastening after thee, whilst thou art of the heedless.

O King of Berlin! ... Do thou remember the one whose power transcended thy power (Napoleon III) and whose station excelled thy station. Where is he? Whither are gone the things he possessed? Take warning, and be not of them that are fast asleep. He it was who cast the Tablet of God behind him, when We made known unto him what the hosts of tyranny had caused Us to suffer. Wherefore, disgrace assailed him from all sides, and he went down to dust in great loss. Think deeply, O King, concerning him, and concerning them who, like unto thee, have conquered cities and ruled over men. The All-Merciful brought them down from their palaces to their graves. Be warned, be of them who reflect.
...
O banks of the Rhine! We have seen you covered with gore, inasmuch as the swords of retribution were drawn against you; and you shall have another turn. And We hear the lamentations of Berlin, though she be today in conspicuous glory. -- Kitáb-i-Aqdas.

Let nothing grieve thee, O Land of Tá (Tihrán), for God hath chosen thee to be the source of the joy of all mankind. He shall, if it be His will, bless thy throne with one who will rule with justice, who will gather together the flock of God which the wolves have scattered. Such a ruler will, with joy and gladness, turn his face towards, and extend his favors unto, the people of Bahá. He indeed is accounted in the sight of God as a jewel among men. Upon him rest forever the glory of God, and the glory of all that dwell in the kingdom of His Revelation.
        Rejoice with great joy, for God hath made thee "the Day Spring of His light," inasmuch as within thee was born the Manifestation of His Glory. Be thou glad for this name that hath been conferred upon thee -- a name through which the Day Star of Grace hath shed its splendor, through which both earth and heaven have been illumined.
        Ere long will the state of affairs within thee be changed, and the reins of power fall into the hands of the people. Verily, thy Lord is the All-Knowing. His authority embraceth all things. Rest thou assured in the gracious favor of thy Lord. The eye of His loving-kindness shall everlastingly be directed towards thee. The day is approaching when thy agitation will have been transmuted into peace and quiet calm. Thus hath it been decreed in the wondrous Book. -- Gleanings from the Writings of Bahá'u'lláh, pp. 110-111.

O thou who considerest thyself the greatest of all men ... erelong thy name shall be forgotten and thou shalt find thyself in great loss. According to thy opinion, this Quickener of the world and its Peacemaker is culpable and seditious. What crime have the women, children and suffering babes committed to merit thy wrath, oppression and hate? You have persecuted a number of souls who have shown no opposition in your country, and who have instigated no revolution against the government; nay, rather, by day and by night they have been peacefully engaged in the mentioning of God. You have pillaged their properties, and through your tyrannical acts, all that they had was taken from them. ... Before God, a handful of dust is greater than your kingdom, glory, sovereignty and dominion, and should He desire, He would scatter you as the sand of the desert. Erelong His wrath shall overtake you, revolutions shall appear in your midst and your countries will be divided! Then you will weep and lament and nowhere will you find help and protection. ... Be ye watchful, for the wrath of God is prepared, and erelong you shall behold that which is written by the Pen of Command.

Thou hast, O Chief, committed that which hath made Muhammad, the Apostle of God, groan in the Most Exalted Paradise. The world hath made thee proud, so much so that thou hast turned away from the Face through Whose brightness the Concourse on high hath been illumined. Soon thou shalt find thyself in evident loss. Thou didst unite with the Ruler of Persia for doing Me harm,

although I had come to you from the Dawning-place of the Almighty, the Great, with a Cause which refreshed the eyes of the favored ones of God. ...
        Didst thou think that thou could put out the fire which God hath enkindled in the Universe? No! I declare by His True Soul, wert thou of those who understand. More than that, by what thou hast done its blaze and flame have been increased. Soon it will encompass the world and its inhabitants. ... The day is approaching when the Land of Mystery (Adrianople) and what is beside it shall be changed, and shall pass out of the hands of the King, and commotions shall appear, and the voice of lamentation shall be raised, and the evidences of mischief shall be revealed on all sides, and confusion shall spread by reason of that which hath befallen these captives [Bahá'u'lláh and His companions] at the hands of the hosts of oppression. The course of things shall be altered, and conditions shall wax so grievous, that the very sand on the desolate hills will moan, and the trees on the mountain will weep, and blood will flow out of all things. Then wilt thou behold the people in sore distress. ...
        Thus hath the matter been decreed on the part of the Designer, the Wise, Whose command the hosts of heaven and earth could not withstand, nor could all the kings and rulers withhold Him from that which He willeth. Calamities are the oil for this Lamp, and through them its Light increaseth, were ye of those who know! All oppositions displayed by the oppressors are indeed as heralds to this Faith, and by them the appearance of God and His Cause have become widely spread among the people of the world.

O Spot [Constantinople] that art situate on the shores of the two seas! The throne of tyranny hath, verily, been established upon thee, and the flame of hatred hath been kindled within thy bosom, in such wise that the Concourse on high and they who circle around the Exalted

Throne have wailed and lamented. We behold in thee the foolish ruling over the wise, and darkness vaunting itself against the light. Thou art indeed filled with manifest pride. Hath thine outward splendor made thee vainglorious? By Him Who is the Lord of mankind! It shall soon perish, and thy daughters and thy widows and all the kindreds that dwell within thee shall lament. Thus informeth thee the All-Knowing, the All-Wise.

O Rulers of America and the Presidents of the Republics therein ... Give ear unto that which hath been raised from the Dayspring of Grandeur: Verily, there is none other God but Me, the Lord of Utterance, the All-Knowing. Bind ye the broken with the hands of justice, and crush the oppressor who flourisheth with the rod of the commandments of your Lord, the Ordainer, the All-Wise. -- Kitáb-i-Aqdas.

America is a noble nation, a standard-bearer of peace throughout the world, shedding her light to all regions. Other nations are not untrammeled and free of intrigues like the United States, and are unable to bring about Universal Peace. But America, thank God, is at peace with all the world, and is worthy of raising the flag of brotherhood and International Peace. When the summons to International

Peace is raised by America, all the rest of the world will cry: "Yes, we accept." The nations of every clime will join in adopting the teachings of Bahá'u'lláh, revealed over fifty years ago. In His Epistles He asked the parliaments of the world to send their best and wisest men to an international world parliament that should decide all questions between the peoples and establish peace ... then we shall have the Parliament of Man of which the prophets have dreamed.

We are on the eve of the Battle of Armageddon referred to in the sixteenth chapter of Revelation. The time

is two years hence, when only a spark will set aflame the whole of Europe.
        The social unrest in all countries, the growing religious scepticism antecedent to the millennium, and already here, will set aflame the whole of Europe as is prophesied in the Book of Daniel and in the Book (Revelation) of John.
        By 1917 kingdoms will fall and cataclysms will rock the earth. (Reported by Mrs. Corinne True in The North Shore Review, September 26, 1914, Chicago, U.S.A.)

A great melee of the civilized nations is in sight. A tremendous conflict is at hand. The world is at the threshold of a most tragic struggle. ... Vast armies -- millions of men -- are being mobilized and stationed at their frontiers. They are being prepared for the fearful contest. The slightest friction will bring them into a terrific crash, and there will be a conflagration, the like of which is not recorded in the past history of mankind. (At Haifa, August 3, 1914).

O ye lovers of truth! O ye servants of mankind! As the sweet fragrance of your thoughts and high intentions has breathed upon me, I feel that my soul is irresistibly prompted to communicate with you.
        Ponder in your hearts how grievous is the turmoil in which the world is plunged; how the nations of the earth are besmeared with human blood, nay their very soil is turned into clotted gore. The flame of war has caused so wild a

conflagration that the world in its early days, in its middle ages, or in modern times has never witnessed its like. The millstones of war have ground and crushed many a human head, nay, even more severe has been the lot of these victims. Flourishing countries have been made desolate, cities have been laid level with the ground, and smiling villages have been turned into ruin. Fathers have lost their sons, and sons turned fatherless. Mothers have shed tears of blood in mourning for their youths, little children have been made orphans, and women left wanderers and homeless. In a word, humanity, in all its phases, has been debased. Loud is the cry and wailing of orphans, and bitter the lamentations of mothers which are echoed by the skies.
        The prime cause for all these happenings is racial, national, religious, and political prejudice, and the root of all this prejudice lies in outworn and deepseated traditions, be they religious, racial, national, or political. So long as these traditions remain, the foundation of human edifice is insecure, and mankind itself is exposed to continuous peril.
        Now in this radiant age, when the essence of all beings has been made manifest, and the hidden secret of all created thing has been revealed, when the morning light of truth has broken and turned the darkness of the world into light, is it meet and seemly that such a frightful carnage which brings irretrievable ruin upon the world should be made possible? By God! that cannot be.
        Christ summoned all the people of the world to reconciliation and peace. He commanded Peter to return his sword unto its scabbard. Such was His wish and counsel, and yet they that bear His name have unsheathed the sword! How great the difference between their deeds and the explicit text of the Gospel!
        Sixty years ago Bahá'u'lláh, even as the shining sun, shone in the firmament of Persia, and proclaimed that the world is wrapt in darkness and this darkness is fraught with disastrous results, and will lead to fearful strife. In

His prison city of `Akká, He apostrophized in unmistakable terms the Emperor of Germany, declaring that a terrible war shall take place, and Berlin will break forth in lamentation and wailing. In like manner, whilst the wronged prisoner of the Sultán of Turkey in the citadel of `Akká, He clearly and emphatically wrote him that Constantinople will fall a prey to grave disorder, in such wise that the women and children will raise their moaning cry. In brief, He addressed epistles to all the chief rulers and sovereigns of the world, and all that He foretold has been fulfilled. From His pen of glory flowed teachings for the prevention of war, and these have been scattered far and wide.
        His first teaching is the search after truth. Blind imitation, He declared, killeth the spirit of man, whereas the investigation of truth frees the world from the darkness of prejudice.
        His second teaching is the oneness of mankind. All men are but one fold, and God the loving Shepherd. He bestoweth upon them His most great mercy, and considers them all as one. "Thou shalt find no difference amongst the creatures of God." They are all His servants, and all seek His bounty.
        His third teaching is that religion is the most mighty stronghold. It should be conducive to unity, rather than be the cause of enmity and hate. Should it lead to enmity and hate better not have it at all. For religion is even as medicine, which if it should aggravate the disease, its abandonment would be preferred.
        Likewise, religious, racial, national, and political prejudice, all are subversive of the foundation of human society, all lead to bloodshed, all heap ruin upon mankind. So long as these remain, the dread of war will continue. The sole remedy is universal peace. And this is achieved only by the establishment of a supreme Tribunal, representative of all governments and peoples. All national and international problems should be referred to this tribunal, and whatsoever be its decision that should be enforced.

Were a government or people to dissent, the world as a whole should rise against it.
        And among His teachings is the equality in right of men and women, and so on with many other similar teachings that have been revealed by His pen.
        At present it has been made evident and manifest that these principles are the very life of the world, and the embodiment of its true spirit. And now, ye, who are the servants of mankind, should exert yourselves, heart and soul, to free the world from the darkness of materialism and human prejudice, that it may be illumined with the light of the City of God.
        Praise be to Him, ye are acquainted with the various schools, institutions and principles of the world; today nothing short of these divine teachings can assure peace and tranquillity to mankind. But for these teachings, this darkness shall never vanish, these chronic diseases shall never be healed; nay, they shall grow fiercer from day to day. The Balkans will remain restless, and it condition will aggravate. The vanquished will not keep still, but will seize every means to kindle anew the flame of war. Modern universal movements will do their utmost to carry out their purpose and intentions. The Movement of the Left will acquire great importance, and its influence will spread.
        Wherefore, endeavor that with an illumined heart, a heavenly spirit, and a divine strength, and aided by His grace, ye may bestow God's bountiful gift upon the world ... the gift of comfort and tranquillity for all mankind.

Bahá'u'lláh frequently predicted that there would be a period when irreligion and consequent anarchy would prevail. The chaos will be due to too great liberty among people who are not ready for it, and in consequence there will have to be a temporary reversion to coercive government, in the interests of the people themselves and in order to prevent disorder and chaos. It is clear that each nation

now wishes complete self-determination and freedom of action, but some of them are not ready for it. The prevailing state of the world is one of irreligion, which is bound to result in anarchy and confusion. I have always said that the peace proposals following the great war were only a glimmer of the dawn, and not the sunrise.

God hath made afflictions as a morning shower to this green pasture, and as a wick for His Lamp, whereby earth and heaven are illumined. ... Through affliction hath His Light shone and His Praise been bright unceasingly; this hath been His method through past ages and bygone times.

Know this, that hardships and misfortunes shall increase day by day, and the people shall be distressed. The doors of joy and happiness shall be closed on all sides. Terrible wars shall happen. Disappointment and the frustration of hopes shall surround the people from every direction until they are obliged to turn to God. Then the lights of great happiness shall enlighten the horizons, so that the cry of "Yá Bahá'u'l-Abhá!" may arise on all sides. -- Tablet to L.D.B. quoted in Compilation on War and Peace, p. 187.

All the people of the world will become believers. Should you compare the beginning of the Cause with its position today, you would see what a quick influence the Word of God has, and now the Cause of God has encompassed the world. ... Unquestionably, all will come under the shadow of the Cause of God.

... All the members of the human family, whether peoples or governments, cities or villages, have become increasingly interdependent. For none is self-sufficiency any longer possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education, are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the wonders of this wondrous age, this glorious century -- the century of light -- has been endowed with the unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man.

Now concerning the verse in Daniel, the interpretation whereof thou didst ask, namely, "Blessed is he who cometh unto the thousand, three hundred and thirty-five days." These days must be reckoned as solar and not lunar years. For according to this calculation a century will have elapsed from the dawn of the Sun of Truth, then will the teachings of God be firmly established upon the earth, and the Divine Light shall flood the world from the East even unto the West. Then, on this day, will the faithful rejoice!

The view from the Pilgrim Home is very attractive, especially as it faces the Blessed Tom of Bahá'u'lláh. In the future the distance between `Akká and Haifa will be built up, and the two cities will join and clasp hands, becoming the two terminal section of one mighty metropolis. As I look now over this scene, I see so clearly that it will become one of the first emporiums of the world. This great semicircular bay will be transformed into the finest harbor, wherein the ships of all nations will seek shelter and refuge. The great vessels of all peoples will come to this port, bringing on their decks thousands and thousands of men and women from every part of the globe. The mountain and the plain will be dotted with the most modern buildings and palaces. Industries will be established and various institutions of philanthropic nature will be founded. The flowers of civilization and culture from all nations will be brought here to blend their fragrances together

and blaze the way for the brotherhood of man. Wonderful gardens, orchards, groves and parks will be laid out on all sides. At night the great city will be lighted by electricity. The entire harbor from `Akká to Haifa will be one path of illumination. Powerful searchlights will be placed on both sides of Mount Carmel to guide the steamers. Mount Carmel itself, from top to bottom, will be submerged in a sea of lights. A person standing on the summit of Mount Carmel, and the passengers of the steamers coming to it, will look upon the most sublime and majestic spectacle of the whole world.
        From every part of the mountain the symphony of "Yá Bahá'u'l-Abhá!" will be raised, and before the daybreak soul-entrancing music accompanied by melodious voices will be uplifted towards the throne of the Almighty.
        Indeed, God's ways are mysterious and unsearchable. What outward relation exists between Shíráz and Tihrán, Baghdád and Constantinople, Adrianople and `Akká and Haifa? God worked patiently, step by step, through these various cities, according to His own definite and eternal plan, so that the prophecies and predictions as foretold by the Prophets might be fulfilled. This golden thread of promise concerning the Messianic Millennium runs through the Bible, and it was so destined that God in His own good time would cause its appearance. Not even a single word will be left meaningless and unfulfilled.

It is not necessary to lower Abraham to raise Jesus. It is not necessary to lower Jesus to proclaim Bahá'u'lláh. We must welcome the Truth of God wherever we behold it. The essence of the question is that all these great Messengers came to raise the Divine Standard of Perfections. All of them shine as orbs in the same heaven of the Divine Will. All of them give Light to the world.

As to the meaning of the Cause of Bahá'u'lláh, whatever has to do with the universal good is divine, and whatever is divine is for the universal good. If it be true, it is for all; if not, it is for no one; therefore a divine cause of universal good cannot be limited to either the East or the West, for the radiance of the Sun of Truth illumines both the East and the West, and it makes its heat felt in the South and in the North -- there is no difference between one Pole and another. At the time of the Manifestation of Christ, the Romans and Greeks thought His Cause was especially for the Jews. They thought they had a perfect civilization and nothing to learn from Christ's teachings, and by this false supposition many were deprived of His Grace. Likewise know that the principles of Christianity and the Commandments of Bahá'u'lláh are identical and their paths are the same. Every day there is progress; there was a time when this divine institution (of progressive revelation) was in embryo, then newborn, then a child, then an intellectual youth; but today it is resplendent with beauty and shining with the greatest brilliancy.
        Happy is he who penetrates the mystery and takes his place in the world of the illumined ones.

O ye beloved of the Lord! In this sacred Dispensation, conflict and contention are in no wise permitted. Every aggressor deprives himself of God's grace. It is incumbent upon everyone to show the utmost love, rectitude of conduct, straight forwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers. So intense must be the spirit of love and loving kindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them. For universality is of God and all limitations earthly. ...
        Wherefore, O my loving friends! Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, good-will and friendliness, that all the world of being may be filled with the holy ecstasy of the grace of Bahá, that ignorance, enmity, hate and rancor may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards them, should they

poison your lives, sweeten their souls, should they inflict a wound upon you, be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful.

O ye beloved of the Lord! It is incumbent upon you to be submissive to all monarchs that are just and to show your fidelity to every righteous king. Serve ye the sovereigns of the world with utmost truthfulness and loyalty. Show obedience unto them and be their well-wishers. Without their leave and permission do not meddle with political affairs, for disloyalty to the just sovereign is disloyalty to God Himself.
        This is my counsel and the commandment of God unto you. Well is it with them that act accordingly.

Lord! Thou seest all things weeping me and my kindred rejoicing in my woes. By Thy Glory, O my God! Even amongst mine enemies, some have lamented my troubles and my distress, and of the envious ones a number have shed tears because of my cares, my exile and my afflictions. They did this because they found naught in me but affection and care and witnessed naught but kindliness and mercy. As they saw me swept into the flood of tribulation and adversity and exposed even as a target to the arrows of fate, their hearts were moved with compassion -- "The Lord is our witness; naught have we seen from him but faithfulness, generosity and extreme compassion." The Covenant-breakers, foreboders of evil, however, waxed fiercer in their rancor, rejoiced as I fell a victim to the most grievous ordeal, bestirred themselves against me and made merry over the heartrending happenings around me.
        I call upon Thee, O Lord my God! with my tongue and with all my heart, not to require them for their cruelty and their wrong-doings, their craft and their mischief, for they are foolish and ignoble and know not what they do. They

discern not good from evil, neither do they distinguish right from wrong, nor justice from injustice. They follow their own desires and walk in the footsteps of the most imperfect and foolish amongst them. O my Lord! Have mercy upon them, shield them from all afflictions in these troubled times and grant that all trials and hardships may be the lot of this Thy servant that hath fallen into this darksome pit. Single me out for every woe and make me a sacrifice for all Thy loved ones. O Lord, Most High! May my soul, my life, my being, my spirit, my all be offered up for them. O God, my God! Lowly, suppliant and fallen upon my face, I beseech Thee with all the ardor of my invocation to pardon whosoever hath hurt me, forgive him that hath conspired against me and offended me, and wash away the misdeeds of them that have wrought injustice upon me. Vouchsafe unto them Thy goodly gifts, give them joy, relieve them from sorrow, grant them peace and prosperity, give them Thy bliss and pour upon them Thy bounty.
        Thou art the Powerful, the Gracious, the Help in Peril, the Self-Subsisting!

The disciples of Christ forgot themselves and all earthy things, forsook all their cares and belongings, purged themselves of self and passion and with absolute detachment scattered far and wide and engaged in calling the peoples of the world to the Divine Guidance, till at last they made the world another world, illumined the surface of the earth and even to their last hour proved self-sacrificing in the pathway of that Beloved One of God. Finally in various lands they suffered glorious martyrdom. Let them that are men of action follow in their footsteps!

O God, my God! I call Thee, Thy Prophets and Thy Messengers, Thy Saints and Thy Holy Ones, to witness that I have declared conclusively Thy Proofs unto Thy loved ones and set forth clearly all things unto them, that

they may watch over Thy Faith, guard Thy Straight Path and protect Thy Resplendent Law. Thou art, verily, the All-Knowing, the All-Wise!

2. "The Hands of the Cause of God," and
3. "The Houses of Justice, Local, National and International."+F1

O my loving friends! After the passing away of this wronged one, it is incumbent upon the Aghsán

(Branches), the Afnán (Twigs) of the Sacred Lote-Tree, the Hands (pillars) of the Cause of God and the loved ones of the Abhá Beauty to turn unto Shoghi Effendi -- the youthful branch branched from the two hallowed and sacred Lote-Trees and the fruit grown from the union of the two offshoots of the Tree of Holiness, -- as he is the sign of God, the chosen branch, the Guardian of the Cause of God, he unto whom all the Aghsán, the Afnán, the Hands of the Cause of God and His loved ones must turn. He is the expounder of the words of God and after him will succeed the first-born of his lineal descendants.
        The sacred and youthful branch, the Guardian of the Cause of God as well as the Universal House of Justice, to be universally elected and established, are both under the care and protection of the Abhá Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both). Whatsoever they decide is of God. ...
        O ye beloved of the Lord! It is incumbent upon the Guardian of the Cause of God to appoint in his own lifetime him that shall become his successor, that differences may not arise after his passing. He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words: -- "The child is the secret essence of its sire," that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he (the Guardian of the Cause of God) choose another branch to succeed him.
        The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services of the work of the Guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether

unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (i.e., secret ballot).

O friends! The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God. ...
        The obligations of the Hands of the Cause of God are to diffuse the Divine Fragrances, to edify the souls of men, to promote learning, to improve the character of all men and to be, at all times and under all conditions, sanctified and detached from earthly things. They must manifest the fear of God in their conduct, their manners, their deeds and their words.
        This body of the Hands of the Cause of God is under the direction of the Guardian of the Cause of God. He must continually urge them to strive and endeavor to the utmost of their ability to diffuse the sweet savors of God, and to guide all the peoples of the world, for it is the light of Divine Guidance that causeth all the universe to be illumined.+F1

It is incumbent upon every one [every believer] not to take any step [of Bahá'í activity] without consulting the Spiritual Assembly, and they must assuredly obey with heart and soul its bidding and be submissive unto it, that things may be properly ordered and well arranged. Otherwise every person will act independently and after his own judgment, will follow his own desire, and do harm to the Cause.
        The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attrationg to His Divine Fragrances, humility and lowliness amongst His loved ones, patience and long-suffering in difficulties and servitude to His exalted Threshold. Should they be graciously aided to acquire these attributes, victory from the unseen Kingdom of Bahá shall be vouchsafed to them. In this day, assemblies of consultation are of the greatest importance and a vital necessity. Obedience unto them is essential and obligatory. The members thereof must take counsel together in such wise that no occasion for ill-feeling or discord may arise. This can be attained when every member expresseth with absolute freedom his own opinion and must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions. If after discussion, a decision be carried unanimously well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail. ...

        The first condition is absolute love and harmony amongst the members of the assembly. They must be wholly free from estrangement and must manifest in themselves the Unity of God, for they are the waves of one sea, the drops of one river, the stars of one heaven, the rays of one sun, the trees of one orchard, the flowers of one garden. Should harmony of thought and absolute unity be non-existent, that gathering shall be dispersed and that assembly be brought to naught. The second condition: -- They must when coming together turn their faces to the Kingdom on High and ask aid from the Realm of Glory. ... Discussions must all be confined to spiritual matters that pertain to the training of souls, the instruction of children, the relief of the poor, the help of the feeble throughout all classes in the world, kindness to all peoples, the diffusion of the fragrances of God and the exaltation of His Holy Word. Should they endeavor to fulfill these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, and that assembly shall become the center of the Divine blessings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of Spirit.

... nothing whatever should be given to the public by any individual among the friends, unless fully considered and approved by the Spiritual Assembly in his locality; and if this (as is undoubtedly the case) is a matter that pertains to the general interest of the Cause in that land, then it is incumbent upon the Spiritual Assembly to submit it to the consideration and approval of the national body representing all the various local assemblies. Not only with regard to publication, but all matters without any excerption whatsoever, regarding the interests of the Cause in that locality, individually or collectively, should be referred exclusively to the Spiritual Assembly in that locality, which shall decide upon it, unless it be a matter of national interest, in which case it shall be referred to the

national [Bahá'í] body. With this national body also will rest the decision whether a given question is of local or national interest. (By national affairs is not meant matters that are political in their character, for the friends of God the world over are strictly forbidden to meddle with political affairs in any way whatsoever, but rather things that affect the spiritual activities of the body of the friends in that land.)
        Full harmony, however, as well as cooperation among the various local assemblies and the members themselves, and particularly between each assembly and the national body, is of the utmost importance, for upon it depends the unity of the Cause of God, the solidarity of the friends, the full, speedy and efficient working of the spiritual activities of His loved ones. ...
        The various Assemblies, local and national, constitute today the bedrock upon the strength of which the Universal House [of Justice] is in future to be firmly established and raised. Not until these function vigorously and harmoniously can the hope for the termination of this period of transition be realized. ...
        ... bear in mind that the keynote of the Cause of God is not dictatorial authority but humble fellowship, not arbitrary power, but the spirit of frank and loving consultation. Nothing short of the spirit of a true Bahá'í can hope to reconcile the principles of mercy and justice, of freedom and submission, of the sanctity of the right of the individual and of self-surrender, of vigilance, discretion and prudence on the one hand, and fellowship, candor and courage on the other.

Regarding the establishment of "National Assemblies," it is of vital importance that in every country, where the conditions are favorable and the number of the friends has grown and reached a considerable size ... that a "National Spiritual Assembly" be immediately established, representative of the friends throughout that country.
        Its immediate purpose is to stimulate, unify and coordinate by frequent personal consultations, the manifold activities of the friends as well as the local Assemblies; and by keeping in close and constant touch with the Holy Land, initiate measures, and direct in general the affairs of the Cause in that country.
        It serves also another purpose, no less essential than the first, as in the course of time it shall evolve into the National House of Justice (referred to in `Abdu'l-Bahá's Will as the "secondary House of Justice"), which according to the explicit text of the Testament will have, in conjunction with the other National Assemblies throughout

the Bahá'í world, to elect directly the members of the International House of Justice, that Supreme Council that will guide, organize and unify the affairs of the Movement throughout the world. ...
        This National Spiritual Assembly, which, pending the establishment of the Universal House of Justice, will have to be re-elected once a year, obviously assumes grave responsibilities, for it has to exercise full authority over all the local Assemblies in its province, and will have to direct the activities of the friends, guard vigilantly the Cause of God, and control and supervise the affairs of the Movement in general.
        Vital issues, affecting the interests of the Cause in that country such as the matter of translation and publication, the Mashriqu'l-Adhkár, the Teaching Work, and other similar matters that stand distinct from strictly local affairs, must be under the full jurisdiction of the National Assembly.
        It will have to refer each of these questions, even as the local Assemblies, to a special Committee, to be elected by the members of the National Spiritual Assembly, from among all the friends in that country, which will bear to it the same relation as the local committees bear to their respective local Assemblies.
        With it, too, rests the decision whether a certain point at issue is strictly local in its nature, and should be reserved for the consideration and decision of the local Assembly, or whether it should fall under its own province and be regarded as a matter which ought to receive its special attention. ...
        ... it is bounden duty, in the interest of the Cause we all love and serve, of the members of the incoming National Assembly, once elected by the delegates at Convention time, to seek and have the utmost regard, individually as well as collectively, for the advice, the considered opinion and the true sentiments of the assembled delegates. Banishing every vestige of secrecy, of undue reticence, of dictatorial aloofness, from their midst, they

should radiantly and abundantly unfold to the eyes of the delegates, by whom they are elected, their plans, their hopes, and their cares. They should familiarize the delegates with the various matters that will have to be considered in the current year, and calmly and conscientiously study and weigh the opinions and judgments of the delegates. The newly elected National Assembly, during the few days when the Convention is in session and after the dispersal of the delegates, should seek ways and means to cultivate understanding, facilitate and maintain the exchange of views, deepen confidence, and vindicate by every tangible evidence their one desire to serve and advance the common weal. ...
        The National Spiritual Assembly, however, in view of the unavoidable limitations imposed upon the convening of frequent and long-standing sessions of the Convention, will have to retain in its hands the final decision on all matters that affect the interests of the Cause ... such as the right to decide whether any local Assembly is functioning in accordance with the principles laid down for the conduct and the advancement of the Cause. ...

... to state very briefly and as adequately as present circumstances permit the principal factors that must be taken into consideration before deciding whether a person may be regarded as a true believer or not. Full recognition of the station of the Forerunner, the Author, and the True Exemplar of the Bahá'í Cause, as set forth in `Abdu'l-Bahá's Testament; unreserved acceptance of, and submission to, whatsoever has been revealed by their Pen; loyal and steadfast adherence to every clause of our Beloved's sacred Will; and close association with the spirit as well as the form of the present day Bahá'í administration throughout the world -- these I conceive to

be the fundamental and primary considerations that must be fairly, discreetly and thoughtfully ascertained before reaching such a vital decision.

And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God's faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one.+F1 Unto this body all things must be referred. It enacted all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved and the Guardian of the Cause of God is its sacred head and the distinguished member for life of that body. Should he not attend in person its deliberations, he must appoint one to represent him. ... This House of Justice enacteth the laws and the government enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself. ...
        ... Unto the Most Holy Book every one must turn and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a majority doth carry, that is

verily the Truth and the Purpose of God Himself. Whoso doth deviate therefrom is verily of them that love discord, hath shown forth malice and turned away from the Lord of the Covenant.

I cannot refrain from appealing to them who stand identified with the Faith to disregard the prevailing notions and the fleeting fashions of the day, and to realize as never before that the exploded theories and the tottering institutions of present-day civilization must needs appear in sharp contrast with those God-given institutions which are destined to arise upon their ruin. ...
        For Bahá'u'lláh ... has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as `Abdu'l-Bahá after Him, has, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation

of the reign of righteousness and justice upon the earth. ...
        Unlike the Dispensation of Christ, unlike the Dispensation of Muhammad, unlike all the Dispensations of the past, the apostles of Bahá'u'lláh in every land, wherever they labor and toil, have before them in clear, in unequivocal and emphatic language, all the laws, the regulations, the principles, the institutions, the guidance, they require for the prosecution and consummation of their task. ... Therein lies the distinguishing feature of the Bahá'í Revelation. Therein lies the strength of the unity of the Faith, of the validity of a Revelation that claims not to destroy or belittle previous Revelations, but to connect, unify, and fulfill them. ...

Feeble though our Faith may now appear in the eyes of men, who either denounce it as an offshoot of Islam, or contemptuously ignore it as one more of those obscure sects that abound in the West, this priceless gem of Divine Revelation, now still in its embryonic state, shall evolve within the shell of His law, and shall forge ahead, undivided and unimpaired, till it embraces the whole of mankind. Only those who have already recognized the supreme station of Bahá'u'lláh, only those whose hearts have been touched by His love, and have become familiar with the potency of His spirit, can adequately appreciate the value of this Divine Economy -- His inestimable gift to mankind. -- March 21, 1930.

It is towards this goal -- the goal of a new World Order, Divine in origin, all-embracing in scope, equitable in principle, challenging in its features -- that a harassed humanity must strive. ...

How pathetic indeed are the efforts of those leaders of human institutions who, in utter disregard of the spirit of the age, are striving to adjust national processes, suited to the ancient days of self-contained nations, to an age which must either achieve the unity of the world, as

adumbrated by Bahá'u'lláh, or perish. At so critical an hour in the history of civilization it behooves the leaders of all the nations of the world, great and small, whether in the East or in the West, whether victors or vanquished, to give heed to the clarion call of Bahá'u'lláh and, thoroughly imbued with a sense of world solidarity, the sine quà non of loyalty to His Cause, arise manfully to carry out in its entirety the one remedial scheme He, the Divine Physician, has prescribed for an ailing humanity. Let them discard, one for all, every preconceived idea, every national prejudice, and give heed to the sublime counsel of `Abdu'l-Bahá, the authorized Expounder of His teachings. You can best serve your country, was `Abdu'l-Bahá's rejoinder+F1 to a high official in the service of the federal government of the United States of America, who had questioned Him as to the best manner in which he could promote the interests of his government and people, if you strive, in your capacity as a citizen of the world, to assist in the eventual application of the principles of federalism underlying the government of your own country to the relationships now existing between the peoples and nations of the world. ...
        Some form of a world Super-State must needs be evolved, in whose favor all the nations of the world will have willingly ceded every claim to make war, certain rights to impose taxation and all rights to maintain armaments, except for purposes of maintaining internal order within their respective dominions. Such a state will have to include within its orbit an International Executive adequate to enforce supreme and unchallengeable authority on every recalcitrant member of the commonwealth; a World Parliament whose members shall be elected by the people in their respective countries and whose election shall be confirmed by their respective governments; and a Supreme Tribunal whose judgment will have a binding effect even in such cases where the parties

concerned did not voluntarily agree to submit their case to its consideration. A world community in which all economic barriers will have been permanently demolished and the interdependence of Capital and Labor definitely recognized; in which the clamor of religious fanaticism and strife will have been forever stilled; in which the flame of racial animosity will have been finally extinguished; in which a single code of international law -- the product of the considered judgment of the world's federated representatives -- shall have as its sanction the instant and coercive intervention of the combined forces of the federated units; and finally a world community in which the fury of a capricious and militant nationalism will have been transmuted into an abiding consciousness of world citizenship -- such indeed, appears, in its broadest outline, the Order anticipated by Bahá'u'lláh, an Order that shall come to be regarded as the fairest fruit of a slowly maturing age. ...
        Let there be no misgivings as to the animating purpose of the world-wide Law of Bahá'u'lláh. Far from aiming at the subversion of the existing foundations of society, it seeks to broaden its basis, to remold its institutions in a manner consonant with the needs of an ever-changing world. It can conflict with no legitimate allegiances, nor can it undermine essential loyalties. Its purpose is neither to stifle the flame of a sane and intelligent patriotism in men's hearts, nor to abolish the system of national autonomy so essential if the evils of excessive centralization are to be avoided. It does not ignore, nor does it attempt to suppress, the diversity of ethnical origins, of climate, of history, of language and tradition, of thought and habit, that differentiate the peoples and nations of the world. It calls for a wider loyalty, for a larger aspiration than any that has animated the human race. ...
        The call of Bahá'u'lláh is primarily directed against all forms of provincialism, all insularities and prejudices. ... For legal standards, political and economic theories are solely designed to safeguard the interests of humanity

as a whole, and not humanity to be crucified for the preservation of the integrity of any particular law or doctrine. ...
        The principle of the Oneness of Mankind -- the pivot round which all the teachings of Bahá'u'lláh revolve -- is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. ... Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. ...
        It represents the consummation of human evolution. ...

That the forces of a world catastrophe can alone precipitate such a new phase of human thought is, alas, becoming increasingly apparent. ...
        Nothing but a fiery ordeal, out of which humanity will emerge, chastened and prepared, can succeed in implanting that sense of responsibility which the leaders of a newborn age must arise to shoulder. ...
        Has not `Abdu'l-Bahá Himself asserted in unequivocal language that "another war, fiercer than the last, will assuredly break out"? -- November 28, 1931.

This Administrative Order ... will, as its component parts, its organic institutions, begin to function with efficiency and vigor, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind. ...
        Alone of all the Revelations gone before it this Faith has ... succeeded in raising a structure which the bewildered followers of bankrupt and broken creeds might well approach and critically examine, and seek, ere it is too late, the invulnerable security of its world-embracing shelter. ...

        To what else if not the power and majesty which this Administrative Order -- the rudiments of the future all-enfolding Bahá'í Commonwealth -- is destined to manifest, can these utterances of Bahá'u'lláh allude: "The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System -- the like of which mortal eyes have never witnessed." ...

The Bahá'í Commonwealth of the future of which this vast Administrative Order is the sole framework, is, both in theory and practice, not only unique in the entire history of political institutions, but can find no parallel in the annals of any of the world's recognized religious systems. No form of democratic government; no system of autocracy or of dictatorship, whether monarchical or republican; no intermediary scheme of a purely aristocratic order; nor even any of the recognized types of theocracy, whether it be the Hebrew Commonwealth, or the various Christian ecclesiastical organizations, or the Imamate or the Caliphate in Islám -- none of these can be identified or be said to conform with the Administrative Order which the master-hand of its perfect Architect has fashioned. ...

Let no one, while this System is still in its infancy, misconceive its character, belittle its significance or misrepresent its purpose. The bedrock on which this Administrative Order is founded is God's immutable Purpose for mankind in this day. The Source from which it derives its inspiration is no one less than Bahá'u'lláh Himself. ... The central, the underlying aim which animates it is the establishment of the New World Order as adumbrated by Bahá'u'lláh. The methods it employs, the standard it inculcates, incline it to neither East nor West, neither Jew nor Gentile, neither rich nor poor, neither white nor colored. Its watchword is the unification of

the human race; its standard the "Most Great Peace." ... February 8, 1934.

The contrast between the accumulating evidences of steady consolidation that accompany the rise of the Administrative Order of the Faith of God, and the forces of disintegration which batter at the fabric of a travailing society, is as clear as it is arresting. Both within and outside the Bahá'í world the signs and tokens which, in a mysterious manner, are heralding the birth of that World Order, the establishment of which must signalize the Golden Age of the Cause of God, are growing and multiplying day by day. ...
        "Soon," Bahá'u'lláh's own words proclaim it, "will the present day Order be rolled up, and a new one spread out in its stead." ...
        The Revelation of Bahá'u'lláh ... should ... be regarded as signalizing through its advent the coming of age of the entire human race. It should be viewed not merely as yet another spiritual revival in the ever-changing fortunes of mankind, not only as a further stage in a chain of progressive Revelations, nor even as the culmination of one of a series of recurrent prophetic cycles, but rather as marking the last and highest stage in the stupendous evolution of man's collective life on this planet. The emergence of a world community, the consciousness of world citizenship, the founding of a world civilization and culture ... should ... be regarded, as far as this planetary life is concerned, as the furthermost limits in the organization of human society, though man, as an individual, will, nay must indeed as a result of such a consummation, continue indefinitely to progress and develop. ...
        The unity of the human race, as envisaged by Bahá'u'lláh, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its

state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will ajudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world intercommunication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvelous swiftness and perfect regularity. A world metropolis will act as the nerve center of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces in human life, will be reconciled, will coöperate, and will harmoniously develop. The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the

world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coördinated and developed, and the distribution of its products will be equitably regulated.
        National rivalries, hatred, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and coöperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.
        A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and the West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation -- such is the goal towards which humanity, impelled by the unifying forces of life, is moving. ...
        The whole of mankind is groaning, is dying to be led to unity, and to terminate its age-long martyrdom. And yet it stubbornly refuses to embrace the light and acknowledge

the sovereign authority of the one Power that can extricate it from its entanglements, and avert the woeful calamity that threatens to engulf it. ...
        Unification of the whole of mankind is the hall-mark of the stage which human society is now approaching. Unity of family, of tribe, of city-state, and nation have been successively attempted and fully established. World unity is the goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax. A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life. -- March 11, 1936.