Baha'i World Faith

BAHA'I WORLD FAITH (Abdu'l-Baha's section only)
(U.S., edition unknown)
Filename: BWF.ZIP
Filedate: 02/19/94

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CHAPTER SIX

THE FAITH OF &BAHA'U'LLAH

MANKIND IS IN DANGER

O people of the world!

The dawn of the Sun of Reality is assuredly for the illumination
of the world and for the manifestation of mercy. In the assemblage
of the family of Adam results and fruits are praiseworthy, and the
holy bestowals of every bounty are abundant. It is an absolute
mercy and a complete bounty, the illumination of the world, fellowship
and harmony, love and union; nay, rather, mercifulness
and oneness, the elimination of discord and the unity of whosoever
are on the earth in the utmost of freedom and dignity. The Blessed
Beauty said: "All are the fruits of one tree and the leaves of one
branch." He likened the world of existence to one tree and all the
souls to leaves, blossoms and fruits. Therefore all the branches,
leaves, blossoms and fruits must be in the utmost of freshness, and
the bringing about of this delicacy and sweetness depends upon
union and fellowship. Therefore they must assist each other with
all their power and seek everlasting life. Thus the friends of God
must manifest the mercy of the Compassionate Lord in the world
of existence and must show forth the bounty of the visible and
invisible King. They must purify their sight, and look upon mankind
as the leaves, blossoms and fruits of the tree of creation, and
must always be thinking of doing good to someone, of love, consideration,
affection and assistance to somebody. They must see no
enemy and count no one as an ill wisher. They must consider every
one on the earth as a friend; regard the stranger as an intimate, and
the alien as a companion. They must not be bound by any tie, nay,
rather, they should be free from every bond. In this day the one
who is favored in the threshold of grandeur is the one who offers
the cup of faithfulness and bestows the pearl of gift to the enemies,

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even to the fallen oppressor, lends a helping hand, and considers
every bitter foe as an affectionate friend.
These are the commands of the Blessed Beauty, these are the
counsels of the Greatest Name. O ye dear friends! The world is
engaged in war and struggle, and mankind is in the utmost conflict
and danger. The darkness of unfaithfulness has enshrouded
the earth and the illumination of faithfulness has become concealed.
All nations and tribes of the world have sharpened their claws and
are warring and fighting with each other. The edifice of man is
shattered. Thousands of families are wandering disconsolate.
Thousands of souls are besmeared with dust and blood in the arena
of battle and struggle every year, and the tent of happiness and life
is overthrown. The prominent men become commanders and boast
of bloodshed, and glory in destruction. One says: "I have severed
with my sword the necks of a nation," and one: "I have levelled
a kingdom to the dust"; and another: "I have overthrown the
foundation of a government." This is the pivot around which the
pride and glory of mankind are revolving. In all regions friendship
and uprightness are denounced and reconciliation and regard for
truth are despised. The herald of peace, reformation, love and
reconciliation is the Religion of the Blessed Beauty which has
pitched its tent on the apex of the world and proclaimed its summons
to the people.
Then, O ye friends of God! Appreciate the value of this precious
Revelation, move and act in accordance with it and walk in the
straight path and the right way. Show it to the people. Raise the
melody of the Kingdom and spread abroad the teachings and ordinances
of the loving Lord so that the world may become another
world, the darkened earth may become illumined and the dead body
of the people may obtain new life. Every soul may seek everlasting
life through the breath of the Merciful. Life in this mortal world
will quickly come to an end, and this earthly glory, wealth, comfort
and happiness will soon vanish and be no more. Summon ye the
people to God and call the souls to the manners and conduct of the
Supreme Concourse. To the orphans be ye kind fathers, and to the
unfortunate a refuge and shelter. To the poor be a treasure of
wealth, and to the sick a remedy and healing. Be a helper of every

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oppressed one, the protector of every destitute one, be ye ever
mindful to serve any soul of mankind. Attach no importance to
self-seeking, rejection, arrogance, oppression and enmity. Heed
them not. Deal in the contrary way. Be kind in truth, not only in
appearance and outwardly. Every soul of the friends of God must
concentrate his mind on this, that he may manifest the mercy of
God and the bounty of the Forgiving One. He must do good to
every soul whom he encounters, and render benefit to him, becoming
the cause of improving the morals and correcting the thoughts
so that the light of guidance may shine forth and the bounty of
His Holiness the Merciful One may encompass. Love is light in
whatsoever house it may shine and enmity is darkness in whatsoever
abode it dwell.
O friends of God! Strive ye so that this darkness may be utterly
dispelled and the Hidden Mystery may be revealed and the realities
of things made evident and manifest.

I HAVE COME WITH THIS MISSION

I have come from distant lands to visit the meetings and assemblies
of this country. In every meeting I find people gathered loving
each other; therefore I am greatly pleased. The bond of union is
evidenced in this assembly today where the power of God has
brought together in faith, agreement and concord those who are
engaged in furthering the development of the human world. It is
my hope that all mankind may become similarly united in the bond
and agreement of love. Unity is the expression of the loving power
of God and reflects the reality of divinity. It is resplendent in this
day through the bestowals of light upon humanity.
Throughout the universe the divine power is effulgent in endless
images and pictures. The world of creation, the world of humanity
may be likened to the earth itself and the divine power to the sun.
This Sun has shone upon all mankind. In the endless variety of its
reflections the divine will is manifested. Consider how all are recipients
of the bounty of the same Sun. At most the difference between
them is that of degree, for the effulgence is one effulgence, the one
light emanating from the Sun. This will express the oneness of the

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world of humanity. The body-politic or the social unity of the
human world may be likened to an ocean and each member, each
individual a wave upon that same ocean.
The light of the sun becomes apparent in each object according
to the capacity of that object. The difference is simply one of degree
and receptivity. The stone would be a recipient only to a
limited extent; another created thing might be as a mirror wherein
the sun is fully reflected; but the same light shines upon both.
The most important thing is to polish the mirrors of hearts in
order that they may become illumined and receptive of the divine
light. One heart may possess the capacity of the polished mirror;
another be covered and obscured by the dust and dross of this
world. Although the same Sun is shining upon both, in the mirror
which is polished, pure and sanctified you may behold the Sun in
all its fullness, glory and power revealing its majesty and effulgence,
but in the mirror which is rusted and obscured there is no capacity
for reflection although so far as the Sun itself is concerned it is
shining thereon and is neither lessened nor deprived. Therefore our
duty lies in seeking to polish the mirrors of our hearts in order that
we shall become reflectors of that light and recipients of the divine
bounties which may be fully revealed through them.
This means the oneness of the world of humanity. That is to say,
when this human body-politic reaches a state of absolute unity, the
effulgence of the eternal Sun will make its fullest light and heat
manifest. Therefore we must not make distinctions between individual
members of the human family. We must not consider any
soul as barren or deprived. Our duty lies in educating souls so that
the Sun of the bestowals of God shall become resplendent in them,
and this is possible through the power of the oneness of humanity.
The more love is expressed among mankind and the stronger the
power of unity, the greater will be this reflection and revelation,
for the greatest bestowal of God is love. Love is the source of all
the bestowals of God. Until love takes possession of the heart no
other divine bounty can be revealed in it.
All the prophets have striven to make love manifest in the hearts
of men. His Holiness Jesus Christ sought to create this love in the
hearts. He suffered all difficulties and ordeals that perchance the

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human heart might become the fountain-source of love. Therefore
we must strive with all our heart and soul that this love may take
possession of us so that all humanity whether it be in the east or in
the west may be connected through the bond of this divine affection;
for we are all the waves of one sea; we have come into being
through the same bestowal and are recipients from the same center.
The lights of earth are all acceptable, but the center of effulgence is
the sun and we must direct our gaze to the sun. God is the supreme
center. The more we turn toward this center of light, the greater
will be our capacity.
In the Orient there were great differences among races and peoples.
They hated each other and there was no association among
them. Various and divergent sects were hostile, irreconcilable. The
different races were in constant war and conflict. About sixty years
ago &Baha'u'llah appeared upon the eastern horizon. He caused love
and unity to become manifest among these antagonistic peoples.
He united them with the bond of love; their former hatred and
animosity passed away; love and unity reigned instead. It was a
dark world; it became radiant. A new springtime appeared through
him, for the Sun of Truth had risen again. In the fields and
meadows of human hearts variegated flowers of inner significance
were blooming and the good fruits of the kingdom of God became
manifest.
I have come here with this mission; that through your endeavors,
through your heavenly morals, through your devoted efforts a perfect
bond of unity and love may be established between the east and
the west, so that the bestowals of God may descend upon all and
that all may be seen to be the parts of the same tree,--the great tree
of the human family. For mankind may be likened to the branches,
leaves, blossoms and fruit of that tree.
The favors of God are unending, limitless. Infinite bounties have
encompassed the world. We must emulate the bounties of God, and
just as each one of them--the bounty of life for instance--surrounds
and encompasses all, so likewise must we be connected and
blended together until each part shall become the expression of the
whole.
Consider; we plant a seed. A complete and perfect tree appears

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from it, and from each seed of this tree another tree can be
produced. Therefore the part is expressive of the whole, for
this seed was a part of the tree, but therein potentially was the
whole tree. So each one of us may become expressive or representative
of all the bounties of life to mankind. This is the unity
of the world of humanity. This is the bestowal of God. This is
the felicity of the human world and this is the manifestation of
the divine favor.

THE BLESSED PERFECTION, &BAHA'U'LLAH

The Blessed Perfection &Baha'u'llah belonged to the royal family
of &Iran. From earliest childhood He was distinguished among His
relatives and friends. They said: "This child has extraordinary
power." In wisdom, intelligence and as a source of new knowledge
He was advanced beyond His age and superior to His surroundings.
All who knew Him were astonished at his precocity. It was usual
for them to say: "Such a child will not live," for it is commonly
believed that precocious children do not reach maturity. During
the period of youth the Blessed Perfection did not enter school. He
was not willing to be taught. This fact is well established among
the &Iranians of &Tihran. Nevertheless He was capable of solving the
difficult problems of all who came to Him. In whatever meeting,
scientific assembly or theological discussion He was found, He
became the authority of explanation upon intricate and abstruse
questions presented.
Until His father passed away &Baha'u'llah did not seek position
or political station notwithstanding His connection with the government.
This occasioned surprise and comment. It was frequently
said: "How is it that a young man of such keen intelligence and
subtle perception does not seek lucrative appointments? As a matter
of fact every position is open to him." This is a historical statement
fully attested by the people of &Iran.
He was most generous, giving abundantly to the poor. None who
came to Him were turned away. The doors of His house were open
to all. He always had many guests. This unbounded generosity was
conducive to greater astonishment from the fact that He sought

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neither position nor prominence. In commenting upon this His
friends said He would become impoverished, for His expenses were
many and His wealth becoming more and more limited. "Why is
he not thinking of his own affairs?", they inquired of each other;
but some who were wise declared: "This personage is connected with
another world; he has something sublime within him that is not
evident now; the day is coming when it will be manifested." In
truth the Blessed Perfection was a refuge for every weak one, a
shelter for every fearing one, kind to every indigent one, lenient
and loving to all creatures.
He became well known in regard to these qualities before His
Holiness the &Bab appeared. Then &Baha'u'llah declared the &Bab's
mission to be true and promulgated His teachings. The &Bab announced
that the greater manifestation would take place after Him
and called the promised one: "Him whom God would manifest,"
saying that nine years later the reality of His own mission would
become apparent. In His writings He stated that in the ninth year
this expected one would be known; in the ninth year they would
attain to all glory and felicity; in the ninth year they would advance
rapidly. Between &Baha'u'llah and the &Bab there was communication
privately. The &Bab wrote a letter containing three
hundred and sixty derivatives of the root "&Baha." The &Bab was
martyred in &Tabriz, and &Baha'u'llah exiled into &Iraq-Arabie in
1852, announced Himself in &Baghdad. For the &Iranian Government
had decided that as long as He remained in &Iran the peace
of the country would be disturbed; therefore He was exiled in the
expectation that &Iran would become quiet. His banishment, however,
produced the opposite effect. New tumult arose and the mention
of His greatness and influence spread everywhere throughout
the country. The proclamation of His manifestation and mission
was made in &Baghdad. He called his friends together there and
spoke to them of God. Afterward He left the city and went alone
into the mountains of &Kurdistan where He made his abode in caves
and grottoes. A part of this time He lived in the city of Sulimaniyye.
Two years passed during which neither His friends nor
family knew just where He was.
Although solitary, secluded and unknown in His retirement, the

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report spread throughout &Kurdistan that this was a most remarkable
and learned personage gifted with a wonderful power of
attraction. In a short time &Kurdistan was magnetized with His love.
During this period &Baha'u'llah lived in poverty. His garments
were those of the poor and needy. His food was that of the indigent
and lowly. An atmosphere of majesty haloed Him as the sun at
midday. Everywhere He was greatly revered and beloved.
After two years He returned to &Baghdad. Friends He had
known in Sulimaniyye came to visit Him. They found Him in his
accustomed environment of ease and affluence and were astonished
at the appointments of one who had lived in seclusion under such
frugal conditions in &Kurdistan.
The &Iranian government believed the banishment of the Blessed
Perfection from &Iran would be the extermination of His Cause in
that country. These rulers now realized that it spread more rapidly.
His prestige increased, His teachings became more widely circulated.
The chiefs of &Iran then used their influence to have &Baha'u'llah
exiled from &Baghdad. He was summoned to Constantinople by
the Turkish authorities. While in Constantinople He ignored every
restriction, especially the hostility of ministers of state and clergy.
The official representatives of &Iran again brought their influence
to bear upon the Turkish authorities and succeeded in having
&Baha'u'llah banished from Constantinople to Adrianople, the object
being to keep Him as far away as possible from &Iran and render
His communication with that country more difficult. Nevertheless
the Cause still spread and strengthened.
Finally they consulted together and said: "We have banished
&Baha'u'llah from place to place but each time he is exiled his cause
is more widely extended, his proclamation increases in power and
day by day his lamp is becoming brighter. This is due to the fact
that we have exiled him to large cities and populous centers. Therefore
we will send him to a penal colony as a prisoner so that all
may know he is the associate of murderers, robbers and criminals;
in a short time he and his followers will perish." The sultan of
Turkey then banished Him to the prison of &Akka in Syria.
When &Baha'u'llah arrived at &Akka, through the power of God
He was able to hoist His banner. His light at first had been a star;

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now it became a mighty sun and the illumination of His Cause
expanded from the east to the west. Inside prison walls He wrote
epistles to all the kings and rulers of nations summoning them to
arbitration and Universal Peace. Some of the kings received His
words with disdain and contempt. One of these was the sultan of
the Ottoman kingdom. Napoleon III of France did not reply. A
second epistle was addressed to him. It stated: "I have written you
an epistle before this, summoning you to the cause of God but you
are of the heedless. You have proclaimed that you were the defender
of the oppressed; now it hath become evident that you are
not. Nor are you kind to your own suffering and oppressed people.
Your actions are contrary to your own interests and your kingly
pride must fall. Because of your arrogance God shortly will destroy
your sovereignty. France will flee away from you and you will be
overwhelmed by a great conquest. There will be lamentation and
mourning, women bemoaning the loss of their sons." This arraignment
of Napoleon III was published and spread.
Read it and consider: One prisoner, single and solitary, without
assistant or defender, a foreigner and stranger imprisoned in the
fortress of &Akka writing such letters to the emperor of France and
sultan of Turkey. Reflect upon this how &Baha'u'llah upraised the
standard of His Cause in prison. Refer to history. It is without
parallel. No such thing has happened before that time nor since;
a prisoner and an exile advancing His Cause and spreading His
teachings broadcast so that eventually He became powerful enough
to conquer the very king who banished Him.
His Cause spread more and more. The Blessed Perfection was
a prisoner twenty-five years. During all this time He was subjected
to the indignities and revilement of the people. He was persecuted,
mocked and put in chains. In &Iran His properties were pillaged
and His possessions confiscated. First, banishment from &Iran to
&Baghdad; then to Constantinople; then Adrianople; finally from
Roumelia to the prison fortress of &Akka.
During His lifetime He was intensely active. His energy was
unlimited. Scarcely one night was passed in restful sleep. He bore
these ordeals, suffered these calamities and difficulties in order that
a manifestation of selflessness and service might become apparent in

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the world of humanity; that the Most Great Peace should become
a reality; that human souls might appear as the angels of heaven;
that heavenly miracles would be wrought among men; that human
faith should be strengthened and perfected; that the precious, priceless
bestowal of God, the human mind, might be developed to
its fullest capacity in the temple of the body; and man become the
reflection and likeness of God, even as it hath been revealed in the
Bible: "We shall create man in Our own image."
Briefly; the Blessed Perfection bore all these ordeals and calamities
in order that our hearts might become enkindled and radiant, our
spirits be glorified, our faults become virtues, our ignorance transformed
into knowledge; in order that we might attain the real
fruits of humanity and acquire heavenly graces; although pilgrims
upon earth we should travel the road of the heavenly kingdom;
although needy and poor we might receive the treasures of life
eternal. For this has He borne these difficulties and sorrows.
Trust all to God. The lights of God are resplendent. The blessed
epistles are spreading. The blessed teachings are promulgated
throughout the east and west. Soon you will see that the heavenly
words have established the oneness of the world of humanity. The
banner of the Most Great Peace has been unfurled and the "great
community" is appearing.

RELIGION IS PROGRESSIVE

Religion is the outer expression of the divine reality. Therefore
it must be living, vitalized, moving and progressive. If it be without
motion and non-progressive it is without the divine life; it is
dead. The divine institutes are continuously active and evolutionary;
therefore the revelation of them must be progressive and continuous.
All things are subject to re-formation. This is a century
of life and renewal. Sciences and arts, industry and invention have
been reformed. Law and ethics have been reconstituted, reorganized.
The world of thought has been regenerated. Sciences of
former ages and philosophies of the past are useless today. Present
exigencies demand new methods of solution; world problems are
without precedent. Old ideas and modes of thought are fast becoming

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obsolete. Ancient laws and archaic ethical systems will
not meet the requirements of modern conditions, for this is clearly
the century of a new life, the century of the revelation of the reality
and therefore the greatest of all centuries. Consider how the scientific
developments of fifty years have surpassed and eclipsed the
knowledge and achievements of all the former ages combined.
Would the announcements and theories of ancient astronomers
explain our present knowledge of the sun-worlds and planetary
systems? Would the mask of obscurity which beclouded mediaeval
centuries meet the demand for clear-eyed vision and understanding
which characterizes the world today? Will the despotism of former
governments answer the call for freedom which has risen from the
heart of humanity in this cycle of illumination? It is evident that
no vital results are now forthcoming from the customs, institutions
and standpoints of the past. In view of this, shall blind imitations
of ancestral forms and theological interpretations continue to guide
and control the religious life and spiritual development of humanity
today? Shall man gifted with the power of reason unthinkingly
follow and adhere to dogma, creeds and hereditary beliefs
which will not bear the analysis of reason in this century of effulgent
reality? Unquestionably this will not satisfy men of science,
for when they find premise or conclusion contrary to present standards
of proof and without real foundation, they reject that which
has been formerly accepted as standard and correct and move forward
from new foundations.
The divine prophets have revealed and founded religion. They
have laid down certain laws and heavenly principles for the guidance
of mankind. They have taught and promulgated the knowledge
of God, established praiseworthy ethical ideals and inculcated
the highest standards of virtues in the human world. Gradually
these heavenly teachings and foundations of reality have been beclouded
by human interpretations and dogmatic imitations of
ancestral beliefs. The essential realities which the prophets labored
so hard to establish in human hearts and minds while undergoing
ordeals and suffering tortures of persecution, have now well nigh
vanished. Some of these heavenly messengers have been killed, some
imprisoned; all of them despised and rejected while proclaiming the

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reality of divinity. Soon after their departure from this world, the
essential truth of their teachings was lost sight of and dogmatic
imitations adhered to.
Inasmuch as human interpretations and blind imitations differ
widely, religious strife and disagreement have arisen among mankind,
the light of true religion has been extinguished and the unity
of the world of humanity destroyed. The prophets of God voiced
the spirit of unity and agreement. They have been the founders
of divine reality. Therefore if the nations of the world forsake
imitations and investigate the reality underlying the revealed Word
of God they will agree and become reconciled. For reality is one
and not multiple.
The nations and religions are steeped in blind and bigoted imitations.
A man is a Jew because his father was a Jew. The &Muhammadan
follows implicitly the footsteps of his ancestors in belief and
observance. The Buddhist is true to his heredity as a Buddhist.
That is to say they profess religious belief blindly and without
investigation, making unity and agreement impossible. It is evident
therefore that this condition will not be remedied without a reformation
in the world of religion. In other words the fundamental
reality of the divine religions must be renewed, reformed, revoiced
to mankind.
From the seed of reality, religion has grown into a tree which
has put forth leaves and branches, blossoms and fruit. After a
time this tree has fallen into a condition of decay. The leaves and
blossoms have withered and perished; the tree has become stricken
and fruitless. It is not reasonable that man should hold to the old
tree, claiming that its life forces are undiminished, its fruit unequalled,
its existence eternal. The seed of reality must be sown
again in human hearts in order that a new tree may grow therefrom
and new divine fruits refresh the world. By this means the
nations and peoples now divergent in religion will be brought into
unity, imitations will be forsaken and a universal brotherhood in
the reality itself will be established. Warfare and strife will cease
among mankind; all will be reconciled as servants of God. For all
are sheltered beneath the tree of His providence and mercy. God
is kind to all; He is the giver of bounty to all alike, even as His

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Holiness Jesus Christ has declared that God "sendeth rain on the
just and on the unjust"; that is to say, the mercy of God is universal.
All humanity is under the protection of His love and favor,
and unto all He has pointed the way of guidance and progress.
Progress is of two kinds, material and spiritual. The former is
attained through observation of the surrounding existence and constitutes
the foundation of civilization. Spiritual progress is through
the breaths of the Holy Spirit and is the awakening of the conscious
soul of man to perceive the reality of divinity. Material progress
insures the happiness of the human world. Spiritual progress insures
the happiness and eternal continuance of the soul. The prophets
of God have founded the laws of divine civilization. They have
been the root and fundamental source of all knowledge. They
have established the principles of human brotherhood or fraternity
which is of various kinds, such as the fraternity of family, of race,
of nation and of ethical motives. These forms of fraternity, these
bonds of brotherhood are merely temporal and transient in association.
They do not insure harmony and are usually productive of
disagreement. They do not prevent warfare and strife; on the contrary
they are selfish, restricted and fruitful causes of enmity and
hatred among mankind. The spiritual brotherhood which is enkindled
and established through the breaths of the Holy Spirit
unites nations and removes the cause of warfare and strife. It transforms
mankind into one great family and establishes the foundations
of the oneness of humanity. It promulgates the spirit of
international agreement and insures Universal Peace. Therefore we
must investigate the foundation reality of this heavenly fraternity.
We must forsake all imitations and promote the reality of the divine
teachings. In accordance with these principles and actions and by
the assistance of the Holy Spirit, both material and spiritual happiness
shall become realized. Until all nations and peoples become
united by the bonds of the Holy Spirit in this real fraternity, until
national and international prejudices are effaced in the reality of
this spiritual brotherhood, true progress, prosperity and lasting happiness
will not be attained by man. This is the century of new and
universal nationhood. Sciences have advanced, industries have
progressed, politics have been reformed, liberty has been proclaimed,

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justice is awakening. This is the century of motion, divine stimulus
and accomplishment; the century of human solidarity and altruistic
service; the century of Universal Peace and the reality of the divine
kingdom.

THIS RADIANT CENTURY

In the estimation of historians this radiant century is equivalent
to one hundred centuries of the past. If comparison be made with
the sum total of all former human achievements it will be found
that the discoveries, scientific advancement and material civilization
of this present century have equaled, yea far exceeded the
progress and outcome of one hundred former centuries. The production
of books and compilations of literature alone bear witness
that the output of the human mind in this century has been greater
and more enlightening than all the past centuries together. It is
evident therefore that this century is of paramount importance.
Reflect upon the miracles of accomplishment which have already
characterized it, the discoveries in every realm of human research,
inventions, scientific knowledge, ethical reforms and regulations
established for the welfare of humanity, mysteries of nature explored,
invisible forces brought into visibility and subjection, a
veritable wonder-world of new phenomena and conditions heretofore
unknown to man now open to his uses and further investigation.
The east and west can communicate instantly. A human
being can soar in the skies or speed in submarine depths. The power
of steam has linked the continents. Trains cross the deserts and
pierce the barriers of mountains; ships find unerring pathways
upon the trackless oceans. Day by day discoveries are increasing.
What a wonderful century this is! It is an age of universal reformation.
Laws and statutes of governments civil and federal are
in process of change and transformation. Sciences and arts are being
moulded anew. Thoughts are metamorphosed. The foundations
of human society are changing and strengthening. Today sciences of
the past are useless. The Ptolemaic system of astronomy, numberless
other systems and theories of scientific and philosophical explanation
are discarded, known to be false and worthless. Ethical

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precedents and principles cannot be applied to the needs of the
modern world. Thoughts and theories of past ages are fruitless now.
Thrones and governments are crumbling and falling. All conditions
and requisites of the past unfitted and inadequate for the
present time, are undergoing radical reform. It is evident therefore
that counterfeit and spurious religious teaching, antiquated forms
of belief and ancestral imitations which are at variance with the
foundation of divine reality must also pass away and be reformed.
They must be abandoned and new conditions be recognized. The
morals of humanity must undergo change. New remedy and solution
for human problems must be adopted. Human intellects
themselves must change and be subject to the universal reformation.
Just as the thoughts and hypotheses of past ages are fruitless today,
likewise dogmas and codes of human invention are obsolete and
barren of product in religion. Nay, it is true that they are the cause
of enmity and conducive to strife in the world of humanity; war
and bloodshed proceed from them and the oneness of mankind finds
no recognition in their observance. Therefore it is our duty in this
radiant century to investigate the essentials of divine religion, seek
the realities underlying the oneness of the world of humanity and
discover the source of fellowship and agreement which will unite
mankind in the heavenly bond of love. This unity is the radiance
of eternity, the divine spirituality, the effulgence of God and the
bounty of the Kingdom. We must investigate the divine source of
these heavenly bestowals and adhere unto them steadfastly. For if
we remain fettered and restricted by human inventions and dogmas,
day by day the world of mankind will be degraded, day by day
warfare and strife will increase and satanic forces converge toward
the destruction of the human race.
If love and agreement are manifest in a single family, that family
will advance, become illumined and spiritual; but if enmity and
hatred exist within it destruction and dispersion are inevitable. This
is likewise true of a city. If those who dwell within it manifest a
spirit of accord and fellowship it will progress steadily and human
conditions become brighter whereas through enmity and strife it
will be degraded and its inhabitants scattered. In the same way the
people of a nation develop and advance toward civilization and enlightenment

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through love and accord, and are disintegrated by war
and strife. Finally, this is true of humanity itself in the aggregate.
When love is realized and the ideal spiritual bonds unite the hearts
of men, the whole human race will be uplifted, the world will continually
grow more spiritual and radiant and the happiness and
tranquillity of mankind be immeasurably increased. Warfare and
strife will be uprooted, disagreement and dissension pass away and
Universal Peace unite the nations and peoples of the world. All
mankind will dwell together as one family, blend as the waves of
one sea, shine as stars of one firmament and appear as fruits of the
same tree. This is the happiness and felicity of humankind. This
is the illumination of man, the glory eternal and life everlasting;
this is the divine bestowal. I desire this station for you and I pray
God that the people of America may achieve this great end in order
that the virtue of this democracy may be insured and their names
be glorified eternally. May the confirmations of God uphold them
in all things and their memories become revered throughout the east
and the west. May they become the servants of the Most High God,
near and dear to Him in the oneness of the heavenly Kingdom.
His Holiness &Baha'u'llah endured ordeals and hardships sixty
years. There was no persecution, vicissitude or suffering He did
not experience at the hand of His enemies and oppressors. All the
days of His life were passed in difficulty and tribulation; at one
time in prison, another in exile, sometimes in chains. He willingly
endured these difficulties for the unity of mankind, praying that the
world of humanity might realize the radiance of God, the oneness
of humankind become a reality, strife and warfare cease and peace
and tranquillity be realized by all. In prison He hoisted the banner
of human solidarity, proclaiming Universal Peace, writing to the
kings and rulers of nations summoning them to international unity
and counselling arbitration. His life was a vortex of persecution
and difficulty, yet catastrophes, extreme ordeals and vicissitudes did
not hinder the accomplishment of His work and mission. Nay, on
the contrary His power became greater and greater, His efficiency
and influence spread and increased until His glorious light shone
throughout the Orient, love and unity were established and the
differing religions found a center of contact and reconciliation.

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Therefore we also must strive in this pathway of love and service,
sacrificing life and possessions, passing our days in devotion, consecrating
our efforts wholly to the cause of God, so that, God willing,
the ensign of universal religion may be uplifted in the world
of mankind and the oneness of the world of humanity be established.
In your hearts I have beheld the reflection of a great and wonderful
love. The Americans have shown me uniform kindness and
I entertain a deep spiritual love for them. I am pleased with the
susceptibilities of your hearts. I will pray for you asking divine
assistance and then say farewell.

O my God! O my God! verily these servants are turning to
Thee, supplicating Thy kingdom of mercy. Verily they are attracted
by Thy holiness and set aglow with the fire of Thy love,
seeking confirmation from Thy wondrous kingdom and hoping
for attainment in Thy heavenly realm. Verily they long for the
descent of Thy bestowal, desiring illumination from the Sun of
Reality. O Lord! make them radiant lamps, merciful signs, fruitful
trees and shining stars. May they come forth in Thy service
and be connected with Thee by the bonds and ties of thy love,
longing for the lights of Thy favor. O Lord! make them signs
of guidance, standards of Thy immortal kingdom, waves of the
sea of Thy mercy, mirrors of the light of Thy majesty. Verily
Thou art the generous! Verily Thou art the merciful! Verily Thou
art the precious, the beloved!

THE MOST GREAT PEACE

Today there is no greater glory for man than that of service in
the cause of the "Most Great Peace." Peace is light whereas war is
darkness. Peace is life; war is death. Peace is guidance; war is
error. Peace is the foundation of God; war is satanic institution.
Peace is the illumination of the world of humanity; war is the
destroyer of human foundations. When we consider outcomes in
the world of existence we find that peace and fellowship are factors
of upbuilding and betterment whereas war and strife are the

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causes of destruction and disintegration. All created things are
expressions of the affinity and cohesion of elementary substances,
and non-existence is the absence of their attraction and agreement.
Various elements unite harmoniously in composition but when these
elements become discordant, repelling each other, decomposition
and non-existence result. Everything partakes of this nature and
is subject to this principle, for the creative foundation in all its
degrees and kingdoms is an expression or outcome of love. Consider
the restlessness and agitation of the human world today because
of war. Peace is health and construction; war is disease and
dissolution. When the banner of truth is raised, peace becomes
the cause of the welfare and advancement of the human world.
In all cycles and ages war has been a factor of derangement and
discomfort whereas peace and brotherhood have brought security
and consideration of human interests. This distinction is especially
pronounced in the present world conditions, for warfare in former
centuries had not attained the degree of savagery and destructiveness
which now characterizes it. If two nations were at war in
olden times, ten or twenty thousand would be sacrificed but in
this century the destruction of one hundred thousand lives in a
day is quite possible. So perfected has the science of killing become
and so efficient the means and instruments of its accomplishment
that a whole nation can be obliterated in a short time. Therefore
comparison with the methods and results of ancient warfare is out
of the question.
According to an intrinsic law, all phenomena of being attain to
a summit and degree of consummation, after which a new order
and condition is established. As the instruments and science of
war have reached the degree of thoroughness and proficiency, it is
hoped that the transformation of the human world is at hand and
that in the coming centuries all the energies and inventions of man
will be utilized in promoting the interests of peace and brotherhood.
Therefore may this esteemed and worthy society for the establishment
of international peace be confirmed in its sincere intentions
and empowered by God. Then will it hasten the time when the
banner of universal agreement will be raised and international

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welfare will be proclaimed and consummated so that the darkness
which now encompasses the world shall pass away.
Sixty years ago His Holiness &Baha'u'llah was in &Iran. Seventy
years ago His Holiness the &Bab appeared there. These two blessed
souls devoted their lives to the foundation of international peace
and love among mankind. They strove with heart and soul to establish
the teachings by which divergent people might be brought
together and no strife, rancor or hatred prevail. His Holiness
&Baha'u'llah addressing all humanity, said that Adam the parent of
mankind may be likened to the tree of nativity upon which you
are the leaves and blossoms. Inasmuch as your origin was one, you
must now be united and agreed; you must consort with each other
in joy and fragrance. He pronounced prejudice, whether religious,
racial, patriotic, political, the destroyer of the body-politic. He
said that man must recognize the oneness of humanity, for all in
origin belong to the same household and all are servants of the
same God. Therefore mankind must continue in the state of
fellowship and love, emulating the institutions of God and turning
away from satanic promptings, for the divine bestowals bring
forth unity and agreement whereas satanic leadings induce hatred
and war.
This remarkable personage was able by these principles to establish
a bond of unity among the differing sects and divergent people
of &Iran. Those who followed His teachings no matter from what
denomination or faction they came were conjoined by the ties of
love, until now they cooperate and live together in peace and agreement.
They are real brothers and sisters. No distinctions of class
are observed among them and complete harmony prevails. Daily
this bond of affinity is strengthening and their spiritual fellowship
continually develops. In order to insure the progress of mankind
and to establish these principles His Holiness &Baha'u'llah suffered
every ordeal and difficulty. His Holiness the &Bab became a martyr,
and over twenty thousand men and women sacrificed their lives
for their faith. His Holiness &Baha'u'llah was imprisoned and subjected
to severe persecutions. Finally he was exiled from &Iran to
Mesopotamia; from &Baghdad He was sent to Constantinople and

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Adrianople and from thence to the prison of &Akka in Syria.
Through all these ordeals He strove day and night to proclaim the
oneness of humanity and promulgate the message of Universal
Peace. From the prison of &Akka He addressed the kings and rulers
of the earth in lengthy letters summoning them to international
agreement and explicitly stating that the standard of the "Most
Great Peace" would surely be upraised in the world.
This has come to pass. The powers of earth cannot withstand
the privileges and bestowals which God has ordained for this great
and glorious century. It is a need and exigency of the time. Man
can withstand anything except that which is divinely intended and
indicated for the age and its requirements. Now, praise be to God!
in all countries of the world, lovers of peace are to be found and
these principles are being spread among mankind, especially in this
country. Praise be to God! this thought is prevailing and souls are
continually arising as defenders of the oneness of humanity, endeavoring
to assist and establish international peace. There is no
doubt that this wonderful democracy will be able to realize it and
the banner of international agreement will be unfurled here to
spread onward and outward among all the nations of the world. I
give thanks to God that I find you imbued with such susceptibilities
and lofty aspirations and I hope that you will be the means of
spreading this light to all men. Thus may the Sun of Reality shine
upon the east and west. The enveloping clouds shall pass away and
the heat of the divine rays will dispel the mist. The reality of man
shall develop and come forth as the image of God his creator. The
thoughts of man shall take such upward flight that former accomplishments
shall appear as the play of children;--for the ideas and
beliefs of the past and the prejudices regarding race and religion
have ever been lowering and destructive to human evolution. I am
most hopeful that in this century these lofty thoughts shall be
conducive to human welfare. Let this century be the sun of previous
centuries the effulgences of which shall last forever, so that
in times to come they shall glorify the twentieth century, saying
the twentieth century was the century of lights, the twentieth century
was the century of life, the twentieth century was the century
of international peace, the twentieth century was the century

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of divine bestowals and the twentieth century has left traces which
shall last forever.

MAN AND NATURE

From the time of the creation of Adam to this day there have
been two pathways in the world of humanity; one the natural or
materialistic, the other the religious or spiritual. The pathway of
nature is the pathway of the animal realm. The animal acts in
accordance with the requirements of nature, follows its own instincts
and desires. Whatever its impulses and proclivities may be
it has the liberty to gratify them; yet it is a captive of nature.
It cannot deviate in the least degree from the road nature has established.
It is utterly minus spiritual susceptibilities, ignorant of
divine religion and without knowledge of the kingdom of God.
The animal possesses no power of ideation or conscious intelligence;
it is a captive of the senses and deprived of that which lies beyond
them. It is subject to what the eye sees, the ear hears, the nostrils
sense, the taste detects and touch reveals. These sensations are acceptable
and sufficient for the animal. But that which is beyond
the range of the senses, that realm of phenomena through which
the conscious pathway to the kingdom of God leads, the world of
spiritual susceptibilities and divine religion,--of these the animal
is completely unaware, for in its highest station it is a captive of
nature.
One of the strangest things witnessed is that the materialists of
today are proud of their natural instincts and bondage. They state
that nothing is entitled to belief and acceptance except that which
is sensible or tangible. By their own statements they are captives
of nature, unconscious of the spiritual world, uninformed of the
divine Kingdom and unaware of heavenly bestowals. If this be a
virtue the animal has attained it to a superlative degree, for the
animal is absolutely ignorant of the realm of spirit and out of
touch with the inner world of conscious realization. The animal
would agree with the materialist in denying the existence of that
which transcends the senses. If we admit that being limited to the
plane of the senses is a virtue the animal is indeed more virtuous

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than man, for it is entirely bereft of that which lies beyond, absolutely
oblivious of the kingdom of God and its traces whereas
God has deposited within the human creature an illimitable power
by which he can rule the world of nature.
Consider how all other phenomenal existence and beings are captives
of nature. The sun, that colossal center of our solar system,
the giant stars and planets, the towering mountains, the earth itself
and its kingdoms of life lower than the human,--all are captives
of nature except man. No other created thing can deviate in the
slightest degree from obedience to natural law. The sun in its
glory and greatness millions of miles away is held prisoner in its
orbit of universal revolution, captive of universal natural control.
Man is the ruler of nature. According to natural law and limitation
he should remain upon the earth, but behold how he violates
this command and soars above the mountains in aeroplanes. He
sails in ships upon the surface of the ocean and dives into its depths
in submarines. Man makes nature his servant; harnesses the mighty
energy of electricity for instance and imprisons it in a small lamp
for his uses and convenience. He speaks from the east to the west
through a wire. He is able to store and preserve his voice in a
phonograph. Though he is a dweller upon earth he penetrates the
mysteries of starry worlds inconceivably distant. He discovers
latent realities within the bosom of the earth, uncovers treasures,
penetrates secrets and mysteries of the phenomenal world and
brings to light that which according to nature's jealous laws should
remain hidden, unknown and unfathomable. Through an ideal
inner power man brings these realities forth from the invisible
plane to the visible. This is contrary to nature's law.
It is evident therefore that man is ruler over nature's sphere
and province. Nature is inert, man is progressive. Nature has no
consciousness, man is endowed with it. Nature is without volition
and acts perforce whereas man possesses a mighty will. Nature is
incapable of discovering mysteries or realities whereas man is especially
fitted to do so. Nature is not in touch with the realm of God,
man is attuned to its evidences. Nature is uninformed of God,
man is conscious of Him. Man acquires divine virtues, nature is
denied them. Man can voluntarily discontinue vices, nature has

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no power to modify the influence of its instincts. Altogether it is
evident that man is more noble and superior; that in him there is
an ideal power surpassing nature. He has consciousness, volition,
memory, intelligent power, divine attributes and virtues of which
nature is completely deprived, bereft and minus; therefore man is
higher and nobler by reason of the ideal and heavenly force latent
and manifest in him.
How strange then it seems that man, notwithstanding his endowment
with this ideal power, will descend to a level beneath him
and declare himself no greater than that which is manifestly inferior
to his real station. God has created such a conscious spirit
within him that he is the most wonderful of all contingent beings.
In ignoring these virtues he descends to the material plane, considers
matter the ruler of existence and denies that which lies beyond.
Is this virtue? In its fullest sense this is animalistic, for the
animal realizes nothing more. In fact from this standpoint the
animal is the greater philosopher because it is completely ignorant
of the kingdom of God, possesses no spiritual susceptibilities and
is uninformed of the heavenly world. In brief, this is a view of
the pathway of nature.
The second pathway is that of religion, the road of the divine
Kingdom. It involves the acquisition of praiseworthy attributes,
heavenly illumination and righteous actions in the world of humanity.
This pathway is conducive to the progress and uplift of
the world. It is the source of human enlightenment, training and
ethical improvement; the magnet which attracts the love of God
because of the knowledge of God it bestows. This is the road of
the holy Manifestations of God for they are in reality the foundation
of the divine religion of oneness. There is no change or
transformation in this pathway. It is the cause of human betterment,
the acquisition of heavenly virtues and the illumination of
mankind.
Alas! that humanity is completely submerged in imitations and
unrealities notwithstanding the truth of divine religion has ever
remained the same. Superstitions have obscured the fundamental
reality, the world is darkened and the light of religion is not apparent.
This darkness is conducive to differences and dissensions;

+P238
rites and dogmas are many and various; therefore discord has arisen
among the religious systems whereas religion is for the unification
of mankind. True religion is the source of love and agreement
amongst men, the cause of the development of praiseworthy qualities;
but the people are holding to the counterfeit and imitation,
negligent of the reality which unifies; so they are bereft and deprived
of the radiance of religion. They follow superstitions inherited
from their fathers and ancestors. To such an extent has
this prevailed that they have taken away the heavenly light of
divine truth and sit in the darkness of imitations and imaginations.
That which was meant to be conducive to life has become the cause
of death; that which should have been an evidence of knowledge
is now a proof of ignorance; that which was a factor in the sublimity
of human nature has proved to be its degradation. Therefore
the realm of the religionist has gradually narrowed and darkened
and the sphere of the materialist has widened and advanced; for
the religionist has held to imitation and counterfeit, neglecting and
discarding holiness and the sacred reality of religion. When the
sun sets it is the time for bats to fly. They come forth because they
are creatures of the night. When the lights of religion become
darkened the materialists appear. They are the bats of night. The
decline of religion is their time of activity; they seek the shadows
when the world is darkened and clouds have spread over it.
His Holiness &Baha'u'llah has risen from the eastern horizon. Like
the glory of the sun He has come into the world. He has reflected
the reality of divine religion, dispelled the darkness of imitations,
laid the foundation of new teachings and resuscitated the world.
The first teaching of &Baha'u'llah is the investigation of reality.
Man must seek the reality himself, forsaking imitations and adherence
to mere hereditary forms. As the nations of the world are
following imitations in lieu of truth and as imitations are many
and various, differences of belief have been productive of strife
and warfare. So long as these imitations remain the oneness of the
world of humanity is impossible. Therefore we must investigate
the reality in order that by its light the clouds and darkness may
be dispelled. Reality is one reality; it does not admit multiplicity
or division. If the nations of the world investigate reality they will

+P239
agree and become united. Many people and sects in &Iran have
sought reality through the guidance and teaching of &Baha'u'llah.
They have become united and now live in a state of agreement and
love; among them there is no longer the least trace of enmity
and strife.
The Jews were expecting the appearance of the Messiah, looking
forward to it with devotion of heart and soul but because they
were submerged in imitations they did not believe in His Holiness
Jesus Christ when he appeared. Finally they rose against Him even
to the extreme of persecution and shedding His blood. Had they
investigated reality they would have accepted their promised Messiah.
These blind imitations and hereditary prejudices have invariably
become the cause of bitterness and hatred and have filled
the world with darkness and violence of war. Therefore we must
seek the fundamental truth in order to extricate ourselves from
such conditions and then with illumined faces find the pathway to
the kingdom of God.
The second teaching of &Baha'u'llah concerns the unity of mankind.
All are the servants of God and members of one human
family. God has created all and all are His children. He rears,
nourishes, provides for and is kind to all. Why should we be unjust
and unkind? This is the policy of God, the lights of which
have shone throughout the world. His sun bestows its effulgence
unsparingly upon all, His clouds send down rain without distinction
or favor, His breezes refresh the whole earth. It is evident
that humankind without exception is sheltered beneath His mercy
and protection. Some are imperfect; they must be perfected. The
ignorant must be taught, the sick healed, the sleepers awakened.
The child must not be oppressed or censured because it is undeveloped;
it must be patiently trained. The sick must not be neglected
because they are ailing; nay, rather, we must have compassion upon
them and bring them healing. Briefly; the old conditions of animosity,
bigotry and hatred between the religious systems must be
dispelled and the new conditions of love, agreement and spiritual
brotherhood be established among them.
The third teaching of &Baha'u'llah is that religion must be the
source of fellowship, the cause of unity and the nearness of God

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to man. If it rouses hatred and strife it is evident that absence of
religion is preferable and an irreligious man better than one who
professes it. According to the divine will and intention religion
should be the cause of love and agreement, a bond to unify all mankind
for it is a message of peace and good-will to man from God.
The fourth teaching of &Baha'u'llah is the agreement of religion
and science. God has endowed man with intelligence and reason
whereby he is required to determine the verity of questions and
propositions. If religious beliefs and opinions are found contrary
to the standards of science they are mere superstitions and imaginations;
for the antithesis of knowledge is ignorance, and the child
of ignorance is superstition. Unquestionably there must be agreement
between true religion and science. If a question be found
contrary to reason, faith and belief in it are impossible and there
is no outcome but wavering and vacillation.
&Baha'u'llah has also taught that prejudices, whether religious,
racial, patriotic or political are destructive to the foundations of
human development. Prejudices of any kind are the destroyers of
human happiness and welfare. Until they are dispelled the advancement
of the world of humanity is not possible, yet racial, religious
and national bias are observed everywhere. For thousands of years
the world of humanity has been agitated and disturbed by prejudices.
As long as it prevails, warfare, animosity and hatred will
continue. Therefore if we seek to establish peace we must cast aside
this obstacle, for otherwise agreement and composure are not to
be attained.
Fifth: &Baha'u'llah set forth principles of guidance and teaching
for economic readjustment. Regulations were revealed by Him
which insure the welfare of the commonwealth. As the rich man
enjoys his life surrounded by ease and luxuries, so the poor man
must likewise have a home and be provided with sustenance and
comforts commensurate with his needs. This readjustment of the
social economic is of the greatest importance inasmuch as it insures
the stability of the world of humanity; and until it is effected,
happiness and prosperity are impossible.
Sixth: &Baha'u'llah teaches that an equal standard of human
rights must be recognized and adopted. In the estimation of God

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all men are equal; there is no distinction or preferment for any
soul in the dominion of His justice and equity.
Seventh: Education is essential and all standards of training
and teaching throughout the world of mankind should be brought
into conformity and agreement; a universal curriculum should be
established and the basis of ethics be the same.
Eighth: A universal language shall be adopted and be taught
by all the schools and institutions of the world. A committee appointed
by national bodies of learning shall select a suitable language
to be used as a medium of international communication. All
must acquire it. This is one of the great factors in the unification
of man.
Ninth: &Baha'u'llah emphasized and established the equality of
man and woman. Sex is not particularized to humanity; it exists
throughout the animate kingdoms but without distinction or preference.
In the vegetable kingdom there is complete equality between
male and female of species. Likewise in the animal plane
equality exists; all are under the protection of God. Is it becoming
to man that he, the noblest of creatures, should observe and insist
upon such distinction? Woman's lack of progress and proficiency
has been due to her need of equal education and opportunity. Had
she been allowed this equality there is no doubt she would be the
counterpart of man in ability and capacity. The happiness of mankind
will be realized when women and men coordinate and advance
equally, for each is the complement and helpmeet of the other.
The world of humanity cannot advance through mere physical
powers and intellectual attainments; nay, rather, the Holy Spirit
is essential. The divine Father must assist the human world to
attain maturity. The body of man is in need of physical and mental
energy but his spirit requires the life and fortification of the
Holy Spirit. Without its protection and quickening the human
world would be extinguished. His Holiness Jesus Christ declared,
"Let the dead bury their dead." He also said, "That which is born
of the flesh is flesh, and that which is born of the spirit is spirit."
It is evident therefore according to His Holiness that the human
spirit which is not fortified by the presence of the Holy Spirit is
dead and in need of resurrection by that divine power; otherwise

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though materially advanced to high degrees man cannot attain full
and complete progress.

SCIENCE AND SPIRITUAL DEVELOPMENT

If we look with a perceiving eye upon the world of creation, we
find that all existing things may be classified as follows: First--
Mineral--that is to say matter or substance appearing in various
forms of composition. Second--Vegetable--possessing the virtues
of the mineral plus the power of augmentation or growth, indicating
a degree higher and more specialized than the mineral. Third
--Animal--possessing the attributes of the mineral and vegetable
plus the power of sense perception. Fourth--Human--the highest
specialized organism of visible creation, embodying the qualities of
the mineral, vegetable and animal plus an ideal endowment absolutely
minus and absent in the lower kingdoms--the power of
intellectual investigation into the mysteries of outer phenomena.
The outcome of this intellectual endowment is science which is
especially characteristic of man. This scientific power investigates
and apprehends created objects and the laws surrounding them.
It is the discoverer of the hidden and mysterious secrets of the
material universe and is peculiar to man alone. The most noble
and praiseworthy accomplishment of man therefore is scientific
knowledge and attainment.
Science may be likened to a mirror wherein the images of the
mysteries of outer phenomena are reflected. It brings forth and
exhibits to us in the arena of knowledge all the product of the
past. It links together past and present. The philosophical conclusions
of bygone centuries, the teachings of the prophets and
wisdom of former sages are crystallized and reproduced in the
scientific advancement of today. Science is the discoverer of the
past. From its premises of past and present we deduce conclusions
as to the future. Science is the governor of nature and its mysteries,
the one agency by which man explores the institutions of material
creation. All created things are captives of nature and subject to
its laws. They cannot transgress the control of these laws in one
detail or particular. The infinite starry worlds and heavenly bodies

+P243
are nature's obedient subjects. The earth and its myriad organisms,
all minerals, plants and animals are thralls of its dominion. But
man through the exercise of his scientific, intellectual power can
rise out of this condition, can modify, change and control nature
according to his own wishes and uses. Science, so to speak, is the
"breaker" of the laws of nature.
Consider, for example, that man according to natural law should
dwell upon the surface of the earth. By overcoming this law and
restriction however he sails in ships over the ocean, mounts to the
zenith in aeroplanes and sinks to the depths of the sea in submarines.
This is against the fiat of nature and a violation of her sovereignty
and dominion. Nature's laws and methods, the hidden secrets and
mysteries of the universe, human inventions and discoveries, all
our scientific acquisitions should naturally remain concealed and
unknown, but man through his intellectual acumen searches them
out of the plane of the invisible, draws them into the plane of the
visible, exposes and explains them. For instance, one of the mysteries
of nature is electricity. According to nature this force, this
energy should remain latent and hidden, but man scientifically
breaks through the very laws of nature, arrests it and even imprisons
it for his use.
In brief, man through the possession of this ideal endowment
of scientific investigation is the most noble product of creation,
the governor of nature. He takes the sword from nature's hand
and uses it upon nature's head. According to natural law, night is
a period of darkness and obscurity, but man by utilizing the power
of electricity, by wielding this electric sword overcomes the darkness
and dispels the gloom. Man is superior to nature and makes
nature do his bidding. Man is a sensitive being; nature is minus
sensation. Man has memory and reason; nature lacks them. Man
is nobler than nature. There are powers within him of which nature
is devoid. It may be claimed that these powers are from nature
itself and that man is a part of nature. In answer to this statement
we will say that if nature is the whole and man is a part of that
whole, how could it be possible for a part to possess qualities and
virtues which are absent in the whole? Undoubtedly the part must
be endowed with the same qualities and properties as the whole.

+P244
For example, the hair is a part of the human anatomy. It cannot
contain elements which are not found in other parts of the body,
for in all cases the component elements of the body are the same.
Therefore it is manifest and evident that man, although in body
a part of nature, nevertheless in spirit possesses a power transcending
nature; for if he were simply a part of nature and limited to
material laws he could possess only the things which nature embodies.
God has conferred upon and added to man a distinctive
power, the faculty of intellectual investigation into the secrets of
creation, the acquisition of higher knowledge, the greatest virtue
of which is scientific enlightenment.
This endowment is the most praiseworthy power of man, for
through its employment and exercise, the betterment of the human
race is accomplished, the development of the virtues of mankind
is made possible and the spirit and mysteries of God become manifest.
Therefore I am greatly pleased with my visit to this university.
Praise be to God! that this country abounds in such institutions
of learning where the knowledge of sciences and arts may readily
be acquired.
As material and physical sciences are taught here and are constantly
unfolding in wider vistas of attainment, I am hopeful that
spiritual development may also follow and keep pace with these
outer advantages. As material knowledge is illuminating those
within the walls of this great temple of learning, so also may the
light of the spirit, the inner and divine light of the real philosophy
glorify this institution. The most important principle of divine
philosophy is the oneness of the world of humanity, the unity of
mankind, the bond conjoining east and west, the tie of love which
blends human hearts.
Therefore it is our duty to put forth our greatest efforts and
summon all our energies in order that the bonds of unity and accord
may be established among mankind. For thousands of years we have
had bloodshed and strife. It is enough; it is sufficient. Now is the
time to associate together in love and harmony. For thousands of
years we have tried the sword and warfare; let mankind for a time
at least live in peace. Review history and consider how much savagery,
how much bloodshed and battle the world has witnessed. It
has been either religious warfare, political warfare or some other

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clash of human interests. The world of humanity has never enjoyed
the blessing of Universal Peace. Year by year the implements of
warfare have been increased and perfected. Consider the wars of
past centuries; only ten, fifteen or twenty thousand at the most
were killed but now it is possible to kill one hundred thousand in
a single day. In ancient times warfare was carried on with the
sword; today it is the smokeless gun. Formerly battleships were
sailing vessels; today they are dreadnoughts. Consider the increase
and improvement in the weapons of war. God has created us all
human and all countries of the world are parts of the same globe.
We are all his servants. He is kind and just to all. Why should
we be unkind and unjust to each other? He provides for all. Why
should we deprive one another? He protects and preserves all.
Why should we kill our fellow-creatures? If this warfare and
strife be for the sake of religion, it is evident that it violates the
spirit and basis of all religion. All the divine Manifestations have
proclaimed the oneness of God and the unity of mankind. They
have taught that men should love and mutually help each other
in order that they might progress. Now if this conception of religion
be true, its essential principle is the oneness of humanity.
The fundamental truth of the Manifestations is peace. This underlies
all religion, all justice. The divine purpose is that men should
live in unity, concord and agreement and should love one another.
Consider the virtues of the human world and realize that the oneness
of humanity is the primary foundation of them all. Read the
Gospel and the other holy books. You will find their fundamentals
are one and the same. Therefore unity is the essential truth of
religion and when so understood embraces all the virtues of the
human world. Praise be to God! this knowledge has been spread,
eyes have been opened and ears have become attentive. Therefore
we must endeavor to promulgate and practice the religion of God
which has been founded by all the prophets. And the religion of
God is absolute love and unity.

TEACHINGS OF &BAHA'U'LLAH

I will speak to you concerning the special teachings of &Baha'u'llah.
All the divine principles announced by the tongue of the

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prophets of the past are to be found in the words of &Baha'u'llah;
but in addition to these, He has revealed certain new teachings
which are not found in any of the sacred books of former times.
I shall mention some of them; the others which are many in number
may be found in the books, tablets and epistles written by
&Baha'u'llah, such as the Hidden Words, the Glad-Tidings, the
Words of Paradise, &Tajalliyat, &Tarazat and others. Likewise in the
Book of Aqdas there are new teachings which cannot be found in
any of the past books or epistles of the prophets.
A fundamental teaching of &Baha'u'llah is the oneness of the
world of humanity. Addressing mankind, He says: "Ye are all
leaves of one tree and the fruits of one branch." By this it is
meant that the world of humanity is like a tree, the nations or
peoples are the different limbs or branches of that tree and the
individual human creatures are as the fruits and blossoms thereof.
In this way His Holiness &Baha'u'llah expressed the oneness of
humankind whereas in all religious teachings of the past, the human
world has been represented as divided into two parts, one known
as the people of the Book of God or the pure tree and the other
the people of infidelity and error or the evil tree. The former
were considered as belonging to the faithful and the others to the
hosts of the irreligious and infidel; one part of humanity the recipients
of divine mercy and the other the object of the wrath of
their Creator. His Holiness &Baha'u'llah removed this by proclaiming
the oneness of the world of humanity and this principle is
specialized in His teachings for He has submerged all mankind in
the sea of divine generosity. Some are asleep; they need to be
awakened. Some are ailing; they need to be healed. Some are immature
as children; they need to be trained. But all are recipients
of the bounty and bestowals of God.
Another new principle revealed by His Holiness &Baha'u'llah is
the injunction to investigate truth; that is to say, no man should
blindly follow his ancestors and forefathers. Nay, each must see
with his own eyes, hear with his own ears and investigate the
truth himself in order that he may follow the truth instead of
blind acquiescence and imitation of ancestral beliefs.
His Holiness &Baha'u'llah has announced that the foundation of

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all the religions of God is one; that oneness is truth and truth is
oneness which does not admit of plurality. This teaching is new
and specialized to this Manifestation.
He sets forth a new principle for this day in the announcement
that religion must be the cause of unity, harmony and agreement
among mankind. If it be the cause of discord and hostility, if it
leads to separation and creates conflict, the absence of religion
would be preferable in the world.
Furthermore He proclaims that religion must be in harmony
with science and reason. If it does not conform to science and
reconcile with reason it is superstition. Down to the present day
it has been customary for man to accept a religious teaching even
though it were not in accord with human reason and judgment.
The harmony of religious belief with reason is a new vista which
&Baha'u'llah has opened for the soul of man.
He establishes the equality of man and woman. This is peculiar
to the teachings of &Baha'u'llah, for all other religions have placed
man above woman.
A new religious principle is that prejudice and fanaticism
whether sectarian, denominational, patriotic or political are destructive
to the foundation of human solidarity; therefore man
should release himself from such bonds in order that the oneness
of the world of humanity may become manifest.
Universal Peace is assured by &Baha'u'llah as a fundamental accomplishment
of the religion of God; that peace shall prevail
among nations, governments and peoples, among religions, races
and all conditions of mankind. This is one of the special characteristics
of the Word of God revealed in this Manifestation.
&Baha'u'llah declares that all mankind should attain knowledge
and acquire an education. This is a necessary principle of religious
belief and observance characteristically new in this dispensation.
He has set forth the solution and provided the remedy for the
economic question. No religious books of the past Prophets speak
of this important human problem.
He has ordained and established the House of Justice which is
endowed with a political as well as a religious function, the consummate
union and blending of church and state. This institution

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is under the protecting power of &Baha'u'llah Himself. A universal
or international House of Justice shall also be organized. Its
rulings shall be in accordance with the commands and teachings of
&Baha'u'llah, and that which the universal House of Justice ordains
shall be obeyed by all mankind. This international House of Justice
shall be appointed and organized from the Houses of Justice
of the whole world, and all the world shall come under its administration.
As to the most great characteristic of the revelation of Baha'u'llah--
a specific teaching not given by any of the Prophets of the
past--it is the ordination and appointment of the Center of the
Covenant. By this appointment and provision He has safeguarded
and protected the religion of God against differences and schisms,
making it impossible for any one to create a new sect or faction
of belief. To insure unity and agreement He has entered into a
Covenant with all the people of the world including the Interpreter
and Explainer of His teachings so that no one may interpret
or explain the religion of God according to his own view or opinion
and thus create a sect founded upon his individual understanding
of the divine words. The Book of the Covenant or Testament of
&Baha'u'llah is the means of preventing such a possibility, for whosoever
shall speak from the authority of himself alone shall be
degraded. Be ye informed and cognizant of this.

THE EDUCATORS OF MANKIND

According to the statement of philosophers the difference in
degree of humankind from lowest to highest is due to education.
The proofs they advance are these: The civilization of Europe
and America is an evidence and outcome of education whereas the
semi-civilized and barbarous peoples of Africa bear witness in
their condition that they have been deprived of its advantages.
Education makes the ignorant wise, the tyrant just, promotes happiness,
strengthens the mind, develops the will and makes fruitless
trees of humanity fruitful. Therefore in the human world some
have attained lofty degrees while others grope in the abyss of
despair. Nevertheless the highest attainment is possible for every

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member of the human race even to the station of the prophets.
This is the statement and reasoning of the philosophers.
The prophets of God are the first educators. They bestow universal
education upon man and cause him to rise from lowest levels
of savagery to the highest pinnacles of spiritual development. The
philosophers too are educators along lines of intellectual training.
At most they have only been able to educate themselves and a
limited number about them, to improve their own morals and, so
to speak, civilize themselves; but they have been incapable of
universal education. They have failed to cause an advancement
for any given nation from savagery to civilization.
It is evident that although education improves the morals of
mankind, confers the advantages of civilization and elevates man
from lowest degrees to the station of sublimity, there is nevertheless
a difference in the intrinsic or natal capacity of individuals.
Ten children of the same age, with equal station of birth, taught
in the same school, partaking of the same food, in all respects subject
to the same environment, their interests equal and in common,
will evidence separate and distinct degrees of capability and advancement;
some exceedingly intelligent and progressive, some of
mediocre ability, others limited and incapable. One may become
a learned professor while another under the same course of education
proves dull and stupid. From all standpoints the opportunities
have been equal but the results and outcomes vary from the highest
to lowest degree of advancement. It is evident therefore that mankind
differs in natal capacity and intrinsic intellectual endowment.
Nevertheless, although capacities are not the same, every member
of the human race is capable of education.
His Holiness Jesus Christ was an educator of humanity. His
teachings were altruistic; His bestowal universal. He taught mankind
by the power of the Holy Spirit and not through human
agency, for the human power is limited whereas the divine power
is illimitable and infinite. The influence and accomplishment of
Christ will attest this. Galen the Greek physician and philosopher
who lived in the second century A.D., wrote a treatise upon the
civilization of nations. He was not a Christian but he has borne
testimony that religious beliefs exercise an extraordinary effect

+P250
upon the problems of civilization. In substance he says: "There
are certain people among us, followers of Jesus the Nazarene who
was killed in Jerusalem. These people are truly imbued with moral
principles which are the envy of philosophers. They believe in God
and fear Him. They have hopes in His favors, therefore they shun
all unworthy deeds and actions and incline to praiseworthy ethics
and morals. Day and night they strive that their deeds may be
commendable and that they may contribute to the welfare of
humanity; therefore each one of them is virtually a philosopher,
for these people have attained unto that which is the essence and
purport of philosophy. These people have praiseworthy morals
even though they may be illiterate."
The purpose of this is to show that the holy Manifestations of
God, the divine prophets, are the first teachers of the human race.
They are universal educators and the fundamental principles they
have laid down are the causes and factors of the advancement of
nations. Forms and imitations which creep in afterward are not
conducive to that progress. On the contrary these are destroyers
of human foundations established by the heavenly educators. These
are clouds which obscure the Sun of Reality. If you reflect upon
the essential teachings of Jesus you will realize that they are the
light of the world. Nobody can question their truth. They are
the very source of life and the cause of happiness to the human
race. The forms and superstitions which appeared and obscured the
light did not affect the reality of Christ. For example, His Holiness
Jesus Christ said: "Put up the sword into the sheath." The meaning
is that warfare is forbidden and abrogated; but consider the
Christian wars which took place afterward. Christian hostility
and inquisition spared not even the learned; he who proclaimed
the revolution of the earth was imprisoned; he who announced
the new astronomical system was persecuted as a heretic; scholars
and scientists became objects of fanatical hatred and many were
killed and tortured. How do these actions conform with the teachings
of Jesus Christ and what relation do they bear to his own
example? For Christ declared: "Love your enemies, and pray for
them that persecute you that you may be sons of your Father
which is in Heaven; for He maketh His sun to rise on the evil and

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the good, and sendeth rain on the just and the unjust." How can
hatred, hostility and persecution be reconciled with Christ and
His teachings?
Therefore there is need of turning back to the original foundation.
The fundamental principles of the prophets are correct and
true. The imitations and superstitions which have crept in are at
wide variance with the original precepts and commands. His Holiness
&Baha'u'llah has revoiced and re-established the quintessence
of the teachings of all the prophets, setting aside the accessories
and purifying religion from human interpretation. He has written
a book entitled Hidden Words. The preface announces that it
contains the essences of the words of the prophets of the past
clothed in the garment of brevity for the teaching and spiritual
guidance of the people of the world. Read it that you may understand
the true foundations of religion and reflect upon the inspiration
of the messengers of God. It is light upon light.
We must not look for truth in the deeds and actions of nations;
we must investigate truth at its divine source and summon all
mankind to unity in the reality itself.

THE DIVINE STANDARD OF KNOWLEDGE

During my visit to London and Paris last year I had many talks
with the materialistic philosophers of Europe. The basis of all
their conclusions is that the acquisition of knowledge of phenomena
is according to a fixed, invariable law,--a law mathematically exact
in its operation through the senses. For instance, the eye sees a
chair; therefore there is no doubt of the chair's existence. The eye
looks up into the heavens and beholds the sun; I see flowers upon
this table; I smell their fragrance; I hear sounds outside, etc, etc.
This, they say, is a fixed mathematical law of perception and deduction,
the operation of which admits of no doubt whatever; for
inasmuch as the universe is subject to our sensing, the proof is
self-evident that our knowledge of it must be gained through the
avenues of the senses. That is to say, the materialists announce,
that the criterion and standard of human knowledge is sense perception.
Among the Greeks and Romans the criterion of knowledge

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was reason; that whatever is provable and acceptable by
reason must necessarily be admitted as true. A third standard or
criterion is the opinion held by theologians that traditions or prophetic
statement and interpretations constitute the basis of human
knowing. There is still another, a fourth criterion, upheld by
religionists and metaphysicians who say that the source and
channel of all human penetration into the unknown is through
inspiration. Briefly then, these four criterions according to the
declarations of men are: First--Sense Perception; Second--Reason;
Third--Traditions; Fourth--Inspiration.
In Europe I told the philosophers and scientists of materialism
that the criterion of the senses is not reliable. For instance, consider
a mirror and the images reflected in it. These images have
no actual corporeal existence. Yet if you had never seen a mirror
you would firmly insist and believe that they were real. The eye
sees a mirage upon the desert as a lake of water but there is no
reality in it. As we stand upon the deck of a steamer the shore
appears to be moving, yet we know the land is stationary and we
are moving. The earth was believed to be fixed and the sun revolving
about it but although this appears to be so, the reverse is
now known to be true. A whirling torch makes a circle of fire
appear before the eye, yet we realize there is but one point of light.
We behold a shadow moving upon the ground but it has no material
existence, no substance. In deserts the atmospheric effects
are particularly productive of illusions which deceive the eye.
Once I saw a mirage in which a whole caravan appeared traveling
upward into the sky. In the far north other deceptive phenomena
appear and baffle human vision. Sometimes three or four suns
called by scientists "mock suns" will be shining at the same time
whereas we know the great solar orb is one and that it remains
fixed and single. In brief, the senses are continually deceived and
we are unable to separate that which is reality from that which
is not.
As to the second criterion, reason, this likewise is unreliable and
not to be depended upon. This human world is an ocean of varying
opinions. If reason is the perfect standard and criterion of
knowledge, why are opinions at variance and why do philosophers

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disagree so completely with each other? This is a clear proof that
human reason is not to be relied upon as an infallible criterion.
For instance, great discoveries and announcements of former centuries
are continually upset and discarded by the wise men of
today. Mathematicians, astronomers, chemical scientists continually
disprove and reject the conclusions of the ancients; nothing is
fixed, nothing final; everything continually changing because
human reason is progressing along new roads of investigation and
arriving at new conclusions every day. In the future much that
is announced and accepted as true now will be rejected and disproved.
And so it will continue ad infinitum.
When we consider the third criterion, traditions, upheld by
theologians as the avenue and standard of knowledge, we find this
source equally unreliable and unworthy of dependence. For religious
traditions are the report and record of understanding and
interpretation of the Book. By what means has this understanding,
this interpretation been reached? By the analysis of human reason.
When we read the Book of God the faculty of comprehension by
which we form conclusions is reason. Reason is mind. If we are
not endowed with perfect reason, how can we comprehend the
meanings of the Word of God? Therefore human reason, as already
pointed out, is by its very nature finite and faulty in conclusions.
It cannot surround the Reality Itself, the Infinite Word.
Inasmuch as the source of traditions and interpretations is human
reason, and human reason is faulty, how can we depend upon its
findings for real knowledge?
The fourth criterion I have named is inspiration through which
it is claimed the reality of knowledge is attainable. What is inspiration?
It is the influx of the human heart. But what are satanic
promptings which afflict mankind? They are the influx of the
heart also. How shall we differentiate between them? The question
arises, How shall we know whether we are following inspiration
from God or satanic promptings of the human soul? Briefly,
the point is that in the human material world of phenomena these
four are the only existing criterions or avenues of knowledge, and
all of them are faulty and unreliable. What then remains? How
shall we attain the reality of knowledge? By the breaths and

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promptings of the Holy Spirit which is light and knowledge Itself.
Through it the human mind is quickened and fortified into true
conclusions and perfect knowledge. This is conclusive argument
showing that all available human criterions are erroneous and defective,
but the divine standard of knowledge is infallible. Therefore
man is not justified in saying: "I know because I perceive
through my senses"; or: "I know because it is proved through my
faculty of reason"; or: "I know because it is according to tradition
and interpretation of the holy book"; or: "I know because
I am inspired." All human standard of judgment is faulty, finite.

THE SUN OF REALITY

In our solar system, the center of illumination is the sun itself.
Through the will of God this central luminary is the one source
of the existence and development of all phenomenal things. When
we observe the organisms of the material kingdoms we find that
their growth and training are dependent upon the heat and light
of the sun. Without this quickening impulse there would be no
growth of tree or vegetation, neither would the existence of animal
or human being be possible; in fact no forms of created life would
be manifest upon the earth. But if we reflect deeply we will perceive
that the great bestower and giver of life is God; the sun is the intermediary
of His will and plan. Without the bounty of the sun
therefore the world would be in darkness. All illumination of our
planetary system proceeds or emanates from the solar center.
Likewise in the spiritual realm of intelligence and idealism there
must be a center of illumination, and that center is the everlasting,
ever-shining Sun, the Word of God. Its lights are the lights of
reality which have shone upon humanity, illumining the realm of
thought and morals, conferring the bounties of the divine world
upon man. These lights are the cause of the education of souls and
the source of the enlightenment of hearts, sending forth in effulgent
radiance the message of the glad-tidings of the kingdom of God.
In brief, the moral and ethical world and the world of spiritual
regeneration are dependent for their progressive being upon that
heavenly center of illumination. It gives forth the light of religion

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and bestows the life of the spirit, imbues humanity with archetypal
virtues and confers eternal splendors. This Sun of Reality, this
center of effulgences is the prophet or Manifestation of God. Just as
the phenomenal sun shines upon the material world producing life
and growth, likewise the spiritual or prophetic Sun confers illumination
upon the human world of thought and intelligence, and
unless it rose upon the horizon of human existence the kingdom
of man would become dark and extinguished.
The Sun of Reality is one Sun but it has different dawning-places,
just as the phenomenal sun is one although it appears at various
points of the horizon. During the time of spring the luminary of
the physical world rises far to the north of the equinoctial; in
summer it dawns midway and in winter it appears in the most
southerly point of its zodiacal journey. These day springs or
dawning-points differ widely but the sun is ever the same sun
whether it be the phenomenal or spiritual luminary. Souls who
focus their vision upon the Sun of Reality will be the recipients
of light no matter from what point it rises, but those who are fettered
by adoration of the dawning-point are deprived when it
appears in a different station upon the spiritual horizon.
Furthermore, just as the solar cycle has its four seasons the cycle
of the Sun of Reality has its distinct and successive periods. Each
brings its vernal season or springtime. When the Sun of Reality
returns to quicken the world of mankind a divine bounty descends
from the heaven of generosity. The realm of thoughts and ideals
is set in motion and blessed with new life. Minds are developed,
hopes brighten, aspirations become spiritual, the virtues of the
human world appear with freshened power of growth and the
image and likeness of God become visible in man. It is the springtime
of the inner world. After the spring, summer comes with its
fullness and fruitage spiritual; autumn follows with its withering
winds which chill the soul; the Sun seems to be going away until
at last the mantle of winter overspreads and only faint traces of the
effulgence of that divine Sun remain. Just as the surface of the
material world becomes dark and dreary, the soil dormant, the
trees naked and bare and no beauty or freshness remain to cheer the
darkness and desolation, so the winter of the spiritual cycle witnesses

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the death and disappearance of divine growth and extinction of
the light and love of God. But again the cycle begins and a new
springtime appears. In it the former springtime has returned, the
world is resuscitated, illumined and attains spirituality; religion
is renewed and reorganized, hearts are turned to God, the summons
of God is heard and life is again bestowed upon man. For a long
time the religious world had been weakened and materialism had
advanced; the spiritual forces of life were waning, moralities were
becoming degraded, composure and peace had vanished from souls
and satanic qualities were dominating hearts; strife and hatred
overshadowed humanity, bloodshed and violence prevailed. God
was neglected; the Sun of Reality seemed to have gone completely;
deprivation of the bounties of heaven was a fact; and so the season
of winter fell upon mankind. But in the generosity of God a new
springtime dawned, the lights of God shone forth, the effulgent Sun
of Reality returned and became manifest, the realm of thoughts
and kingdom of hearts became exhilarated, a new spirit of life
breathed into the body of the world and continuous advancement
became apparent.
I hope that the lights of the Sun of Reality will illumine the
whole world so that no strife and warfare, no battles and bloodshed
remain. May fanaticism and religious bigotry be unknown,
all humanity enter the bond of brotherhood, souls consort in perfect
agreement, the nations of earth at last hoist the banner of
truth and the religions of the world enter the divine temple of
oneness, for the foundations of the heavenly religions are one
reality. Reality is not divisible; it does not admit multiplicity. All
the holy Manifestations of God have proclaimed and promulgated
the same reality. They have summoned mankind to reality itself
and reality is one. The clouds and mists of imitations have
obscured the Sun of Truth. We must forsake these imitations, dispel
these clouds and mists and free the Sun from the darkness of
superstition. Then will the Sun of Truth shine most gloriously;
then all the inhabitants of the world will be united, the religions will
be one, sects and denominations will reconcile, all nationalities will
flow together in the recognition of one Fatherhood and all degrees
of humankind gather in the shelter of the same tabernacle, under
the same banner.

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Until the heavenly civilization is founded, no result will be forthcoming
from material civilization, even as you observe. See what
catastrophes overwhelm mankind. Consider the wars which disturb
the world. Consider the enmity and hatred. The existence of
these wars and conditions indicates and proves that the heavenly
civilization has not yet been established. If the civilization of the
Kingdom be spread to all the nations, this dust of disagreement
will be dispelled, these clouds will pass away and the Sun of Reality
in its greatest effulgence and glory will shine upon mankind.

THE SOURCE OF UNITY

What is real unity? When we observe the human world we
find various collective expressions of unity therein. For instance,
man is distinguished from the animal by his degree or kingdom.
This comprehensive distinction includes all the posterity of Adam
and constitutes one great household or human family which may be
considered the fundamental or physical unity of mankind. Furthermore,
a distinction exists between various groups of humankind
according to lineage, each group forming a racial unity
separate from the others. There is also the unity of tongue among
those who use the same language as a means of communication;
national unity where various peoples live under one form of government
such as French, German, British, etc.; and political unity
which conserves the civil rights of parties or factions of the same
government. All these unities are imaginary and without real
foundation, for no real result proceeds from them. The purpose
of true unity is real and divine outcomes. From these limited unities
mentioned only limited outcomes proceed whereas unlimited
unity produces unlimited result. For instance, from the limited
unity of race or nationality the results at most are limited. It is
like a family living alone and solitary; there are no unlimited or
universal outcomes from it.
The unity which is productive of unlimited results is first a
unity of mankind which recognizes that all are sheltered beneath
the overshadowing glory of the All-Glorious; that all are servants
of one God; for all breathe the same atmosphere, live upon the
same earth, move beneath the same heavens, receive effulgence

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from the same sun and are under the protection of one God. This
is the most great unity, and its results are lasting if humanity adheres
to it; but mankind has hitherto violated it, adhering to sectarian
or other limited unities such as racial, patriotic or unity of
self-interests; therefore no great results have been forthcoming.
Nevertheless it is certain that the radiance and favors of God are
encompassing, minds have developed, perceptions have become
acute, sciences and arts are widespread and capacity exists for the
proclamation and promulgation of the real and ultimate unity of
mankind which will bring forth marvelous results. It will reconcile
all religions, make warring nations loving, cause hostile kings to
become friendly and bring peace and happiness to the human
world. It will cement together the Orient and Occident, remove
forever the foundations of war and upraise the ensign of the Most
Great Peace. These limited unities are therefore signs of that
great unity which will make all the human family one by being productive
of the attractions of conscience in mankind.
Another unity is the spiritual unity which emanates from the
breaths of the Holy Spirit. This is greater than the unity of mankind.
Human unity or solidarity may be likened to the body
whereas unity from the breaths of the Holy Spirit is the spirit
animating the body. This is a perfect unity. It creates such a
condition in mankind that each one will make sacrifices for the
other and the utmost desire will be to forfeit life and all that pertains
to it in behalf of another's good. This is the unity which
existed among the disciples of His Holiness Jesus Christ and bound
together the prophets and holy souls of the past. It is the unity
which through the influence of the divine spirit is permeating the
&Baha'is so that each offers his life for the other and strives with all
sincerity to attain his good-pleasure. This is the unity which
caused twenty thousand people in &Iran to give their lives in love
and devotion to it. It made the &Bab the target of a thousand
arrows and caused &Baha'u'llah to suffer exile and imprisonment
forty years. This unity is the very spirit of the body of the world.
It is impossible for the body of the world to become quickened with
life without its vivification. His Holiness Jesus Christ--may my
life be a sacrifice to Him!--promulgated this unity among mankind.

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Every soul who believed in Jesus Christ became revivified and
resuscitated through this spirit, attained to the zenith of eternal
glory, realized the life everlasting, experienced the second birth
and rose to the acme of good fortune.
In the Word of God there is still another unity, the oneness
of the Manifestations of God, His Holiness Abraham, Moses, Jesus
Christ, &Muhammad, the &Bab and &Baha'u'llah. This is a unity
divine, heavenly, radiant, merciful; the one reality appearing in
its successive manifestations. For instance, the sun is one and the
same but its points of dawning are various. During the summer
season it rises from the northern point of the ecliptic; in winter
it appears from the southern point of rising. Each month between
it appears from a certain zodiacal position. Although these dawning-points
are different, the sun is the same sun which has appeared
from them all. The significance is the reality of prophethood
which is symbolized by the sun, and the holy Manifestations are
the dawning-places or zodiacal points.
There is also the divine unity or entity which is sanctified
above all concept of humanity. It cannot be comprehended nor
conceived because it is infinite reality and cannot become finite.
Human minds are incapable of surrounding that reality because
all thoughts and conceptions of it are finite, intellectual creations
and not the reality of divine being which alone knows itself. For
example, if we form a conception of divinity as a living, almighty,
self-subsisting, eternal being, this is only a concept apprehended
by a human intellectual reality. It would not be the outward,
visible reality which is beyond the power of human mind to conceive
or encompass. We ourselves have an external, visible entity
but even our concept of it is the product of our own brain and
limited comprehension. The reality of divinity is sanctified above
this degree of knowing and realization. It has ever been hidden
and secluded in its own holiness and sanctity above our comprehending.
Although it transcends our realization, its lights, bestowals,
traces and virtues have become manifest in the realities of the
prophets, even as the sun becomes resplendent in various mirrors.
These holy realities are as reflectors, and the reality of divinity is
as the sun which although it is reflected from the mirrors, and its

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virtues and perfections become resplendent therein, does not stoop
from its own station of majesty and glory and seek abode in the
mirrors; it remains in its heaven of sanctity. At most it is this,
that its lights become manifest and evident in its mirrors or manifestations.
Therefore its bounty proceeding from them is one
bounty but the recipients of that bounty are many. This is the
unity of God; this is oneness;--unity of divinity, holy above ascent
or descent, embodiment, comprehension or idealization;--divine
unity. The prophets are its mirrors; its lights are revealed through
them; its virtues become resplendent in them, but the Sun of Reality
never descends from its own highest point and station. This is
unity, oneness, sanctity; this is glorification whereby we praise and
adore God.

THE QUICKENING SPIRIT

The greatest power in the realm and range of human existence
is spirit,--the divine breath which animates and pervades all
things. It is manifested throughout creation in different degrees
or kingdoms. In the vegetable kingdom it is the spirit augmentative
or power of growth, the animus of life and development in
plants, trees and organisms of the floral world. In this degree of
its manifestation, spirit is unconscious of the powers which qualify
the kingdom of the animal. The distinctive virtue or plus of the
animal is sense perception; it sees, hears, smells, tastes and feels
but is incapable in turn, of conscious ideation or reflection which
characterize and differentiate the human kingdom. The animal
neither exercises nor apprehends this distinctive human power and
gift. From the visible it cannot draw conclusions regarding the
invisible whereas the human mind from visible and known premises
attains knowledge of the unknown and invisible. For instance,
Christopher Columbus from information based upon known and
provable facts drew conclusions which led him unerringly across
the vast ocean to the unknown continent of America. Such power
of accomplishment is beyond the range of animal intelligence.
Therefore this power is a distinctive attribute of the human spirit
and kingdom. The animal spirit cannot penetrate and discover the

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mysteries of things. It is a captive of the senses. No amount of
teaching, for instance, would enable it to grasp the fact that the
sun is stationary and the earth moves around it. Likewise the
human spirit has its limitations. It cannot comprehend the phenomena
of the kingdom transcending the human station, for it is a
captive of powers and life forces which have their operation upon
its own plane of existence and it cannot go beyond that boundary.
There is however another spirit which may be termed the divine,
to which Jesus Christ refers when He declares that man must be
born of its quickening and baptized with its living fire. Souls deprived
of that spirit are accounted as dead, though they are possessed
of the human spirit. His Holiness Jesus Christ has pronounced
them dead inasmuch as they have no portion of the divine
spirit. He says: "Let the dead bury their dead." In another instance
He declares: "That which is born of the flesh is flesh; and that
which is born of the spirit is spirit." By this He means that souls
though alive in the human kingdom are nevertheless dead if devoid
of this particular spirit of divine quickening. They have not partaken
of the divine life of the higher kingdom; for the soul which
partakes of the power of the divine spirit is verily living.
This quickening spirit has spontaneous emanation from the Sun
of Truth, from the reality of divinity and is not a revelation or a
manifestation. It is like the rays of the sun. The rays are emanations
from the sun. This does not mean that the sun has become
divisible; that a part of the sun has come out into space. This
plant beside me has risen from the seed; therefore it is a manifestation
and unfoldment of the seed. The seed, as you can see, has unfolded
in manifestation and the result is this plant. Every leaf
of the plant is a part of the seed. But the reality of divinity is
indivisible and each individual of human kind cannot be a part of
it as is often claimed. Nay, rather, the individual realities of mankind
when spiritually born are emanations from the reality of
divinity, just as the flame, heat and light of the sun are the effulgence
of the sun and not a part of the sun itself. Therefore a
spirit has emanated from the reality of divinity, and its effulgences
have become visible in human entities or realities. This ray and this
heat are permanent. There is no cessation in the effulgence. As

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long as the sun exists the heat and light will exist, and inasmuch
as eternality is a property of divinity, this emanation is everlasting.
There is no cessation in its outpouring. The more the world of
humanity develops, the more the effulgences or emanations of
divinity will become revealed, just as the stone when it becomes
polished and pure as a mirror will reflect in fuller degree the glory
and splendor of the sun.
The mission of the prophets, the revelation of the holy books,
the manifestation of the heavenly teachers and the purpose of divine
philosophy all center in the training of the human realities so that
they may become clear and pure as mirrors and reflect the light
and love of the Sun of Reality. Therefore I hope that whether
you be in the east or the west you will strive with heart and soul
in order that day by day the world of humanity may become glorified,
more spiritual, more sanctified; and that the splendor of the
Sun of Reality may be revealed fully in human hearts as in a mirror.
This is worthy of the world of mankind. This is the true evolution
and progress of humanity. This is the supreme bestowal. Otherwise,
by simple development along material lines man is not perfected.
At most, the physical aspect of man, his natural or material conditions
may become stabilized and improved but he will remain
deprived of the spiritual or divine bestowal. He is then like a body
without a spirit, a lamp without the light, an eye without the
power of vision, an ear that hears no sound, a mind incapable of
perceiving, an intellect minus the power of reason.
Man has two powers, and his development two aspects. One
power is connected with the material world and by it he is capable
of material advancement. The other power is spiritual and through
its development his inner, potential nature is awakened. These
powers are like two wings. Both must be developed, for flight is
impossible with one wing. Praise be to God! material advancement
has been evident in the world but there is need of spiritual advancement
in like proportion. We must strive unceasingly and without
rest to accomplish the development of the spiritual nature in man,
and endeavor with tireless energy to advance humanity toward the
nobility of its true and intended station. For the body of man is
accidental; it is of no importance. The time of its disintegration

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will inevitably come. But the spirit of man is essential and therefore
eternal. It is a divine bounty. It is the effulgence of the Sun
of Reality and therefore of greater importance than the physical
body.

SPIRITUAL EXISTENCE IS IMMORTALITY

According to divine philosophy, there are two important and
universal conditions in the world of material phenomena; one
which concerns life, the other concerning death; one relative to
existence, the other non-existence; one manifest in composition,
the other in decomposition. Some define existence as the expression
of reality or being, and non-existence as non-being, imagining
that death is annihilation. This is a mistaken idea, for total annihilation
is an impossibility. At most, composition is ever subject
to decomposition or disintegration; that is to say, existence implies
the grouping of material elements in a form or body, and non-existence
is simply the de-composing of these groupings. This is the
law of creation in its endless forms and infinite variety of expression.
Certain elements have formed the composite creature man.
This composite association of the elements in the form of a human
body is therefore subject to disintegration which we call death, but
after disintegration the elements themselves persist unchanged.
Therefore total annihilation is an impossibility, and existence can
never become non-existence. This would be equivalent to saying
that light can become darkness, which is manifestly untrue and impossible.
As existence can never become non-existence, there is
no death for man; nay, rather, man is everlasting and everliving.
The rational proof of this is that the atoms of the material elements
are transferable from one form of existence to another, from one
degree and kingdom to another, lower or higher. For example, an
atom of the soil or dust of earth may traverse the kingdoms from
mineral to man by successive incorporations into the bodies of the
organisms of those kingdoms. At one time it enters into the formation
of the mineral or rock; it is then absorbed by the vegetable
kingdom and becomes a constituent of the body and fibre of a tree;
again it is appropriated by the animal, and at a still later period

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is found in the body of man. Throughout these degrees of its
traversing the kingdoms from one form of phenomenal being to
another, it retains its atomic existence and is never annihilated
nor relegated to non-existence.
Non-existence therefore is an expression applied to change of
form, but this transformation can never be rightly considered
annihilation, for the elements of composition are ever present and
existent as we have seen in the journey of the atom through successive
kingdoms, unimpaired; hence there is no death; life is everlasting.
So to speak, when the atom entered into the composition
of the tree, it died to the mineral kingdom, and when consumed by
the animal, it died to the vegetable kingdom, and so on until its
transference or transmutation into the kingdom of man; but
throughout its traversing it was subject to transformation and not
annihilation. Death therefore is applicable to a change or transference
from one degree or condition to another. In the mineral
realm there was a spirit of existence; in the world of plant life and
organisms it reappeared as the vegetative spirit; thence it attained
the animal spirit and finally aspired to the human spirit. These
are degrees and changes but not obliteration; and this is a rational
proof that man is everlasting, everliving. Therefore death is
only a relative term implying change. For example, we will say
that this light before me, having reappeared in another incandescent
lamp, has died in the one and lives in the other. This is not death
in reality. The perfections of the mineral are translated into
the vegetable and from thence into the animal, the virtue always
attaining a plus or superlative degree in the upward change. In
each kingdom we find the same virtues manifesting themselves
more fully, proving that the reality has been transferred from a
lower to a higher form and kingdom of being. Therefore non-existence
is only relative and absolute non-existence inconceivable.
This rose in my hand will become disintegrated and its symmetry
destroyed, but the elements of its composition remain changeless;
nothing affects their elemental integrity. They cannot become
non-existent; they are simply transferred from one state to another.
Through his ignorance, man fears death; but the death he
shrinks from is imaginary and absolutely unreal; it is only human
imagination.

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The bestowal and grace of God have quickened the realm of
existence with life and being. For existence there is neither change
nor transformation; existence is ever existence; it can never be
translated into non-existence. It is gradation; a degree below a
higher degree is considered as non-existence. This dust beneath
our feet, as compared with our being is non-existent. When the
human body crumbles into dust we can say it has become non-existent;
therefore its dust in relation to living forms of human
being is as non-existent but in its own sphere it is existent, it has
its mineral being. Therefore it is well proved that absolute non-existence
is impossible; it is only relative.
The purpose is this;--that the everlasting bestowal of God
vouchsafed to man is never subject to corruption. Inasmuch as
He has endowed the phenomenal world with being, it is impossible
for that world to become non-being, for it is the very genesis of
God; it is the realm of origination; it is a creational and not a
subjective world, and the bounty descending upon it is continuous
and permanent. Therefore man the highest creature of the phenomenal
world is endowed with that continuous bounty bestowed by
divine generosity without cessation. For instance, the rays of the
sun are continuous, the heat of the sun emanates from it without
cessation; no discontinuance of it is conceivable. Even so the
bestowal of God is descending upon the world of humanity, never
ceasing, continuous, forever. If we say that the bestowal of existence
ceases or falters it is equivalent to saying that the sun can exist
with cessation of its effulgence. Is this possible? Therefore the
effulgences of existence are ever-present and continuous.
The conception of annihilation is a factor in human degradation,
a cause of human debasement and lowliness, a source of human
fear and abjection. It has been conducive to the dispersion and
weakening of human thought whereas the realization of existence
and continuity has upraised man to sublimity of ideals, established
the foundations of human progress and stimulated the development
of heavenly virtues; therefore it behoves man to abandon thoughts
of non-existence and death which are absolutely imaginary and
see himself ever living, everlasting in the divine purpose of his
creation. He must turn away from ideas which degrade the human
soul, so that day by day and hour by hour he may advance upward

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and higher to spiritual perception of the continuity of the human
reality. If he dwells upon the thought of non-existence he will
become utterly incompetent; with weakened will-power his ambition
for progress will be lessened and the acquisition of human
virtues will cease.
Therefore you must thank God that He has bestowed upon you
the blessing of life and existence in the human kingdom. Strive
diligently to acquire virtues befitting your degree and station. Be
as lights of the world which cannot be hid and which have no setting
in horizons of darkness. Ascend to the zenith of an existence
which is never beclouded by the fears and forebodings of non-existence.
When man is not endowed with inner perception he is
not informed of these important mysteries. The retina of outer
vision though sensitive and delicate may nevertheless be a hindrance
to the inner eye which alone can perceive. The bestowals of God
which are manifest in all phenomenal life are sometimes hidden by
intervening veils of mental and mortal vision which render man
spiritually blind and incapable but when those scales are removed
and the veils rent asunder, then the great signs of God will become
visible and he will witness the eternal light filling the world. The
bestowals of God are all and always manifest. The promises of
heaven are ever present. The favors of God are all-surrounding
but should the conscious eye of the soul of man remain veiled and
darkened he will be led to deny these universal signs and remain
deprived of these manifestations of divine bounty. Therefore we
must endeavor with heart and soul in order that the veil covering
the eye of inner vision may be removed, that we may behold the
manifestations of the signs of God, discern His mysterious graces,
and realize that material blessings as compared with spiritual
bounties are as nothing. The spiritual blessings of God are greatest.
When we were in the mineral kingdom, although endowed with
certain gifts and powers, they were not to be compared with the
blessings of the human kingdom. In the matrix of the mother we
were the recipients of endowments and blessings of God, yet these
were as nothing compared to the powers and graces bestowed upon
us after birth into this human world. Likewise if we are born from
the matrix of this physical and phenomenal environment into the

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freedom and loftiness of the life and vision spiritual, we shall consider
this mortal existence and its blessings as worthless by comparison.
In the spiritual world, the divine bestowals are infinite, for in
that realm there is neither separation nor disintegration which
characterize the world of material existence. Spiritual existence is
absolute immortality, completeness and unchangeable being. Therefore
we must thank God that He has created for us both material
blessings and spiritual bestowals. He has given us material gifts
and spiritual graces, outer sight to view the lights of the sun and
inner vision by which we may perceive the glory of God. He has
designed the outer ear to enjoy the melodies of sound and the inner
hearing wherewith we may hear the voice of our creator. We must
strive with energies of heart, soul and mind to develop and manifest
the perfections and virtues latent within the realities of the
phenomenal world, for the human reality may be compared to a
seed. If we sow the seed, a mighty tree appears from it. The
virtues of the seed are revealed in the tree; it puts forth branches,
leaves, blossoms, and produces fruits. All these virtues were hidden
and potential in the seed. Through the blessing and bounty of
cultivation these virtues became apparent. Similarly the merciful
God our creator has deposited within human realities certain virtues
latent and potential. Through education and culture, these
virtues deposited by the loving God will become apparent in the
human reality even as the unfoldment of the tree from within the
germinating seed.

RACE UNITY, ASSURANCE OF WORLD PEACE

Today I am most happy, for I see here a gathering of the
servants of God. I see the white and colored people together.
In the estimation of God there is no distinction of color; all are one
in the color and beauty of servitude to him. Color is not important;
the heart is all-important. It matters not what the exterior may
be if the heart be pure and white within. God does not behold
differences of hue and complexion; He looks at the hearts. He
whose morals and virtues are praiseworthy is preferred in the

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presence of God; he who is devoted to the Kingdom is most beloved.
In the realm of genesis and creation the question of color is of
least importance.
The mineral kingdom abounds with many-colored substances
and compositions but we find no strife among them on that account.
In the kingdom of the plant and vegetable, distinct and
variegated hues exist but the fruit and flowers are not in conflict for
that reason. Nay, rather, the very fact that there is difference and
variety lends a charm to the garden. If all were of the same color
the effect would be monotonous and depressing. When you enter a
rose-garden the wealth of color and variety of floral forms spread
before you a picture of wonder and beauty. The world of humanity
is like a garden and the various races are the flowers which
constitute its adornment and decoration. In the animal kingdom
also we find variety of color. See how the doves differ in beauty
yet they live together in perfect peace, and love each other. They
do not make difference of color a cause of discord and strife. They
view each other as the same species and kind. They know they
are one in kind. Often a white dove soars aloft with a black one.
Throughout the animal kingdom we do not find the creatures
separated because of color. They recognize unity of species and
oneness of kind. If we do not find color distinction drawn in a
kingdom of lower intelligence and reason, how can it be justified
among human beings, especially when we know that all have come
from the same source and belong to the same household? In origin
and intention of creation mankind is one. Distinctions of race and
color have arisen afterward.
Therefore today I am exceedingly glad that both white and colored
people have gathered here and I hope the time will come
when they shall live together in the utmost peace, unity and friendship.
I wish to say one thing of importance to both in order that
the white race may be just and kind to the colored and that the
colored race may in turn be grateful and appreciative toward the
white. The great proclamation of liberty and emancipation from
slavery was made upon this continent. A long bloody war was
fought by white men for the sake of colored people. These white
men forfeited their possessions and sacrificed their lives by thousands

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in order that colored men might be freed from bondage. The
colored population of the United States of America are possibly not
fully informed of the wide-reaching effect of this freedom and
emancipation upon their colored brethren in Asia and Africa
where even more terrible conditions of slavery existed. Influenced
and impelled by the example of the United States, the European
powers proclaimed universal liberty to the colored race and slavery
ceased to exist. This effort and accomplishment by the white
nations should never be lost sight of. Both races should rejoice in
gratitude, for the institution of liberty and equality here became
the cause of liberating your fellow-beings elsewhere. The colored
people of this country are especially fortunate, for, praise be to
God! conditions here are so much higher than in the East and comparatively
few differences exist in the possibility of equal attainments
with the white race. May both develop toward the highest
degree of equality and altruism. May you be drawn together in
friendship and may extraordinary development make brotherhood
a reality and truth. I pray in your behalf that there shall be no
name other than that of humanity among you. For instance we
say "a flock of doves," without mention or distinction as to white
or black; we apply the name "horse," "deer," "gazelle" to other
creatures, referring to species and not to their variance in color.
It is my hope that through love and fellowship we may advance to
such a degree of mutual recognition and estimate, that the oneness
of the human world may be realized in each and all present in this
meeting.
Therefore strive earnestly and put forth your greatest endeavor
toward the accomplishment of this fellowship and the cementing
of this bond of brotherhood between you. Such an attainment is
not possible without will and effort on the part of each; from one,
expressions of gratitude and appreciation; from the other kindliness
and recognition of equality. Each one should endeavor to develop
and assist the other toward mutual advancement. This is possible
only by conjoining of effort and inclination. Love and unity will
be fostered between you, thereby bringing about the oneness of
mankind. For the accomplishment of unity between the colored
and whites will be an assurance of the world's peace. Then racial

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prejudice, national prejudice, limited patriotism and religious bias
will pass away and remain no longer. I am pleased to see you at
this gathering, white and dark, and I praise God that I have had
this opportunity of seeing you loving each other, for this is the
means of the glory of humanity. This is the means of the good-pleasure
of God and of eternal bliss in His kingdom. Therefore I
pray in your behalf that you may attain to the fullest degree of
love and that the day may come when all differences between you
may disappear.

RELIGION AND CIVILIZATION

The greatest bestowal of God in the world of humanity is
religion; for assuredly the divine teachings of religion are above
all other sources of instruction and development to man. Religion
confers upon man eternal life and guides his footsteps in the world
of morality. It opens the doors of unending happiness and bestows
everlasting honor upon the human kingdom. It has been the basis
of all civilization and progress in the history of mankind.
We will therefore investigate religion, seeking from an unprejudiced
standpoint to discover whether it is the source of illumination,
the cause of development and the animating impulse of all
human advancement. We will investigate independently, free from
the restrictions of dogmatic beliefs, blind imitations of ancestral
forms, and the influence of mere human opinion; for as we enter
this question we will find some who declare that religion is a cause
of uplift and betterment in the world, while others assert just
as positively that it is a detriment and a source of degradation to
mankind. We must give these questions thorough and impartial
consideration so that no doubt or uncertainty may linger in our
minds regarding them.
How shall we determine whether religion has been the cause of
human advancement or retrogression?
We will first consider the founders of the religions--the prophets--
review the story of their lives, compare the conditions preceding
their appearance with those subsequent to their departure,
following historical records and irrefutable facts instead of relying

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upon traditionary statements which are open to both acceptance
and denial.
Among the great prophets was His Holiness Abraham who
being an iconoclast and a herald of the oneness of God, was banished
from His native land. He founded a family upon which the blessing
of God descended; and it was owing to this religious basis and
ordination that the Abrahamic house progressed and advanced.
Through the divine benediction, noteworthy and luminous prophets
issued from the lineage of His Holiness. There appeared Isaac,
Ishmael, Jacob, Joseph, Moses, Aaron, David and Solomon. The
Holy Land was conquered by the power of the Covenant of God
with Abraham, and the glory of the Solomonic wisdom and sovereignty
dawned. All this was due to the religion of God which this
blessed lineage established and upheld. It is evident that throughout
the history of Abraham and His posterity this was the source of
their honor, advancement and civilization. Even today the descendants
of His household and lineage are found throughout the world.
There is another and more significant aspect to this religious
impulse and impetus. The children of Israel were in bondage
and captivity in the land of Egypt four hundred years. They
were in an extreme state of degradation and slavery under the
tyranny and oppression of the Egyptians. While they were in
the condition of abject poverty, in the lowest degree of abasement,
ignorance and servility His Holiness Moses suddenly appeared
among them. Although He was but a shepherd, such majesty,
grandeur and efficiency became manifest in Him through the power
of religion, that His influence continues to this day. His prophethood
was established throughout the land and the law of His Word
became the foundation of the laws of the nations. This unique
personage, single and alone, rescued the children of Israel from
bondage through the power of religious training and discipline.
He led them to the Holy Land and founded there a great civilization
which has become permanent and renowned and under which
these people attained the highest degree of honor and glory. He
freed them from bondage and captivity. He imbued them with
qualities of progressiveness and capability. They proved to be a
civilizing people with instincts toward education and scholastic

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attainment. Their philosophy became renowned; their industries
were celebrated throughout the nations. In all lines of advancement
which characterize a progressive people they achieved distinction.
In the splendor of the reign of Solomon their sciences and
arts advanced to such a degree that even the Greek philosophers
journeyed to Jerusalem to sit at the feet of the Hebrew sages and
acquire the basis of Israelitish law. According to eastern history
this is an established fact. Even Socrates visited the Jewish
doctors in the Holy Land, consorting with them and discussing the
principles and basis of their religious belief. After his return to
Greece he formulated his philosophical teaching of divine unity
and advanced his belief in the immortality of the spirit beyond the
dissolution of the body. Without doubt Socrates absorbed these
verities from the wise men of the Jews with whom he came in
contact. Hippocrates and other philosophers of the Greeks likewise
visited Palestine and acquired wisdom from the Jewish prophets,
studying the basis of ethics and morality, returning to their
country with contributions which have made Greece famous.
When a movement fundamentally religious makes a weak
nation strong, changes a nondescript tribal people into a mighty and
powerful civilization, rescues them from captivity and elevates
them to sovereignty, transforms their ignorance into knowledge
and endows them with an impetus of advancement in all degrees
of development--(this is not theory, but historical fact)--it becomes
evident that religion is the cause of man's attainment to
honor and sublimity.
But when we speak of religion we mean the essential foundation
or reality of religion, not the dogmas and blind imitations
which have gradually encrusted it and which are the cause of
the decline and effacement of a nation. These are inevitably
destructive and a menace and hindrance to a nation's life,--even
as it is recorded in the Torah and confirmed in history that when
the Jews became fettered by empty forms and imitations the wrath
of God became manifest. When they forsook the foundations of the
law of God, Nebuchadnezzar came and conquered the Holy Land.
He killed and made captive the people of Israel, laid waste the
country and populous cities and burned the villages. Seventy

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thousand Jews were carried away captive to Babylon. He destroyed
Jerusalem, despoiled the great temple, desecrated the holy of holies
and burned the Torah, the heavenly book of scriptures. Therefore
we learn that allegiance to the essential foundation of the divine
religions is ever the cause of development and progress, whereas
the abandonment and beclouding of that essential reality through
blind imitations and adherence to dogmatic beliefs is the cause
of a nation's debasement and degradation. After their conquest
by the Babylonians, the Jews were successively subjugated by the
Greeks and Romans. Under the Roman general Titus, 70 A.D.,
the Holy Land was stripped and pillaged, Jerusalem razed to its
foundations and the Israelites scattered broadcast throughout the
world. So complete was their dispersion that they have continued
without a country and government of their own to the present day.
From this review of the history of the Jewish people we
learn that the foundation of the religion of God laid by His Holiness
Moses was the cause of their eternal honor and national prestige,
the animating impulse of their advancement and racial supremacy
and the source of that excellence which will always command
the respect and reverence of those who understand their
peculiar destiny and outcome. The dogmas and blind imitations
which gradually obscured the reality of the religion of God proved
to be Israel's destructive influences causing the expulsion of these
chosen people from the Holy Land of their Covenant and promise.
What then is the mission of the divine prophets? Their mission
is the education and advancement of the world of humanity. They
are the real teachers and educators, the universal instructors of
mankind. If we wish to discover whether any one of these great
souls or messengers was in reality a prophet of God we must
investigate the facts surrounding His life and history; and the first
point of our investigation will be the education He bestowed upon
mankind. If He has been an educator, if He has really trained a
nation or people, causing it to rise from the lowest depths of
ignorance to the highest station of knowledge, then we are sure that
He was a prophet. This is a plain and clear method of procedure,
proof that is irrefutable. We do not need to seek after other
proofs. We do not need to mention miracles, saying that out of

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rock water gushed forth, for such miracles and statements may be
denied and refused by those who hear them. The deeds of Moses
are conclusive evidences of His prophethood. If a man be fair,
unbiased and willing to investigate reality he will undoubtedly
testify to the fact that Moses was verily a man of God and a great
personage.
In further consideration of this subject, I wish you to be fair
and reasonable in your judgment, setting aside all religious prejudices.
We should earnestly seek and thoroughly investigate realities,
recognizing that the purpose of the religion of God is the education
of humanity and the unity and fellowship of mankind. Furthermore
we will establish the point that the foundations of the
religions of God are one foundation. This foundation is not multiple
for it is reality itself. Reality does not admit of multiplicity
although each of the divine religions is separable into two divisions.
One concerns the world of morality and the ethical training of
human nature. It is directed to the advancement of the world
of humanity in general; it reveals and inculcates the knowledge
of God and makes possible the discovery of the verities of life.
This is ideal and spiritual teaching, the essential quality of divine
religion and not subject to change or transformation. It is the
one foundation of all the religions of God. Therefore the religions
are essentially one and the same.
The second classification or division comprises social laws and
regulations applicable to human conduct. This is not the essential
spiritual quality of religion. It is subject to change and transformation
according to the exigencies and requirements of time and
place. For instance in the time of Noah certain requirements
made it necessary that all sea foods be allowable or lawful. During
the time of the Abrahamic prophethood it was considered allowable
because of a certain exigency that a man should marry his aunt,
even as Sarah was the sister of Abraham's mother. During the
cycle of Adam it was lawful and expedient for a man to marry his
own sister, even as Abel, Cain and Seth the sons of Adam married
their sisters. But in the law of the Pentateuch revealed by Moses
these marriages were forbidden and their custom and sanction
abrogated. Other laws formerly valid were annulled during the

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time of Moses. For example, it was lawful in Abraham's cycle to
eat the flesh of the camel, but during the time of Jacob this was
prohibited. Such changes and transformations in the teaching of
religion are applicable to the ordinary conditions of life but they
are not important or essential. His Holiness Moses lived in the
wilderness of Sinai where crime necessitated direct punishment.
There were no penitentiaries or penalties of imprisonment. Therefore
according to the exigency of the time and place it was a law
of God that an eye should be given for an eye and a tooth for a
tooth. It would not be practicable to enforce this law at the present
time; for instance to blind a man who accidentally blinded you.
In the Torah there are many commands concerning the punishment
of a murderer. It would not be allowable or possible to carry out
these ordinances today. Human conditions and exigencies are such
that even the question of capital punishment,--the one penalty
which most nations have continued to enforce for murder,--is now
under discussion by wise men who are debating its advisability. In
fact, laws for the ordinary conditions of life are only valid temporarily.
The exigencies of the time of Moses justified cutting off
a man's hand for theft but such a penalty is not allowable now.
Time changes conditions, and laws change to suit conditions. We
must remember that these changing laws are not the essentials;
they are the accidentals of religion. The essential ordinances established
by a Manifestation of God are spiritual; they concern moralities,
the ethical development of man and faith in God. They are
ideal and necessarily permanent; expressions of the one foundation
and not amenable to change or transformation. Therefore the
fundamental basis of the revealed religion of God is immutable,
unchanging throughout the centuries, not subject to the varying
conditions of the human world.
Christ ratified and proclaimed the foundation of the law of
Moses. &Muhammad and all the prophets have revoiced that same
foundation of reality. Therefore the purposes and accomplishments
of the divine messengers have been one and the same. They
were the source of advancement to the body-politic and the cause
of the honor and divine civilization of humanity the foundation
of which is one and the same in every dispensation. It is evident

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then that the proofs of the validity and inspiration of a prophet
of God are the deeds of beneficent accomplishment and greatness
emanating from Him. If He proves to be instrumental in the elevation
and betterment of mankind, He is undoubtedly a valid and
heavenly messenger.
I wish you to be reasonable and just in your consideration of
the following statements:
At the time when the Israelites had been dispersed by the power
of the Roman empire and the national life of the Hebrew people
had been effaced by their conquerors,--when the law of God had
seemingly passed from them and the foundation of the religion of
God was apparently destroyed,--Jesus Christ appeared. When
His Holiness arose among the Jews, the first thing He did was to
proclaim the validity of the Manifestation of Moses. He declared
that the Torah, the Old Testament, was the Book of God and that
all the prophets of Israel were valid and true. He extolled the mission
of Moses and through His proclamation the name of Moses
was spread throughout the world. Through Christianity the greatness
of Moses became known among all nations. It is a fact that
before the appearance of Christ, the name of Moses had not been
heard in &Iran. In India they had no knowledge of Judaism and
it was only through the Christianizing of Europe that the teachings
of the Old Testament became spread in that region. Throughout
Europe there was not a copy of the Old Testament; but consider
this carefully and judge it aright;--through the instrumentality of
Christ, through the translation of the New Testament, the little
volume of the Gospel, the Old Testament, the Torah, has been
translated into six hundred languages and spread everywhere in the
world. The names of the Hebrew prophets became household words
among the nations, who believed that the children of Israel were
verily the chosen people of God, a holy nation under the especial
blessing and protection of God, and that therefore the prophets
who had arisen in Israel were the day springs of revelation and
brilliant stars in the heaven of the will of God.
Therefore His Holiness Christ really promulgated Judaism for
He was a Jew and not opposed to the Jews. He did not deny the
prophethood of Moses; on the contrary He proclaimed and ratified

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it. He did not invalidate the Torah; He spread its teachings. That
portion of the ordinances of Moses which concerned transactions
and unimportant conditions underwent transformation but the
essential teachings of Moses were revoiced and confirmed by Christ
without change. He left nothing unfinished or incomplete. Likewise
through the supreme efficacy and power of the Word of God
He united most of the nations of the east and the west. This was accomplished
at a time when these nations were opposed to each other
in hostility and strife. He led them beneath the overshadowing
tent of the oneness of humanity. He educated them until they became
united and agreed and through His spirit of conciliation the
Roman, Greek, Chaldean and Egyptian were blended in a composite
civilization. This wonderful power and extraordinary efficacy of
the Word prove conclusively the validity of His Holiness Christ.
Consider how His heavenly sovereignty is still permanent and lasting.
Verily this is conclusive proof and manifest evidence.
From another horizon we see &Muhammad the prophet of Arabia
appearing. You may not know that the first address of &Muhammad
to His tribe was the statement, "Verily, Moses was a prophet of
God and the Torah is a book of God. Verily, O ye people, ye
must believe in the Torah, in Moses and the prophets. Ye must
accept all the prophets of Israel as valid." In the &Qur'an, the
&Muhammadan Bible, there are seven statements or repetitions of the
Mosaic narrative, and in all the historic accounts Moses is praised.
&Muhammad announces that His Holiness Moses was the greatest
prophet of God, that God guided Him in the wilderness of Sinai,
that through the light of guidance Moses hearkened to the summons
of God, that He was the interlocutor of God and the bearer
of the tablet of the ten commandments, that all the contemporary
nations of the world arose against Him and that eventually Moses
conquered them, for falsehood and error are ever overcome by
truth. There are many other instances of &Muhammad's confirmation
of Moses. I am mentioning but a few. Consider that His
Holiness &Muhammad was born among the savage and barbarous
tribes of Arabia, lived among them and was outwardly illiterate
and uninformed of the holy books of God. The Arabian people
were in the utmost ignorance and barbarism. They buried their infant

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daughters alive, considering this to be an evidence of a valorous
and lofty nature. They lived in bondage and serfdom under
the &Iranian and Roman governments and were scattered throughout
the desert engaged in continual strife and bloodshed. When the
light of &Muhammad dawned, the darkness of ignorance was dispelled
from the deserts of Arabia. In a short period of time those
barbarous peoples attained a superlative degree of civilization which
with &Baghdad as its center extended as far westward as Spain and
afterward influenced the greater part of Europe. What proof of
prophethood could be greater than this, unless we close our eyes to
justice and remain obstinately opposed to reason.
Today the Christians are believers in Moses, accept Him as a
prophet of God and praise Him most highly. The &Muhammadans
are likewise believers in Moses, accept the validity of His prophethood,
at the same time believing in Christ. Could it be said that
the acceptance of Moses by the Christians and &Muhammadans has
been harmful and detrimental to those people? On the contrary,
it has been beneficial to them, proving that they have been fair-minded
and just. What harm could result to the Jewish people
then if they in return should accept His Holiness Christ and
acknowledge the validity of the prophethood of His Holiness
&Muhammad? By this acceptance and praiseworthy attitude the
enmity and hatred which have afflicted mankind so many centuries
would be dispelled, fanaticism and bloodshed pass away and the
world be blessed by unity and agreement. Christians and &Muhammadans
believe and admit that Moses was the interlocutor of God.
Why do you not say that Christ was the Word of God? Why do
you not speak these few words that will do away with all this
difficulty? Then there will be no more hatred and fanaticism, no
more warfare and bloodshed in the Land of Promise. Then there
will be peace among you forever.
Verily, I now declare to you that Moses was the interlocutor of
God and a most noteworthy prophet; that Moses revealed the
fundamental law of God and founded the real ethical basis of the
civilization and progress of humanity. What harm is there in
this? Have I lost anything by saying this to you and believing
it as a &Baha'i? On the contrary it benefits me, and His Holiness

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&Baha'u'llah, the founder of the &Baha'i Cause, confirms me, saying:
"You have been fair and just in your judgment; you have
impartially investigated the truth and arrived at a true conclusion;
you have announced your belief in Moses a prophet of God and
accepted the Torah the book of God." Inasmuch as it is possible
for me to sweep away all evidences of prejudice by such a liberal
and universal statement of belief why is it not possible for
you to do likewise? Why not put an end to this religious strife
and establish a bond of connection between the hearts of men?
Why should not the followers of one religion praise the founder
or teacher of another? The other religionists extol the greatness
of His Holiness Moses and admit that He was the founder of
Judaism. Why do the Hebrews refuse to praise and accept the
other great messengers who have appeared in the world? What
harm could there be in this? What rightful objection? None whatever.
You would lose nothing by such action and statement. On
the contrary you would contribute to the welfare of mankind. You
would be instrumental in establishing the happiness of the world of
humanity. The eternal honor of man depends upon the liberalism
of this modern age. Inasmuch as our God is one God and the
creator of all mankind, He provides for and protects all. We
acknowledge him as a God of kindness, justice and mercy. Why
then should we, His children and followers, war and fight, bringing
sorrow and grief into the hearts of each other? God is loving and
merciful. His intention in religion has ever been the bond of unity
and affinity between humankind.
Praise be to God! the mediaeval ages of darkness have passed
away and this century of radiance has dawned,--this century
wherein the reality of things is becoming evident,--wherein science
is penetrating the mysteries of the universe, the oneness of the
world of humanity is being established and service to mankind is
the paramount motive of all existence. Shall we remain steeped
in our fanaticisms and cling to our prejudices? Is it fitting that
we should still be bound and restricted by ancient fables and superstitions
of the past; be handicapped by superannuated beliefs and
the ignorances of dark ages, waging religious wars, fighting and
shedding blood, shunning and anathematizing each other? Is this

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becoming? Is it not better for us to be loving and considerate
toward each other? Is it not preferable to enjoy fellowship and
unity; join in anthems of praise to the most high God and extol
all His prophets in the spirit of acceptance and true vision? Then
indeed this world will become a paradise and the promised Day
of God will dawn. Then according to the prophecy of Isaiah the
wolf and the lamb will drink from the same stream, the owl and
the vulture will nest together in the same branches and the lion
and the calf pasture in the same meadow. What does this mean?
It means that fierce and contending religions, hostile creeds and
divergent beliefs will reconcile and associate, notwithstanding their
former hatreds and antagonism. Through the liberalism of human
attitude demanded in this radiant century they will blend together
in perfect fellowship and love. This is the spirit and meaning
of Isaiah's words. There will never be a day when this prophecy
will come to pass literally, for these animals by their natures
cannot mingle and associate in kindness and love. Therefore this
prophecy symbolizes the unity and agreement of races, nations and
peoples who will come together in attitudes of intelligence, illumination
and spirituality.
The age has dawned when human fellowship will become a
reality.
The century has come when all religions shall be unified....

INDUSTRIAL JUSTICE

You have questioned me about strikes. This question is and will
be for a long time the subject of great difficulties. Strikes are due
to two causes. One is the extreme sharpness and rapacity of the
capitalists and manufacturers; the other, the excesses, the avidity
and ill-will of the workmen and artisans. It is therefore necessary
to remedy these two causes.
But the principal cause of these difficulties lies in the laws of the
present civilization; for they lead to a small number of individuals
accumulating incomparable fortunes, beyond their needs, whilst
the greater number remains destitute, stripped and in the greatest
misery. This is contrary to justice, to humanity, to equity; it is the

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height of iniquity, the opposite to what causes divine satisfaction.
This contrast is peculiar to the world of man: with other
creatures, that is to say with nearly all animals, there is a kind of
justice and equality. Thus in a shepherd's flock of sheep, in a troop
of deer in the country, among the birds of the prairie, of the plain,
of the hill or of the orchard, almost every animal receives a just
share based on equality. With them such a difference in the means
of existence is not to be found: so they live in the most complete
peace and joy.
It is quite otherwise with the human species, which persists in
the greatest error, and in absolute iniquity. Consider an individual
who has amassed treasures by colonizing a country for his profit:
he has obtained an incomparable fortune, and has secured profits
and incomes which flow like a river, whilst a hundred thousand
unfortunate people, weak and powerless, are in need of a mouthful
of bread. There is neither equality nor brotherhood. So you see
that general peace and joy are destroyed, the welfare of humanity
is partially annihilated, and that collective life is fruitless. Indeed,
fortune, honors, commerce, industry are in the hands of some
industrials, whilst other people are submitted to quite a series of
difficulties and to limitless troubles: they have neither advantages
nor profits, nor comforts, nor peace.
Then rules and laws should be established to regulate the excessive
fortunes of certain private individuals, and limit the misery
of millions of the poor masses; thus a certain moderation would
be obtained. However, absolute equality is just as impossible, for
absolute equality in fortunes, honors, commerce, agriculture, industry,
would end in a want of comfort, in discouragement, in
disorganization of the means of existence, and in universal disappointment:
the order of the community would be quite destroyed.
Thus, there is a great wisdom in the fact that equality is
not imposed by law: it is, therefore, preferable for moderation to
do its work. The main point is, by means of laws and regulations
to hinder the constitution of the excessive fortunes of certain individuals,
and to protect the essential needs of the masses. For
instance, the manufacturers and the industrials heap up a treasure
each day, and the poor artisans do not gain their daily sustenance:

+P282
that is the height of iniquity, and no just man can accept it.
Therefore, laws and regulations should be established which would
permit the workmen to receive from the factory owner their
wages and a share in the fourth or the fifth part of the profits,
according to the wants of the factory; or in some other way the
body of workmen and the manufacturers should share equitably
the profits and advantages. Indeed, the direction and administration
of affairs come from the owner of the factory, and the work
and labor, from the body of the workmen. In other words, the
workmen should receive wages which assure them an adequate
support, and when they cease work, becoming feeble or helpless,
they should receive from the owner of the factory a sufficient
pension. The wages should be high enough to satisfy the workmen
with the amount they receive, so that they may be able to put a
little aside for days of want and helplessness.
When matters will be thus fixed, the owner of the factory will
no longer put aside daily a treasure which he has absolutely no
need of (without taking into consideration that if the fortune is
disproportionate, the capitalist succumbs under a formidable
burden, and gets into the greatest difficulties and troubles; the
administration of an excessive fortune is very difficult, and exhausts
man's natural strength). And, the workmen and artisans
will no longer be in the greatest misery and want, they will no
longer be submitted to the worst privations at the end of their life.
It is, then, clear and evident that the repartition of excessive
fortunes amongst a small number of individuals, while the masses
are in misery, is an iniquity and an injustice. In the same way,
absolute equality would be an obstacle to life, to welfare, to order
and to the peace of humanity. In such a question a just medium
is preferable. It lies in the capitalists being moderate in the acquisition
of their profits, and in their having a consideration for
the welfare of the poor and needy; that is to say, that the workmen
and artisans receive a fixed and established daily wage, and
have a share in the general profits of the factory.
It would be well, with regard to the social rights of manufacturers,
workmen and artisans, that laws be established, giving
moderate profits to manufacturers, and to workmen the necessary

+P283
means of existence and security for the future. Thus, when they
become feeble and cease working, get old and helpless, and die
leaving children under age, these children will not be annihilated
by excess of poverty. And it is from the income of the factory
itself, to which they have a right, that they will derive a little of
the means of existence.
In the same way, the workmen should no longer rebel and
revolt, nor demand beyond their rights; they should no longer go
out on strike, they should be obedient and submissive, and not
ask for impudent wages. But the mutual rights of both associated
parties will be fixed and established according to custom by just
and impartial laws. In case one of the two parties should transgress,
the courts of justice would have to give judgment, and by an
efficacious fine put an end to the transgression; thus order will be
re-established, and the difficulties settled. The interference of
courts of justice and of the Government in difficulties pending
between manufacturers and workmen is legal, for the reason that
current affairs between workmen and manufacturers cannot be
compared with ordinary affairs between private persons, which do
not concern the public, and with which the Government should
not occupy itself. In reality, although they appear to be matters
between private persons, these difficulties between patrons and
workmen produce a general detriment; for commerce, industry,
agriculture and the general affairs of the country are all intimately
linked together. If one of these suffers an abuse, the detriment
affects the mass. Thus the difficulties between workmen and manufacturers
become a cause of general detriment.
The court of justice and the Government have therefore the
right of interference. When a difficulty occurs between two individuals
with reference to private rights, it is necessary for a
third to settle the question: this is the part of the Government:
then the question of strikes--which cause troubles in the country
and are often connected with the excessive vexations of the workmen,
as well as with the rapacity of manufacturers--how could
it remain neglected?
Good God! is it possible that, seeing one of his fellow-creatures
starving, destitute of everything, a man can rest and live comfortably

+P284
in his luxurious mansion? He who meets another in the
greatest misery, can he enjoy his fortune? That is why, in the
religion of God, it is prescribed and established that wealthy men
each year give over a certain part of their fortune for the maintenance
of the poor and unfortunate. That is the foundation of
the religion of God, and the most essential of the commandments.
As now man is not forced nor obliged by the Government, if
by the natural tendency of his good heart, with the greatest
spirituality, he goes to this expense for the poor, this will be a
thing very much praised, approved and pleasing.
Such is the meaning of the good works in the Divine Books
and Tablets.

UNIVERSAL PEACE

This recent war has proved to the world and the people that
war is destruction while Universal Peace is construction; war is
death while peace is life; war is rapacity and bloodthirstiness while
peace is beneficence and humaneness; war is an appurtenance of
the world of nature while peace is of the foundation of the religion
of God; war is darkness upon darkness while peace is heavenly
light; war is the destroyer of the edifice of mankind while
peace is the everlasting life of the world of humanity; war is like
a devouring wolf while peace is like the angels of heaven; war is
the struggle for existence while peace is mutual aid and cooperation
among the peoples of the world and the cause of the good-pleasure
of the True One in the heavenly realm.
There is not one soul whose conscience does not testify that in
this day there is no more important matter in the world than that
of Universal Peace. Every just one bears witness to this and adores
that esteemed Assembly because its aim is that this darkness may
be changed into light, this bloodthirstiness into kindness, this
torment into bliss, this hardship into ease and this enmity and
hatred into fellowship and love. Therefore, the effort of those
esteemed souls is worthy of praise and commendation.
But the wise souls who are aware of the essential relationships
emanating from the realities of things consider that one single

+P285
matter cannot, by itself, influence the human reality as it ought
and should, for until the minds of men become united, no important
matter can be accomplished. 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.
Therefore His Holiness &Baha'u'llah, fifty years ago, expounded
this question of Universal Peace at a time when He was confined in
the fortress of &Akka and was wronged and imprisoned. He wrote
about this important matter of Universal Peace to all the great
sovereigns of the world, and established it among His friends in the
Orient. The horizon of the East was in utter darkness, nations
displayed the utmost hatred and enmity towards each other, religions
thirsted for each other's blood, and it was darkness upon
darkness. At such a time His Holiness &Baha'u'llah shone forth like
the sun from the horizon of the East and illumined &Iran with the
lights of these teachings.
Among His teachings was the declaration of Universal Peace.
People of different nations, religions and sects who followed Him
came together to such an extent that remarkable gatherings were
instituted consisting of the various nations and religions of the
East. Every soul who entered these gatherings saw but one nation,
one teaching, one pathway, one order, for the teachings of His
Holiness &Baha'u'llah were not limited to the establishment of Universal
Peace. They embraced many teachings which supplemented
and supported that of Universal Peace.
Among these teachings was the independent investigation of
reality so that the world of humanity may be saved from the
darkness of imitation and attain to the truth; may tear off and
cast away this ragged and outgrown garment of 1,000 years ago
and may put on the robe woven in the utmost purity and holiness
in the loom of reality. As reality is one and cannot admit of
multiplicity, therefore different opinions must ultimately become
fused into one.
And among the teachings of His Holiness &Baha'u'llah is the
oneness of the world of humanity; that all human beings are the
sheep of God and He is the kind Shepherd. This Shepherd is kind

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to all the sheep, because He created them all, trained them, provided
for them and protected them. There is no doubt that the
Shepherd is kind to all the sheep and should there be among these
sheep ignorant ones, they must be educated; if there be children,
they must be trained until they reach maturity; if there be sick
ones, they must be cured. There must be no hatred and enmity,
for as by a kind physician these ignorant, sick ones should be
treated.
And among the teachings of His Holiness &Baha'u'llah is, that
religion must be the cause of fellowship and love. If it becomes
the cause of estrangement then it is not needed, for religion is like
a remedy; if it aggravates the disease then it becomes unnecessary.
And among the teachings of &Baha'u'llah is, that religion must
be in conformity with science and reason, so that it may influence
the hearts of men. The foundation must be solid and must not
consist of imitations.
And among the teachings of &Baha'u'llah is, that religious, racial,
political, economic and patriotic prejudices destroy the edifice of
humanity. As long as these prejudices prevail, the world of humanity
will not have rest. For a period of 6,000 years history informs
us about the world of humanity. During these 6,000 years the
world of humanity has not been free from war, strife, murder and
bloodthirstiness. In every period war has been waged in one country
or another and that war was due to either religious prejudice, racial
prejudice, political prejudice or patriotic prejudice. It has therefore
been ascertained and proved that all prejudices are destructive of
the human edifice. As long as these prejudices persist, the struggle
for existence must remain dominant, and bloodthirstiness and
rapacity continue. Therefore, even as was the case in the past, the
world of humanity cannot be saved from the darkness of nature
and cannot attain illumination except through the abandonment
of prejudices and the acquisition of the morals of the Kingdom.
If this prejudice and enmity are on account of religion (consider
that), religion should be the cause of fellowship, otherwise it is
fruitless. And if this prejudice be the prejudice of nationality
(consider that) all mankind are of one nation; all have sprung
from the tree of Adam, and Adam is the root of the tree. That

+P287
tree is one and all these nations are like branches, while the individuals
of humanity are like leaves, blossoms and fruits thereof.
Then the establishment of various nations and the consequent
shedding of blood and destruction of the edifice of humanity result
from human ignorance and selfish motives.
As to the patriotic prejudice, this is also due to absolute ignorance,
for the surface of the earth is one native land. Every one
can live in any spot on the terrestrial globe. Therefore all the world
is man's birthplace. These boundaries and outlets have been devised
by man. In the creation, such boundaries and outlets were not
assigned. Europe is one continent, Asia is one continent, Africa is
one continent, Australia is one continent, but some of the souls,
from personal motives and selfish interests, have divided each one
of these continents and considered a certain part as their own country.
God has set up no frontier between France and Germany;
they are continuous. Yea, in the first centuries, selfish souls, for
the promotion of their own interests, have assigned boundaries and
outlets and have, day by day, attached more importance to these,
until this led to intense enmity, bloodshed and rapacity in subsequent
centuries. In the same way this will continue indefinitely,
and if this conception of patriotism remains limited within a certain
circle, it will be the primary cause of the world's destruction. No
wise and just person will acknowledge these imaginary distinctions.
Every limited area which we call our native country we regard as
our mother-land, whereas the terrestrial globe is the mother-land
of all, and not any restricted area. In short, for a few days we live
on this earth and eventually we are buried in it, it is our eternal
tomb. Is it worth while that we should engage in bloodshed and
tear one another to pieces for this eternal tomb? Nay, far from it,
neither is God pleased with such conduct nor would any sane man
approve of it.
Consider! The blessed animals engage in no patriotic quarrels.
They are in the utmost fellowship with one another and live together
in harmony. For example, if a dove from the East and a
dove from the West, a dove from the North and a dove from the
South chance to arrive, at the same time, in one spot, they immediately
associate in harmony. So is it with all the blessed animals

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and birds. But ferocious animals, as soon as they meet, attack and
fight with each other, tear each other to pieces and it is impossible
for them to live peaceably together in one spot. They are all unsociable
and fierce, savage and combative fighters.
Regarding the economic prejudice, it is apparent that whenever
the ties between nations become strengthened and the exchange of
commodities accelerated, and any economic principle is established
in one country, it will ultimately affect the other countries and
universal benefits will result. Then why this prejudice?
As to the political prejudice, the policy of God must be followed
and it is indisputable that the policy of God is greater than human
policy. We must follow the Divine policy and that applies alike to
all individuals. He treats all individuals alike: no distinction is
made, and that is the foundation of the Divine Religions.
And among the teachings of His Holiness &Baha'u'llah is the
origination of one language that may be spread universally among
the people. This teaching was revealed from the pen of His Holiness
&Baha'u'llah in order that this universal language may eliminate
misunderstandings from among mankind.
And among the teachings of His Holiness &Baha'u'llah is the
equality of women and men. The world of humanity has two
wings--one is women and the other men. Not until both wings
are equally developed can the bird fly. Should one wing remain
weak, flight is impossible. Not until the world of women becomes
equal to the world of men in the acquisition of virtues and perfections,
can success and prosperity be attained as they ought to be.
And among the teachings of &Baha'u'llah is voluntary sharing of
one's property with others among mankind. This voluntary sharing
is greater than equality, and consists in this, that man should
not prefer himself to others, but rather should sacrifice his life and
property for others. But this should not be introduced by coercion
so that it becomes a law and man is compelled to follow it. 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 &Iran among the &Baha'is.
And among the teachings of His Holiness &Baha'u'llah is man's
freedom, that through the ideal Power he should be free and emancipated

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from the captivity of the world of nature; for as long as
man is captive to nature he is a ferocious animal, as the struggle
for existence is one of the exigencies of the world of nature. This
matter of the struggle for existence is the fountain-head of all
calamities and is the supreme affliction.
And among the teachings of &Baha'u'llah is that religion is a
mighty bulwark. If the edifice of religion shakes and totters, commotion
and chaos will ensue and the order of things will be utterly
upset, for in the world of mankind there are two safeguards that
protect man from wrongdoing. One is the law which punishes
the criminal; but the law prevents only the manifest crime and
not the concealed sin; whereas the ideal safeguard, namely, the
religion of God, prevents both the manifest and the concealed
crime, trains man, educates morals, compels the adoption of virtues
and is the all-inclusive power which guarantees the felicity of the
world of mankind. But by religion is meant that which is ascertained
by investigation and not that which is based on mere
imitation, the foundation of Divine Religions and not human
imitations.
And among the teachings of &Baha'u'llah is that although material
civilization is one of the means for the progress of the world
of mankind, yet until it becomes combined with Divine civilization,
the desired result, which is the felicity of mankind, will not
be attained. Consider! These battleships that reduce a city to
ruins within the space of an hour are the result of material civilization;
likewise the Krupp guns, the Mauser rifles, dynamite, submarines,
torpedo boats, armed aircraft and bombing aeroplanes--
all these weapons of war are the malignant fruits of material
civilization. Had material civilization been combined with Divine
civilization, these fiery weapons would never have been invented.
Nay, rather, human energy would have been wholly devoted to
useful inventions and would have been concentrated on praiseworthy
discoveries. Material civilization is like a lamp-glass.
Divine civilization is the lamp itself and the glass without the
light is dark. Material civilization is like the body. No matter
how infinitely graceful, elegant and beautiful it may be, it is dead.
Divine civilization is like the spirit, and the body gets its life from


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the spirit, otherwise it becomes a corpse. It has thus been made
evident that the world of mankind is in need of the breaths of
the Holy Spirit. Without the spirit the world of mankind is lifeless,
and without this light the world of mankind is in utter darkness.
For the world of nature is an animal world. Until man is
born again from the world of nature, that is to say, becomes detached
from the world of nature, he is essentially an animal, and
it is the teachings of God which converts this animal into a human
soul.
And among the teachings of &Baha'u'llah is the promotion of
education. Every child must be instructed in sciences as much as
is necessary. If the parents are able to provide the expenses of this
education, it is all right, otherwise the community must provide
the means for the teaching of that child.
And among the teachings of His Holiness &Baha'u'llah is justice
and right. Until these are realized on the plane of existence, all
things shall be in disorder and remain imperfect. The world of
mankind is a world of oppression and cruelty, and a realm of
aggression and error.
In fine, such teachings are numerous. These manifold principles,
which constitute the greatest basis for the felicity of mankind and
are of the bounties of the Merciful, must be added to the matter
of Universal Peace and combined with it, so that results may
accrue. Otherwise the realization of Universal Peace (by itself)
in the world of mankind is difficult. As the teachings of His
Holiness &Baha'u'llah are combined with Universal Peace, they are
like a table provided with every kind of fresh and delicious food.
Every soul can find, at that table of infinite bounty, that which
he desires. If the question is restricted to Universal Peace alone,
the remarkable results which are expected and desired will not be
attained. The scope of Universal Peace must be such that all the
communities and religions may find their highest wish realized
in it. At present the teachings of His Holiness &Baha'u'llah are
such that all the communities of the world, whether religious, political
or ethical, ancient or modern, find in the teachings of
&Baha'u'llah the expression of their highest wish.
For example, the people of religions find, in the teaching of His

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Holiness &Baha'u'llah, the establishment of Universal Religion--
a religion that perfectly conforms with present conditions, which
in reality effects the immediate cure of the incurable disease, which
relieves every pain, and bestows the infallible antidote for every
deadly poison. For if we wish to arrange and organize the world
of mankind in accordance with the present religious imitations
and thereby to establish the felicity of the world of mankind, it is
impossible and impracticable--for example, the enforcement of
the laws of the Old Testament (Torah) and also of the other
religions in accordance with present imitations. But the essential
basis of all the Divine Religions which pertains to the virtues of
the world of mankind and is the foundation of the welfare of the
world of man, is found in the teachings of His Holiness &Baha'u'llah
in the most perfect presentation.
Similarly, with regard to the peoples who clamor for freedom:
the moderate freedom which guarantees the welfare of the world
of mankind and maintains and preserves the universal relationships,
is found in its fullest power and extension in the teachings
of His Holiness &Baha'u'llah.
So with regard to political parties: that which is the greatest
policy directing the world of mankind, nay, rather, the Divine
policy, is found in the teachings of His Holiness &Baha'u'llah.
Likewise with regard to the party of "equality" which seeks the
solution of the economic problems: until now all proposed solutions
have proved impracticable except the economic proposals in
the teachings of His Holiness &Baha'u'llah which are practicable
and cause no distress to society.
So with the other parties: when ye look deeply into this matter,
ye will discover that the highest aims of those parties are found in
the teachings of &Baha'u'llah. These teachings constitute the all-inclusive
power among all men and are practicable. But there are
some teachings of the past, such as those of the Torah, which
cannot be carried out at the present day. It is the same with the
other religions and the tenets of the various sects and the different
parties.
For example, the question of Universal Peace, about which His
Holiness &Baha'u'llah says that the Supreme Tribunal must be established:

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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 &Baha'u'llah has described
will fulfil this sacred task with the utmost might and power. And
His plan is this: that the national assemblies of each country and
nation--that is to say parliaments--should elect two or three persons
who are the choicest men of that nation, and are well informed
concerning international laws and the relations between governments
and aware of the essential needs of the world of humanity
in this day. The number of these representatives should be in
proportion to the number of inhabitants of that country. The
election of these souls who are chosen by the national assembly,
that is, the parliament, must be confirmed by the upper house, the
congress and the cabinet and also by the president or monarch so
these persons may be the elected ones of all the nation and the
government. From among these people the members of the Supreme
Tribunal will be elected, and all mankind will thus have
a share therein, for every one of these delegates is fully representative
of his nation. When the Supreme Tribunal gives a ruling on
any international question, either unanimously or by majority-rule,
there will no longer be any pretext for the plaintiff or ground
of objection for the defendant. In case any of the governments
or nations, in the execution of the irrefutable decision of the Supreme
Tribunal, be negligent or dilatory, the rest of the nations
will rise up against it, because all the governments and nations of
the world are the supporters of this Supreme Tribunal. Consider
what a firm foundation this is! But by a limited and restricted
League the purpose will not be realized as it ought and should.
This is the truth about the situation, which has been stated.
Consider how powerful are the teachings of His Holiness &Baha'u'llah.
At a time when His Holiness was in the prison of &Akka and
was under the restrictions and threats of two bloodthirsty kings,
notwithstanding this fact, His teachings spread with all power in
&Iran and other countries. Should any teaching, or any principle,
or any community fall under the threat of a powerful and bloodthirsty
monarch it will be annihilated within a short space of time.
At present for fifty years the &Baha'is in &Iran and most regions

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have been under severe restrictions and the threat of sword and
spear. Thousands of souls have given their lives in the arena of
sacrifice and have fallen as victims under the swords of oppression
and cruelty. Thousands of esteemed families have been uprooted
and destroyed. Thousands of children have been made fatherless.
Thousands of fathers have been bereft of their sons. Thousands
of mothers have wept and lamented for their boys who have been
beheaded. All this oppression and cruelty, rapacity and blood-thirstiness
did not hinder or prevent the spread of the teachings of
&Baha'u'llah. They spread more and more every day, and their
power and might became more evident.
It may be that some foolish person among the &Iranians will affix
his name to the contents of the Tablets of His Holiness &Baha'u'llah
or to the explanations given in the letters of &Abdu'l-Baha and
send it to that esteemed Assembly. Ye must be aware of this fact,
for any &Iranian who seeks fame or has some other intention will
take the entire contents of the Tablets of His Holiness &Baha'u'llah
and publish them in his own name or in that of his community,
just as happened at the Universal Races Congress in London before
the war. An &Iranian took the substance of the Epistles of His
Holiness &Baha'u'llah, entered that Congress, gave them forth in
his own name and published them, whereas the wording was exactly
that of His Holiness &Baha'u'llah. Some such souls have gone
to Europe and have caused confusion in the minds of the people
of Europe and have disturbed the thoughts of some Orientalists.
Ye must bear this fact in mind, for not a word of these teachings
was heard in &Iran before the appearance of &Baha'u'llah. Investigate
this matter so that it may become to you evident and manifest.
Some souls are like parrots. They learn any note which they
may hear, and sing it, but they themselves are unaware of what
they utter. There is a sect in &Iran at present made up of a few
souls who are called &Babis, who claim to be followers of His Holiness
the &Bab, whereas they are utterly unaware of His Holiness.
They have some secret teachings which are entirely opposed to the
teachings of &Baha'u'llah and in &Iran people know this. But when
these souls come to Europe, they conceal their own teachings and
utter those of His Holiness &Baha'u'llah, for they know that the

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teachings of His Holiness &Baha'u'llah are powerful and they therefore
declare publicly those teachings of &Baha'u'llah in their own
name. As to their secret teachings, they say that they are taken
from the Book of &Bayan, and the Book of &Bayan is from His Holiness
the &Bab. When ye get hold of the translation of the Book of
&Bayan, which has been translated in &Iran, ye will discover the
truth that the teachings of &Baha'u'llah are utterly opposed to the
teachings of this sect. Beware lest ye disregard this fact. Should
ye desire to investigate the matter further, inquire from &Iran.
In fine, when traveling and journeying throughout the world,
wherever one finds construction, it is the result of fellowship and
love, while everything that is in ruin shows the effect of enmity
and hatred. Notwithstanding this, the world of humanity has not
become aware and has not awakened from the sleep of heedlessness.
Again it engages in differences, in disputes and wrangling, that it
may set up ranks of war and may run to and fro in the arena of
battle and strife.
So it is with regard to the universe and its corruption, existence
and non-existence. Every contingent being is made up of different
and numerous elements and the existence of everything is a result
of composition. That is to say, when between simple elements a
composition takes place a being arises; the creation of beings comes
about in this way. And when that composition is upset, it is followed
by decomposition, the elements disintegrate, and that being
becomes annihilated. That is to say, the annihilation of everything
consists in the decomposition and the separation of elements.
Therefore, every composition among the elements is the cause of
life, while dissociation and separation are the cause of death. In
short, attraction and harmony of things are the cause of the production
of fruits and useful results, while repulsion and inharmony
of things are the cause of disturbance and annihilation. From harmony
and attraction, all living contingent beings, such as plant,
animal and man, are realized, and from inharmony and repulsion
decay sets in and annihilation becomes manifest. Therefore whatever
is the cause of harmony, attraction and union among men is
the life of the world of humanity, and whatever is the cause of
difference, of repulsion and of separation is the cause of the death

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of mankind. And when you pass by a garden wherein vegetable
beds and plants, flowers and fragrant herbs are all combined so as
to form a harmonious whole, this is an evidence that this plantation
and this rose garden have been cultivated and arranged by the
care of a perfect gardener, while when you see a garden in disorder,
lacking arrangement and confused, this indicates that it has been
deprived of the care of a skillful gardener, nay, rather, it is nothing
but a mass of weeds. It has therefore been made evident that fellowship
and harmony are indicative of the training by the real
Educator, while separation and dispersion prove wildness and deprivation
of Divine training.
Should any one object that, since the communities and nations
and races and peoples of the world have different formalities, customs,
tastes, temperaments, morals, varied thoughts, minds and
opinions, it is therefore impossible for ideal unity to be made manifest
and complete union among men to be realized, we say that
differences are of two kinds: One leads to destruction, and that is
like the difference between warring peoples and competing nations
who destroy one another, uproot each other's families, do away
with rest and comfort and engage in bloodshed and rapacity. That
is blameworthy. But the other difference consists in variation.
This is perfection itself and the cause of the appearance of Divine
bounty. Consider the flowers of the rose garden. Although they
are of different kinds, various colors and diverse forms and appearances,
yet as they drink from one water, are swayed by one breeze
and grow by the warmth and light of one sun, this variation and
this difference cause each to enhance the beauty and splendor of
the others. The differences in manners, in customs, in habits, in
thoughts, opinions and in temperaments is the cause of the adornment
of the world of mankind. This is praiseworthy. Likewise this
difference and this variation, like the difference and variation of
the parts and members of the human body, are the cause of the
appearance of beauty and perfection. As these different parts and
members are under the control of the dominant spirit, and the
spirit permeates all the organs and members, and rules all the arteries
and veins, this difference and this variation strengthen love
and harmony and this multiplicity is the greatest aid to unity. If

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in a garden the flowers and fragrant herbs, the blossoms and fruits,
the leaves, branches and trees are of one kind, of one form, of one
color and of one arrangement, there is no beauty or sweetness,
but when there is variety, each will contribute to the beauty and
charm of the others and will make an admirable garden, and will
appear in the utmost loveliness, freshness and sweetness. Likewise,
when difference and variety of thoughts, forms, opinions, characters
and morals of the world of mankind come under the control of one
Supreme Power and the influence of the Word of the One True
God, they will appear and be displayed in the most perfect glory,
beauty, exaltation and perfection. Today nothing but the power of
the Word of God which encompasses the realities of things can
bring the thoughts, the minds, the hearts and the spirits under the
shade of one Tree. He is the potent in all things, the vivifier of souls,
the preserver and the controller of the world of mankind. Praise be
to God, in this day the light of the Word of God has shone forth
upon all regions, and from all sects, communities, nations, tribes,
peoples, religions and denominations, souls have gathered under
the shadow of the Word of Oneness and have in the most intimate
fellowship united and harmonized!

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CHAPTER SEVEN

SOUL, MIND AND SPIRIT

THE ORIGIN OF MAN

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.
We have already explained that the names and attributes of the
Divinity themselves require the existence of beings. Although this
subject has been explained in detail, we will speak of it again
briefly. Know that an educator without pupils cannot be imagined,
a monarch without subjects could not exist, a master without scholars
cannot be appointed, 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, this endless
universe, has neither beginning nor end. Yes, 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; the universe would not be disordered nor
destroyed; on the contrary, existence is eternal and perpetual. 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.
It is necessary, therefore, that we should know what each of the

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important existences was in the beginning--for there is no doubt
that in the beginning the origin was one: the origin of all numbers
is one and not two. Then it is evident that in the beginning matter
was one, and that one matter appeared in different aspects in each
element; thus various forms were produced, and these various aspects
as they were produced became permanent, and each element
was specialized. But this permanence was not definite, and did not
attain realization and perfect existence until after a very long time.
Then these elements became composed, and organized and combined
in infinite forms; or rather from the composition and combination
of these elements innumerable beings appeared.
This composition and arrangement through the wisdom of God
and His pre-existent might, were produced from one natural organization,
which was composed and combined with the greatest
strength, conformably to wisdom, and according to a universal
law. From this it is evident that it is the creation of God, and is
not a fortuitous composition and arrangement. This is why from
every natural composition a being can come into existence, but
from an accidental composition no being can come into existence.
For example, if a man of his own mind and intelligence collects
some elements and combines them, a living being will not be
brought into existence, since the system is unnatural. This is the
answer to the implied question, that, since beings are made by the
composition and the combination of elements, why is it not possible
for us to gather elements and mingle them together, and so
create a living being. This is a false supposition, for the origin of
this composition is from God; it is God who makes the combination,
and as it is done according to the natural system, from each
composition one being is produced, and an existence is realized.
A composition made by man produces nothing, because man
cannot create.
Briefly, we have said that from the composition and combination
of elements, from their decomposition, from their measure, and
from the effect of other beings upon them, resulted forms, endless
realities, and innumerable beings. But it is clear that this terrestrial
globe in its present form did not come into existence all at once;
but that this universal existence gradually passed through different

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phases until it became adorned with its present perfection. Universal
beings resemble and can be compared to particular beings,
for both are subjected to one natural system, one universal law
and divine organization. So you will find the smallest atoms in
the universal system are similar to the greatest beings of the universe.
It is clear that they come into existence from one laboratory
of might under one natural system, and one universal law; therefore
they may be compared to one another. Thus the embryo of
man in the womb of the mother gradually grows and develops,
and appears in different forms and conditions, until in the degree
of perfect beauty it reaches maturity, and appears in a perfect
form with the utmost grace. And in the same way, the seed of
this flower which you see was in the beginning an insignificant
thing, and very small; and it grew and developed in the womb of
the earth, and after appearing in various forms, came forth in this
condition with perfect freshness and grace. In the same manner
it is evident that this terrestrial globe having once found existence,
grew and developed in the matrix of the universe, and came forth
in different forms and conditions, until gradually it attained this
present perfection, and became adorned with innumerable beings,
and appeared as a finished organization.
Then it is clear that original matter, which is in the embryonic
state, and the mingled and composed elements which were its
earliest forms, gradually grew and developed during many ages
and cycles, passing from one shape and form to another, until
they appeared in this perfection, this system, this organization
and this establishment, through the supreme wisdom of God.
Let us return to our subject that 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, from one shape 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. There is no doubt that the
human embryo did not at once appear in this form, neither did it
then become the manifestation of the words: "Praise be unto God,

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the best of Creators." Gradually, it passed through various conditions
and different shapes, until it attained this form and beauty,
this perfection; grace, and loveliness. Thus it is evident and confirmed
that the development and growth of man on this earth,
until he reached his present perfection, resembled the growth and
development of the embryo in the womb of the mother: by degrees
it passed from condition to condition, from form to form, from
one shape to another, for this is according to the requirement of
the universal system and divine law.
That is to say, the embryo passes through different states and
traverses numerous degrees, until it reaches the form in which it
manifests the words: "Praise be to God, the best of Creators,"
and until the signs of reason and maturity appear. And in the
same way, man's existence on this earth, from the beginning until
it reaches this state, form, and condition, necessarily lasts a long
time, and goes through many degrees until it reaches this condition.
But from the beginning of man's existence he is a distinct species.
In the same way, the embryo of man in the womb of the mother
was at first in a strange form; then this body passes from shape
to shape, from state to state, from form to form, until it appears
in utmost beauty and perfection. But even when in the womb of
the mother and in this strange form, entirely different from his
present form and figure, he is the embryo of the superior species,
and not of the animal; his species and essence undergo no change.
Now, admitting that the traces of organs which have disappeared
actually exist, 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. So, if the embryo
of man in the womb of the mother passes from one form to another,
so that the second form in no way resembles the first, is
this a proof that the species has changed? that it was at first an
animal, and that its organs progressed and developed until it became
a man? No indeed! How puerile and unfounded is this idea
and this thought! For the proof of the originality of the human
species, and of the permanency of the nature of man, is clear and
evident.

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MODIFICATION OF SPECIES

We have now come to the question of the modification of species
and of organic development: that is to say, to the point of inquiring
whether man's descent is from the animal.
This theory has found credence in the minds of some European
philosophers, and it is now very difficult to make its falseness
understood, but in the future it will become evident and clear,
and the European philosophers will themselves realize its untruth.
For verily it is an evident error. When man looks at the beings
with a penetrating regard, and attentively examines the condition
of existences, and when he sees the state, the organization, and the
perfection of the world, he will be convinced that in the possible
world there is nothing more wonderful than that which already
exists. For all existing beings, terrestrial and celestial, as well as
this limitless space and all that is in it, have been created and
organized, composed, arranged, and perfected as they ought to be;
the universe has no imperfection; so that if all beings became pure
intelligence and reflected for ever and ever, it is impossible that
they could imagine anything better than that which exists.
If, however, the creation in the past had not been adorned with
utmost perfection, then existence would have been imperfect and
meaningless, and in this case creation would have been incomplete.
This question needs to be considered with the greatest attention
and thought. For example, imagine that the world of possibility--
that is, the world of existence--resembles in a general way the
body of man. If this composition, organization, perfection, beauty,
and completeness which now exist in the human body were different,
it would be absolute imperfection. Now, if we imagine
a time when man belonged to the animal world, or when he was
merely an animal, we shall find that existence would have been
imperfect; that is to say, there would have been no man, and this
chief member, which in the body of the world is like the brain
and mind in man, would have been missing. The world would
then have been quite imperfect. It is thus proved that if there
had been a time when man was in the animal kingdom, the perfection
of existence would have been destroyed; for man is the

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greatest member of this world, and if the body was without this
chief member, surely it would be imperfect. We consider man as
the greatest member because, among the creatures, he is the sum
of all existing perfections. When we speak of man, we mean the
perfect one, the foremost individual in the world, who is the sum
of spiritual and apparent perfections, and who is like the sun
among the beings. Then imagine that at one time the sun did not
exist, but that it was a planet--surely at such a time the relations
of existence would be disordered. How can such a thing be
imagined? To a man who examines the world of existence, what
we have said is sufficient.
There is another more subtle proof: all these endless beings
which inhabit the world, whether man, animal, vegetable, mineral
--whatever they may be--are surely, each one of them, composed
of elements. There is no doubt that this perfection which is in
all beings, is caused by the creation of God from the composing
elements, by their appropriate mingling and proportionate quantities,
the mode of their composition, and the influence of other
beings. For all beings are connected together like a chain, and
reciprocal help, assistance, and influence belonging to the properties
of things, are the causes of the existence, development, and growth
of created beings. It is confirmed through evidences and proofs
that every being universally acts upon other beings, either absolutely
or through association. Finally, the perfection of each individual
being, that is to say the perfection which you now see
in man or apart from him, with regard to their atoms, members,
or powers, is due to the composition of the elements, to their
measure, to their balance, to the mode of their combination, and
to mutual influence. When all these are gathered together, then
man exists.
As the perfection of man is entirely due to the composition of
the atoms of the elements, to their measure, to the method of their
combination, and to the mutual influence and action of the different
beings--then, since man was produced ten or a hundred
thousand years ago from these earthly elements with the same
measure and balance, the same method of combination and mingling,
and the same influence of the other beings, exactly the same

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man existed then as now. This is evident and not worth debating.
A thousand million years hence, if these elements of man are
gathered together and arranged in this special proportion, and if
the elements are combined according to the same method, and if
they are affected by the same influence of other beings, exactly
the same man will exist. For example, if after a hundred thousand
years there is oil, fire, a wick, a lamp, and the lighter of the lamp
--briefly, if there are all the necessaries which now exist, exactly
the same lamp will be obtained.
These are conclusive and evident facts. But the arguments
which these European philosophers have used raise doubtful proofs
and are not conclusive.

THE KINGDOM OF MAN

Know that people belong to two categories, that is to say, they
constitute two parties. One party deny the spirit, and say that
man also is a species of animal; for they say, do we not see that
animals and men share the same powers and senses? These simple
single elements which fill space are endlessly combined, and from
each of these combinations one of the beings is produced. Among
these beings is the possessor of spirit, of the powers and of the
senses. The more perfect the combination, the nobler is the being.
The combination of the elements in the body of man is more
perfect than the composition of any other being; it is mingled in
absolute equilibrium, therefore it is more noble and more perfect.
"It is not," they say, "that he has a special power and spirit which
the other animals lack: animals possess sensitive bodies, but man
in some powers has more sensation--although, in what concerns
the outer senses, such as hearing, sight, taste, smell, touch, and
even in some interior powers like memory, the animal is more
richly endowed than man." "The animal, too," they say, "has
intelligence and perception": all that they concede is that man's
intelligence is greater.
This is what the philosophers of the present state; this is their
saying, this is their supposition, and thus their imagination decrees.
So with powerful arguments and proofs, they make the descent

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of man go back to the animal, and say that there was once a time
when man was an animal; that then the species changed, and
progressed little by little until it reached the present status of man.
But the theologians say: No, this is not so. Though man has
powers and outer senses in common with the animal, yet an extraordinary
power exists in him of which the animal is bereft. The
sciences, arts, inventions, trades, and discoveries of realities, are
the results of this spiritual power. This is a power which encompasses
all things, comprehends their realities, discovers all the
hidden mysteries of beings, and through this knowledge controls
them: it even perceives things which do not exist outwardly; that
is to say, intellectual realities which are not sensible, and which
have no outward existence, because they are invisible; so it comprehends
the mind, the spirit, the qualities, the characters, the
love and sorrow of man, which are intellectual realities. Moreover,
these existing sciences, arts, laws, and endless inventions of man
at one time were invisible, mysterious, and hidden secrets; it is
only the all-encompassing human power which has discovered and
brought them out from the plane of the invisible to the plane of
the visible. So telegraphy, photography, phonography, and all
such inventions and wonderful arts, were at one time hidden mysteries:
the human reality discovered and brought them out from
the plane of the invisible to the plane of the visible. There was
even a time when the qualities of this iron which you see--indeed
of all the metals--were hidden mysteries; men discovered this
metal, and wrought it in this industrial form. It is the same with
all the other discoveries and inventions of man, which are innumerable.
This we cannot deny. If we say that these are effects of powers
which animals also have, and of the powers of the bodily senses,
we see clearly and evidently that the animals are, in regard to
these powers, superior to man. For example, the sight of animals
is much more keen than the sight of man; so also is their power
of smell and taste. Briefly, in the powers which animals and men
have in common, the animal is often the more powerful. For
example, let us take the power of memory: if you carry a pigeon

+P305
from here to a distant country, and there set it free, it will return,
for it remembers the way. Take a dog from here to the center
of Asia, set him free, and he will come back here and never once
lose the road. So it is with the other powers such as hearing, sight,
smell, taste, and touch.
Thus it is clear that if there were not in man a power different
from any of those of the animals, the latter would be superior to
man in inventions and the comprehension of realities. Therefore
it is evident that man has a gift which the animal does not possess.
Now, the animal perceives sensible things, but does not perceive
intellectual realities. For example, that which is within the range
of its vision the animal sees, but that which is beyond the range
of sight it is not possible for it to perceive, and it cannot imagine
it. So it is not possible for the animal to understand that the earth
has the form of a globe. But man from known things proves
unknown things, and discovers unknown truths. For example,
man sees the curve of the horizon, and from this he infers the
roundness of the earth. The Pole Star at &Akka, for instance, is
at 33x, that is to say, it is 33x above the horizon. When a man
goes towards the North Pole, the Pole Star rises one degree above
the horizon for each degree of distance that he travels, that is to
say, the altitude of the Pole Star will be 34x, then 40x, then 50x,
then 60x, then 70x. If he reaches the North Pole the altitude of the
Pole Star will be 90x or have attained the zenith, that is to say, will
be directly overhead. This Pole Star and its ascension are sensible
things. The farther one goes towards the Pole, the higher the
Pole Star rises; from these two known truths an unknown thing
has been discovered, that is, that the horizon is curved: meaning
that the horizon of each degree of the earth is a different horizon
from that of another degree. Man perceives this, and proves from
it an invisible thing which is the roundness of the earth. This
it is impossible for the animal to perceive. In the same way it
cannot understand that the sun is the center and that the earth
revolves around it. The animal is the captive of the senses and
bound by them; all that is beyond the senses, the things that they
do not control, the animal can never understand; although in the

+P306
outer senses it is greater than man. Hence it is proved and verified
that in man there is a power of discovery by which he is
distinguished from the animals, and this is the spirit of man.
Praise be to God! man is always turned towards the heights,
and his aspiration is lofty; he always desires to reach a greater
world than the world in which he is, and to mount to a higher
sphere than that in which he is. The love of exaltation is one of
the characteristics of man. I am astonished that certain philosophers
of America and Europe are content to gradually approach
the animal world, and so to go backwards; for the tendency of
existence must be towards exaltation. Nevertheless, if you said
to one of them, You are an animal--he would be extremely hurt
and angry.
What a difference between the human world and the world of
the animal; between the elevation of man and the abasement of
the animal; between the perfection of man and the ignorance of the
animal; between the light of man and the darkness of the animal;
between the glory of man and the degradation of the animal! An
Arab child of ten years can manage two or three hundred camels
in the desert, and with his voice can lead them forward or turn
them back. A weak Hindu can so control a huge elephant, that
the elephant becomes the most obedient of servants. All things
are subdued by the hand of man; he can resist nature, while all
other creatures are captives of nature, none can depart from her
requirements. Man alone can resist nature. Nature attracts bodies
to the center of the earth; man through mechanical means goes
far from it, and soars in the air. Nature prevents man from
crossing the seas, man builds a ship, and he travels and voyages
across the great ocean, and so on; the subject is endless. For example,
man drives engines over the mountains and through the
wildernesses, and gathers in one spot the news of the events of
the East and West. All this is contrary to nature. The sea with
its grandeur cannot deviate by an atom from the laws of nature;
the sun in all its magnificence cannot deviate as much as a needle's
point from the laws of nature, and can never comprehend the
conditions, the state, the qualities, the movements, and the nature
of man.

+P307
What, then, is the power in this small body of man which encompasses
all this? What is this ruling power by which he subdues
all things?
One more point remains: modern philosophers say: "We have
never seen the spirit in man, and in spite of our researches into
the secrets of the human body, we do not perceive a spiritual
power. How can we imagine a power which is not sensible?" The
theologians reply: "The spirit of the animal also is not sensible,
and through its bodily powers it cannot be perceived. By what
do you prove the existence of the spirit of the animal? There is
no doubt that from its effects you prove that in the animal there
is a power which is not in the plant, and this is the power of the
senses; that is to say, sight, hearing, and also other powers; from
these you infer that there is an animal spirit. In the same way,
from the proofs and signs we have mentioned, we argue that there
is a human spirit. Since in the animal there are signs which are
not in the plant, you say this power of sensation is a property of
the animal spirit; you also see in man signs, powers, and perfections
which do not exist in the animal; therefore you infer that
there is a power in him which the animal is without."
If we wish to deny everything that is not sensible, then we
must deny the realities which unquestionably exist. For example,
ethereal matter is not sensible, though it has an undoubted existence.
The power of attraction is not sensible, though it certainly
exists. From what do we affirm these existences? From their signs.
Thus this light is the vibration of that ethereal matter, and from
this vibration we infer the existence of ether.

MAN AND EVOLUTION

Certain European philosophers agree that the species grows and
develops, and that even change and alteration are also possible.
One of the proofs that they give for this theory is that through
the attentive study and verification of the science of geology it
has become clear that the existence of the vegetable preceded that
of the animal, and that of the animal preceded that of man. They
admit that both the vegetable and the animal species have changed,

+P308
for in some of the strata of the earth they have discovered plants
which existed in the past and are now extinct; they have progressed,
grown in strength, their form and appearance have
changed, and so the species have altered. In the same way, in the
strata of the earth there are some species of animals which have
changed and are transformed. One of these animals is the serpent.
There are indications that the serpent once had feet; but through
the lapse of time those members have disappeared. In the same
way, in the vertebral column of man there is an indication which
amounts to a proof that, like other animals, he once had a tail.
At one time that member was useful, but when man developed it
was no longer of use, and therefore it gradually disappeared. As
the serpent took refuge under the ground, and became a creeping
animal, it was no longer in need of feet, so they disappeared; but
their traces survive. The principal argument is this: that the existence
of traces of members proves that they once existed; and
as now they are no longer of service, they have gradually disappeared.
Therefore while the perfect and necessary members
have remained, those which are unnecessary have gradually disappeared
by the modification of the species, but the traces of
them continue.
The first answer to this argument is the fact that the animal
having preceded man is not a proof of the evolution, change, and
alteration of the species, nor that man was raised from the animal
world to the human world. For while the individual appearance
of these different beings is certain, it is possible that man came
into existence after the animal. So when we examine the vegetable
kingdom, we see that the fruits of the different trees do not arrive
at maturity at one time; on the contrary, some come first and
others afterwards. This priority does not prove that the later fruit
of one tree was produced from the earlier fruit of another tree.
Secondly, these slight signs and traces of members have perhaps
a great reason of which the mind is not yet cognizant. How many
things exist of which we do not yet know the reason! So the
science of physiology, that is to say the knowledge of the composition
of the members, records that the reason and cause of the
difference in the colors of animals, and of the hair of men, of the

+P309
redness of the lips, and of the variety of the colors of birds, is still
unknown; it is secret and hidden. But it is known that the pupil
of the eye is black, so as to attract the rays of the sun; for if it
were another color, that is, uniformly white, it would not attract
the rays of the sun. Therefore, as the reason of the things we have
mentioned is unknown, it is possible that the reason and the
wisdom of these traces of members, whether they be in the animal
or man, are equally unknown. Certainly there is a reason, even
though it is not known.
Thirdly, let us suppose that there was a time when some animals,
or even man, possessed some members which have now disappeared;
this is not a sufficient proof of the change and evolution
of the species. For man, from the beginning of the embryonic
period till he reaches the degree of maturity, goes through different
forms and appearances. His aspect, his form, his appearance, and
color change; he passes from one form to another, and from one
appearance to another. Nevertheless, from the beginning of the
embryonic period he is of the species of man; that is to say, an
embryo of a man, and not of an animal; but this is not at first
apparent, but later it becomes visible and evident. For example,
let us suppose that man once resembled the animal, and that now
he has progressed and changed; supposing this to be true, it is still
not a proof of the change of species; no, as before mentioned, it
is merely like the change and alteration of the embryo of man
until it reaches the degree of reason and perfection. We will state
it more clearly: let us suppose that there was a time when man
walked on his hands and feet, or had a tail; this change and alteration
is like that of the &foetus in the womb of the mother; although
it changes in all ways, and grows and develops until it reaches the
perfect form, from the beginning it is a special species. We also
see in the vegetable kingdom that the original species of the genus
do not change and alter, but the form, color, and bulk will change
and alter, or even progress.
To recapitulate: as man in the womb of the mother passes from
form to form, from shape to shape, changes and develops, and is
still the human species from the beginning of the embryonic period
--in the same way man, from the beginning of his existence in

+P310
the matrix of the world, is also a distinct species, that is, man,
and has gradually evolved from one form to another. Therefore
this change of appearance, this evolution of members, this development
and growth, even though we admit the reality of growth
and progress, does not prevent the species from being original.
Man from the beginning was in this perfect form and composition,
and possessed capacity and aptitude for acquiring material and
spiritual perfections, and was the manifestation of these words,
"We will make man in Our image and likeness." He has only
become more pleasing, more beautiful, and more graceful. Civilization
has brought him out of his wild state, just as the wild fruits
which are cultivated by a gardener became finer, sweeter, and
acquire more freshness and delicacy.
The gardeners of the world of humanity are the Prophets of God.

SPIRITUAL NATURE OF MAN

We have many times demonstrated and established that man
is the noblest of beings, the sum of all perfections, and that all
beings and all existences are the centers from which the glory of
God is reflected, that is to say, the signs of the Divinity of God
are apparent in the realities of things and of creatures. Just as
the terrestrial globe is the place where the rays of the sun are
reflected--as its light, its heat, and its influence are apparent and
visible in all the atoms of the earth--so, in the same way, the
atoms of beings, in this infinite space, proclaim and prove one of
the divine perfections. Nothing is deprived of this benefit; it is
either a sign of the mercy of God or it is a sign of His power,
His greatness, His justice, His lordship which imparts education;
or it is a sign of the generosity of God, His vision, His hearing,
His knowledge, His grace, and so on.
Without doubt each being is the center of the shining forth of
the glory of God: that is to say, the perfections of God appear
from it and are resplendent in it. It is like the sun, which is
resplendent in the desert, upon the sea, in the trees, in the fruits
and blossoms, and in all earthly things. The world, indeed each

+P311
existing being, proclaims to us one of the names of God, but the
reality of man is the collective reality, the general reality, and is
the center where the glory of all the perfections of God shine
forth. That is to say, for each name, each attribute, each perfection
which we affirm of God, there exists a sign in man; if it were
otherwise, man could not imagine these perfections, and could
not understand them. So we say that God is the seer, and the eye
is the sign of His vision; if this sight were not in man, how could
we imagine the vision of God? for the blind, that is one born
blind, cannot imagine sight; and the deaf, that is one deaf from
birth, cannot imagine hearing; and the dead cannot realize life.
Consequently the Divinity of God, which is the sum of all perfections,
reflects itself in the reality of man; that is to say, the
Essence of Oneness is the gathering of all perfections, and from
this unity He casts a reflection upon the human reality. Man
then is the perfect mirror facing the Sun of Truth, and is the
center of radiation: the Sun of Truth shines in this mirror. The
reflection of the divine perfections appears in the reality of man,
so he is the representative of God, the messenger of God. If man
did not exist, the universe would be without result, for the object
of existence is the appearance of the perfections of God.
Therefore it cannot be said there was a time when man was not.
All that we can say is that this terrestrial globe at one time did
not exist, and at its beginning man did not appear upon it. But
from the beginning which has no beginning, to the end which
has no end, a perfect manifestation always exists. This man of
whom we speak is not every man; we mean the perfect man. For
the noblest part of the tree is the fruit, which is the reason of its
existence; if the tree had no fruit, it would have no meaning.
Therefore it cannot be imagined that the worlds of existence,
whether the stars or this earth, were once inhabited by the donkey,
cow, mouse, and cat, and that they were without man! This supposition
is false and meaningless. The word of God is clear as the
sun. This is a spiritual proof, but one which we cannot at the
beginning put forth for the benefit of the materialists; first we
must speak of the logical proofs, afterwards the spiritual proofs.

+P312
MAN'S INNATE POWERS

The beginning of the existence of man on the terrestrial globe
resembles his formation in the womb of the mother. The embryo
in the womb of the mother gradually grows and develops until
birth, after which it continues to grow and develop until it reaches
the age of discretion and maturity. Though in infancy the signs
of the mind and spirit appear in man, they do not reach the
degree of perfection; they are imperfect. Only when man attains
maturity do the mind and the spirit appear and become evident
in utmost perfection.
So also the formation of man in the matrix of the world was
in the beginning like the embryo; then gradually he made progress
in perfection, and grew and developed until he reached the state
of maturity, when the mind and spirit became visible in the
greatest power. In the beginning of his formation the mind and
spirit also existed, but they were hidden; later they were manifested.
In the womb of the world mind and spirit also existed in
the embryo, but they were concealed; afterwards they appeared.
So it is that in the seed the tree exists, but it is hidden and concealed;
when it develops and grows, the complete tree appears.
In the same way the growth and development of all beings is
gradual; this is the universal divine organization, and the natural
system. The seed does not at once become a tree, the embryo does
not at once become a man, the mineral does not suddenly become
a stone. No, they grow and develop gradually, and attain the
limit of perfection.
All beings, whether large or small, were created perfect and
complete from the first, but their perfections appear in them by
degrees. The organization of God is one: the evolution of existence
is one: the divine system is one. Whether they be small or great
beings, all are subject to one law and system. Each seed has in it
from the first all the vegetable perfections. For example, in the
seed all the vegetable perfections exist from the beginning, but
not visibly; afterwards little by little they appear. So it is first
the shoot which appears from the seed, then the branches, leaves,
blossoms, and fruits; but from the beginning of its existence all

+P313
these things are in the seed, potentially, though not apparently.
In the same way, the embryo possesses from the first all perfections,
such as the spirit, the mind, the sight, the smell, the taste--
in one word, all the powers--but they are not visible, and become
so only by degrees.
Similarly, the terrestrial globe from the beginning was created
with all its elements, substances, minerals, atoms, and organisms;
but these only appeared by degrees: first the mineral, then the
plant, afterward the animal, and finally man. But from the first
these kinds and species existed, but were undeveloped in the terrestrial
globe, and then appeared only gradually. For the supreme
organization of God, and the universal natural system, surrounds
all beings, and all are subject to this rule. When you consider
this universal system, you see that there is not one of the beings,
which at its coming into existence has reached the limit of perfection.
No, they gradually grow and develop, and then attain the
degree of perfection.

THE SPIRIT IN THE BODY

The wisdom of the appearance of the spirit in the body is this:
the human spirit is a Divine Trust, and it must traverse all conditions;
for its passage and movement through the conditions of
existence will be the means of its acquiring perfections. So, when
a man travels and passes through different regions and numerous
countries with system and method, it is certainly a means of his
acquiring perfection; for he will see places, scenes, and countries,
from which he will discover the conditions and states of other
nations. He will thus become acquainted with the geography of
countries, and their wonders and arts; he will familiarize himself
with the habits, customs, and usages of peoples; he will see the
civilization and progress of the epoch; he will become aware of
the policy of governments, and the power and capacity of each
country. It is the same when the human spirit passes through the
conditions of existence: it will become the possessor of each degree
and station. Even in the condition of the body it will surely acquire
perfections.

+P314
Besides this, it is necessary that the signs of the perfection of
the spirit should be apparent in this world, so that the world of
creation may bring forth endless results, and this body may receive
life and manifest the divine bounties. So, for example, the
rays of the sun must shine upon the earth, and the solar heat
develop the earthly beings; if the rays and heat of the sun did not
shine upon the earth, the earth would be uninhabited, without
meaning, and its development would be retarded. In the same
way, if the perfections of the spirit did not appear in this world,
this world would be unenlightened and absolutely brutal. By the
appearance of the spirit in the physical form, this world is enlightened.
As the spirit of man is the cause of the life of the body,
so the world is in the condition of the body, and man is in the
condition of the spirit. If there were no man, the perfections of
the spirit would not appear, and the light of the mind would not
be resplendent in this world. This world would be like a body
without a soul.
This world is also in the condition of a fruit-tree, and man is
like the fruit; without fruit the tree would be useless.
Moreover, these members, these elements, this composition,
which are found in the organism of man, are an attraction and
magnet for the spirit; it is certain that the spirit will appear in it.
So, a mirror which is clear will certainly attract the rays of the
sun. It will become luminous, and wonderful images will appear
in it. That is to say, when these existing elements are gathered together
according to the natural order, and with perfect strength,
they become a magnet for the spirit, and the spirit will become
manifest in them with all its perfections.
Under these conditions it cannot be said "what is the necessity
for the rays of the sun to descend upon the mirror?"--for the
connection which exists between the reality of things, whether
they be spiritual or material, requires that when the mirror is clear
and faces the sun, the light of the sun must become apparent in it.
In the same way, when the elements are arranged and combined
in the most glorious system, organization and manner, the human
spirit will appear and be manifest in them. This is the decree of
the Powerful, the Wise.

+P315
MAN'S RELATION TO GOD

The connection between God and the creatures is that of the
creator to the creation; it is like the connection between the sun
and the dark bodies of contingent beings, and is the connection
between the maker and the things that he has made. The sun
in its own essence is independent of the bodies which it lights; for
its light is in itself, and is free and independent of the terrestrial
globe; so the earth is under the influence of the sun and receives
its light, whereas the sun and its rays are entirely independent
of the earth. But if there were no sun, the earth and all earthly
beings could not exist.
The dependence through the creatures upon God is a dependence
of emanation: that is to say, creatures emanate from God, they do
not manifest Him. The relation is that of emanation and not
that of manifestation. The light of the sun emanates from the
sun, it does not manifest it. The appearance through emanation
is like the appearance of the rays from the luminary of the horizons
of the world: that is to say, the holy essence of the Sun of Truth
is not divided, and does not descend to the condition of the creatures.
In the same way, the globe of the sun does not become
divided and does not descend to the earth: no, the rays of the
sun, which are its bounty, emanate from it, and illumine the dark
bodies.
But the appearance through manifestation is the manifestation
of the branches, leaves, blossoms and fruit from the seed; for the
seed in its own essence becomes branches and fruits, and its reality
enters into the branches, the leaves, and fruits. This appearance
through manifestation would be for God the Most High, simple
imperfection, and this is quite impossible; for the implication
would be that the Absolute Pre-existent is qualified with phenomenal
attributes; but if this were so, pure independence would
become mere poverty, and true existence would become non-existence,
and this is impossible.
Therefore all creatures emanate from God; that is to say, it is
by God that all things are realized, and by Him that all beings
have attained to existence. The first thing which emanated from

+P316
God is that universal reality, which the ancient philosophers
termed the "First Mind," and which the people of &Baha call the
"First Will." This emanation, in that which concerns its action
in the world of God, is not limited by time or place; it is without
beginning or end; beginning and end in relation to God are one.
The pre-existence of God is the pre-existence of essence, and also
pre-existence of time, and the phenomenality of contingency is
essential and not temporal....
Though the "First Mind" is without beginning, it does not
become a sharer in the pre-existence of God, for the existence of
the universal reality in relation to the existence of God is nothingness,
and it has not the power to become an associate of God and
like unto Him in pre-existence. This subject has been before
explained.
The existence of living things signifies composition, and their
death decomposition. But universal matter and the elements do
not become absolutely annihilated and destroyed: no, their non-existence
is simply transformation. For instance, when man is
annihilated he becomes dust, but he does not become absolutely
non-existent; he still exists in the shape of dust; but transformation
has taken place, and this composition is accidentally decomposed.
The annihilation of the other beings is the same, for
existence does not become absolute non-existence, and absolute
non-existence does not become existence.

SOUL, MIND AND SPIRIT

It has been before explained that spirit is universally divided
into five categories: the vegetable spirit, the animal spirit, the
human spirit, the spirit of faith, and the Holy Spirit.
The vegetable spirit is the power of growth which is brought
about in the seed through the influence of other existences.
The animal spirit is the power of all the senses, which is realized
from the composition and mingling of elements; when this composition
decomposes, the power also perishes and becomes annihilated.
It may be likened to this lamp: when the oil, wick, and

+P317
fire are combined it is lighted, and when this combination is
dissolved, that is to say, when the combined parts are separated
from one another, the lamp also is extinguished.
The human spirit which distinguishes man from the animal is
the rational soul; and these two names--the human spirit and the
rational soul--designate one thing. This spirit, which in the terminology
of the philosophers is the rational soul, embraces all
beings, and as far as human ability permits discovers the realities
of things and becomes cognizant of their peculiarities and effects,
and of the qualities and properties of beings. But the human spirit,
unless assisted by the spirit of faith, does not become acquainted
with the divine secrets and the heavenly realities. It is like a
mirror which, although clear, polished, and brilliant, is still in
need of light. Until a ray of the sun reflects upon it, it cannot
discover the heavenly secrets.
But the mind is the power of the human spirit. Spirit is the
lamp; mind is the light which shines from the lamp. Spirit is the
tree, and the mind is the fruit. Mind is the perfection of the
spirit, and is its essential quality, as the sun's rays are the essential
necessity of the sun.

FIVE PHYSICAL AND FIVE SPIRITUAL POWERS

In man five outer powers exist, which are the agents of perception,
that is to say, through these five powers man perceives
material beings. These are sight, which perceives visible forms;
hearing, which perceives audible sounds; smell, which perceives
odors; taste, which perceives foods; and feeling, which is in all
parts of the body, and perceives tangible things. These five powers
perceive outward existences.
Man has also spiritual powers: imagination, which conceives
things; thought, which reflects upon realities; comprehension,
which comprehends realities, memory, which retains whatever man
imagines, thinks, and comprehends. The intermediary between
the five outward powers and the inward powers, is the sense which
they possess in common, that is to say, the sense which acts between
the outer and inner powers, conveys to the inward powers

+P318
whatever the outer powers discern. It is termed the common
faculty, because it communicates between the outward and
inward powers, and thus is common to the outward and inward
powers.
For instance, sight is one of the outer powers; it sees and perceives
this flower, and conveys this perception to the inner power
--the common faculty--which transmits this perception to the
power of imagination, which in its turn conceives and forms this
image and transmits it to the power of thought; the power of
thought reflects, and having grasped the reality, conveys it to the
power of comprehension; the comprehension, when it has comprehended
it, delivers the image of the object perceived to the
memory, and the memory keeps it in its repository.
The outward powers are five: the power of sight, of hearing,
of taste, of smell, and of feeling.
The inner powers are also five: the common faculty, and the
powers of imagination, thought, comprehension, and memory.

INNATE, INHERITED AND ACQUIRED CHARACTER

With regard to the innate character, although the divine creation
is purely good, yet the varieties of natural qualities in man
come from the difference of degree; all are excellent, but they are
more or less so, according to the degree. So all mankind possess
intelligence and capacities, but the intelligence, the capacity, and
the worthiness of men differ. This is evident.
For example, take a number of children of one family, of one
place, of one school, instructed by one teacher, reared on the
same food, in the same climate, with the same clothing, and studying
the same lessons--it is certain that among these children some
will be clever in the sciences, some will be of average ability, and
some dull. Hence it is clear that in the original nature there exists
a difference of degree, and varieties of worthiness and capacity.
This difference does not imply good or evil, but is simply a difference
of degree. One has the highest degree, another the medium
degree, and another the lowest degree. So man exists, the animal,

+P319
the plant, and the mineral exist also--but the degrees of these four
existences vary. What a difference between the existence of man
and of the animal! Yet both are existences. It is evident that in
existence there are differences of degrees.
The variety of inherited qualities comes from strength and
weakness of constitution; that is to say, when the two parents are
weak, the children will be weak; if they are strong, the children
will be robust. In the same way, purity of blood has a great effect;
for the pure germ is like the superior stock which exists in plants
and animals. For example, you see that children born from a
weak and feeble father and mother will naturally have a feeble
constitution and weak nerves; they will be afflicted, and will have
neither patience, nor endurance, nor resolution, nor perseverance,
and will be hasty; for the children inherit the weakness and debility
of their parents.
Besides this, an especial blessing is conferred on some families and
some generations. Thus it is an especial blessing that from among
the descendants of Abraham should have come all the Prophets of
the children of Israel. This is a blessing that God has granted to
this descent: to Moses from His father and mother, to Christ from
His mother's line; also to &Muhammad and the &Bab, and to all the
Prophets and the Holy Manifestations of Israel.
Hence it is evident that inherited character also exists, and to
such a degree that if the characters are not in conformity with
their origin, although they belong physically to that lineage, spiritually
they are not considered members of the family; like Canaan,
who is not reckoned as being of the race of Noah.
But the difference of the qualities with regard to culture is
very great; for education has great influence. Through education
the ignorant become learned, the cowardly become valiant; through
cultivation the crooked branch becomes straight, the acid, bitter
fruit of the mountains and woods becomes sweet and delicious,
and the five-petalled flower becomes hundred-petalled. Through
education savage nations become civilized, and even the animals
become domesticated. Education must be considered as most important;
for as diseases in the world of bodies are extremely contagious,

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so, in the same way, qualities of spirit and heart are extremely
contagious. Education has a universal influence and the
differences caused by it are very great.
Perhaps some one will say, that since the capacity and worthiness
of men differ, therefore the difference of capacity certainly causes
the difference of characters.
But this is not so; for capacity is of two kinds, natural capacity
and acquired capacity. The first, which is the creation of God,
is purely good--in the creation of God there is no evil; but the
acquired capacity has become the cause of the appearance of evil.
For example, God has created all men in such a manner, and has
given them such a constitution and such capacities, that they are
benefited by sugar and honey, and harmed and destroyed by poison.
This nature and constitution is innate, and God has given it equally
to all mankind. But man begins little by little to accustom himself
to poison, by taking a small quantity each day, and gradually
increasing it, until he reaches such a point that he cannot live
without a gram of opium every day. The natural capacities are
thus completely perverted. Observe how much the natural capacity
and constitution can be changed, until by different habits
and training they become entirely perverted. One does not criticize
vicious people because of their innate capacities and nature,
but rather for their acquired capacities and nature.
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.

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Then it is evident that in creation and nature evil does not
exist at all; but when the natural qualities of man are used in an
unlawful way, they are blameworthy. So, if a rich and generous
person gives a sum of money to a poor man for his own necessities,
and if the poor man spends that sum of money on unlawful things,
that will be 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. Consider that
the worst of qualities and most odious of attributes, which is the
foundation of all evil, is lying. No worse or more blameworthy
quality than this can be imagined to exist; it is the destroyer of
all human perfections, and the cause of innumerable vices. There
is no worse characteristic than this; it is the foundation of all
evils. Notwithstanding all this, if a doctor consoles a sick man by
saying: "Thank God you are better, and there is hope of your
recovery," though these words are contrary to the truth, yet they
may become the consolation of the patient and the turning-point
of the illness. This is not blameworthy.

MAN'S KNOWLEDGE OF GOD

Know that there are two kinds of knowledge: the knowledge
of the essence of a thing, and the knowledge of its qualities. The
essence of a thing is known through its qualities, otherwise it is
unknown and hidden.
As our knowledge of things, even of created and limited things,
is knowledge of their qualities and not of their essence, how is it
possible to comprehend in its essence the Divine Reality, which
is unlimited? For the substance of the essence of anything is not
comprehended, but only its qualities. For example, the substance
of the sun is unknown, but is understood by its qualities, which
are heat and light. The substance of the essence of man is unknown
and not evident, but by its qualities it is characterized
and known. Thus everything is known by its qualities and not by
its essence. Although the mind encompasses all things, and the
outward beings are comprehended by it, nevertheless these beings

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with regard to their essence are unknown; they are only known
with regard to their qualities.
Then how can the eternal everlasting Lord, who is held sanctified
from comprehension and conception, be known by His essence?
That is to say, as things can only be known by their qualities and
not by their essence, it is certain that the Divine Reality is unknown
with regard to its essence, and is known with regard to
its attributes. Besides, how can the phenomenal reality embrace
the Pre-existent Reality? For comprehension is the result of encompassing
--embracing must be, so that comprehension may be
--and the Essence of Unity surrounds all, and is not surrounded.
Also the difference of condition in the world of beings is an
obstacle to comprehension. For example: this mineral belongs to
the mineral kingdom; however far it may rise, it can never comprehend
the power of growth. The plants, the trees, whatever
progress they may make, cannot conceive of the power of sight
or the powers of the other senses; and the animal cannot imagine
the condition of man, that is to say, his spiritual powers. Difference
of condition is an obstacle to knowledge; the inferior degree
cannot comprehend the superior degree. How then can the phenomenal
reality comprehend the Pre-existent Reality? Knowing
God, therefore, means the comprehension and the knowledge of
His attributes, and not of His Reality. This knowledge of the
attributes is also proportioned to the capacity and power of man;
it is not absolute. Philosophy consists in comprehending the reality
of things as they exist, according to the capacity and the power
of man. For the phenomenal reality can comprehend the Pre-existent
attributes only to the extent of the human capacity.
The mystery of Divinity is sanctified and purified from the comprehension
of the beings, for all that comes to the imagination is
that which man understands, and the power of the understanding
of man does not embrace the Reality of the Divine Essence. All
that man is able to understand are the attributes of Divinity, the
radiance of which appears and is visible in worlds and souls.
When we look at the worlds and the souls, we see wonderful
signs of the divine perfections, which are clear and apparent; for
the reality of things proves the Universal Reality. The Reality

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of Divinity may be compared to the sun, which from the height
of its magnificence shines upon all the horizons and each horizon,
and each soul, receives a share of its radiance. If this light and
these rays did not exist, beings would not exist; all beings express
something, and partake of some ray and portion of this light. The
splendors of the perfections, bounties, and attributes of God shine
forth and radiate from the reality of the Perfect Man, that is to
say, the Unique One, the universal Manifestation of God. Other
beings receive only one ray, but the universal Manifestation is the
mirror for this Sun, which appears and becomes manifest in it,
with all its perfections, attributes, signs, and wonders.
The knowledge of the Reality of the Divinity is impossible and
unattainable, but the knowledge of the Manifestations of God is
the knowledge of God, for the bounties, splendors, and divine attributes
are apparent in them. Therefore if man attains to the
knowledge of the Manifestations of God, he will attain to the
knowledge of God; and if he be neglectful of the knowledge of
the Holy Manifestation, he will be bereft of the knowledge of
God. It is then ascertained and proved that the Holy Manifestations
are the center of the bounty, signs, and perfections of God.
Blessed are those who receive the light of the divine bounties from
the enlightened Dawning-points!
We hope that the friends of God, like an attractive force, will
draw these bounties from the source itself, and that they will
arise with such illumination and signs that they will be evident
proofs of the Sun of Reality.

THE IMMORTALITY OF THE SPIRIT

The immortality of the spirit is mentioned in the Holy Books;
it is the fundamental basis of the divine religions. Now punishments
and rewards are said to be of two kinds. Firstly, the rewards
and punishments of this life; secondly, those of the other
world. But the paradise and hell of existence are found in all the
worlds of God, whether in this world or in the spiritual heavenly
worlds. Gaining these rewards is the gaining of eternal life. That
is why Christ said, "Act in such a way that you may find eternal

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life, and that you may be born of water and the spirit, so that
you may enter into the Kingdom."
The rewards of this life are the virtues and perfections which
adorn the reality of man. For example, he was dark and becomes
luminous, he was ignorant and becomes wise, he was neglectful
and becomes vigilant, he was asleep and becomes awakened, he
was dead and becomes living, he was blind and becomes a seer,
he was deaf and becomes a hearer, he was earthly and becomes
heavenly, he was material and becomes spiritual. Through these
rewards he gains spiritual birth, and becomes a new creature. He
becomes the manifestation of the verse in the Gospel where it is
said of the disciples that they were born not of blood, nor of the
will of the flesh, nor of the will of man, but of God; that is to
say, they were delivered from the animal characteristics and qualities
which are the characteristics of human nature, and they became
qualified with the divine characteristics, which are the bounty
of God; this is the meaning of the second birth. For such people
there is no greater torture than being veiled from God, and no
more severe punishment than sensual vices, dark qualities, lowness
of nature, engrossment in carnal desires. When they are delivered
through the light of faith from the darkness of these vices, and
become illuminated with the radiance of the Sun of Reality, and
ennobled with all the virtues, they esteem this the greatest reward,
and they know it to be the true paradise. In the same way
they consider that the spiritual punishment, that is to say the
torture and punishment of existence, 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, such as falsehood, tyranny,
cruelty, attachment to the affairs of the world, and being immersed
in satanic ideas; for them, these are the greatest punishments and
tortures.
Likewise the rewards of the other world are the eternal life
which is clearly mentioned in all the Holy Books, the divine perfections,
the eternal bounties, and everlasting felicity. The rewards
of the other world are the perfections and the peace obtained
in the spiritual worlds after leaving this world; whilst the rewards

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of this life are the real luminous perfections which are realized in
this world, and which are the cause of eternal life, for they are
the very progress of existence. It is like the man who passes from
the embryonic world to the state of maturity, and becomes the
manifestation of these words: "Blessed be God, the best of creators."
The rewards of the other world are peace, 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, that is to say, the torments of the other world,
consist in being deprived of the special divine blessings and the
absolute bounties, and falling into the lowest degrees of existence.
He who is deprived of these divine favors, although he continues
after death, is considered as dead by the people of truth.
The logical proof of the immortality of the spirit is this, that
no sign can come from a non-existing thing; that is to say, it is
impossible that from absolute non-existence signs should appear,
for the signs are the consequence of an existence, and the consequence
depends upon the existence of the principle. So, from
a non-existing sun no light can radiate, from a non-existing sea
no waves appear, from a non-existing cloud no rain falls; a non-existing
tree yields no fruit; a non-existing man neither manifests
nor produces anything. Therefore as long as signs of existence
appear, they are a proof that the possessor of the sign is existent.
Consider that today the Kingdom of Christ exists: from a non-existing
king how could such a great kingdom be manifested?
How, from a non-existing sea, can the waves mount so high?
From a non-existing garden, how can such fragrant breezes be
wafted? Reflect that no effect, no trace, no influence remains of
any being after its members are dispersed and its elements are
decomposed, whether it be a mineral, a vegetable, or an animal.
There is only the human reality and the spirit of man which, after
the disintegration of the members, dispersing of the particles, and
the destruction of the composition, persists, and continues to act
and to have power.
This question is extremely subtle: consider it attentively. This
is a rational proof which we are giving, so that the wise may

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weigh it in the balance of reason and justice. But if the human
spirit will rejoice and be attracted to the Kingdom of God, if the
inner sight becomes opened, and the spiritual hearing strengthened,
and the spiritual feelings predominant, he will see the immortality
of the spirit as clearly as he sees the sun, and the glad
tidings and signs of God will encompass him.

Know that the power and the comprehension of the human
spirit are of two kinds: that is to say, they perceive and act in
two different modes. One way is through instruments and organs:
thus with this eye it sees, with this ear it hears, with this tongue
it talks. Such is the action of the spirit, and the perception of the
reality of man, by means of organs. That is to say, that the spirit
is the seer, through the eyes; the spirit is the hearer, through
the ear; the spirit is the speaker, through the tongue.
The other manifestation of the powers and actions of the spirit
is without instruments and organs. For example, in the state of
sleep without eyes it sees, without an ear it hears, without a tongue
it speaks, without feet it runs. Briefly, these actions are beyond
the means of instruments and organs. How often it happens that
it sees a dream in the world of sleep, and its signification becomes
apparent two years afterwards in corresponding events. In the
same way, how many times it happens that a question which one
cannot solve in the world of wakefulness, is solved in the world
of dreams. In wakefulness the eye sees only for a short distance,
but in dreams he who is in the East sees the West: awake he sees
the present, in sleep he sees the future. In wakefulness, by means
of rapid transit, at the most he can travel only twenty farsakha
an hour; in sleep, in the twinkling of an eye, he traverses the East
and West. For the spirit travels in two different ways: without
means, which is spiritual traveling; and with means, which is
material traveling: as birds which fly, and those which are carried.
In the time of sleep this body is as though dead; it does not
see nor hear, it does not feel, it has no consciousness, no perception:
that is to say, the powers of man have become inactive,
but the spirit lives and subsists. Nay, its penetration is increased,
its flight is higher, and its intelligence is greater. To consider

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that after the death of the body the spirit perishes, is like imagining
that a bird in a cage will be destroyed if the cage is broken,
though the bird has nothing to fear from the destruction of the
cage. Our body is like the cage, and the spirit is like the bird. We
see that without the cage this bird flies in the world of sleep; therefore
if the cage becomes broken, the bird will continue and exist:
its feelings will be even more powerful, its perceptions greater,
and its happiness increased. In truth, from hell it reaches a paradise
of delights, because for the thankful birds there is no paradise
greater than freedom from the cage. That is why with utmost joy
and happiness the martyrs hasten to the plain of sacrifice.
In wakefulness the eye of man sees at the utmost as far as one
hour of distance, because through the instrumentality of the body
the power of the spirit is thus determined; but with the inner
sight and the mental eye it sees America, and it can perceive that
which is there, and discover the conditions of things and organize
affairs. If, then, the spirit were the same as the body, it would be
necessary that the power of the inner sight should also be in the same
proportion. Therefore it is evident that this spirit is different from
the body, and that the bird is different from the cage, and that the
power and penetration of the spirit is stronger without the intermediary
of the body. Now, if the instrument is abandoned, the
possessor of the instrument continues to act. For example, if the
pen is abandoned or broken, the writer remains living and present;
if a house is ruined, the owner is alive and existing. This is one of
the logical evidences for the immortality of the soul.
There is another: this body becomes weak, or heavy, or sick, or
it finds health; it becomes tired or rested; sometimes the hand or
leg is amputated, or its physical power is crippled; it becomes
blind or deaf or dumb; its limbs may become paralyzed; briefly,
the body may have all the imperfections. Nevertheless, the spirit
in its original state, in its own spiritual perception, will be eternal
and perpetual; it neither finds any imperfection nor will it become
crippled. But when the body is wholly subjected to disease
and misfortune, it is deprived of the bounty of the spirit; like
a mirror which, when it becomes broken, or dirty, or dusty, cannot
reflect the rays of the sun, nor any longer show its bounties.

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We have already explained that the spirit of man is not in the
body, because it is freed and sanctified from entrance and exit,
which are bodily conditions. The connection of the spirit with
the body is like that of the sun with the mirror. Briefly, the
human spirit is in one condition; it neither becomes ill from the
diseases of the body, nor cured by its health; it does not become
sick, nor weak, nor miserable, nor poor, nor light, nor small. That
is to say, it will not be injured because of the infirmities of the
body, and no effect will be visible even if the body becomes weak
or if the hands and feet and tongue be cut off, or if it loses the
power of hearing or sight. Therefore it is evident and certain
that the spirit is different from the body, and that its duration
is independent of that of the body; on the contrary, the spirit
with the utmost greatness rules in the world of the body, and its
power and influence, like the bounty of the sun in the mirror,
are apparent and visible. But when the mirror becomes dusty
or breaks, it will cease to reflect the rays of the sun.

PERFECTION IS ENDLESS

Know that the conditions of existence are limited to the conditions
of servitude, of prophethood, and of Deity, but the divine
and the contingent perfections are unlimited. When you reflect
deeply, you discover that also outwardly the perfections of existence
are also unlimited, for you cannot find a being so perfect
that you cannot imagine a superior one. For example, you cannot
see a ruby in the mineral kingdom, a rose in the vegetable kingdom,
or a nightingale in the animal kingdom, without imagining
that there might be better specimens. As the divine bounties are
endless, so human perfections are endless. If it were possible to
reach a limit of perfection, then one of the realities of the beings
might reach the condition of being independent of God, and the
contingent might attain to the condition of the absolute. But
for every being there is a point which it cannot overpass; that
is to say, he who is in the condition of servitude, however far he
may progress in gaining limitless perfections, will never reach
the condition of Deity. It is the same with the other beings: a

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mineral, however far it may progress in the mineral kingdom,
cannot gain the vegetable power; also in a flower, however far
it may progress in the vegetable kingdom, no power of the senses
will appear. So this silver mineral cannot gain hearing or sight;
it can only improve in its own condition, and become a perfect
mineral, but it cannot acquire the power of growth, or the power
of sensation, or attain to life; it can only progress in its own
condition.
For example, Peter cannot become Christ. All that he can do
is, in the condition of servitude, to attain endless perfections; for
every existing reality is capable of making progress. As the spirit
of man after putting off this material form has an everlasting life,
certainly any existing being is capable of making progress; therefore
it is permitted to ask for advancement, forgiveness, mercy,
beneficence, and blessings for a man after his death, because existence
is capable of progression. That is why in the prayers of
&Baha'u'llah forgiveness and remission of sins are asked for those
who have died. Moreover, as people in this world are in need of
God, they will also need Him in the other world. The creatures
are always in need, and God is absolutely independent, whether
in this world or in the world to come.
The wealth of the other world is nearness to God. Consequently
it is certain that those who are near the Divine Court are allowed
to intercede, and this intercession is approved by God. But intercession
in the other world is not like intercession in this world:
it is another thing, another reality, which cannot be expressed
in words.
If a wealthy man at the time of his death bequeaths a gift to
the poor and miserable, and gives a part of his wealth to be spent
for them, perhaps this action may be the cause of his pardon and
forgiveness, and of his progress in the Divine Kingdom.
Also a father and mother endure the greatest troubles and hardships
for their children; and often when the children have reached
the age of maturity, the parents pass on to the other world.
Rarely does it happen that a father and mother in this world see
the reward of the care and trouble they have undergone for their
children. Therefore children, in return for this care and trouble,

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must show forth charity and beneficence, and must implore pardon
and forgiveness for their parents. So you ought, in return for the
love and kindness shown you by your father, to give to the poor
for his sake, with greatest submission and humility implore pardon
and remission of sins, and ask for the supreme mercy.
It is even possible that the condition of those who have died
in sin and unbelief may become changed; that is to say, they
may become the object of pardon through the bounty of God,
not through His justice; for bounty is giving without desert, and
justice is giving what is deserved. As we have power to pray for
these souls here, so likewise we shall possess the same power in
the other world, which is the Kingdom of God. Are not all the
people in that world the creatures of God? Therefore in that
world also they can make progress. As here they can receive
light by their supplication, there also they can plead for forgiveness,
and receive light through entreaties and supplications. Thus
as souls in this world, through the help of the supplications, the
entreaties, and the prayers of the holy ones, can acquire development,
so is it the same after death. Through their own prayers
and supplications they can also progress; more especially when
they are the object of the intercession of the Holy Manifestations.

THE EVOLUTION OF MAN IN THE OTHER WORLD

Know that nothing which exists remains in a state of repose,
that is to say, all things are in motion. Everything is either growing
or declining, all things are either coming from non-existence
into being, or going from existence into non-existence. So this
flower, this hyacinth, during a certain period of time was coming
from the world of non-existence into being, and now it is going
from being into non-existence. This state of motion is said to be
essential--that is, natural; it cannot be separated from beings
because it is their essential requirement, as it is the essential requirement
of fire to burn.
Thus it is established that this movement is necessary to existence,
which is either growing or declining. Now, as the spirit
continues to exist after death, it necessarily progresses or declines:

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and in the other world, to cease to progress is the same as to
decline; but it never leaves its own condition, in which it continues
to develop. For example, the reality of the spirit of Peter,
however far it may progress, will not reach to the condition of
the Reality of Christ; it progresses only in its own environment.
Look at this mineral: however far it may evolve, it only evolves
in its own condition; you cannot bring the crystal to a state
where it can attain to sight: this is impossible. So the moon
which is in the heavens, however far it might evolve, could never
become a luminous sun; but in its own condition it has apogee
and perigee. However far the disciples might progress, they could
never become Christ. It is true that coal could become a diamond,
but both are in the mineral condition and their component elements
are the same.

PROGRESS AFTER DEATH

When we consider beings with the seeing eye, we observe that
they are limited to three sorts: that is to say, as a whole, they
are either mineral, vegetable, or animal; each of these three classes
containing species. Man is the highest species because he is the
possessor of the perfections of all the classes; that is, he has a body
which grows and which feels. As well as having the perfections
of the mineral, of the vegetable, and of the animal, he also possesses
an especial excellence which the other beings are without; that is,
the intellectual perfections. Therefore man is the most noble of
beings.
Man is in the highest degree of materiality, and at the beginning
of spirituality; that is to say, he is the end of imperfection
and the beginning of perfection. He is at the last degree of darkness,
and at the beginning of light; that is why it has been said
that the condition of man is the end of the night and the beginning
of day, meaning that he is the sum of all the degrees of imperfection,
and that he possesses the degrees of perfection. He has the
animal side as well as the angelic side; and the aim of an educator
is to so train human souls, that their angelic aspect may overcome
their animal side. Then, if the divine power in man which is his

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essential perfection, overcomes the satanic power, which is absolute
imperfection, he becomes the most excellent among the creatures;
but if the satanic power overcomes the divine power, he
becomes the lowest of the creatures. That is why he is the end
of imperfection and the beginning of perfection. Not in any
other of the species in the world of existence is there such a difference,
contrast, contradiction, and opposition, as in the species
of man. Thus the reflection of the Divine Light was in man, as
in Christ, and see how loved and honored He is! At the same
time we see man worshipping a stone, a clod of earth, or a tree:
how vile he is, in that his object of worship should be the lowest
existence--that is a stone, or clay, without spirit; a mountain,
a forest, or a tree. What shame is greater for man than to worship
the lowest existence? In the same way, knowledge is a quality of
man, and so is ignorance; truthfulness is a quality of man, so is
falsehood; trustworthiness and treachery, justice and injustice, are
qualities of man, and so forth. Briefly, all the perfections and
virtues, and all the vices, are qualities of man.
Consider equally the differences between individual men. The
Christ was in the form of man, and Caiaphas was in the form of
man; Moses and Pharaoh, Abel and Cain, &Baha'u'llah and &Yahya,
were men.
Man is said to be the greatest representative of God, and he is
the Book of Creation because all the mysteries of beings exist
in him. If he comes under the shadow of the True Educator and
is rightly trained, he becomes the essence of essences, the light of
lights, the spirit of spirits; he becomes the center of the divine
appearances, the source of spiritual qualities, the rising-place of
heavenly lights, and the receptacle of divine inspirations. If he
is deprived of this education he becomes the manifestation of
satanic qualities, the sum of animal vices, and the source of all
dark conditions.
The reason of the mission of the Prophets is to educate men;
so that this piece of coal may become a diamond, and this fruitless
tree may be engrafted, and yield the sweetest, most delicious fruits.
When man reaches the noblest state in the world of humanity,

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then he can make further progress in the conditions of perfection,
but not in state; for such states are limited, but the divine perfections
are endless.
Both before and after putting off this material form, there is
progress in perfection, but not in state. So beings are consummated
in perfect man. 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.

TABLET ON PURITY

Cleanliness and sanctity in all conditions are characteristics of
pure beings and necessities of free souls. The first perfection consists
in cleanliness and sanctity and in purity from every defect.
When man in all conditions is pure and immaculate, he will become
the center of the reflection of the manifest Light. In all
his actions and conduct there must first be purity, then beauty and
independence. The channel must be cleansed before it is filled
with sweet water. The pure eye comprehendeth the sight and the
meeting of God; the pure nostril inhaleth the perfumes of the
rose-garden of bounty; the pure heart becometh the mirror of the
beauty of truth. This is why, in the heavenly Books, the divine
counsels and commands have been compared to water. So, in the
&Qur'an it is said, "and we have caused a pure water to descend
from heaven;" and in the Gospel, "Except a man hath received
the baptism of water and of the spirit, he cannot enter into the
Kingdom of God." Then it is evident that the divine teachings
are the heavenly grace and the showers of the mercy of God,
which purify the hearts of men.
The meaning is, in all conditions, cleanliness and sanctity, purity

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and delicacy exalt humanity and make the contingent beings progress.
Even when applied to physical things, delicacy causeth the
attainment of spirituality, as it is established in the Holy Scriptures.
External cleanliness, although it is but a physical thing, hath a
great influence upon spirituality. For example, although sound
is but the vibrations of the air which affect the tympanum of the
ear, and vibrations of the air are but an accident among the accidents
which depend upon the air, consider how much marvelous
notes or a charming song influence the spirits! A wonderful song
giveth wings to the spirit and filleth the heart with exaltation.
To return to the subject, the fact of having a pure and spotless
body likewise exerciseth an influence upon the spirit of man.
Now, see how much purity is approved in the Court of God,
that it should be especially mentioned in the Holy Books of the
Prophets. So the Holy Books forbid the eating of any unclean
thing, or the use of anything which is not pure. Certain prohibitions
are absolute and imperative for all: he who commits that
which is forbidden is detested by God and excluded from the
number of the elect. This applieth to the things forbidden by
an absolute prohibition and of which the perpetration is a grave
sin; they are so vile that even to mention them is shameful. There
are other forbidden things which do not cause an immediate evil
and of which the pernicious effect is only gradually produced.
They are also abhorred, blamed and rejected by God, but their
prohibition is not recorded in an absolute way, although cleanliness
and sanctity, spotlessness and purity, the preservation of health
and independence are required by these interdictions.
One of these last prohibitions is the smoking of tobacco, which
is unclean, malodorous, disagreeable and vulgar and of which the
gradual harmfulness is universally recognized. All clever physicians
have judged, and have also shown by experiment, that one
of the constituents of tobacco is a mortal poison and that smokers
are exposed to different indispositions and maladies. That is why
cleanly people have a marked aversion for its use.
His supreme Highness the &Bab--may my soul be His sacrifice!
--in the beginning of His Cause, openly forbade it and all the
friends abandoned its use. But, as it was a time for caution and
he who abstained from smoking was ill treated, persecuted and

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even killed, therefore the friends were obliged, as a matter of
prudence, to smoke. Later, the &Kitab-i-Aqdas was revealed and
as the prohibition of tobacco was not clearly stated in it, the
friends did not renounce it. But the Blessed Perfection had always
a marked aversion for its use. At the beginning of the Cause, for
certain reasons, He smoked a little, but later He abandoned it
completely, and the holy souls who obeyed Him in all circumstances,
also entirely gave up smoking. I wish to say that, in the
sight of God, the smoking of tobacco is a thing which is blamed
and condemned, very unclean, and of which the result is by degrees
injurious. Besides it is a cause of expense and of loss of time and
it is a harmful habit. So, for those who are firm in the Covenant,
it is a thing reprobated by the reason and by tradition, the renouncement
of which giveth gradual repose and tranquility, permitteth
one to have stainless hands and a clean mouth, and hair
which is not pervaded by a bad odor.
Without any doubt, the friends of God on receiving this epistle
will renounce this injurious habit by all means, even if it be necessary
to do so by degrees. This is my hope.
As to the question of opium, disgusting and execrated, I resign
myself to God for its punishment. The formal text of the &Kitab-i-Aqdas
forbids and reproves it and, according to reason, its use
leads to madness. Experience hath shown that he who giveth himself
up to it is completely excluded from the world of humanity.
Let us take refuge in God against the perpetration of so shameful
a thing, which is the destruction of the foundations of humanity
and which causeth a perpetual unhappiness. It taketh possession
of the soul of man, killeth the reason, weakeneth the intelligence,
maketh a living man dead and extinguisheth the natural heat.
It is impossible to imagine anything more pernicious. Happy is
he who never mentioneth the word opium! But what is the fate
of those who make use of it!
O friends of God! Force and violence, constraint and oppression
are condemned in this divine cycle, but to prevent the use of
opium, all means must be employed, so that the human species
may be delivered and freed from this great calamity. Otherwise,
alas! for all the negligent before God.
O Lord! Give to the people of &Baha cleanliness and holiness in

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all conditions, purify and free them from all defilement, deliver
them from the use of all that is execrated, liberate them from the
chains of habits, so that they may be pure and free, clean and
spotless, that they may be worthy servants of the Sacred Threshold
and may deserve to enter into relation with God. Deliver them
from alcohol and tobacco, and save them from opium, the purveyor
of madness! Make them companions of the holy breezes,
in order that they may know the pleasures of the wine of the
love of God, and that they may attain to the joy and the happiness
of attraction to the Kingdom of &Abha!
Hast Thou not said, "All that thou hast in thy cellar will not
appease the thirst of my love--bring me, O cup-bearer of the
wine of the spirit, a cup full as the sea!"
O friends of God! Experience hath shown how much the renouncing
of tobacco, wine and opium, giveth health, strength
and intellectual enjoyments, penetration of judgment and physical
vigor. There exists today a tribe which refrains and abstains from
tobacco, alcohol and opium and it completely excels all others in
power, in bravery, in health, beauty and grace. A single one of
these men can withstand ten men of other tribes, and this hath
been universally proved; that is to say, generally, the individuals
of this tribe are superior to the individuals of the other tribes.
Therefore strive that the greatest cleanliness and sanctity, which
is the great desire of &Abdu'l-Baha, should be resplendent among
the &Baha'is, and that the companions of God should surpass the
rest of mankind in all conditions and perfections; that they may
be physically and morally superior to others; that through cleanliness
and purity, refinement and health, they may be the chief of
wise men, and that by their affranchisement, their prudence, and
the control of their desires, they may be the princes of the pure,
the free and the wise.

GOD AND THE UNIVERSE

...By materialists, whose belief with regard to Divinity hath
been explained, is not meant philosophers in general, but rather
that group of materialists of narrow vision that worship that which

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is sensed, that depend upon the five senses only, and whose criterion
of knowledge is limited to that which can be perceived by the
senses. All that can be sensed is to them real, whilst whatever
falleth not under the power of the senses is either unreal or doubtful.
The existence of the Deity they regard as wholly doubtful.
It is as thou hast written, not philosophers in general but narrow-minded
materialists that are meant. As to deistic philosophers,
such as Socrates, Plato and Aristotle, they are indeed worthy of
esteem and of the highest praise, for they have rendered distinguished
services to mankind. In like manner we regard the materialistic,
accomplished, moderate philosophers, that have been of
service (to mankind).
We regard knowledge and wisdom as the foundation of the
progress of mankind, and extol philosophers that are endowed with
broad vision. Peruse carefully the San Francisco University Journal
that the truth may be revealed to thee.
Now concerning mental faculties, they are in truth of the inherent
properties of the soul, even as the radiation of light is the
essential property of the sun. The rays of the sun are renewed
but the sun itself is ever the same and unchanged. Consider how
the human intellect develops and weakens, and may at times come
to naught, whereas the soul changeth not. For the mind to manifest
itself, the human body must be whole; and a sound mind
cannot be but in a sound body, whereas the soul dependeth not
upon the body. It is through the power of the soul that the mind
comprehendeth, imagineth and exerteth its influence, whilst the
soul is a power that is free. The mind comprehendeth the abstract
by the aid of the concrete, but the soul hath limitless manifestations
of its own. The mind is circumscribed, the soul limitless.
It is by the aid of such senses as those of sight, hearing, taste,
smell and touch, that the mind comprehendeth, whereas, the soul
is free from all agencies. The soul as thou observest, whether it
be in sleep or waking, is in motion and ever active. Possibly it
may, whilst in a dream, unravel an intricate problem, incapable
of solution in the waking state. The mind, moreover, understandeth
not whilst the senses have ceased to function, and in the
embryonic stage and in early infancy the reasoning power is

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totally absent, whereas the soul is ever endowed with full strength.
In short, the proofs are many that go to show that despite the
loss of reason, the power of the soul would still continue to exist.
The spirit however possesseth various grades and stations.
As to the existence of spirit in the mineral: it is indubitable
that minerals are endowed with a spirit and life according to the
requirements of that stage. This unknown secret, too, hath become
known unto the materialists who now maintain that all
beings are endowed with life, even as He saith in the &Qur'an,
"All things are living."
In the vegetable world, too, there is the power of growth, and
that power of growth is the spirit. In the animal world there is
the sense of feeling, but in the human world there is an all-embracing
power. In all the preceding stages the power of reason
is absent, but the soul existeth and revealeth itself. The sense of
feeling understandeth not the soul, whereas the reasoning power
of the mind proveth the existence thereof.
In like manner the mind proveth the existence of an unseen
Reality that embraceth all beings, and that existeth and revealeth
itself in all stages, the essence whereof is beyond the grasp of the
mind. Thus the mineral world understandeth neither the nature
nor the perfections of the vegetable world; the vegetable world
understandeth not the nature of the animal world, neither the
animal world the nature of the reality of man that discovereth
and embraceth all things.
The animal is the captive of nature and cannot transgress the
rules and laws thereof. In man, however, there is a discovering
power that transcendeth the world of nature and controlleth and
interfereth with the laws thereof. For instance, all minerals, plants
and animals are captives of nature. The sun itself with all its
majesty is so subservient to nature that it hath no will of its own
and cannot deviate a hair's-breadth from the laws thereof. In
like manner all other beings, whether of the mineral, the vegetable
or the animal world, cannot deviate from the laws of nature,
nay, all are the slaves thereof. Man, however, though in body the
captive of nature is yet free in his mind and soul, and hath the
mastery over nature.

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Consider: according to the law of nature man liveth, moveth
and hath his being on earth, yet his soul and mind interfere with
the laws thereof, and, even as the bird he flieth in the air, saileth
speedily upon the seas and as the fish soundeth the deep and discovereth
the things therein. Verily this is a grievous defeat inflicted
upon the laws of nature.
So is the power of electrical energy: this unruly violent force
that cleaveth mountains is yet imprisoned by man within a globe!
This is manifestly interfering with the laws of nature. Likewise
man discovereth those hidden secrets of nature that in conformity
with the laws thereof must remain concealed, and transfereth
them from the invisible plane to the visible. This, too, is interfering
with the law of nature. In the same manner he discovereth
the inherent properties of things that are the secrets of nature.
Also he bringeth to light the past events that have been lost to
memory, and foreseeth by his power of induction future happenings
that are as yet unknown. Furthermore, communication and
discovery are limited by the laws of nature to short distances,
whereas man, through that inner power of his that discovereth
the reality of all things, connecteth the East with the West. This,
too, is interfering with the laws of nature. Similarly, according
to the law of nature all shadows are fleeting, whereas man fixeth
them upon the plate, and this, too, is interference with a law of
nature. Ponder and reflect: all sciences, arts, crafts, inventions
and discoveries, have been once the secrets of nature and in conformity
with the laws thereof must remain hidden; yet man
through his discovering power interfereth with the laws of nature
and transfereth these hidden secrets from the invisible to the visible
plane. This again is interfering with the laws of nature.
In fine, that inner faculty in man, unseen of the eye, wresteth
the sword from the hands of nature, and giveth it a grievous blow.
All other beings, however great, are bereft of such perfections.
Man hath the powers of will and understanding, but nature hath
them not. Nature is constrained, man is free. Nature is bereft
of understanding, man understandeth. Nature is unaware of past
events, but man is aware of them. Nature forecasteth not the
future; man by his discerning power seeth that which is to come.

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Nature hath no consciousness of itself, man knoweth about all
things.
Should any one suppose that man is but a part of the world of
nature, and he being endowed with these perfections, these being
but manifestations of the world of nature, and thus nature is the
originator of these perfections and is not deprived therefrom, to
him we make reply and say:--the part dependeth upon the whole;
the part cannot possess perfections whereof the whole is deprived.
By nature is meant those inherent properties and necessary relations
derived from the realities of things. And these realities of
things, though in the utmost diversity, are yet intimately connected
one with the other. For these diverse realities an all-unifying
agency is needed that shall link them all one to the other.
For instance, the various organs and members, the parts and elements,
that constitute the body of man, though at variance, are
yet all connected one with the other by that all-unifying agency
known as the human soul, that causeth them to function in perfect
harmony and with absolute regularity, thus making the continuation
of life possible. The human body, however, is utterly
unconscious of that all-unifying agency, and yet acteth with
regularity and dischargeth its functions according to its will.
Now concerning philosophers, they are of two schools. Thus
Socrates the wise believed in the unity of God and the existence
of the soul after death; as his opinion was contrary to that of the
narrow-minded people of his time, that divine sage was poisoned
by them. All divine philosophers and men of wisdom and understanding,
when observing these endless beings, have considered
that in this great and infinite universe all things end in the mineral
kingdom, that the outcome of the mineral kingdom is the vegetable
kingdom, the outcome of the vegetable kingdom is the animal
kingdom and the outcome of the animal kingdom the world
of man. The consummation of this limitless universe with all its
grandeur and glory hath been man himself, who in this world
of being toileth and suffereth for a time, with divers ills and pains,
and ultimately disintegrates, leaving no trace and no fruit after
him. Were it so, there is no doubt that this infinite universe with
all its perfections has ended in sham and delusion with no result,

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no fruit, no permanence and no effect. It would be utterly without
meaning. They were thus convinced that such is not the case,
that this Great Workshop with all its power, its bewildering
magnificence and endless perfections, cannot eventually come to
naught. That still another life should exist is thus certain, and,
just as the vegetable kingdom is unaware of the world of man, so
we, too, know not of the Great Life hereafter that followeth the
life of man here below. Our non-comprehension of that life, however,
is no proof of its non-existence. The mineral world, for
instance, is utterly unaware of the world of man and cannot comprehend
it, but the ignorance of a thing is no proof of its non-existence.
Numerous and conclusive proofs exist that go to show
that this infinite world cannot end with this human life.
Now concerning the essence of Divinity: in truth it is on no
account determined by anything apart from its own nature, and
can in no wise be comprehended. For whatsoever can be conceived
by man is a reality that hath limitations and is not unlimited;
it is circumscribed, not all-embracing. It can be comprehended
by man, and is controlled by him. Similarly it is certain that all
human conceptions are contingent, not absolute; that they have
a mental existence, not a material one. Moreover, differentiation
of stages in the contingent world is an obstacle to understanding.
How then can the contingent conceive the Reality of the absolute?
As previously mentioned, differentiation of stages in the contingent
plane is an obstacle to understanding. Minerals, plants and
animals are bereft of the mental faculties of man that discover the
realities of all things, but man himself comprehendeth all the
stages beneath him. Every superior stage comprehendeth that
which is inferior and discovereth the reality thereof, but the inferior
one is unaware of that which is superior and cannot comprehend
it. Thus man cannot grasp the Essence of Divinity, but
can, by his reasoning power, by observation, by his intuitive faculties
and the revealing power of his faith, believe in God, discover
the bounties of His Grace. He becometh certain that though the
Divine Essence is unseen of the eye, and the existence of the Deity
is intangible, yet conclusive (spiritual) proofs assert the existence
of that unseen Reality. The Divine Essence as it is in itself is

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however beyond all description. For instance, the nature of ether
is unknown, but that it existeth is certain by the effects it produceth,
heat, light and electricity being the waves thereof. By these
waves the existence of ether is thus proven. And as we consider
the outpourings of Divine Grace we are assured of the existence
of God. For instance, we observe that the existence of beings is
conditioned upon the coming together of various elements and
their non-existence upon the decomposition of their constituent
elements. For decomposition causes the dissociation of the various
elements. Thus, as we observe the coming together of elements
giveth rise to the existence of beings, and knowing that beings are
infinite, they being the effect, how can the Cause be finite?
Now, formation is of three kinds and of three kinds only: accidental,
necessary, and voluntary. The coming together of the
various constituent elements of beings cannot be accidental, for
unto every effect there must be a cause. It cannot be compulsory,
for then the formation must be an inherent property of the constituent
parts and the inherent property of a thing can in no wise
be dissociated from it, such as light that is the revealer of things,
heat that causeth the expansion of elements and the (solar) rays
which are the essential property of the sun. Thus under such
circumstances the decomposition of any formation is impossible,
for the inherent properties of a thing cannot be separated from it.
The third formation remaineth and that is the voluntary one, that
is, an unseen force described as the Ancient Power, causeth these
elements to come together, every formation giving rise to a distinct
being.
As to the attributes and perfections such as will, knowledge,
power and other ancient attributes that we ascribe to that Divine
Reality, these are the signs that reflect the existence of beings in
the visible plane and not the absolute perfections of the Divine
Essence that cannot be comprehended. For instance, as we consider
created things we observe infinite perfections, and the created
things being in the utmost regularity and perfection we infer that
the Ancient Power on whom dependeth the existence of these
beings, cannot be ignorant; thus we say He is All-Knowing. It
is certain that it is not impotent, it must be then All-Powerful;

+P343
it is not poor, it must be All-Possessing; it is not non-existent, it
must be Ever-Living. The purpose is to show that these attributes
and perfections that we recount for that Universal Reality are
only in order to deny imperfections, rather than to assert the perfections
that the human mind can conceive. Thus we say His
attributes are unknowable.
In fine, that Universal Reality with all its qualities and attributes
that we recount is holy and exalted above all minds and understandings.
As we, however, reflect with broad minds upon this
infinite universe, we observe that motion without a motive force,
and an effect without a cause are both impossible; that every being
hath come to exist under numerous influences and continually
undergoeth reaction. These influences, too, are formed under the
action of still other influences. For instance, plants grow and
flourish through the outpourings of vernal showers, whilst the
cloud itself is formed under various other agencies and these
agencies in their turn are reacted upon by still other agencies.
For example, plants and animals grow and develop under the influence
of what the philosophers of our day designate as hydrogen
and oxygen and are reacted upon by the effects of these two elements;
and these in turn are formed under still other influences.
The same can be said of other beings whether they affect other
things or be affected. Such process of causation goes on, and to
maintain that this process goes on indefinitely is manifestly absurd.
Thus such a chain of causation must of necessity lead eventually
to Him who is the Ever-Living, the All-Powerful, who is
Self-Dependent and the Ultimate Cause. This Universal Reality
cannot be sensed, it cannot be seen. It must be so of necessity,
for it is All-Embracing, not circumscribed, and such attributes
qualify the effect and not the cause.
And as we reflect, we observe that man is like unto a tiny
organism contained within a fruit; this fruit hath developed out
of the blossom, the blossom hath grown out of the tree, the tree
is sustained by the sap, and the sap formed out of earth and water.
How then can this tiny organism comprehend the nature of the
garden, conceive of the gardener and comprehend his being? That
is manifestly impossible. Should that organism understand and

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reflect, it would observe that this garden, this tree, this blossom,
this fruit would in nowise have come to exist by themselves in
such order and perfection. Similarly the wise and reflecting soul
will know of a certainty that this infinite universe with all its
grandeur and order could not have come to exist by itself.
Similarly in the world of being there exist forces unseen of the
eye, such as the force of ether previously mentioned, that cannot
be sensed, that cannot be seen. However from the effects it produceth,
that is from its waves and vibrations, light, heat, electricity
appear and are made evident. In like manner is the power of
growth, of feeling, of understanding, of thought, of memory, of
imagination and of discernment; all these inner faculties are unseen
of the eye and cannot be sensed, yet all are evident by the
effects they produce.
Now as to the Power that knoweth no limitations; limitation
itself proveth the existence of the unlimited, for the limited is
known through the unlimited, just as weakness itself proveth the
existence of power, ignorance the existence of knowledge, poverty
the existence of wealth. Without wealth there would be no poverty,
without knowledge no ignorance, without light no darkness. Darkness
itself is a proof of the existence of light for darkness is the
absence of light.
Now concerning nature, it is but the essential properties and
the necessary relations inherent in the realities of things. And
though these infinite realities are diverse in their character yet they
are in the utmost harmony and closely connected together. As
one's vision is broadened and the matter observed carefully, it
will be made certain that every reality is but an essential requisite
of other realities. Thus to connect and harmonize these diverse
and infinite realities an all-unifying Power is necessary, that every
part of existent being may in perfect order discharge its own
function. Consider the body of man, and let the part be an indication
of the whole. Consider how these diverse parts and members
of the human body are closely connected and harmoniously united
one with the other. Every part is the essential requisite of all other
parts and has a function by itself. It is the mind that is the all-unifying
agency that so uniteth all the component parts one with

+P345
the other that each dischargeth its specific function in perfect
order, and thereby cooperation and reaction are made possible.
All parts function under certain laws that are essential to existence.
Should that all-unifying agency that directeth all these parts be
harmed in any way there is no doubt that the constituent parts
and members will cease functioning properly; and though that all-unifying
agency in the temple of man be not sensed or seen and
the reality thereof be unknown, yet by its effects it manifesteth
itself with the greatest power.
Thus it hath been proven and made evident that these infinite
beings in this wondrous universe will discharge their functions
properly only when directed and controlled by that Universal
Reality, so that order may be established in the world. For example,
interaction and cooperation between the constituent parts
of the human body are evident and indisputable, yet this does not
suffice; an all-unifying agency is necessary that shall direct and
control the component parts, so that these through interaction and
cooperation may discharge in perfect order their necessary and
respective functions.
You are well aware, praised be the Lord, that both interaction
and cooperation are evident and proven amongst all beings,
whether large or small. In the case of large bodies interaction is
as manifest as the sun, whilst in the case of small bodies, though
interaction be unknown, yet the part is an indication of the whole.
All these interactions therefore are connected with that all-embracing
power which is their pivot, their center, their source and
their motive power.
For instance, as we have observed, cooperation among the constituent
parts of the human body is clearly established, and these
parts and members render services unto all the component parts
of the body. For instance, the hand, the foot, the eye, the ear,
the mind, the imagination all help the various parts and members
of the human body, but all these interactions are linked by an
unseen, all-embracing power, that causeth these interactions to be
produced with perfect regularity. This is the inner faculty of
man, that is his spirit and his mind, both of which are invisible.
In like manner consider machinery and workshops and the

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interaction existing among the various component parts and sections,
and how connected they are one with the other. All these
relations and interactions, however, are connected with a central
power which is their motive force, their pivot and their source.
This central power is either the power of steam or the skill of the
master-mind.
It hath therefore been made evident and proved that interaction,
cooperation and interrelation amongst beings are under the direction
and will of a motive Power which is the origin, the motive
force and the pivot of all interactions in the universe.
Likewise every arrangement and formation that is not perfect
in its order we designate as accidental, and that which is orderly,
regular, perfect in its relations and every part of which is in its
proper place and is the essential requisite of the other constituent
parts, this we call a composition formed through will and knowledge.
There is no doubt that these infinite beings and the association
of these diverse elements arranged in countless forms must
have proceeded from a Reality that could in no wise be bereft of
will or understanding. This is clear and proven to the mind and
no one can deny it. It is not meant, however, that that Universal
Reality or the attributes thereof have been comprehended. Neither
its Essence nor its true attributes hath any one comprehended.
We maintain, however, that these infinite beings, these necessary
relations, this perfect arrangement must of necessity have proceeded
from a source that is not bereft of will and understanding,
and this infinite composition cast into infinite forms must have
been caused by an all-embracing Wisdom. This none can dispute
save he that is obstinate and stubborn, and denieth the clear and
unmistakable evidence, and becometh the object of the blessed
Verse: "They are deaf, they are dumb, they are blind and shall
return no more."
Now regarding the question whether the faculties of the mind
and the human soul are one and the same. These faculties are but
the inherent properties of the soul, such as the power of imagination,
of thought, of understanding; powers that are the essential
requisites of the reality of man, even as the solar ray is the inherent
property of the sun. The temple of man is like unto a

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mirror, his soul is as the sun, and his mental faculties even as the
rays that emanate from that source of light. The ray may cease
to fall upon the mirror, but it can in no wise be dissociated from
the sun.
In short, the point is this, that the world of man is supernatural
in its relation to the vegetable kingdom, though in reality it is
not so. Relatively to the plant, the reality of man, his power of
hearing and sight, are all supernatural, and for the plant to comprehend
that reality and the nature of the powers of man's mind
is impossible. In like manner for man to comprehend the Divine
Essence and the nature of the great Hereafter is in no wise possible.
The merciful outpourings of that Divine Essence, however, are
vouchsafed unto all beings and it is incumbent upon man to ponder
in his heart upon the effusions of the Divine Grace, the soul being
counted as one, rather than upon the Divine Essence itself. This
is the utmost limit for human understanding. As it hath previously
been mentioned, these attributes and perfections that we recount
of the Divine Essence, these we have derived from the existence
and observation of beings, and it is not that we have comprehended
the essence and perfection of God. When we say that the Divine
Essence understandeth and is free, we do not mean that we have
discovered the Divine Will and Purpose, but rather that we have
acquired knowledge of them through the Divine Grace revealed
and manifested in the realities of things.
Now concerning our social principles, namely the teachings of
His Holiness &Baha'u'llah spread far and wide fifty years ago, they
verily comprehend all other teachings. It is clear and evident that
without these teachings progress and advancement for mankind
are in no wise possible. Every community in the world findeth
in these Divine Teachings the realization of its highest aspirations.
These teachings are even as the tree that beareth the best fruits
of all trees. Philosophers, for instance, find in these heavenly
teachings the most perfect solution of their social problems, and
similarly a true and noble exposition of matters that pertain to
philosophical questions. In like manner men of faith behold the
reality of religion manifestly revealed in these heavenly teachings,
and clearly and conclusively prove them to be the real and true

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remedy for the ills and infirmities of all mankind. Should these
sublime teachings be diffused, mankind shall be freed from all
perils, from all chronic ills and sicknesses. In like manner are the
&Baha'i economic principles the embodiment of the highest aspirations
of all wage-earning classes and of economists of various
schools.
In short, all sections and parties have their aspirations realized
in the teachings of &Baha'u'llah. As these teachings are declared
in churches, in mosques and in other places of worship, whether
those of the followers of Buddha or of Confucius, in political
circles or amongst materialists, all shall bear witness that these
teachings bestow a fresh life upon mankind and constitute the
immediate remedy for all the ills of social life. None can find
fault with any of these teachings, nay rather, once declared they
will all be acclaimed, and all will confess their vital necessity,
exclaiming, "Verily this is the truth and naught is there beside
the truth but manifest error."
In conclusion, these few words are written, and unto everyone
they will be a clear and conclusive evidence of the truth. Ponder
them in thine heart. The will of every sovereign prevaileth during
his reign, the will of every philosopher findeth expression in a
handful of disciples during his lifetime, but the Power of the
Holy Spirit shineth radiantly in the realities of the Messengers of
God, and strengtheneth their will in such wise as to influence a
great nation for thousands of years and to regenerate the human
soul and revive mankind. Consider how great is this power! It
is an extraordinary Power, an all-sufficient proof of the truth of
the mission of the Prophets of God, and a conclusive evidence of
the power of Divine Inspiration.

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CHAPTER EIGHT

THE LOOM OF REALITY

HIS DEATHLESS SPLENDOR

He is the All-Glorious.
The world's great Light, once resplendent upon all mankind,
has set to shine everlastingly from the &Abha horizon, His Kingdom
of fadeless glory, shedding splendor upon His loved ones
from on high, and breathing into their hearts and souls the breath
of eternal life.
Ponder in your hearts that which He hath foretold in His Tablet
of "The Divine Vision" that hath been spread throughout the
world. Therein He saith: "Thereupon she wailed and exclaimed
`May the world and all that is therein be a ransom for Thy woes,
O Sovereign of heaven and earth! Wherefore hast Thou left Thyself
in the hands of the dwellers of this prison-city of &Akka?
Hasten Thou to other realms, to Thy retreats above, unknown
as yet to the mortal glance of the children of the world.' We
smiled and spake not. Reflect upon these most exalted words,
and comprehend the purpose of this hidden and sacred mystery."
O ye beloved of the Lord! Beware, beware lest ye hesitate and
waver. Let not fear fall upon you, neither be troubled nor dismayed.
Take ye good heed lest this calamitous day slacken the
flames of your ardor, and quench your tender hopes. Today is the
day for steadfastness and constancy. Blessed are they that stand
firm and immovable as the rock, and brave the storm and stress
of this tempestuous hour. They, verily, shall be the recipients of
God's grace, verily shall receive His divine assistance, and shall be
the truly victorious. They shall shine amidst mankind with a
radiance which the dwellers of the Pavilion of Glory laud and
magnify. To them is proclaimed this celestial call, revealed in His
most holy Book: "O My people! Be not perplexed should the

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star of My presence disappear, and the ocean of My utterance be
stilled. In My presence among you there was the wisdom of God,
and in My absence from you there is yet another, inscrutable to
all but the One, the All-Knowing. Verily, We behold you from
Our realm of effulgent glory, and will graciously aid whosoever
striveth for the triumph of Our Cause with the hosts of the celestial
Concourse and a company of Our chosen angels."
The Sun of Truth, that most great Light, has set upon the
horizon of the world to rise with deathless splendor over the Realm
of the Limitless. In His most holy Book He calleth the firm and
steadfast of His friends: "O peoples of the world! Should the
radiance of My beauty be veiled, and the temple of My body be
hidden, feel not perturbed, nay arise and bestir yourselves, that
My Cause may triumph, and My Word be heard by all mankind."

THE NEW HEAVEN, THE NEW EARTH

O ye beloved of God! O ye children of His Kingdom!
Verily, verily the new heaven and the new earth are come. The
holy City, new Jerusalem, hath come down from on high in the
form of a maid of heaven, veiled, beauteous, and unique, and
prepared for reunion with her lovers on earth. The angelic company
of the celestial Concourse have joined in a call that hath
rung throughout the universe, all loudly and mightily acclaiming:
"Hail, O City of God! Abide Thou, and make Thy habitation
with the pure, virtuous and holy servants of Thine; for they are
Thy people, and Thou art their Lord."
He hath wiped away their tears, kindled their light, rejoiced
their hearts and enraptured their souls. Death shall no more overtake
them, neither shall sorrow, crying and tribulation afflict them.
The Lord God Omnipotent hath been enthroned in His Kingdom
and hath made all things new. This is the truth, and what truth
greater than the Revelation of St. John the divine? He is the
Alpha and Omega. He is the One that will give unto him that
is athirst of the fountain of the water of life, and bestow upon
the sick the remedy of true salvation. He whom such grace aideth
is verily he that receiveth the most glorious heritage from the

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prophets of God and His holy ones. The Lord will be his God,
and he His dearly-beloved son.
Rejoice, then, O ye beloved of the Lord and His chosen ones,
and ye the children of God and His people, raise your voice and
laud and magnify the Lord, the Most High; for His light hath
beamed forth, His signs have appeared, and the billows of His
rising ocean have scattered on every shore many a precious pearl.

SPIRITUAL SPRING

Do ye know in what cycle ye are created and in what age ye
exist? This is the age of the Blessed Perfection and this is the
time of the Greatest Name! This is the century of the Manifestation,
the age of the Sun of the Horizons and the beautiful
springtime of His Holiness the Eternal One!
The earth is in motion and growth; the mountains, hills and
prairies are green and pleasant; the bounty is overflowing; the
mercy universal; the rain is descending from the cloud of mercy;
the brilliant Sun is shining; the full moon is ornamenting the
horizon of ether; the great ocean-tide is flooding every little
stream; the gifts are successive; the favors consecutive; and the
refreshing breeze is blowing, wafting the fragrant perfume of the
blossoms. Boundless treasure is in the hand of the King of Kings!
Lift the hem of thy garment in order to receive it.
If we are not happy and joyous at this season, for what other
season shall we wait and for what other time shall we look?
This is the time for growing; the season for joyous gathering!
Take the cup of the Testament in thy hand; leap and dance with
ecstasy in the triumphal procession of the Covenant! Lay your
confidence in the everlasting bounty, turn to the presence of the
generous God; ask assistance from the Kingdom of &Abha; seek
confirmation from the Supreme World; turn thy vision to the
horizon of eternal wealth; and pray for help from the Source of
Mercy!
Soon shall ye see the friends attaining their longed-for destination
and pitching their tents, while we are but in the first day
of our journey.

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This period of time is the Promised Age, the assembling of the
human race to the "Resurrection Day" and now is the great "Day
of Judgment." Soon the whole world, as in springtime, will
change its garb. The turning and falling of the autumn leaves
is past; the bleakness of the winter time is over. The new year
hath appeared and the spiritual springtime is at hand. The black
earth is becoming a verdant garden; the deserts and mountains
are teeming with red flowers; from the borders of the wilderness
the tall grasses are standing like advance guards before the cypress
and jessamine trees; while the birds are singing among the rose
branches like the angels in the highest heavens, announcing the
glad-tidings of the approach of that spiritual spring, and the
sweet music of their voices is causing the real essence of all things
to move and quiver.

SERVE THE KINGDOM

When the darkness of ignorance and heedlessness concerning
the realm of eternity and bereavement from the True One had
encircled the universe, then the resplendent Luminary dawned and
the brilliant Light illumined the horizon of the East. Hence, the
Sun of Reality shone forth, scattering the sparkling lights of the
Kingdom to the East and to the West. Those who had seeing
eyes found the Most Great Glad-Tidings, began to cry the call,
"O blessed are we! O blessed are we!"--and have beheld the
reality of things in themselves, have discovered the mysteries of
the Kingdom, were released from superstition and doubts, perceived
the lights of Truth and became so intoxicated with the cup
of the love of God, that, wholly forgetting themselves and the
world while dancing, they ran with utmost joy and ecstasy to the
city of Martyrdom, sacrificing their minds and their lives upon
the altar of Love.
But those who were blinded became astonished and on account
of these joyous acclamations were bewildered and beginning to
cry, "Where is the light?" and said, "We do not behold any
light, we do not see any rising sun! It is void of any truth! This
is pure imagination!"

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However, they have hastened bat-like in the darkness below the
ground, and according to their own thoughts they have found
a little comfort and tranquillity. Nevertheless, it is yet the early
dawn and the strength of the heat and the rays of the Sun of
Truth have not yet made their torrid and complete impression.
When it reacheth the zenith, the heat will interpenetrate with
such great intensity that it will move and spur to the greatest
velocity even the insects below the earth. Although they are not
able to behold the light, yet the penetration of the heat will move
and agitate all of them.
Consequently, O ye friends of God, be ye thankful that in the
Day of the Effulgence ye have turned your faces to the Orb of
the regions and beheld the Lights! Ye have received a portion
from the rays of Truth and are endowed with a share from the
Everlasting Outpouring. Therefore, ye must not rest one minute,
but thank Him for this bestowal.
Be ye not seated and silent! Diffuse the glad-tidings of the
Kingdom far and wide to the ears, promulgate the Word of God,
and put into practice the advices and covenants of God; that is,
arise ye with such qualities and attributes that ye may continually
bestow life to the body of the world, and nurse the infants of
the universe up to the station of maturity and perfection. Enkindle
with all your might in every meeting the light of the love
of God, gladden and cheer every heart with the utmost loving-kindness,
show forth your love to the strangers just as you show
forth to your relations. If a soul is seeking to quarrel, ask ye for
reconciliation; if he blame you, praise him; if he give you a deadly
poison, bestow ye an all-healing antidote; if he createth death,
administer ye eternal life; if he becometh a thorn, change ye into
roses and hyacinths. Perchance, through such deeds and words,
this darkened world will become illuminated, this terrestrial universe
will become transformed into a heavenly realm, and this
satanic prison become a divine court; warfare and bloodshed be
annihilated, and love and faithfulness hoist the tent of unity upon
the apex of the world.
These are the results of the divine advices and exhortations,
and the epitome of the teachings of the &Baha'i Cycle.

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FULFILLMENT OF PROPHECY

A fire from the Kingdom hath been kindled in the heart of the
world, in the Blessed Tree, whose flame shall ere long set aglow
the pillars of the earth and its rays illumine the horizons of the
nations. All the signs have appeared, all the prophetic references
have become clear, all that was revealed in the Books and Scriptures
hath become fully manifest, and there is no ground for any
one to hesitate in regard thereto.
Some people of former times and some sects avoided certain
others as strangers, but now the glorious beloved One hath ridden
upon His swift coursing steed, encircling about in the arena of
truth and all that was hidden became manifest.
Let there be no more silence nor reticence, taciturnity nor negligence.
The Candle is lighted--yet the moths continue motionless
and melancholy behind the veils.
Now is the time to roar like unto a sea and seek to ascend
heavenward! If we desire to reach the apex of the Supreme
Kingdom, we must unfurl our wings; if we wish to dive into the
depths of the ocean, we must teach our limbs swimming. The
time is short and the Divine Courser moves swiftly on; let us
keep up and compete with each other and let us light a brilliant
candle!

HERALDS OF HIS NAME
O phoenix of that immortal flame kindled in the sacred Tree!
&Baha'u'llah (may my life, my soul, my spirit, be offered up as
a sacrifice unto His lowly servants) hath, during His last days on
earth, given the most emphatic promise that, through the outpourings
of the grace of God and the aid and assistance vouchsafed
from His Kingdom on high, souls will arise and holy beings
appear who, as stars, would adorn the firmament of divine Guidance;
illumine the dayspring of loving kindness and bounty;
manifest the signs of the unity of God; shine with the light of
sanctity and purity; receive their full measure of divine inspiration;

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raise high the sacred torch of faith; stand firm as the rock
and immovable as the mountain; and grow to become luminaries
in the heavens of His Revelation, mighty channels of His grace,
means for the bestowals of God's bountiful care, heralds calling
forth the name of the one true God, and establishers of the world's
supreme foundation.
These shall labor ceaselessly by day and by night, shall heed
neither trial nor woe, shall suffer no respite in their efforts, shall
seek no repose, shall disregard all ease and comfort and, detached
and unsullied, shall consecrate every fleeting moment of their life
to the diffusion of the divine fragrance and the exaltation of God's
holy Word. Their face will radiate heavenly gladness, and their
hearts be filled with joy. Their souls will be inspired, and their
foundation stand secure. They shall scatter in the world, and
travel throughout all regions. They shall raise their voice in every
assembly, and adorn and revive every gathering. They shall speak
in every tongue, and interpret every hidden meaning. They shall
reveal the mysteries of the Kingdom, and manifest unto every one
the signs of God. They shall burn brightly even as a candle in
the heart of every assembly, and beam forth as a star upon every
horizon. The gentle breeze wafted from the garden of their hearts
shall perfume and revive the souls of men, and the revelations of
their minds, even as showers, reinvigorate the peoples and nations
of the world.
I am waiting, eagerly waiting for these holy ones to appear; and
yet, how long will they delay their coming? My prayer and ardent
supplication, at eventide and at dawn, is that these shining stars
may soon shed their radiance upon the world, that their sacred
countenance may be unveiled to mortal eyes, and the billows of
grace, rising from His oceans above, may flow upon all mankind.
Pray ye also and supplicate unto Him that through the bountiful
aid of the Ancient Beauty these souls may be unveiled to the
eyes of the world.
The glory of God rest upon thee, and upon him whose face is
illumined with that everlasting light that shineth from His Kingdom
of Glory.

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THE WORLD IS INFIRM

O ye friends of God! The world is like the body of man--it
hath become sick, feeble and infirm. Its eye is devoid of sight,
its ear hath become destitute of hearing and its faculties of sense
are entirely dissolved. The friends of God must become as wise
physicians and care for and heal this sick person, in accord with
the divine teachings, in order that--God willing--it may perchance
gain health, find eternal healing and that its lost powers
may be restored; and that the person of the world may find such
health, freshness and purity that it will appear in the utmost
beauty and charm.
The first remedy is to guide the people, so that they may turn
unto God, hearken unto the divine commandments and go forth
with a hearing ear and seeing eye. After this swift and certain
remedy hath been applied, then according to the divine teachings,
they ought to be trained in the conduct, morals and deeds of the
Supreme Concourse, encouraged and inspired with the gifts of
the Kingdom of &Abha. The hearts should be purified and cleansed
from every trace of hatred and rancor and enabled to engage in
truthfulness, conciliation, uprightness and love toward the world
of humanity; so that the East and the West may embrace each
other like unto two lovers, enmity and animosity may vanish
from the human world and the universal peace be established!
O ye friends of God! Be kind to all peoples and nations, have
love for all of them, exert yourselves to purify the hearts as much
as you can, and bestow abundant effort in rejoicing the souls. Be
ye a sprinkling of rain to every meadow and a water of life to
every tree. Be ye as fragrant musk to every nostril and a soul-refreshing
breeze to every invalid. Be ye salutary water to every
thirsty one, a wise guide to every one led astray, an affectionate
father or mother to every orphan, and, in the utmost joy and
fragrance, a son or daughter to every one bent with age. Be ye
a rich treasure to every indigent one; consider love and union as
a delectable paradise, and count annoyance and hostility as the
torment of hell-fire. Exert with your soul; seek no rest in body;
supplicate and beseech with your heart and search for divine assistance

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and favor, in order that ye may make this world the
Paradise of &Abha and this terrestrial globe the arena of the Supreme
Kingdom. If ye make an effort, it is certain that these lights will
shine, this cloud of mercy shall rain, this soul-nourishing breeze
shall waft, and the scent of this most fragrant musk be diffused.

THE COVENANT

O ye beloved of God, know that steadfastness and firmness in
this new and wonderful Covenant is indeed the spirit that quickeneth
the hearts which are overflowing with the love of the Glorious
Lord; verily, it is the power which penetrates into the hearts
of the people of the world! Your Lord hath assuredly promised
His servants who are firm and steadfast to render them victorious
at all times, to exalt their word, propagate their power, diffuse
their lights, strengthen their hearts, elevate their banners, assist
their hosts, brighten their stars, increase the abundance of the
showers of mercy upon them, and enable the brave lions to conquer.
Hasten, hasten, O ye firm believers! Hasten, hasten, O ye
steadfast! Abandon the heedless, set aside every ignorant, take
hold of the strong rope, be firm in this Great Cause, draw light
from this Evident Light, be patient and be steadfast in this wise
Religion! Ye shall see the hosts of inspiration descending successively
from the Supreme World, the procession of attraction
falling incessantly from the heights of heaven, the abundance of
the Kingdom of &El-Abha outpouring continually and the teachings
of God penetrating with the utmost power, while the heedless are
indeed in evident loss.

Iscariot must not be forgotten; the Divine sheep must constantly
be guarded against devouring wolves; the light of the Cause of
God must be protected from contrary winds by means of a chimney;
the oppressed fowls must be shielded against the birds of
prey; blooming roses should be saved from the outstretched hands
of injustice and the lambs of God must be fortified against the
fierce claws of ravenous animals.
Were it not for the protecting power of the Covenant to guard
the impregnable fort of the Cause of God, there would arise among

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the &Baha'is, in one day, a thousand different sects as was the case
in former ages. But in this Blessed Dispensation, for the sake of
the permanency of the Cause of God and the avoidance of dissension
amongst the people of God, the Blessed Beauty (may my
soul be a sacrifice unto Him), has through the Supreme Pen
written the Covenant and the Testament; He appointed a Center,
the Exponent of the Book and the annuller of disputes. Whatever
is written or said by Him is conformable to the truth and under
the protection of the Blessed Beauty. He is infallible. The express
purpose of this last Will and Testament is to set aside disputes
from the world.
Suffer the friends to become firm in the Covenant and give the
message of the Kingdom of &Abha to other souls.
Praise be to God that the believers in America are steadfast but
the firmer they are the better that no one might be able to intrude
and introduce disputes, for disputes destroy the foundation
of God's Institution.

His Holiness Abraham, on Him be peace, made a covenant
concerning His Holiness Moses and gave the glad-tidings of His
coming. His Holiness Moses made a covenant concerning the
Promised One, i.e. His Holiness Christ, and announced the good
news of His Manifestation to the world. His Holiness Christ made
a covenant concerning the Paraclete and gave the tidings of His
coming. His Holiness the Prophet &Muhammad made a covenant
concerning His Holiness the &Bab and the &Bab was the One promised
by &Muhammad, for &Muhammad gave the tidings of His coming.
The &Bab made a Covenant concerning the Blessed Beauty of
&Baha'u'llah and gave the glad-tidings of His coming for the Blessed
Beauty was the One promised by His Holiness the &Bab. &Baha'u'llah
made a covenant concerning a promised One who will become
manifest after one thousand or thousands of years. He likewise,
with His Supreme Pen, entered into a great Covenant and Testament
with all the &Baha'is whereby they were all commanded to
follow the Center of the Covenant after His departure, and turn
not away even to a hair's breadth from obeying Him.
In the Book of Aqdas, He has given positive command in two

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clear instances and has explicitly appointed the Interpreter of the
Book. Also in all the Divine Tablets, especially in the Chapter of
The Branch--all the meanings of which mean the Servitude of
&Abdu'l-Baha, that is &Abdu'l-Baha--all that was needed to explain
the Center of the Covenant and the Interpreter of the Book has
been revealed from the Supreme Pen. Now as &Abdu'l-Baha is the
Interpreter of the Book He says that the "Chapter of The Branch"
means &Abdu'l-Baha, that is, the Servitude of &Abdu'l-Baha, and
none other.

RACE UNITY

You have written that there were several meetings of joy and
happiness, one for white and another for colored people. Praise
be to God! As both races are under the protection of the All-Knowing
God, therefore the lamps of unity must be lighted in
such a manner in these meetings that no distinction be perceived
between the white and colored. Colors are phenomenal, but the
realities of men are essence. When there exists unity of the essence
what power has the phenomenal? When the light of reality
is shining what power has the darkness of the unreal? If it be
possible, gather together these two races, black and white, into
one Assembly, and put such love into their hearts that they shall
not only unite but even intermarry. Be sure that the result of this
will abolish differences and disputes between black and white.
Moreover, by the Will of God, may it be so. This is a great service
to humanity.

THE FIRE OF THE LOVE OF GOD

O friend! Be set aglow with the fire of the love of God, so
that the hearts of the people will become enlightened by the light
of thy love.
Supplicate to God, pray to Him and invoke Him at midnight
and at dawn. Be humble and submissive to God and chant the
verses of thanksgiving at morn and eve, for that He guided thee
unto the Manifest Light and showed to thee the straight Path and
destined to thee the station of nearness in His wonderful Kingdom.

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Verily I ask God to augment for thee, every day, the light of
guidance and His gift of virtue, comfort and ease. Thus thou
mayest set a good example in that region; that He may lift up
the veil from before the eyes of thy mother and father, so that
they may witness the lights of the Kingdom of God, which have
encompassed all regions.

YE ARE THE ANGELS

Verily, I, from this brilliant and Blessed Spot, speak to you
face to face, while ye are in that far distant country, saying:
"O people of loyalty, O people of faithfulness, O people who
are awakened by the Breath of God, O people who are inhaling
the scent of life from the Spirit of God! The path hath become
smooth, the way straightened, the carpet of the Kingdom is spread,
the Tabernacle hath been elevated upon the Hill of Might, the
powers of heaven have been shaken, the corners of the earth have
quaked, the sun has been darkened, the moon ceased to give light,
the stars have fallen, the nations of the earth have lamented, and
the Son of Man hath come upon the clouds of heaven with power
and great glory, and He hath sent His angels with the sound of
the great trumpet, and no one knows the meaning of these emblems
save the wise and informed.
"Ye are the angels, if your feet be firm, your spirits rejoiced,
your secret thoughts pure, your eyes consoled, your ears opened,
your breasts dilated with joy, and your souls gladdened, and if
you arise to assist the Covenant, to resist dissension and to be
attracted to the Effulgence! Verily, I say unto you that the Word
of God has assuredly been explained and has become an evident
sign and a strong and solid proof, and its traces shall be spread in
the East and West, and to these all heads shall bow and all souls
shall submit and kneel down with their faces to the ground."

REALITY OF THANKSGIVING

In these times thanksgiving for the bounty of the Merciful One
consists in the illumination of the heart and the feeling of the soul.

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This is the reality of thanksgiving. But, although offering thanks
through speech or writings is approvable, yet, in comparison with
that, it is but unreal, for the foundation is spiritual feelings and
merciful sentiments. I hope that you may be favored therewith.
But the lack of capacity and merit in the Day of Judgment does
not prevent one from bounty and generosity, for it is the day of
grace and not justice, and to give every one his due is justice.
Consequently, do not look upon thy capacity, nay, rather, look
upon the infinite grace of the Bounty of &Abha whose grace is
comprehending and whose bounty is perfect.

THE STRAIGHT PATH

Thank God for guiding thee unto the Straight Path, manifesting
unto thee the Evident Light. He shall give thee a draught of the
cup whereby thy spiritual power will be increased. Thou shalt
advance unto the Lofty Station, acquire heavenly qualities and
attain knowledge of the significances of the words of God in this
glorious day.
It is incumbent upon thee to turn wholly unto the Kingdom
of God, to enter entirely into this wonderful Cause, and to make
thy thought, remembrance and effort confined to the education
of thy character, the enlightenment through the light of &Abha,
and to guide the people to the source of the mercy of thy Lord,
the Clement, the Merciful.
Comfort thy mother and endeavor to do what is conducive to
the happiness of her heart. Approach not those who are drowned
in the sea of this world, but rather be enkindled by the fire of
the love of God. Be thou such a flame whereby the hearts may
be set aglow.
It is incumbent upon thee to assemble continuously with the
beloved of God and to meet with those whose faces are illumined
with the light of the love of God. Verily, I supplicate to God to
make thee sincere in this love, to illumine thee with the light of
His Kingdom, and to destine unto thee the illumination by the
light of His attributes, to make thee a sign of mercy, a bird
warbling the verses of unity; that thou mayest be nurtured in

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the bosom of His providence, and become a growing tree bearing
fruit in the Paradise of &El-Abha.
Verily, thy Lord confirmeth him whom He willeth, and He
is the Forgiving, the Merciful.

CUT THYSELF FROM THE WORLD

If thou seekest to be intoxicated with the cup of the Most
Mighty Gift, cut thyself from the world and be quit of self and
desire. Exert thyself night and day until spiritual powers may
penetrate thy heart and soul. Abandon the body and the material,
until the merciful powers may become manifest; because not until
the soil is become pure will it develop through the heavenly bounty;
not until the heart is purified, will the radiance of the Sun of Truth
shine therein. I beg of God that thou wilt day by day increase
the purity of thy heart, the cheerfulness of thy soul, the light of
thy insight and the search for Truth.

ARISE WITH GREAT POWER

Arise with every power to assist the Covenant of God and serve
in His vineyard. Be confident that a confirmation will be granted
unto you and a success on His part is given unto you. Verily,
He shall support you by the angels of His holiness and reinforce
you with the breaths of the Spirit that ye may mount the Ark of
Safety, set forth the evident signs, impart the spirit of life, declare
the essence of His commands and precepts, guide the sheep who
are straying from the fold in all directions, and give the blessings.
Ye have to use every effort in your power and strive earnestly and
wisely in this new century. By God, verily the Lord of Hosts is
your support, the angels of heaven your assistance, the Holy Spirit
your companion and the Center of the Covenant your helper. Be
not idle, but active and fear not. Look unto those who have been
in the former ages--how they have resisted all nations and suffered
all persecutions and afflictions, and how their stars shone,
their attacks proved successful, their teachings established, their

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regions expanded, their hearts gladdened, their ideas cleared and
their motives effective. Ye are now in a great station and noble
rank and ye shall find yourselves in evident success and prosperity,
the like of which the eye of existence never saw in former ages.

DIVINE ASSISTANCE

O thou who warmest thyself by the fire of the love of God,
spreading from the Tree of the Covenant! Let thy soul be at ease
and thy heart in peace concerning the perfect success and progress
which the pen is not able to express, for in a short time thou shalt
see the flag of the Kingdom waving in those far and wide regions,
and the lights of the Truth shining brilliantly in its dawn above
those horizons, and thou shalt know that thou art the center of
the circle of the love of God, the axis around which souls revolve
in their way and supplication to God. Therefore, thou must widen
thy heart, dilate thy breast, have patience in plenty, calmness of
soul and cut thyself from everything but God! By God, the
truth is, if thou goest according to the teachings of El-Abd and
followest the steps of Him who is annihilated in God, thou shalt
see that the cohorts of the Kingdom of God will come to thy help,
one after another, and that the hosts of the Might of God will be
in thy presence in steady succession, the gates of the great victory
opened and the rays of the brilliant morning diffused! By thy
life, O my beloved! if thou didst know what God had ordained
for thee, thou wouldst fly with delight and thy happiness, gladness
and joy would increase every hour. &El-Baha be upon thee!

PROOF OF NOBILITY

The necessity and the particularity of the assured and believing
ones is to be firm in the Cause of God and withstand the hidden
and evident tests. Thanks be to God that you are distinguished
and made eminent by this blessing. Anybody can be happy in the
state of comfort, ease, health, success, pleasure and joy; but if one
will be happy and contented in the time of trouble, hardship and
prevailing disease, it is the proof of nobility. Thanks be to God

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that that dear servant of God is extremely patient under the disastrous
circumstances, and in the place of complaining gives thanks.

THE SOURCE OF LOVE

The advent of the prophets and the revelation of the Holy
Books is intended to create love between souls and friendship between
the inhabitants of the earth. Real love is impossible unless
one turn his face towards God and be attracted to His Beauty.

OBJECTIVE AND SUBJECTIVE FAITH

Thou hast written of a verse in the Gospels, asking if at the
time of Christ all souls did hear His call. Know that faith is of
two kinds. The first is objective faith that is expressed by the
outer man, obedience of the limbs and senses. The other faith is
subjective, and unconscious obedience to the will of God. There
is no doubt that, in the day of a Manifestation such as Christ,
all contingent beings possessed subjective faith and had unconscious
obedience to His Holiness Christ.
For all parts of the creational world are of one whole. Christ
the Manifestor reflecting the divine Sun represented the whole.
All the parts are subordinate and obedient to the whole. The
contingent beings are the branches of the tree of life while the
Messenger of God is the root of that tree. The branches, leaves
and fruit are dependent for their existence upon the root of the
tree of life. This condition of unconscious obedience constitutes
subjective faith. But the discerning faith that consists of true
knowledge of God and the comprehension of divine words, of
such faith there is very little in any age. That is why His Holiness
Christ said to His followers, "Many are called but few are chosen."

SPIRITUAL CAPACITY

Those souls who have the capacity and ability to receive the
outpourings of the Kingdom and the confirmation of the Holy
Spirit, they become attracted through one word. But people who

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have not the capacity, no matter how much one explain the divine
behests and advices or breathe the breath of the Holy Spirit, it
will not make an effect; nay, rather they add to their hardness
and heedlessness.
No sooner is the oil touched by fire than it is ignited, but the
heat of the fire will not make any effect upon the black stone.
Now praise be to God that thou didst have a pure aim and great
capacity so that as soon as thou didst hear the "Word" thou didst
become attracted. Indeed this is one of the most great gifts
of God.

THE BELOVED OF GOD

The spiritual love of God maketh man pure and holy and
clotheth him with the garment of virtue and purity. And when
man attacheth his heart wholly to God and becometh related to
the Blessed Perfection, the divine bounty will dawn. This love is
not physical, nay, rather, it is absolutely spiritual.
The souls whose consciences are enlightened through the light
of the love of God, they are like unto shining lights and resemble
stars of holiness in the heaven of purity.
The real and great love is the love of God. That is holy above
the imaginations and thoughts of men.
The beloved of God must each be the essence of purity and
holiness; so may they be known by their purity, freedom and
meekness in every land; they may drink from the eternal chalice
of the love of God, enjoy its ecstasy, and through meeting the
Beauty of &Abha, they should be joyful, active, aglow with zeal
and wonderful. This is the station of the sincere. This is the
quality of those who are firm. This is the illumination of the
faces of those who are near.
Therefore, O ye friends of God, ye must in perfect purity attain
spiritual unity and agreement to a degree that ye may express one
spirit and one life.
In this condition physical bodies play no part; the command
and authority are in the hand of the spirit. When the spirit becometh
all inclusive, the spiritual union shall be attained. Night

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and day endeavor to attain perfect harmony; be thoughtful concerning
your own spiritual developments and close your eyes to
the shortcomings of one another.
By good deeds, pure lives, humility and meekness be a lesson
for others.

IF ONE POSSESSES THE LOVE OF GOD

O thou son of the Kingdom! If one possesses the love of God,
everything that he undertakes is useful, but if the undertaking
is without the love of God, then it is hurtful and the cause of
veiling one's self from the Lord of the Kingdom. But with the
love of God every bitterness is changed into sweetness and every
gift becometh precious. For instance, a musical and melodious
voice imparteth life to an attracted heart but lureth toward lust
those souls who are engulfed in passion and desire.
With the love of God all sciences are accepted and beloved, but
without it, are fruitless; nay, rather the cause of insanity. Every
science is like unto a tree; if the fruit of it is the love of God,
that is a blessed tree. Otherwise it is dried wood and finally a
food for fire.
O thou sincere servant of the True One and the spiritual physician
of the people! Whenever thou presentest thyself at the bed
of a patient turn thy face toward the Lord of the Kingdom and
supplicate assistance from the Holy Spirit and heal the ailments
of the sick one. I beg of God to bestow upon thee an eloquent
tongue.

THE MAGNET OF THE KINGDOM

Note that thy Lord hath manifested the Magnet of the souls
and hearts in the Pole of the existing world, to which all the sacred
hearts are attracted from the far distant lands and countries.
The iron body is attractable although at long distances away;
but the earthen one is not although in contact and very close.
Therefore, thank thou God for being an attractable body, to
be drawn to the Magnet of the Kingdom of God.

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THE ENCOMPASSING SPIRIT

Verily, I say unto thee that the gifts of thy Lord are encircling
thee in a similar way as the spirit encircles the body at
the beginning of the amalgamation of the elements and natures
in the womb; the power of the spirit begins then to appear in the
body gradually and successively according to the preparation and
capacity to receive that everlasting abundance.

SOULS ARE LIKE MIRRORS

Souls are like unto mirrors, and the bounty of God is like unto
the sun. When the mirrors pass beyond all coloring and attain
purity and polish, and are confronted with the sun, they will reflect
in full perfection its light and glory. In this condition one
should not consider the mirror, but the power of the light of the
sun, which hath penetrated the mirror, making it a reflector of
the heavenly glory.

THE WORLD OF VISION

As to the question whether the souls will recognize each other
in the spiritual world: This fact is certain; for the Kingdom is
the world of vision where all the concealed realities will become
disclosed. How much more the well-known souls will become
manifest. The mysteries of which man is heedless in this earthly
world, those he will discover in the heavenly world, and there
will he be informed of the secret of truth; how much more will
he recognize or discover persons with whom he hath been associated.
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. Even they will 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.

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PRAYER IS INDISPENSABLE

O thou spiritual friend! Thou hast asked the wisdom of prayer.
Know thou that prayer is indispensable and obligatory, and man
under no pretext whatsoever is excused from performing the
prayer unless he be mentally unsound, or an insurmountable obstacle
prevent him. The wisdom of prayer is this: That it causeth
a connection between the servant and the True One, because in
that state man with all heart and soul turneth his face towards
His Highness the Almighty, seeking His association and desiring
His love and compassion. The greatest happiness for a lover is to
converse with his beloved, and the greatest gift for a seeker is to
become familiar with the object of his longing; that is why with
every soul who is attracted to the Kingdom of God, his greatest
hope is to find an opportunity to entreat and supplicate before
his Beloved, appeal for His mercy and grace and be immersed in
the ocean of His utterance, goodness and generosity.
Besides all this, prayer and fasting is the cause of awakening
and mindfulness and conducive to protection and preservation
from tests....

TURN TO THE HOLY SPIRIT

Know thou, that letter sent to thee by me, was only because
of my perfect love for thee and my pity upon thee, for I had the
desire that the fragrance of the Holy Spirit, which hath perfumed
all regions and imbued the entire body of the world with the Spirit
of Life, should pass over thee and abide with thee. Notwithstanding
the high position it occupieth, still, with an eloquent tongue,
through which the Spirit moveth, hearts are attracted and bosoms
burn, it speaketh to the pure hearts and to the good and righteous
souls in every spot of the earth. This is the powerful Spirit, the
dazzling light, the brilliant star and the overwhelming and universal
abundance. And, from its traces, spread and divulged everywhere,
thou wilt know and realize its influence and comprehend
its radiance. I ask God to expose thee to its fragrance, move thee
by its breeze, enkindle thee by its coals of fire and illuminate thee

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by its brightness. Turn thyself wholly to it--thus thou shalt be
enabled to ascertain its influence and power, the strength of its
life and the greatness of its confirmation. Verily, I say unto thee,
that if for the appearance of that Divine Essence thou desirest to
have a definite proof, an indisputable testimony and a strong,
convincing evidence, thou must prepare thyself to make thy heart
empty and thine eye ready to look only toward the Kingdom of
God. Then, at that time, the radiance of that widespread effulgence
will descend upon thee successively, and that motion rendered thee
by the Holy Spirit will make thee dispense with any other strong
evidence that leadeth to the appearance of this Light, because the
greatest and strongest proof for showing the abundance of the
Spirit to the bodies is the very appearance of its power and influence
in those bodies.

INSPIRATION OF THE HOLY SPIRIT

I now assure thee, O servant of God, that, if thy mind become
empty and pure from every mention and thought and thy heart
attracted wholly to the Kingdom of God, forget all else besides
God and come in communion with the Spirit of God, then the
Holy Spirit will assist thee with a power which will enable thee
to penetrate all things, and a Dazzling Spark which enlightens all
sides, a Brilliant Flame in the zenith of the heavens, will teach
thee that which thou dost not know of the facts of the universe
and of the divine doctrine. Verily, I say unto thee, every soul
which ariseth today to guide others to the path of safety and infuse
in them the Spirit of Life, the Holy Spirit will inspire that
soul with evidences, proofs and facts and the lights will shine upon
it from the Kingdom of God. Do not forget what I have conveyed
unto thee from the breath of the Spirit. Verily, it is the
shining morning and the rosy dawn which will impart unto thee
the lights, reveal the mysteries and make thee competent in science,
and through it the pictures of the Supreme World will be printed
in thy heart and the facts of the secrets of the Kingdom of God
will shine before thee.

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THE INTERMEDIARY

Unless the Holy Spirit become intermediary, one cannot attain
directly to the bounties of God. Do not overlook the obvious
truths, for it is a self-evident fact that a child cannot be instructed
without a teacher, and knowledge is a bounty from the bounties
of God. The soil is not covered with grass and green without the
rain of the cloud; therefore the cloud is the intermediary between
the divine bounties and the soil. A body doth not develop and
grow without the soul; therefore the soul is the medium of the
spiritual life.

THE SPIRIT OF FAITH

Now as to what thou askest concerning the spirit and its "return"
to this world of humanity and this elemental space: Know
that spirit in general is divided into five sorts--the vegetable spirit,
the animal spirit, the human spirit, the spirit of faith, and the
divine spirit of sanctity.
The vegetable spirit is the virtue augmentative, or growing or
vegetative faculty, which results from the admixture of the simple
elements, with the cooperation of water, air and heat.
The animal spirit is the virtue perceptive resulting from the
admixture and absorption of the vital elements generated in the
heart, which apprehend sense-impressions.
The human spirit consists of the rational, or logical, reasoning
faculty, which apprehends general ideas and things intelligible
and perceptible.
Now these "spirits" are not reckoned as Spirit in the terminology
of the Scriptures and the usage of the people of the Truth, inasmuch
as the laws governing them are as the laws which govern
all phenomenal being in respect to generation, corruption, production,
change and reversion, as is clearly indicated in the Gospel
where it says: "Let the dead bury their dead;" "That which is
born of the flesh is flesh, and that which is born of the Spirit is
Spirit"; inasmuch as he who would bury these dead was alive with
the vegetative, animal and rational human soul, yet did Christ--
to whom be glory!--declare such dead and devoid of life, in that

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this person was devoid of the spirit of faith, which is of the
Kingdom of God.
In brief, for these three spirits there is no restitution or "return,"
but they are subordinate to reversions and production and
corruption.
But the spirit of faith which is of the Kingdom consists of the
all-comprehending grace and the perfect attainment and the
power of sanctity and the divine effulgence from the Sun of Truth
on luminous light-seeking essences from the presence of the divine
Unity. And by this Spirit is the life of the spirit of man, when
it is fortified thereby, as Christ saith: "That which is born of the
Spirit is Spirit." And this Spirit hath both restitution and return,
inasmuch as it consists of the Light of God and the unconditioned
grace. So, having regard to this state and station, Christ announced
that John the Baptist was Elias, who was to come before
Christ. And the likeness of this station is as that of lamps kindled:
for these in respect to their glasses and oil-holders, are different,
but in respect to their light, One, and in respect to their illumination,
One; nay, each one is identical with the other, without imputation
of plurality, or diversity or multiplicity or separateness.
This is the Truth and beyond the Truth there is only error.

TRIALS A GIFT FROM GOD

Thou hast written concerning the tests that have come upon
thee. To the sincere ones, tests are as a gift from God, the Exalted,
for a heroic person hasteneth, with the utmost joy and
gladness, to the tests of a violent battlefield, but the coward is
afraid and trembles and utters moaning and lamentation. Likewise,
an expert student prepareth and memorizeth his lessons and
exercises with the utmost effort, and in the day of examination
he appeareth with infinite joy before the master. Likewise, the
pure gold shineth radiantly in the fire of test. Consequently, it
is made clear that for holy souls, trials are as the gift of God, the
Exalted; but for weak souls they are an unexpected calamity.
This test is just as thou hast written: it removeth the rust of
egotism from the mirror of the heart until the Sun of Truth may
shine therein. For, no veil is greater than egotism and no matter

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how thin that covering may be, yet it will finally veil man entirely
and prevent him from receiving a portion from the eternal bounty.

THE MYSTERY OF SUFFERING

As to the subject of babes and infants and weak ones who are
afflicted by the hands of oppressors: This contains great wisdom
and this subject is of paramount importance. In brief, for those
souls there is a recompense in another world and many details are
connected with this matter. For those souls that suffering is the
greatest mercy of God. Verily that mercy of the Lord is far better
and preferable to all the comfort of this world and the growth
and development of this place of mortality. If it be the will of
God, when thou shalt be present this will be explained in detail
by word of mouth.

&BAHA'I MARRIAGE

As to the question of marriage, according to the law of God: First
you must select one, and then it depends on the consent of the father
and mother. Before your selection they have no right of interference.
&Baha'i 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 &Baha'i 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 &Baha'i matrimony.
Among the majority of the people marriage consists of physical
relationship and this union and relationship is temporary for at

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the end physical separation is destined and ordained. But the
marriage of the people of &Baha must consist of both physical and
spiritual relationship for both of them are intoxicated with the
wine of one cup, are attracted by one Peerless Countenance, are
quickened with one Life and are illumined with one Light. This is
the spiritual relationship and everlasting union. Likewise in the
physical world they are bound together with strong and unbreakable
ties.
When relationship, union and concord exist between the two
from a physical and spiritual standpoint, that is the real union,
therefore everlasting. But if the union is merely from the physical
point of view, unquestionably it is temporal and at the end separation
is inevitable.
Consequently when the people of &Baha desire to enter the sacred
union of marriage, eternal connection and ideal relationship, spiritual
and physical association of thoughts and conceptions of life
must exist between them, so that in all the grades of existence and
all the worlds of God this union may continue forever and ever
for this real union is a splendor of the light of the love of God.
Likewise if the souls become real believers they will find themselves
ushered into this exalted state of relationship, becoming the
manifestors of the love of the Merciful and exhilarated with the
cup of the love of God. Undoubtedly that union and relationship
is eternal.
The souls who sacrifice self, become detached from the imperfections
of the realm of man and free from the shackles of this ephemeral
world, assuredly the splendors of the rays of divine union
shall shine in their hearts and in the eternal paradise they shall
find ideal relationship, union and happiness.

KINDNESS TO ANIMALS

Then, O ye friends of God! Ye must not only have kind and
merciful feelings for mankind, but ye should also exercise the utmost
kindness towards every living creature. The physical sensibilities
and instincts are common to animal and man. Man is,
however, negligent of this reality and imagines that sensibility is

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peculiar to mankind, therefore he practices cruelty to the animal.
In reality what difference is there in physical sensations! Sensibility
is the same whether you harm man or animal: there is no
difference. Nay, rather, cruelty to the animal is more painful because
man has a tongue and he sighs, complains and groans when
he receives an injury and complains to the government and the
government protects him from cruelty; but the poor animal
cannot speak, it can neither show its suffering nor is it able to
appeal to the government. If it is harmed a thousand times by
man it is not able to defend itself in words nor can it seek justice
or retaliate. Therefore one must be very considerate towards animals
and show greater kindness to them than to man. Educate
the children in their infancy in such a way that they may become
exceedingly kind and merciful to the animals. If an animal is
sick they should endeavor to cure it; if it is hungry, they should
feed it; if it is thirsty, they should satisfy its thirst; if it is tired,
they should give it rest.
Man is generally sinful and the animal is innocent; unquestionably
one must be more kind and merciful to the innocent. The
harmful animals, such as the bloodthirsty wolf, the poisonous snake
and other injurious animals are excepted, because mercy towards
these is cruelty to man, and other animals. For instance, if you
show kindness to a wolf this becomes a tyranny to the sheep, for
it may destroy an entire flock of sheep. If you give the opportunity
to a mad dog it may be the cause of the destruction of a
thousand animals and men. Therefore, sympathy to the ferocious
animal is cruelty to the peaceful animal, so they should be done
away with. To the blessed animals, however, the utmost kindness
should be exercised: the more the better it will be.
This sympathy and kindness is one of the fundamental principles
of the divine kingdom. Ye should pay great attention to this
question.

ECONOMY A GREAT TREASURE

It behoveth thee to sever thyself from all desires save thy
Lord, the Supreme, expecting no help or aid from anyone in the

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universe, not even from thy father or children. Resign thyself to
God! Content thyself with but little of this world's goods! Verily,
economy is a great treasure. If one of thy relations oppress thee,
complain not against him before the magistrate; rather manifest
magnificent patience during every calamity and hardship. Verily
thy Master is the Lord of Faithfulness! Forgive and overlook the
shortcomings which have appeared in that one, for the sake of love
and affection. Know that nothing will benefit thee in this life
save supplication and invocation unto God, service in His vineyard,
and, with a heart full of love, be in constant servitude unto Him.
If thy daily living become difficult, soon thy Lord will bestow
upon thee that which shall satisfy thee. Be patient in the time of
affliction and trial, endure every difficulty and hardship with a
dilated heart, attracted spirit and eloquent tongue in remembrance
of the Merciful. Verily this is the life of satisfaction, the spiritual
existence, heavenly repose, divine benediction and the celestial
table! Soon thy Lord will extenuate thy straitened circumstances even
in this world.

MEANS OF LIVELIHOOD

Thou hast asked regarding the means of livelihood. Trust in
God and engage in your work and practice economy; the confirmations
of God shall descend and you will be enabled to pay off
your debts. Be ye occupied always with the mention of &Baha'u'llah
and seek ye no other hope and desire save Him.

SOCIALISM

Thou hast asked whether to enlist in the Socialist party. The
&Baha'is must be in the &Baha'i Cause which comprehends all the
degrees and is perfect from every standpoint.

TWO METHODS OF HEALING

There are two ways of healing sickness, material means and
spiritual means. The first is by the use of remedies, of medicines;

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the second consists in praying to God and in turning to Him.
Both means should be used and practiced.
Illness caused by physical accident should be treated with medical
remedies; those which are due to spiritual causes disappear
through spiritual means. Thus an illness caused by affliction, fear,
nervous impressions, will be healed by spiritual rather than by
physical treatment. Hence, both kinds of remedies should be considered.
Moreover, they are not contradictory, and thou shouldst
accept the physical remedies as coming from the mercy and favor
of God, who hath revealed and made manifest medical science so
that His servants may profit from this kind of treatment also.
Thou shouldst give equal attention to spiritual treatments, for they
produce marvelous effects.
Now, if thou wishest to know the divine remedy which will
heal man from all sickness and will give him the health of the
divine kingdom, know that it is the precepts and teachings of
God. Guard them sacredly.

IF THOU DESIREST HEALTH

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 is expended to the benefit of the human world in general
--even though it be to their material 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 is better than such health;
nay, death itself is preferable to such a life. If thou art desirous
of health, wish thou health for serving the Kingdom. I hope thou
mayest attain a perfect insight, an inflexible resolution, a 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.

DUTY TO ATTAIN SCIENCE

Now as to what thou askest concerning giving up the scientific
attainment in Paris for the sake of confining thy days to the

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delivery of this Truth, it is indeed acceptable and beloved, but
if thou acquire both it would be better and more perfect, because
in this new century the attainment of science, arts and belles
lettres, whether divine or worldly, material or spiritual, is a matter
which is acceptable before God and a duty which is incumbent
upon us to accomplish. Therefore, never deny the spiritual things
to the material, rather both are incumbent upon thee. Nevertheless,
at the time when thou art working for such a scientific attainment,
thou must be controlled by the attraction of the love of thy
Glorious Lord and mindful of mentioning His splendid Name.
This being the case, thou must attain the art thou art studying
to its perfection.

WORK IS WORSHIP

In this great dispensation, art (or a profession) is identical with
an act of worship and this is a clear text of the Blessed Perfection.
Therefore, extreme effort should be made in art and this will not
prevent the teaching of the people in that region. Nay, rather,
each should assist the other in art and guidance. For instance,
when the studying of art is with the intention of obeying the
command of God this study will certainly be done easily and great
progress will soon be made therein; and when others discover this
fragrance of spirituality in the action itself, this same will cause
their awakening. Likewise, managing art with propriety will become
the means of sociability and affinity; and sociability and
affinity themselves tend to guide others to the Truth.

SCIENCE AS WORSHIP

Thy letter was received. Praise be to God it imparted the good
news of thy health and safety and indicated that thou art ready
to enter into an agricultural school. This is highly suitable. Strive
as much as possible to become proficient in the science of agriculture
for in accordance with the Divine Teachings, the acquisition
of sciences and the perfection of arts is considered as acts
of worship. If a man engages with all his power in the acquisition
of a science or in the perfection of an art, it is as if he has been

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worshipping God in the churches and temples. Thus as thou enterest
a school of agriculture and strivest in the acquisition of
that science thou art day and night engaged in acts of worship--
acts that are accepted at the threshold of the Almighty. What
bounty greater than this that science should be considered as an
act of worship and art as service to the Kingdom of God.

MUSIC

This wonderful age has rent asunder the veils of superstition
and has condemned the prejudice of the people of the East.
Among some of the nations of the Orient, music and harmony
was not approved of, but the Manifested Light, &Baha'u'llah, in this
glorious period has revealed in Holy Tablets that singing and
music are the spiritual food of the hearts and souls. In this dispensation,
music is one of the arts that is highly approved and is
considered to be the cause of the exaltation of sad and desponding
hearts.
Therefore ... set to music the verses and the divine words
so that they may be sung with soul-stirring melody in the Assemblies
and gatherings, and that the hearts of the listeners may
become tumultuous and rise towards the Kingdom of &Abha in
supplication and prayer.

SEVERANCE FROM THIS WORLD

Thou hast written of the severe calamity that has befallen thee
--the death of thy respected husband. That honorable personage
has been so much subjected to the stress and pain of this world
that his highest wish became deliverance from it. Such is this
mortal abode--a storehouse of afflictions and suffering. It is negligence
that binds man to it for no comfort can be secured by
any soul in this world, from monarch down to the least subject.
If once it should offer man a sweet cup, a hundred bitter ones
will follow it and such is the condition of this world. The wise
man therefore does not attach himself to this mortal life and does

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not depend upon it; even at some moments he eagerly wishes
death that he may thereby be freed from these sorrows and afflictions.
Thus it is seen that some, under extreme pressure of anguish,
have committed suicide.
As to him rest assured; he will be immersed in the ocean of
pardon and forgiveness and will become the recipient of bounty
and favor.

CONSOLATION OF OUR HEARTS

From the death of that beloved youth due to his separation from
you the utmost sorrow and grief has been occasioned, for he flew
away in the flower of his age and the bloom of his youth, to the
heavenly nest.
But as he has been freed from this sorrow-stricken shelter and
has turned his face toward the everlasting nest of the Kingdom
and has been delivered from a dark and narrow world and has
hastened to the sanctified realm of Light, therein lies the consolation
of our hearts.
The inscrutable divine wisdom underlies such heart-rending
occurrences. It is as if a kind gardener transfers a fresh and tender
shrub from a narrow place to a vast region. This transference
is not the cause of the withering, the waning or the destruction
of that shrub, nay rather it makes it grow and thrive, acquire
freshness and delicacy and attain verdure and fruition. This hidden
secret is well-known to the gardener, while those souls who are
unaware of this bounty suppose that the gardener in his anger and
wrath has uprooted the shrub. But to those who are aware this
concealed fact is manifest and this predestined decree considered
a favor. Do not feel grieved and disconsolate therefore at the
ascension of that bird of faithfulness, nay under all circumstances
pray and beg for that youth forgiveness and elevation of station.
I hope that you will attain to the utmost patience, composure
and resignation, and I supplicate and entreat at the Threshold of
Oneness and beg pardon and forgiveness. My hope from the infinite
bounties of God is that He may cause this dove of the

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garden of faith to abide on the branch of the Supreme Concourse
that it may sing in the best of tunes the praises and the excellencies
of the Lord of names and attributes.

THE UNIVERSITY OF THE KINGDOM

Thou hast written that thou art a student in the progressive
spiritual school. Happy is thy condition! If the various progressive
schools join themselves to the universal university of the
Kingdom, such knowledge and sciences will be brought into light
that man will see that the potentialities of the "Open Tablet" of
existence are infinite; will realize that all the created things are as
letters and words; will be instructed in the lessons of the degrees
of significances; will perceive the signs of oneness in the primordial
atoms of the earth; will hear the voice of the Lord of the Kingdom;
will behold the confirmations of the Holy Spirit and will
find such ecstasy and joy that, being unable to contain himself in
the vast area of existence, he will prepare himself for the journey
toward the Kingdom and will hasten to the immensity of the
Realm of Might. As soon as a bird is fledged, it cannot keep itself
on the ground; nay, rather it soareth up toward the Supreme
Apex--except the birds whose feet are tied, whose wings are
clipped and feathers broken and who are soiled with water and clay.
O thou seeker of Truth! The realm of the Kingdom is a unit.
The only difference lies in this: That when the season of spring
dawneth, a new and wonderful motion and rejuvenation is witnessed
in all the existing things; the mountains and meadows are
revived; the trees find freshness and delicacy and are clothed with
radiant and bright leaves, blossoms and fruits. In a like manner
the preceding Manifestations form an inseparable link with the
subsequent dispensations; nay, rather they are identical with each
other. Since the world is constantly developing itself, the rays become
stronger, the outpouring becometh greater and the sun appeareth
in the meridian orbit.
O thou yearner after the Kingdom! Each Manifestation is the
heart of the world and the proficient Physician of every patient.

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The world of humanity is sick, but that skilled Physician hath the
healing remedy and He bestoweth divine teachings, exhortations
and advices which are the remedy of every ailment and the dressing
for every wound. Undoubtedly, the wise physician discovereth
the needs of the patient at every season and prescribeth medicine.
Therefore, when thou wilt compare the teachings of the Beauty
of &Abha with the requisitions and necessities of the present time,
thou wilt conclude that they are to the sick body of the world
the swift healing antidote; nay, rather they are the remedy of
everlasting health. The prescription of the proficient physicians
of the past and the future will not be the same; nay, rather they
will be in accord with the ailment of the patient. Although the
medicine is changed, yet all of these are for the sole purpose of
the healing of the sick. In former dispensations the sick body of
the world could not bear the strong and overpowering remedies.
That is why His Highness the Christ said: "I have yet many things
to say unto you, but ye cannot bear them now. Howbeit, when
He, the Spirit of the Comforter, who is sent by the Father, is
come, He will guide you into all truth." Therefore, in this age of
lights, specific teachings have become universal, in order that the
outpouring of the Merciful One environ both the East and the
West, the oneness of the kingdom of humanity become visible
and the luminosity of truth enlighten the world of consciousness.
The descent of the New Jerusalem is the heavenly religion which
secures the prosperity of the human world and is the effulgence
of the illumination of the realm of God.

THE UNKNOWABLE ESSENCE

All the people have formed a god in the world of thought, and
that form of their own imagination they worship; when the fact
is that the imagined form is finite and the human mind is infinite.
Surely the infinite is greater than the finite, for imagination is
accidental while the mind is essential; surely the essential is greater
than the accidental.
Therefore consider: All the sects and peoples worship their own

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thought; they create a god in their own minds and acknowledge
him to be the creator of all things, when that form is a superstition--
thus people adore and worship imagination.
That Essence of the Divine Entity and the Unseen of the unseen
is holy above imagination and is beyond thought. Consciousness
doth not reach It. Within the capacity of comprehension of a
produced reality that Ancient Reality cannot be contained. It is
a different world; from it there is no information; arrival thereat
is impossible; attainment thereto is prohibited and inaccesible.
This much is known: It exists and Its existence is certain and
proven--but the condition is unknown.
All the philosophers and the doctors knew that It is, but they
were perplexed in the comprehension of Its existence and were
at last discouraged, and in great despair they left this world. For
the comprehension of the condition and mysteries of that Reality
of realities and Mystery of mysteries there is need for another
power and another sense. That power and sense is not possessed
by mankind, therefore they have not found any information. For
example: If a man possess the power of hearing, the power of
tasting, the power of smelling and the power of feeling, but no
power of seeing, he cannot see. Hence, through the powers and
senses present in man the realization of the Unseen Reality, which
is pure and holy above the reach of doubts, is impossible. Other
powers are needed and other senses required. If those powers and
senses are obtained, then information can be had; otherwise, not.

FAITH AND KNOWLEDGE

Regarding the "two wings" of the soul: These signify wings
of ascent. One is the wing of knowledge, the other of faith, as
this is the means of the ascent of the human soul to the lofty
station of divine perfections.

KNOWLEDGE AND DEEDS

Although a person of good deeds is acceptable at the Threshold
of the Almighty, yet it is first "to know," and then "to do." Although

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a blind man produceth a most wonderful and exquisite
art, yet he is deprived of seeing it. Consider how most animals
labor for man, draw loads and facilitate travel; yet, as they are
ignorant, they receive no reward for this toil and labor. The cloud
raineth, roses and hyacinths grow; the plain and meadow, the
garden and trees become green and blossom; yet they do not
realize the results and outcome of all these. The lamp is lighted,
but as it hath not a conscious knowledge of itself, no one hath
become glad because of it. Moreover, a soul of excellent deeds and
good manners will undoubtedly advance from whatever horizon
he beholdeth the lights radiating. Herein lies the difference: By
faith is meant, first, conscious knowledge, and second, the practice
of good deeds.

TRAINING OF CHILDREN

As to thy question concerning training children: It is incumbent
upon thee to nurture them from the breast of the love of God,
to urge them towards spiritual matters, to turn unto God and to
acquire good manners, best characteristics and praiseworthy virtues
and qualities in the world of humanity, and to study sciences with
the utmost diligence; so that they may become spiritual, heavenly
and attracted to the fragrances of sanctity from their childhood
and be reared in a religious, spiritual and heavenly training. Verily,
I beg of God to confirm them therein.

SPIRITUAL KNOWLEDGE

If thou wishest the divine knowledge and recognition, purify
thy heart from all beside God, be wholly attracted to the ideal,
beloved One; search for and choose Him and apply thyself to
rational and authoritative arguments. For arguments are a guide
to the path and by this the heart will be turned unto the Sun of
Truth. And when the heart is turned unto the Sun, then the eye
will be opened and will recognize the Sun through the Sun itself.
Then man will be in no need of arguments (or proofs), for the
Sun is altogether independent, and absolute independence is in need

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of nothing, and proofs are one of the things of which absolute
independence has no need. Be not like Thomas; be thou like Peter.
I hope you will be healed physically, mentally and spiritually.

QUALIFICATIONS OF THE ENLIGHTENED SOUL

As to the seven qualifications (of the divinely enlightened soul)
of which thou hast asked an explanation, it is as follows:
KNOWLEDGE. Man must attain the knowledge of God.
FAITH.
STEADFASTNESS.
TRUTHFULNESS. Truthfulness is the foundation of all the
virtues of the world of humanity. Without truthfulness, progress
and success in all of the worlds of God are impossible for a soul.
When this holy attribute is established in man, all the divine
qualities will also become realized.
UPRIGHTNESS. And this is one of the greatest divine attainments.
FIDELITY. This is also a beautiful trait of the heavenly man.
EVANESCENCE or Humility. That is to say, man must become
evanescent in God. Must forget his own selfish conditions that he
may thus arise to the station of sacrifice. It should be to such a
degree that if he sleep, it should not be for pleasure, but to rest
the body in order to do better, to speak better, to explain more
beautifully, to serve the servants of God and to prove the truths.
When he remains awake, he should seek to be attentive, serve the
Cause of God and sacrifice his own stations for those of God. When
he attains to this station, the confirmations of the Holy Spirit will
surely reach him, and man with this power can withstand all who
inhabit the earth.

ETERNAL SOVEREIGNTY

All the people of the world are, as thou dost observe, in the sleep
of negligence. They have forgotten God altogether. They are all
busy in war and strife. They are undergoing misery and destruction.

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They are, like unto the loathsome worms, trying to lodge in
the depth of the ground, while a single flood of rain sweeps all
their nests and lodging away. Nevertheless, they do not come to
their senses. Where is the majesty of the Emperor of Russia?
Where is the might of the German Emperor? Where is the greatness
of the Emperor of Austria? In a short time all these palaces were
turned into ruins and all these pretentious edifices underwent destruction.
They left no fruit and no trace, save eternal ruin.
The souls who have been enlightened with the light of the
Kingdom, however, have founded eternal sovereignty. They shine,
like unto the stars, upon the horizon of everlasting glory. The
Apostles were fishers. Consider thou to what a high station they
did rise; and to what great sovereignty they did attain, whose
duration and permanence runs to eternity! Mary Magdalen was a
peasant woman. She was without any name and fame or consequence.
But her candle is, in the assemblage of the world, lighted
till eternity.

CONFIRMATION AND ASSISTANCE

It is known and clear that today the unseen divine assistance
encompasseth those who deliver the Message. And if the work of
delivering the Message be neglected, the assistance shall be entirely
cut off, for it is impossible that the friends of God could receive
assistance unless they be engaged in delivering the Message. Under
all conditions the Message must be delivered, but with wisdom.
If it be not possible openly, it must be done quietly. The friends
should be engaged in educating the souls and should become instruments
in aiding the world of humanity to acquire spiritual joy and
fragrance. For example: If every one of the friends (believers)
were to establish relations of friendship and right dealings with one
of the negligent souls, associate and live with him with perfect
kindliness, and meanwhile through good conduct and moral behavior
lead him to divine instruction, to heavenly advice and teachings,
surely he would gradually arouse that negligent person and
would change his ignorance into knowledge.

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Souls are liable to estrangement. Such methods should be adopted
that the estrangement should be first removed, then the Word will
have effect.
If one of the believers be kind to one of the negligent ones and
with perfect love should gradually make him understand the
reality of the Cause of God in such a way that the latter should
know in what manner the Religion of God hath been founded and
what its object is, doubtless he will become changed; excepting
abnormal souls who are reduced to the state of ashes and whose
hearts are like stones, yea, even harder.
If by this method every one of the friends of God were to try
to lead one soul to the right path, the number of the believers
would be doubled every year. But this should be carried out with
perfect wisdom and in such a manner that no harm would ever
result therefrom.

THIS WORLD A MIRAGE

O beloved of God! Know ye that the world is like unto a mirage
which the thirsty one thinks to be water; its water is a vapor; its
mercy a difficulty; its repose hardship and ordeal; leave it to its
people and turn unto the Kingdom of your Lord the Merciful.
Thus the lights of mercy and beneficence may shine upon you,
the heavenly table descend for you, your Lord may bestow upon
you the greatest gifts and favors, whereby your breasts may become
dilated, your hearts gladdened, your souls purified, and your eyes
enlightened.
O beloved of God! Is there any giver save God? He chooseth for
His mercy whomsoever He desireth.
He shall open unto you the doors of His knowledge, fill your
hearts with His love, rejoice your spirits by the wafting of His
holy fragrances, illumine your faces by the Manifest Light and
elevate your names among the people.

PROTECTION OF THE &BAHA'IS

Throughout these years of disturbance and commotion when

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the world of humanity was physically and spiritually afflicted, the
friends of God passed the day in rest, ease and comfort. In the western
countries only a few shared in the hardship and affliction of
other souls while the mass of the friends and the maid-servants of
the Merciful ... have been living quietly and peacefully. In the
Orient every nation became distracted and every gathering dispersed
save the friends of God who remained all protected and
sheltered from every trouble and calamity in the Fort of
&Baha'u'llah's protection. Verily this is a divine miracle--that we
helpless, friendless, unprotected, unsupported wanderers in these
regions should be saved amidst the fire of oppression and tyranny.
This is God's miracle.

THE RETURN OF CHRIST

In the day of Christ all nations were expecting that His Holiness
Christ should come from heaven, and He came from heaven,
though outwardly He came from the womb of Mary. Hence, He
hath said in the Gospels: "No one shall ascend to heaven except
the one who hath come from heaven." Now all the people expect
Him to come from heaven.
If thou wishest to find the truth, compare the days of the Manifestation
of the Beauty of &Abha with the days of Christ; consider
this is identically like that and the same doubts and oppositions
are put forth.
As to the proofs and arguments of the Beauty of &Abha, these are
manifest like the sun. If thou wishest a discerning eye and seekest
for a hearing ear, set thou aside that which thou hast heard from
fathers and ancestors, for such things are imitation--and then seek
for the truth with the utmost attention until the divine confirmation
may reach thee and the matter may be properly disclosed unto
thee.

ETERNAL LIFE

Concerning thy question whether all the souls enjoy eternal life:
Know thou those souls partake of the eternal life in whom the

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spirit of life is breathed from the Presence of God and all beside
them are dead--without life, as Christ hath explained in the texts
of the Gospel. Any person whose insight is opened by God seeth
the souls in their stations after the disintegration of the bodies.
Verily they are living and are subsisting before their Lord and he
seeth also the dead souls submerged in the gulfs of mortality. Then
know thou verily all the souls are created according to the nature
of God and all are in the state of purity at the time of their births.
But afterward they differ from one another insofar as they acquire
excellencies or defects. Nevertheless, the creatures have different
degrees in existence insofar as the creation goes, for capacities are
different, but all of them are good and pure, then afterward they
are polluted and defiled. Although there are different states of
creation, yet all of them are beneficial. Glance thou over the
temple of man, its members and its parts. Among them there are
the eye, ear, nose, mouth, hands and fingers. Notwithstanding the
differences between these organs, all of them are useful in their
proper spheres. But if one of them is out of order, there is need of
a remedy and if the medicine does not heal, then the amputation
of that member becomes necessary.

SPREADERS OF CALUMNY

In sooth, there will be found in those regions certain persons like
the Pharisees of the time of Christ, who, night and day, will exert
themselves with all heart and soul to cast forth doubts, in order
that they may deprive the souls of the glad-tidings of the Holy
Spirit. They will disseminate false rumors and utter many a
calumny and will publish and announce stories. They will undertake
all these only for the sake of earthly vanities.
And some Pharisees among the missionaries of the Gospel will
hasten thither from &Iran and say, "We are aware of the secret
of the matter." All they may say is sheer slander.
Now know you these things, that in its time you may dispel
and annihilate the darkness of those suspicions, like unto a manifest
light. I beg of God that He may grant thee a power that thou
mayest resist all in the earth--how much more these weak, hired

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individuals who receive salary and bribe for spreading such
calumnies!
Be ye admonished, O possessors of understanding!

THE SPIRIT OF CHRIST

The body is composed, in truth, of corporeal elements and every
composition is necessarily subject to decomposition; but the spirit
is an essence, simple, pure, spiritual, eternal, perpetual and divine.
He who seeketh Christ from the point of view of His body hath,
in truth, debased Him and hath gone astray from Him; but he who
seeketh Christ from the point of view of His Spirit will grow from
day to day in joy, attraction, zeal, proximity, perception and vision.
Thou hast then to seek the Spirit of Christ in this marvelous day.
The heaven whither Christ ascended is not an infinite space. His
heaven is much rather the kingdom of His Lord, the Munificent.
As He said, "The Son of Man is in heaven." It is known then that
His heaven is beyond the boundaries that surround existence and
that He is elevated for the people who adore.
Pray God to ascend to this heaven, to taste of its food--and know
thou that the people have not understood to this day the mystery
of the Holy Scriptures. They believe that Christ was deprived of
His heaven when He was in this world, that He had fallen from the
heights of His elevation and that later He ascended to this elevated
pinnacle--that is to say, towards the heaven which doth not exist,
for there is only space. They expect that He will descend from this
heaven seated upon a cloud. They believe that there is in the
heavens a cloud upon which He will be seated and by which He
will descend; while, in reality, the clouds are vapors which rise
from the earth and which do not descend from the heavens. The
cloud mentioned in the Holy Scriptures is the human body, because
it is a veil for them, like a cloud, which prevents them from seeing
the Sun of Truth which is shining in the horizon of Christ.

SALVATION

You ask if, through the appearance of the kingdom of God, every

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soul hath been saved. The Sun of Reality hath appeared to all the
world. This luminous appearance is salvation and life; but only he
who hath opened the eye of reality and who hath seen these lights
will be saved.

THE SPIRITUAL CHURCH

Thou hast questioned how thou canst accept this divine Cause,
for thou art a member of the church. In the day of the Manifestation
of Christ, many souls became portionless and deprived because
they were members of the Holy of Holies in Jerusalem. According
to that membership, they became veiled from that brilliant Beauty.
Therefore, turn thou thy face to the Church of God which consists
in divine instructions and merciful exhortations. For what similarity
is there between the church of stone and cement and the
celestial Holy of Holies!
Endeavor that thou mayest enter in this Church of God. Although
thou has given oath to attend the church, yet thy spirit is
under the Covenant and Testament of the spiritual Divine Church.
Thou shouldst protect this. Although they consider the wine and
the bread in the church as the blood and body of Christ, yet this
is but the appearance and not the reality. But the reality of Christ
is the words of the Holy Spirit. If thou art able, take a portion
thereof.
The performance of baptismal celebration would cleanse the
body, but the spirit hath no share; but the divine teachings and
the exhortations of the Beauty of &Abha will baptize the soul. This
is the real baptism. I hope that thou wilt receive this baptism.

THE SUPPER OF THE LORD

The Supper of the Lord which His Highness the Spirit ate with
the apostles was a heavenly supper and not one of material bread
and water, for material objects have no connection with spiritual
objects. As at that time material food was also present, therefore
the leaders of the religion of Christ thought that it was material
food which was changed into spiritual food.

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The proof that it was not material food is this: The apostles
upon many occasions partook of material food with His Highness
Christ, yet the supper of that night became designated as the
"Lord's Supper." From this designation it is plain and evident that
they ate heavenly food at that supper. That heavenly food consisted
of the love of God, the knowledge of God, the mysteries of God
and the bestowal of God.

UNDERSTANDING THE MYSTERIES

Shouldst thou come with the whole of thy being to God and be
attracted to the lights of the Kingdom of God and be enkindled
by the fire of the love of God, then wilt thou see that which thou
canst not see today, wilt comprehend the inner significance of the
Word of God and thoroughly understand the mysteries contained
in the holy Books.
But as to the Jewish doctors, Christian priests and monks who
read those Books, verily, they know the letter only and they utter
the words, as parrots, without understanding their inner meanings.
They comprehend them not, because they are engrossed in worldly
desires and lusts and their hearts are attached to mundane allurements.
Verily, are they not heedless of God and understand
nothing and find not the right path?

REINCARNATION

As to what thou hast written concerning "Reincarnation":
Believing in reincarnation is one of the old tenets held by most
nations and creeds, as well as by the Greek and Roman philosophers
and wise men, the old Egyptians and the chief Assyrians. But all
these sayings and superstitions are vanity in the sight of God.
The greatest argument produced by those who held to reincarnation
has been this: "That it is necessary to the justice of God to
give every one his due. Now everybody who is afflicted by any
calamity is said to have sinned; but when a little child, which is
still in the womb of its mother and hath just been formed, is found
to be blind, deaf or imperfect, how could it have committed any

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sin that we might say this imperfection is given to it as a punishment
therefor--so, though such a child hath not done outwardly
any sin in the womb of its mother, yet they say it must have
sinned when it was in its former body, which hath caused it to
suffer this punishment."
Indeed, these people have been negligent of the fact that had the
creation been carried out in a uniform fashion, how could the statement
be true, that "God doeth whatever He wisheth and God doeth
whatever He desireth!"
Though the fact of "Return" is mentioned in the Divine Books,
by this is intended the return of the qualities, characters, perfections,
truths and lights, which re-appear in every age, and not
of certain persons and souls. For example: If we say this lamp is
the return of that of last night, or that the last year's flower hath
returned in the garden, in this sense the return of the individual, or
identity, or personality is not meant; nay, rather, it is intended that
the same qualities and states existing in that lamp or flower, which
are now seen in this lamp or flower, have returned. That is, the
same perfections and virtues and properties which existed in the past
springtime have returned during this present springtime. For
instance: When one says, these fruits are the same as those of last
year; in this sense, he hath reference to the freshness and delicacy
of the fruit, which hath returned, although there is no doubt that
the identical fruit of last year hath not returned.
Have the friends of God found such enjoyments and repose
during their existence on this visible earth, that they might wish
to have their return renewed and repeated constantly? Are all these
calamities, injuries, trials and difficulties of the once coming not
sufficient for them that they should wish a repeated life in this
world? Hath this cup been of such sweetness that they should long
for it successively and repeatedly? No! the friends of the Beauty of
&El-Baha never seek any recompense or reward except the meeting
and the visit in the Kingdom of &El-Baha; and they never walk but
in the valley of desire to attain the Supreme Height. They only wish
the immortal blessing and the eternal gift, which are sanctified
above the worldly understanding.
Because, when thou lookest with the iron sight, thou wilt find

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that all mankind is suffering in this earthly world; there is no one
in such tranquillity that this state might have been a reward for
his good deeds in a former life and there is no soul so happy that
this might be the fruit of his past pain! Had the life of a man in his
spiritual being been only confined to his life in this world, the
creation would have proved useless; the divine qualities would have
no result and effect; nay, all things, created beings and the world
of creation would have proved abortive. I ask pardon of God for
such false imaginations and for such errors!
As the usefulness and powers of the life were not seen in that
dark and narrow world, but when it is brought into this vast world,
all the use of its growth and development becometh manifest and
obvious in it, so likewise, reward and punishment, paradise and hell,
and the requital of deeds and actions done by it in the present life
become manifest and evident when it is transferred to the world to
come--which is far from this world! Had the life and growth of
the child in the womb been confined to that condition, then the
existence of the child in the womb would have proved utterly
abortive and unintelligible; as would the life of this world, were
its deeds, actions and their results not to appear in the world to
come.
Therefore, know thou that the True One possesseth invisible
worlds which human meditation is unable to comprehend and the
intellect of man hath no power to imagine. When thou wilt purify
and clarify thy spiritual nostrils from every worldly moisture, then
thou wilt inhale the holy fragrances diffusing from the merciful
gardens of these worlds.

THIS GLAD-TIDINGS

O my friend, verily the Cause is great and great, and the penetration
of the Word of God in the temple of all the regions is similar
to the pervasion of the soul in a sound body.
By the life of &Baha, verily, the power of the Kingdom of God
hath taken hold of the pillars of the world, and hath possessed all
the nations. Thou wilt surely find the standards of the Testament
waving in all regions, the chanting of the verses of unity raised in

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exalted assemblies, and the lights of the Sun of Truth and its heat
dispersing the thick clouds massed on the horizon. Be rejoiced at
this glad-tidings, whereby the hearts of the sincere among the
beloved are cheered.

CONSIDER THE PAST

Consider the past, so that thou mayest become informed of the
mysteries which shall be disclosed in the future. When the disciples
were calling in the name of Christ, the Jews scoffed, scorned and
laughed at them. They were saying, "They are taken with madness,
and madness is made an art." They even beat them with whips,
threw stones at them, prevented the people from approaching
them, and were saying, "This man is naught but a sorcerer,
blasphemeth God and is possessed of a devil."
Then observe how that persecution and scorn were changed to
glory, honor and reverence. Ultimately, they honored their sublime
stations and acknowledged their loftiness, which was exalted, promoted
and glorified in the center of the horizons until it reached
the degree of exaggeration in deeds. They made for them likenesses
and pictures, decorated with jewels shining in the eyes; they placed
these likenesses or pictures in the temples, churches and monasteries
built on the tops of the mountains, and worshipped them with respect,
glory, majesty and reverence. This is the condition of the
neglectful ones who are deprived of the Truth at the day of their
existence among them. After the ascension of their spirits unto
the center of purity and piety, then the negligent ones repent
and return, making likenesses and pictures according to their own
ideas, which do not bear resemblance, and worship the same. This
is the station of the ignorant ones who are as animals, following
every croaker and shaken by every wind. "Forsake them to play
in their shallow waters."

THIS BRANCH WILL ASCEND

O maid-servant of God! This prison is indeed more precious
and sweet than a garden to me, this fetter is greater than any
liberty and the confinement is broader than the most spacious wilderness.

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Therefore, grieve not on this account. Verily, if my Lord
destine unto me and causes me to taste the sweetness of the cup
of the great martyrdom, my greatest desire will be fulfilled. Fear
not if this Branch be severed from the material earth and cast aside
the leaves--nay, rather, its leaves will flourish, for this Branch will
grow after it is cut from the earth, will ascend until it shelters
the universe, its foliage will reach the supreme Apex and bear
fruits, imparting fragrant perfume unto the world.

AFTER THIS STORM

O ye beloved of God! When the winds blow severely, rains fall
fiercely, the lightning flashes, the thunder roars, the bolt descends
and storms of trial become severe, grieve not; for after this storm,
verily, the divine spring will arrive, the hills and fields will become
verdant, the expanses of grain will joyfully wave, the earth will
become covered with blossoms, the trees will be clothed with green
garments and adorned with blossoms and fruits. Thus blessings
become manifest in all countries. These favors are results of those
storms and hurricanes.
The discerning man rejoiceth at the day of trials, his breast
becometh dilated at the time of severe storms, his eyes become
brightened when seeing the showers of rain and gusts of wind,
whereby trees are uprooted; because he foreseeth the result and
the end, the leaves, blossoms and fruits; while the ignorant person
becometh troubled when he seeth a storm, is saddened when it
raineth severely, is terrified by the thunder and trembleth at the
surging of the waves which storm the shores.
As ye have heard of the former times, when Christ--glory be
to Him!--appeared, a storm of trials arose, afflictions appeared, the
winds of tests blew, the thunder of temptation descended and hosts
of people surrounded the houses of the friends; then the weak ones
were shaken and were misled after once being guided; but the
disciples withstood the hardships and endured the storms of ordeals,
remaining firm in the Religion of God. Then observe that which
occurred after the storm and what appeared subsequent to that
severity, whereby the members trembled.
God changed the sorrow to joy, the destructive darkness of

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calamity into the shining light from the Supreme Concourse. The
people at the beginning persecuted and reviled the believers in
God and said of them: "These are the people of aberration." Then,
when their light appeared, their stars shone and their lamps illuminated,
the people returned into love and affinity; they prayed
to them, offered words of glory night and day and remembered
them in eulogy, reverence, honor and majesty.
Therefore, O ye beloved of God, be not grieved when people
stand against you, persecute you, afflict and trouble you and say
all manner of evil against you. The darkness will pass away and
the light of the manifest signs will appear, the veil will be withdrawn
and the Light of Reality will shine forth from the unseen
Kingdom of &El-Abha. This we inform you before it occurs, so
that when the hosts of people arise against you for my love, be not
disturbed or troubled; nay, rather, be firm as a mountain, for this
persecution and reviling of the people upon you is a pre-ordained
matter. Blessed is the soul who is firm in the path!

THE CENTER

The light hath a center and if one desire to seek it otherwise
but from the center, he can never attain to it. In this solar system
the source of light is the sun and every light is acquired from it;
even the lamps of the night are ignited through the sun, for if
there were no sun the trees would not grow nor the mines develop,
so that the oil be extracted from those trees and mines, and the
lamps of the night be lit by it. Is it possible that one attain to the
light in this globular sphere without the mediation of the sun?
No, by the life of God! To suppose it, is pure imagination. But
the truth is this: The main source of the lights is the sun and the
rays are shed from it upon all the regions.

MENTAL AND SPIRITUAL EDUCATION

The republic of wise men believes that the difference in minds
and opinions is due to the difference of education and the acquisition
of ethics. That is, that minds are equal in origin, but education

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and the acquisition of ethics cause minds to differ and comprehensions
to be at variance; that this difference is not in entity but
in education and teaching; that there is no individual distinction
for any soul. Hence, the members of the human race all possess
the capacity of attaining to the highest station, and the proof they
adduce therefor is this: "The inhabitants of a country like Africa
are all as wandering savages and wild animals; they lack intelligence
and knowledge; all are uncivilized; not one civilized and wise
man is to be found among them. On the contrary, consider the
civilized countries, the inhabitants of which are living in the highest
state of culture and ethics, solidarity and inter-dependence; possessing,
with few exceptions, acute power of comprehension and
sound mind. Therefore, it is made clear and evident that the
superiority and inferiority of minds and comprehensions arises from
education and cultivation, or from their lack and absence. A bent
branch is straightened by training and the wild fruit of the jungle
is made the product of the orchard. An ignorant man by learning
becomes knowing, and the world of savagery, through the bounty
of a wise educator, is changed into a civilized kingdom. The sick
is healed by medication, and the poor man, by learning the arts
of commerce, is made rich. The follower, by attaining the virtues
of the leader, becomes great, and the lowly man, by the education
of the teacher, rises from the nadir of oblivion to the zenith of
celebrity." These are the proofs of the wise men.
The prophets also acknowledge this opinion, towit: That education
hath a great effect upon the human race, but they declare
that minds and comprehensions are originally different. And this
matter is self-evident; it cannot be refuted. We see that certain
children of the same age, nativity and race, nay, from the same
household, under the tutorship of one teacher, differ in their minds
and comprehensions. One advanceth rapidly, another is slow in
catching the rays of culture, still another remaineth in the lowest
degree of stupidity.
No matter how much the shell is educated, it can never become
the radiant pearl. The black stone will not become the world
illuming gem. The calocynth and the thorny cactus can never
by training and development become the blessed tree. That is to

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say, training doth not change the human gem, but it produceth
a marvelous effect. By this effective power all that is registered
latent of virtues and capacities in the human reality will be revealed.
Cultivation by the farmer maketh of the grain the harvest, and
the effort of the gardener maketh of the seed a noble tree. The
gentle teacher promoteth the children of the school to the lofty
altitude and the bestowal of the trainer placeth the little child
upon the throne of ether. Therefore, it is demonstrated and proven
that minds are different in the original entity or nature, and that
education commandeth a decided and great influence. Were there
no educator, all souls would remain savage, and were it not for
the teacher, the children would be ignorant creatures.
It is for this reason that, in this New Cycle, education and
training are recorded in the Book of God as obligatory and not
voluntary. That is, it is enjoined upon the father and mother, as a
duty, to strive with all effort to train the daughter and the son,
to nurse them from the breast of knowledge and to rear them in
the bosom of sciences and arts. Should they neglect this matter,
they shall be held responsible and worthy of reproach in the
presence of the stern Lord.
This is a sin unpardonable, for they have made that poor babe
a wanderer in the Sahara of ignorance, unfortunate and tormented;
to remain during a lifetime a captive of ignorance and pride,
negligent and without discernment. Verily, if that babe depart
from this world at the age of infancy, it is sweeter and better.
In this sense, death is better than life; deprivation than salvation;
non-existence lovelier than existence; the grave better than the
palace; and the narrow, dingy tomb better than the spacious, regal
home; for in the sight of mankind that child is abased and degraded
and in the sight of God weak and defective. In gatherings it is
ashamed and humiliated and in the arena of examination subdued
and defeated by young and old. What a mistake is this! What an
everlasting humiliation!
Therefore, the beloved of God and the maid-servants of the
Merciful must train their children with life and heart and teach
them in the school of virtue and perfection. They must not be lax
in this matter; they must not be inefficient. Truly, if a babe did

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not live at all it were better than to let it grow ignorant, for that
innocent babe, in later life, would become afflicted with innumerable
defects, responsible to and questioned by God, reproached and
rejected by the people. What a sin this would be and what an
omission!
The first duty of the beloved of God and the maid-servants of
the Merciful is this: They must strive by all possible means to
educate both sexes, male and female; girls like boys; there is no
difference whatsoever between them. The ignorance of both is
blameworthy, and negligence in both cases is reprovable. "Are
they who know and they who do not know equal?"
The command is decisive concerning both. If it be considered
through the eye of reality, the training and culture of daughters
is more necessary than that of sons, for these girls will come to the
station of motherhood and will mold the lives of the children.
The first trainer of the child is the mother. The babe, like unto
a green and tender branch, will grow according to the way it is
trained. If the training be right, it will grow right, and if crooked,
the growth likewise, and unto the end of life it will conduct itself
accordingly.
Hence, it is firmly established that an untrained and uneducated
daughter, on becoming a mother, will be the prime factor in the
deprivation, ignorance, negligence and the lack of training of
many children.
O ye beloved of God and the maid-servants of the Merciful!
Teaching and learning, according to the decisive texts of the
Blessed Beauty, is a duty. Whosoever is indifferent therein depriveth
himself of the great bounty.
Beware! Beware! that ye fail not in this matter. Endeavor with
heart, with life, to train your children, especially the daughters.
No excuse is acceptable in this matter.
Thus may eternal glory and everlasting supremacy, like unto
the mid-day sun, shine forth in the assemblage of the people of
&Baha, and the heart of &Abdu'l-Baha become happy and thankful.

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CHAPTER NINE

THE DIVINE PLAN

THE CAUSE OF &BAHA'U'LLAH

The Cause of &Baha'u'llah is the same as the Cause of Christ.
It is the same Temple and the same Foundation. Both of these are
spiritual springtimes and seasons of the soul-refreshing awakening
and the cause of the renovation of the life of mankind. The spring
of this year is the same as the spring of last year. The origins and
ends are the same. The sun of today is the sun of yesterday. In
the coming of Christ, the divine teachings were given in accordance
with the infancy of the human race. The teachings of &Baha'u'llah
have the same basic principles, but are according to the stage of the
maturity of the world and the requirements of this illumined age.

THE COMMUNITY OF THE GREATEST NAME

O ye Cohorts of God! Today in the present world each community
is wandering in a wilderness, moving in accord with some
passion and desire, and running to and fro in pursuance of his own
imagination. Among the communities of the world, this community
of the "Most Great Name" is free from every thought,
keeping aloof from every project and scheme, arising with the
purest designs and intentions, and striving and endeavoring with
the utmost hope to live in accordance with the divine teachings in
order that the surface of the earth become the delectable paradise,
the nether world become the mirror of the Kingdom, the universe
become another universe, and the human race attain to higher
morals, conduct and manners.
O ye Cohorts of God! Through the protection and help of the
Blessed Perfection--may my life be a sacrifice to His beloved ones!
--you must conduct and deport yourselves in such a manner that
you may stand out among other souls distinguished by a brilliancy

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like unto the sun. If any one of you enters a city he must become
the center of attraction because of the sincerity, faithfulness, love,
honesty, fidelity, truthfulness and loving-kindness of his disposition
and nature toward all the inhabitants of the world, that the people
of the city may all cry out: "This person is unquestionably a
&Baha'i; for his manners, his behavior, his conduct, his morals, his
nature and his disposition are of the attributes of the &Baha'is."
Until you do attain to this station, you have not fulfilled the
Covenant and the Testament of God. For according to the irrefutable
texts, He has taken from us a firm covenant that we may live
and act in accord with the divine exhortations, commands and
lordly teachings.
O ye Cohorts of God! Now is the time when the signs and the
perfections of the "Most Great Name" become manifest and clear
in this golden cycle in order that it may become demonstrated
and established beyond doubt that this period is the period of the
Blessed Perfection, and this cycle is distinguished from all other
cycles and epochs.

GOD LOVETH THOSE WHO WORK IN GROUPS

O ye friends of God! Today is the day of union and this age is
the age of harmony in the world of existence. "Verily, God loveth
those who are working in His path in groups, for they are a solid
foundation." Consider ye that he says "in groups," united and
bound together, supporting one another. "To work," mentioned
in this holy verse, does not mean, in this greatest age, to perform
it with swords, spears, shafts and arrows, but rather with sincere
intentions, good designs, useful advices, divine moralities, beautiful
actions, spiritual qualities, educating the public, guiding the souls
of mankind, diffusing spiritual fragrances, explaining divine illustrations,
showing convincing proofs and doing charitable deeds.
When the holy souls, through the angelic power, will arise to show
forth these celestial characteristics, establishing a band of harmony,
each of these souls shall be regarded as one thousand persons and
the waves of this greatest ocean shall be considered as the army of
the hosts of the Supreme Concourse.

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What a great blessing it is when the torrents, streams, currents,
tides, and drops are all gathered in one place! They will form a
great ocean and the real harmony shall overcome and reign in such
a manner that all the rules, laws, distinctions and differences of the
imaginations of these souls shall disappear and vanish like little
drops and shall be submerged in the ocean of spiritual unity. By
the Ancient Beauty, in this case and condition, the blessings of the
great ocean will overflow and canals shall become as spacious as an
endless ocean and each drop shall become as a boundless sea!
O ye friends of God! Strive to attain to this high and sublime
station and show forth such a brightness in these days that its
radiance may appear from the eternal horizons. This is the real
foundation of the Cause of God; this is the essence of the divine
doctrine; this is the cause of the revelation of the heavenly Scriptures;
this is the means of the appearance of the Sun of the divine
world; this is the way of the establishment of God upon the bodily
throne.

THE DIVINE SHEPHERD

Every flock of the sheep of God which is protected under the
shadow of the Divine Shepherd will not be scattered, but when the
sheep are dispersed from the flock, they will necessarily be caught
and torn by the wolf.
Therefore, it is incumbent upon you to flock together! It is
incumbent upon you to be united! It is incumbent upon you to
expose yourselves to the fragrances of God at every time and
moment!

THE FUNDAMENTAL AIM

The aim of the appearance of the Blessed Perfection--may my
life be a sacrifice for His beloved ones!--was the unity and agreement
of all the people of the world. Therefore, my utmost desire,
firstly, is the accord and union and love of the believers and after
that of all the people of the world. Now, if unity and agreement is
not established among the believers, I will become heartbroken and

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the afflictions will leave a greater imprint upon me. But if the
fragrance of love and unity among the believers is wafted to my
nostrils, every trial will become a mercy, every unhappiness a joy,
every difficulty an expansion, every misery a treasure and every
hardship a felicity.

THIS MEETING IS BLESSED

Praise be to God! that ye are gathered in one assembly like unto
the stars of the Pleiades, are illumined with the light of the knowledge
of God and through the outpouring of the cloud of the love
of God, ye are the fresh flowers of the meadow and plain; ye are
intimate and familiar with infinite unity and love.
Therefore, this meeting is blessed. But if it is firmly established
and become constant, it will bring forth great results and most
weighty developments will be attained. Consequently, persevere
ye in renewing your meetings and display utmost magnanimity in
firmness and steadfastness. When the root of the tree of the garden
is well established and its protection is safeguarded, it will bring
forth luscious fruits.
Likewise, when the regiment of an army and the individuals
of a cohort are united and related with ease, untold triumphs will
be acquired. But if they come together one day and disperse another
day, no fruits will be produced.
Therefore, as ye have prepared an army of heaven and become
the host of life, ye must continue to hold meetings, have spiritual
communications, be firm in resolution, steadfast in purpose and be
constant and persevering so that ye may win celestial conquests.

THE SPIRITUAL ELECTION

The blessed letter indicating the election of the Spiritual Meeting
was received and proved a source of joy. Thank God, the beloved
of that city, in perfect unity, love and oneness, held the new election
and were confirmed and strengthened to elect such holy souls
as are near the divine Threshold and known by the republic of the
beloved to be firm and steadfast in the Covenant.

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Now they (the members) must, in perfect spirit and fragrance,
in sincerity of heart, in attraction by the fragrances of God and by
the confirmations of the Holy Spirit, engage in service; in the promotion
of the Word of God; the diffusion of the fragrances of
God; the training of souls; the promulgation of the Most Great
Peace. They must raise the Banner of Guidance and become the
host of the Supreme Concourse.
Indeed, blessed souls have been elected. When I read their names,
spiritual joy was immediately realized, for, praise be to God! certain
souls have appeared in that continent who are servants of the
Kingdom, self-sacrificing ones of the Peerless Majesty.
O ye friends of mine! Illuminate the meeting with the light of
the love of God, make it joyful and happy through the melody of
the Kingdom of Holiness, and with heavenly food and through the
"Lord's Supper" confer life.

THE HOUSE OF JUSTICE

O thou party who art assisted by the hosts of the Kingdom of
&El-Abha!
Blessed are ye who are assembled in the shadow of the Word of
God, who are abiding in the cave of the Covenant of God, who are
comforted by dwelling in the Paradise of &El-Abha, who are cheerfully
moved with the breezes which blow from the point of the
providence of God, and who have arisen to render service to the
Cause of God, to promulgate the Religion of God, to promote the
Word of God and to hoist the standards of sanctity in those regions
and climes.
By the life of &El-Baha! Verily, the perfect and divine power will
breathe in you with bounties from the Holy Spirit and enable you to
accomplish a thing the like of which hath never been seen by the
eye of existence.
O party of the Covenant! Verily, the Beauty of &El-Baha hath
promised the most great assistance to the beloved who are firm in the
Covenant and to confirm them through the mightiest power. Ye
will surely find in your luminous assembly such signs as will shine
within hearts and souls. Adhere to the hem of the robe of the Lofty

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One and do your best to spread the Covenant of God and to be
kindled with the fire of the love of God, so that your hearts may
move with joy through the fragrances of humbleness which are
being diffused from the heart of &Abdu'l-Baha. Make feet firm,
strengthen hearts and rely upon the everlasting bounties which
will successively pour on you from the Kingdom of &El-Abha.
Know, verily, the lights of &Baha will shine forth unto you during
your gathering together in the brilliant Paradise.
It is incumbent on you to have union and harmony. It is incumbent
upon you to have affinity and accord, so that ye may become
united in body and soul as the Pleiades, and as strings of brilliant
pearls. Thereby your foundation will be laid, your argument will
become manifest, your stars will beam forth and your souls will
be comforted.
Whenever ye enter the council-chamber, recite this prayer with
a heart throbbing with the love of God and a tongue purified
from all but His remembrance, that the All-Powerful may
graciously aid you to achieve supreme victory:--
"O God, my God! We are servants of Thine that have turned
with devotion to Thy Holy Face, that have detached ourselves from
all beside Thee in this glorious Day. We have gathered in this
spiritual assembly, united in our views and thoughts, with our purposes
harmonized to exalt Thy Word amidst mankind. O Lord, our
God! Make us the signs of Thy Divine Guidance, the Standards of
Thy exalted Faith amongst men, servants to Thy mighty Covenant.
O Thou our Lord Most High! Manifestations of Thy Divine Unity
in Thine &Abha Kingdom, and resplendent stars shining upon all
regions. Lord! Aid us to become seas surging with the billows of
Thy wondrous Grace, streams flowing from Thy all-glorious
Heights, goodly fruits upon the Tree of Thy heavenly Cause, trees
waving through the breezes of Thy Bounty in Thy celestial Vineyard.
O God! Make our souls dependent upon the Verses of Thy
Divine Unity, our hearts cheered with the outpourings of Thy
Grace, that we may unite even as the waves of one sea and become
merged together as the rays of Thine effulgent Light; that our
thoughts, our views, our feelings may become as one reality, manifesting
the spirit of union throughout the world. Thou art the

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Gracious, the Bountiful, the Bestower, the Almighty, the Merciful,
the Compassionate."

The signature of that meeting should be the Spiritual Gathering
(House of Spirituality) and the wisdom is that hereafter the
government should not infer by the term "House of Justice" that
a court is signified, that it is connected with political affairs, or
that at any time it will interfere with governmental affairs.
Hereafter, enemies will be many. They would use this subject as
a cause for disturbing the mind of the government and confusing
the thoughts of the public. The intention was to make known that
by the term Spiritual Gathering (House of Spirituality), that
Gathering has not the least connection with material affairs, and
that its whole aim and consultation is confined to matters connected
with spiritual affairs.

OBEDIENCE TO THE ASSEMBLY

In this day, the gathering of a board for consultation is of great
importance and a great necessity. For all, obedience to it is a necessity,
especially because the members (of it) are the hands of the
Cause.
So they (members) must confer and consult in such a way that
neither disagreement nor abhorrence may occur. When meeting for
consultation, each must use perfect liberty in stating his views and
unveiling the proof of his demonstration. If another contradicts
him, he must not become excited because if there be no investigation
or verification of questions and matters, the agreeable view will not
be discovered neither understood. The brilliant light which comes
from the collision of thoughts is the "lightener" of facts.
If all views are in harmony at the end of a conference, it will be
excellent; but if, God forbid! disagreement occurs, then the decision
must be according to the greater number in harmony. If, after
reaching the result, one or other of the members does not agree
with it, neither of the other members nor any one must argue with
or reproach him, but keep silence; then they will write to this
Servant.

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None (of the members of the board) must spread the matters or
methods pertaining to the conference. At the opening of the conference
they are to ask God for special assistance and help and for their
Ruler and his assistants and for the Governors of the country.

During the conference no hint must be entertained regarding
political affairs. All conferences must be regarding the matters of
benefit, both as a whole and individually, such as the guarding of
all in all cases, their protection and preservation, the improvement
of character, the training of children, etc.
If any person wishes to speak of government affairs, or to interfere
with the order of Governors, the others must not combine with
him because the Cause of God is withdrawn entirely from political
affairs; the political realm pertains only to the Rulers of those
matters: it has nothing to do with the souls who are exerting their
utmost energy to harmonizing affairs, helping character and inciting
(the people) to strive for perfections. Therefore no soul is
allowed to interfere with (political) matters, but only in that
which is commanded.

&ABDU'L-BAHA IS PRESENT

Thou hast written concerning the meetings and the gathering
places of the believers of God. Such assemblies and congregations
will greatly aid the promotion of the Word--and all the audience,
whether friends or not friends, become affected. But when the
friends have the intention of entering in these meetings and assemblies,
they must first make the purpose pure, disengage the heart
from all other reflections, ask the inexhaustible divine confirmation
and with the utmost devotion and humility set their feet in the
gathering-place. Let them not introduce any topic in the meeting
except the mentioning of the True One, neither must they confuse
that merciful assembly with perplexed outside questions. They
must either teach or open their tongues in propounding argument,
either commune or supplicate and pray to God, either read Tablets
or give out advices or exhortations.
Make ye an effort in every meeting that the Lord's Supper may

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become realized and the heavenly food descend. This heavenly food
is knowledge, understanding, faith, assurance, love, affinity, kindness,
purity of purpose, attraction of hearts and the union of souls.
It was this manner of the Lord's Supper which descended from the
heavenly kingdom in the day of Christ. When the meeting is
conducted after this manner, then &Abdu'l-Baha also is present
in heart and soul, though His body may not be with you.

THE CENTER OF DECISION

If any differences of opinion may arise in those regions you must
keep yourself entirely aloof and show forth love and kindness to
all, saying it is better to refer to the ordained Center all the affairs.
Whatever He commands that very thing is acceptable and beloved.
You must be satisfied with this. Strife is the cause of the dispersion
of the Word of God. Whatever I say and write, that is the duty
of all to comply with. Beside that no other word is permitted.
Regarding the establishment of the board of translation. This
matter is yet a theory, but its realization depends upon many affairs
which are far from attainment at present. Until these affairs are
realized, the board of translation will not find an outward expression.
The most great work to accomplish is this:--that ye must strive
so that the believers of God in America may arise to union and
concord. The most important feat in this day is harmony and
agreement. No soul must interfere with another and no one must
find fault with the rest. Praise be to God that all of them are
believers in the Beauty of &Abha, and &Abdu'l-Baha is glad and
happy on that account. But they must arise to perform good deeds
according to divine instructions, so that they may guide the people
with heavenly actions and manners:--to such an extent that all
the inhabitants of the world may draw conclusions from their
behavior and deeds, that these persons are &Baha'is. For the manifestation
of such deeds and actions from anybody else except
&Baha'is is impossible and impracticable.
This is the foundation of the religion of God and the law of
God! Blessed is the one who practices them!

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THE BASIS OF UNION

Organize ye Spiritual Assemblies; lay ye the foundation of union
and concord in this world; destroy ye the fabric of strife and war
from the face of the earth; construct ye the temple of harmony
and agreement; enkindle ye the light of the realm of the oneness of
humanity; open ye your eyes; gaze and behold ye the other world!
The kingdom of peace, salvation, uprightness and reconciliation is
founded in the invisible world, and it will by degrees become manifest
and apparent through the power of the Word of God!
I supplicate God that ye may become the army of that kingdom,
in order that by the power of the Most Great Name, the friends
of God may conquer this world through love, friendship and the
strength of the Kingdom of peace; the human race become compassionate,
and bloodshed and carnage be completely effaced from
the universe.
The spirit of truth is soaring on the supreme apex, like unto a
bird, in order that it may discover a severed heart and alight
therein and make its nest.
I hope that all the friends become manifestors of knowledge
and the centers of merciful feelings. Each of them become like
unto an angel and radiate heavenly deeds, thoughts and actions.

THE SPIRITUAL ASSEMBLY

Thy letter was received. Thou hast written of the organization
of an assembly in that city. Look not at the small number; nay,
rather seek the pure hearts. One holy soul is better than one
thousand other souls. If a few souls gather together in a beloved
meeting with the feelings of the Kingdom, with the divine attractions,
with pure hearts and with absolute purity and holiness, to
consort in spirit and fragrance, that gathering will have its effect
upon all the world. The conditions, the words and the deeds of
that gathering will lead a world to eternal happiness and will be
an evidence of the favors of the Kingdom. The Holy Spirit will
strengthen them and the hosts of the Supreme Concourse will
render them victorious and the angels of &Abha will come in succession.

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By angels is meant the divine confirmations and heavenly
powers. Angels are also those holy souls who have severed attachment
to the earthly world, who are free from the fetters of self
and passion and who have attached their hearts to the divine realm
and the merciful kingdom. They are of the kingdom, heavenly;
they are of the merciful One, divine. They are the manifestations
of the divine grace and the dawns of spiritual bounty.

The spiritual meetings, which are organized in this cycle of God
and this divine century, have never had their simile or likeness in
bygone cycles. For the great meetings were under the protection
of aristocratic men, while these meetings are under the protection
of the bounty of &El-Abha. The helper or supporter of those was
either a prince or a king; either a priest was the principal, or a great
republic; but the helper, the assistant, the confirmer and the inspirer
of these spiritual meetings is His Majesty the everlasting God.
Consider not the present condition, but rather foresee the future
and the end. A seed in the beginning is very small, but in the end
a great tree. One should not consider the seed, but the tree and its
abundance of blossoms, leaves and fruits.
Consider the days of Jesus, when there was only a small body
of people, and then observe the great tree which grew from that
seed and what an abundant fruit it produced. This is greater than
that, forasmuch as it is the calling of the Lord of Hosts and the
voice of the trumpet of the living God; it is the summons unto
the harmony and unison of the world, and it is the banner of faithfulness,
trustworthiness and friendship among the different nations
and sects of the universe; it is the light of the Sun of Truth and
the spirituality of the Majestic One. Verily this great cycle will
encompass all the horizons and ultimately all the nations will
gather together under this standard.

O ye who are firm in the Covenant!
&Abdu'l-Baha is constantly engaged in ideal communication with
any Spiritual Assembly which is instituted through the divine
bounty, and the members of which are in the utmost devotion
turning to the divine kingdom and are firm in the Covenant. To
them He is heartily attached and with them He is linked by everlasting

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ties. Thus correspondence with them is sincere, constant
and uninterrupted.

The Spiritual Assemblies which are organized for the sake of
teaching the truth, whether Assemblies for men, Assemblies for
women or mixed Assemblies are all accepted and are conducive to
the spreading of the fragrances of God. This is essential. Likewise
the public meetings in which one day during the week the believers
gather to be engaged in the commemoration of God, to read Communes
and deliver effective speeches is acceptable and beloved. But
now is not the time--it is utterly impossible to establish the House
of Justice which is mentioned in the Book of Aqdas, nay rather it
is impracticable and not to be thought of, that is for the time when
the Cause is proclaimed and the Commands have become effective.
Therefore now is not the time for the House of Justice, which
must be established by general election. Its mention is not permissible
and its realization impossible.

Endeavor ye as much as possible that differences may not arise
in the affairs; let not every insignificant matter become the cause
of disagreement. If such conditions exist the end will be complete
dispersion. The believers and maid-servants of the Merciful must
all consider how to produce harmony, so that the unity of the
human world may be realized, not that every wholly unimportant
subject become conducive to differences of opinion.
It is my hope that the friends and the maid-servants of America
become united on all subjects and not disagree at all. If they agree
upon a subject, even though it be wrong, it is better than to disagree
and be in the right, for this difference will produce the
demolition of the divine foundation. Though one of the parties
may be in the right and they disagree that will be the cause of a
thousand wrongs, but if they agree and both parties are in the
wrong, as it is in unity the truth will be revealed and the wrong
made right.

The members of the Spiritual Meeting must endeavor, by the
power of the Holy Spirit, to make the souls real &Baha'is. If they
attain this glorious purpose, that country will be illumined and that

+P412
land will become a veritable paradise, all nations will look to that
assembly and from the explanation and exposition thereof receive
realities and meanings.

Trust no man save him whose breast hath been dilated by God
through the light of faith, whom God hath confirmed in His religion,
and who is severed from all else save God and attracted by
His fragrances.
In future, of course, certain people will come to you claiming
faith; do not believe them nor trust them, unless after critical
examination, search and investigation, and a long period of waiting,
they shall appear to be faithful and truthful in word, confident
in heart, attracted in spirit, pure in intention, patient in hardship,
enduring the most severe tests; then associate with them. Because
some sects will send certain men to mingle with you in order to
throw suspicion upon those who are weak, therefore avoid them
carefully. But let such be hidden that you may not become a cause
of hindrance.

Thou hast written regarding the articles and papers which are
written by the believers of God and the forwarding of them to this
land for correction. This servant, on account of the multitude of
works and occupations, hath no time whatever to attend to this
matter. If these articles are read in the spiritual assembly of each
city in America and the printing and spreading of them is advised
and approved by the assembly, it is acceptable. This permission is
granted so that those souls do not become disappointed and may
be engaged in the composition and printing of instructive papers.

MERCY AND JUSTICE

The foundation of the Kingdom of God is laid upon justice,
fairness, mercy, sympathy and kindness to every soul. Then strive
ye with heart and soul to practice love and kindness to the world
of humanity at large, except to those souls who are selfish and
insincere. It is not advisable to show kindness to a person who is
a tyrant, a traitor or a thief because kindness encourages him to
become worse and does not awaken him. The more kindness you

+P413
show to a liar the more he is apt to lie, for he thinks that you know
not, while you do know, but extreme kindness keeps you from
revealing your knowledge.

INTER-ASSEMBLY UNION

The Spiritual Meeting of men and the Spiritual Meeting of
women in Chicago are indeed endeavoring to serve. If they unite,
as they should, they will produce great results. Especially, if the
Spiritual Meetings of Chicago unite with those of New York and
become bound together, in a short while the fragrance of the divine
garden, which giveth life, will perfume all regions.

The Spiritual Meeting of Consultation of New York must be
in the utmost union and harmony with the Spiritual Meeting of
Consultation of Chicago, and that which they deem advisable to
publish, these two Meetings of Consultation must unitedly approve
of it and deem its publication advisable. Then the Meeting of
Consultation must send one copy thereof to &Akka, in order that
it may be also approved of here and then returned, and that then it
may be printed and published.
That the two Spiritual Meetings of Chicago and New York must
be in unity and harmony is very important, and when a Spiritual
Meeting may be also organized in Washington in a befitting manner,
these two meetings must be also in unity and harmony with
that meeting.
To be brief, 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 maid-servants of the Merciful One, in the West. Not until
this is realized will the affairs advance by any means whatever!
And the greatest means for the union and harmony of all is
Spiritual Meetings. This matter is very important and is as a
magnet for divine confirmation. If the beauty of this Divine
Beloved One--that is, unity of believers--does appear in the
ornament of the Kingdom of &Abha, it is certain that those countries
will, in a short time, become the Paradise of &Abha and the
light of unity and singleness will shine upon the whole world

+P414
from the West. We are endeavoring with all heart and soul, have
no rest night and day, nor a moment of tranquillity, so that we
may make the world of humanity the mirror of the divine unity;
how much more the beloved of God! And this wish and hope shall
appear and shine forth at that time when the true friends of God
may arise and act in accord with the teachings of the Beauty of
&Abha--may my life be a sacrifice to His beloved ones! One of the
teachings is that love and faithfulness must so prevail in the hearts
that men may see the stranger as a friend, the sinner as an intimate
fellow, may count enemies as allies, regard foes as loving comrades,
call their executioner the giver of life, consider the denier as a
believer and the unbeliever as a faithful one--that is, men must
behave in such a manner as may befit the believers, the faithful, the
friend and the confidant. If this lamp may shine in a befitting
manner in the assemblage of the world you will find that the
regions will become fragrant and the world become a delectable
paradise, the surface of the earth will become an excellent garden,
the world will become as one home, the different nations will
become as one kind, and the peoples and nationalities of the East
and West will become as one household. I hope such a day may
come and such lights may dawn and such a Countenance may
appear in the utmost beauty.

O ye dear friends of mine! The Assemblies of those regions
must be connected with one another and must communicate with
each other. Even communicate with the Assemblies of the East,
so that this may become the means of the great unity and concord.

THE &MASHRIQU'L-ADHKAR

Ye have written regarding the erection of the Temple and the
purchase of the ground, or the finding of a place to be as a home
for the gathering of the believers. At this moment that &Abdu'l-Baha
is immersed in the ocean of calamities, this news caused him
joy and happiness, that--praise be to God!--the friends and the
maid-servants of the Merciful are thinking to serve the Kingdom
of God.

+P415
Concerning the erection of the Temple: Now all the believers
must become united, so that the Temple may be built soon in one
place. For should the believers undertake the erection of the
Temple in many places, it will not become completed anywhere;
and as in Chicago they have preceded every other place to plan
the erection of the Temple, undoubtedly to cooperate and help
them is nobler and a necessity. Then, when it is built in one
place, it will become erected in many other places. If, for the
present, you prepare or establish a home in New York, though
by renting it, to become a center for the gathering of the believers
of God, it is very acceptable. God willing, in all the states of
America in the future there will be erected Temples with infinite
architectural beauty, art, with pleasing proportion and handsome
and attractive appearances; especially in New York. But for the
present, be ye satisfied with a rented place.

O friends of &Abdu'l-Baha and His co-sharers and partners in the
servitude of the Lord of Hosts! Verily the greatest affair and the
most important matter today is to establish a &Mashriqu'l-Adhkar
and to found a Temple from which the voice of praisings may
rise to the Kingdom of the majestic Lord. Blessings be upon you
for having thought to do so and intending to erect such an edifice,
advancing all in devoting your wealth in this great purpose
and in this splendid work. You will soon see the angels of confirmation
following after you and the hosts of reinforcement
crowding before you.
When the &Mashriqu'l-Adhkar is accomplished, when the lights
are emanating therefrom, the righteous ones are presenting themselves
therein, the prayers are performed with supplication towards
the mysterious Kingdom, the voice of glorification is raised to the
Lord, the Supreme, then the believers shall rejoice, the hearts shall
be dilated and overflow with the love of the All-living and Self-existent
God. The people shall hasten to worship in that heavenly
Temple, the fragrances of God will be elevated, the divine teachings
will be established in the hearts like the establishment of the
Spirit in mankind; the people will then stand firm in the Cause
of your Lord, the Merciful. Praise and greetings be upon you.

+P416
Now the day has arrived in which the edifice of God, the divine
sanctuary, the spiritual temple, shall be erected in America! I
entreat God to assist the confirmed believers in accomplishing this
great service and with entire zeal to rear this mighty structure
which shall be renowned throughout the world. The support of
God will be with those believers in that district that they may be
successful in their undertaking, for the Cause is great and great;
because this is the first &Mashriqu'l-Adhkar in that country and
from it the praise of God shall ascend to the Kingdom of Mystery
and the tumult of His exaltation and greetings from the whole
world shall be heard!
Whosoever arises for the service of this building shall be assisted
with a great power from His Supreme Kingdom and upon him
spiritual and heavenly blessings shall descend, which shall fill his
heart with wonderful consolation and enlighten his eyes by beholding
the glorious and eternal God!

The contribution that thou hast made to the Temple is beloved.
The Temple is the most great foundation of the world of humanity
and it hath many branches. Although the Temple is the place
of worship, with it is connected a hospital, pharmacy, pilgrims'
house, school for the orphans, and a university for the study of
high sciences. Every Temple is connected with these five things.
I hope that now in America they will build a Temple and gradually
add to it the hospital, school, university, pharmacy and pilgrims'
house with the utmost efficiency and thoroughness. Thou
shouldst make known to the believers these details, so that they
may realize how important the Temple is. The Temple is not only
a place for worship; nay, it is perfect in every way.

Thy letter hath arrived and the contents have given glad-tidings
that the ground for the Temple hath been bought and also told
about the meeting which was held concerning the needs for the
Temple. From this news great fragrance and joy were produced.
Thanks be to God that thou hast helped to establish a meeting for
this purpose. I hope that the members of this meeting will become
the receivers of the divine benevolence and be aided by the

+P417
heavenly assistances. But consult with the House of Spirituality
of Chicago. Ye must all be perfectly united and harmonious until,
through this harmony, ye may perpetually receive help from the
Kingdom of God.
Concerning the members of this spiritual meeting, you suggested
that they be selected from all the spiritual meetings of the
other cities of America. I quite approve and am very much pleased
with this plan. This will become the cause of harmony in the
Word in all America. Therefore, ask every spiritual meeting in
the other cities that they will each select one and send him, and
from these selected ones and with those who are selected from the
Chicago meeting, establish a new meeting for the provision of the
needs of the Temple. If this be established with perfect fragrance
and joy, it will produce great results. In this new meeting, especially
for the establishment of the Temple, women are also to be
members.
Give to all the divine friends the glad-tidings of the boundless
heavenly blessings and tell them that the glances of the eyes of
Providence are upon them and the perfect favor and bounty are
descending upon them.

Thy detailed letter was received. Its contents indicated that
thou didst travel in the cities of America and visited the friends
of God until thou didst reach the general Convention held in
Chicago for the building of the &Mashriqu'l-Adhkar. In thy letter
thou hast written in praise and commendation of the illumination
of that Convention. Truly I say, the Convention of the &Baha'i
delegates in Chicago was a heavenly gathering and confirmed by
Divine Assistance.
The splendor of the Kingdom of &Abha shone forth and the soul-refreshing
breeze wafted from the direction of Providence.
It was an effulgence from the rays of the Sun of Truth that
the friends of God gathered in that illumined Assembly with the
utmost love, unity and concord. The intentions of every one were
reinforced by divine confirmation, the aim of every one was service
in the Cause of God, servitude in the Threshold of the Almighty
and the erection of the &Mashriqu'l-Adhkar. The results of that

+P418
Convention in the future will be far-reaching and most important,
and evident signs shall become manifest. As it was the first general
Convention in America, it displayed wonderful influence.
The gathering of that illumined Assembly in such a short space of
time would have been impossible without the power of the divine
Covenant and Testament. But the Covenant has such a great
sway that it astonishes the minds. In every region the sign of the
power of the Convention is apparent and manifest.
For instance, in &Iran the fire of revolution blazed in such wise
that all communities, government and nations, became afflicted
with the most severe trials; but the power of the Covenant protected
the &Baha'i friends to such a degree that in this turbulent
storm no dust fell upon them, except in one locality, which became
the cause of the spreading of the Religion of God and the
diffusion of the Word of God. Now all the parties in &Iran are
wondering how the people of &Baha were guarded and protected.
Praise be to God that in &Tihran and all the provinces of &Iran
the Call of God has been raised, the Ensign of the Covenant has
been unfurled, the cry of "&Ya-Baha'u'l-Abha!" has been heard
and the melody of the Kingdom of &Abha has been promulgated
among the people of intelligence....

Thou hast written concerning the organization of a council for
the building of the &Mashriqu'l-Adhkar. This news brought much
spirit and fragrance, for the nine delegates, sent by the various
assemblies, gathered in that meeting and consulted concerning the
building of the &Mashriqu'l-Adhkar.
The &Mashriqu'l-Adhkar is the most important matter and the
greatest divine institute. Consider how the first institute of His
Holiness Moses, after His exodus from Egypt, was the "Tent of
Martyrdom" which He raised and which was the traveling Temple.
It was a tent which they pitched in the desert, wherever they
abode, and worshipped in it. Likewise, after His Holiness Christ
--may the spirit of the world be a sacrifice to Him!--the first
institute by the disciples was a Temple. They planned a church
in every country. Consider the Gospel and the importance of the
&Mashriqu'l-Adhkar will become evident.

+P419
In fine, I hope that all the beloved of God, collectively, in the
continent of America, men and women, will strive night and day
until the &Mashriqu'l-Adhkar be erected in the utmost solidity
and beauty.

THE COLLECTIVE CENTER OF THE KINGDOM

TO THE ASSEMBLIES AND MEETINGS OF THE BELIEVERS OF GOD
AND THE MAID-SERVANTS OF THE MERCIFUL IN THE UNITED
STATES AND CANADA:
Upon them be &Baha'u'llah &El-Abha!

HE IS GOD!

O ye heavenly souls, sons and daughters of the Kingdom!
God says in the &Qur'an: "Take ye hold of the Cord of God,
all of you, and become ye not disunited."
In the contingent world there are many collective centers which
are conducive to association and unity between the children of
men. For example, patriotism is a collective center; nationalism
is a collective center; identity of interests is a collective center;
political alliance is a collective center; the union of ideals is a
collective center, and the prosperity of the world of humanity is
dependent upon the organization and promotion of the collective
centers. Nevertheless, all the above institutions are in reality, the
matter and not the substance, accidental and not eternal--temporary
and not everlasting. With the appearance of great revolutions
and upheavals, all these collective centers are swept away.
But the Collective Center of the Kingdom, embodying the Institutes
and Divine Teachings, is the eternal Collective Center. It
establishes relationship between the East and the West, organizes
the oneness of the world of humanity, and destroys the foundation
of differences. It overcomes and includes all the other collective
centers. Like unto the ray of the sun, it dispels entirely the darkness,
encompassing all the regions, bestows ideal life, and causes
the effulgence of divine illumination. Through the breaths of
the Holy Spirit it performs miracles; the Orient and the Occident

+P420
embrace each other, the North and South become intimates and
associates; conflicting and contending opinions disappear; antagonistic
aims are brushed aside, the law of the struggle for existence
is abrogated, and the canopy of the oneness of the world of humanity
is raised on the apex of the globe, casting its shade over
all the races of men. Consequently, the real Collective Center is
the body of the divine teachings, which include all the degrees
and embrace all the universal relations and necessary laws of
humanity.
Consider! The people of the East and the West were in the utmost
strangeness. Now to what a high degree they are acquainted
with each other and united together! How far are the inhabitants
of &Iran from the remotest countries of America! And now observe
how great has been the influence of the heavenly power, for
the distance of thousands of miles has become identical with one
step! How various nations that have had no relations or similarity
with each other are now united and agreed through this divine
potency! Indeed to God belongs power in the past and in the
future! And verily God is powerful over all things!
Consider! When the rain, the heat, the sun and the gentle
zephyrs cooperate with each other, what beautiful gardens are
produced! How the various kinds of hyacinths, flowers, trees and
plants associate with each other and are conducive to the adornment
and charm of one another! Hence the oneness of the bounty
of the sun, the oneness of rain and the oneness of the breeze have
so overcome all other considerations, that the variety of hues,
fragrances and tastes have increased the adornment, the attraction
and sweetness of the whole. In a similar manner, when the divine
Collective Center and the outpouring of the Sun of Reality and
the breaths of the Holy Spirit are brought together, the variety
of races and the differences existing between countries will become
the cause of the embellishment, decoration and elegance of
the world of humanity.
Therefore, the believers of God throughout all the Republics of
America, through the divine power, must become the cause of the
promotion of heavenly teachings and the establishment of the
oneness of humanity. Every one of the important souls must arise,

+P421
blowing over all parts of America the breath of life conferring
upon the people a new spirit, baptizing them with the fire of the
love of God, the water of life, and the breaths of the Holy Spirit
--so that the second birth may become realized. For it is written
in the Gospel: "That which is born of the flesh is flesh; and that
which is born of the spirit is spirit."
Therefore, O ye believers of God in the United States and
Canada! Select ye important personages, or that they by themselves,
becoming severed from rest and composure of the world,
may arise and travel throughout Alaska, the Republic of Mexico,
and south of Mexico, in the Central American Republics, such as
Guatemala, Honduras, Salvador, Nicaragua, Costa Rica, Panama
and Belize; and through the great South American Republics, such
as Argentine, Uruguay, Paraguay, Brazil, French Guiana, Dutch
Guiana, British Guiana, Venezuela, Ecuador, Peru, Bolivia and
Chile; also in the group of the West Indies Islands such as Cuba,
Haiti, Porto Rico, Jamaica and Santo Domingo, and the group of
Islands of the Lesser Antilles, the Islands of Bahama and the Islands
of Bermuda; likewise to the Islands of the east, west and south of
South America, such as Trinidad, Falkland Islands, Galapago
Islands, Juan Fernandez and Tobago. Visit ye especially the city
of Bahia, on the eastern shore of Brazil. Because in the past years
this city was christened with the name, Bahia, there is no doubt
that it has been through the inspiration of the Holy Spirit.
Consequently, the believers of God must display the utmost
effort, upraise the divine melody throughout those regions, promulgate
the heavenly teachings and waft over all, the spirit of
eternal life; so that those Republics may become so illumined with
the splendors and the effulgences of the Sun of Reality that they
may become the objects of the praise and commendation of all
other countries. Likewise, ye must give great attention to the
Republic of Panama, for in that point the Occident and the Orient
find each other united through the Panama Canal, and it is also
situated between the two great oceans. That place will become
very important in the future. The Teachings once established
there, they will unite the East and the West, the North and the
South.

+P422
Hence the intention must be purified, the effort ennobled and
exalted, so that ye may establish affinity between the hearts of the
world of humanity. This glorious aim will not become realized
save through the promotion of divine teachings which are the
foundations of the holy religions.
Consider how the religions of God served the world of humanity!
How the religion of Torah became conducive to the glory and
honor and progress of the Israelitish nation! How the breaths of
the Holy Spirit of His Holiness Christ created affinity and unity
between divergent communities and quarreling families! How the
sacred power of His Holiness &Muhammad became the means of
uniting and harmonizing the contentious tribes and the different
clans of Peninsular Arabia--to such an extent that one thousand
tribes were welded into one tribe, strife and discord was done
away with, all of them unitedly and with one accord strove in
advancing the cause of culture and civilization, and thus were
freed from the lowest degree of degradation, soaring toward the
height of everlasting glory! Is it possible to find a greater Collective
Center in the phenomenal world than this? In comparison
to this Divine Collective Center, the national collective center,
the patriotic collective center, the political collective center, and
the cultural and intellectual collective center are like child's play!
Now strive ye that the Collective Center of the sacred religions,
for the inculcation of which all the Prophets were manifested and
which is no other than the spirit of the Divine Teachings,--be
spread in all parts of America--so that each one of you may shine
forth from the horizon of Reality like unto the morning star,
divine illumination may overcome the darkness of nature, and
the world of humanity may become enlightened. This is the most
great work! Should ye become confirmed therein, this world will
become another world, the surface of the earth will become the
delectable Paradise, and eternal Institutions be founded.
Let whosoever travels to different parts to teach, peruse over
mountain, desert, land and sea this supplication!
O God! O God! Thou seest my weakness, lowliness and humility
amongst Thy creatures; nevertheless I have trusted on Thee
and have arisen in the promotion of Thy Teachings amongst Thy
strong servants, relying on Thy power and might!

+P423
O Lord! I am a broken-winged bird and desire to soar in this
Thy space to which there is no limit. How is it possible for me
to do this save through Thy providence and grace, Thy confirmation
and assistance!
O Lord! Have pity on my weakness and strengthen me with
Thy power!
O Lord! Have pity on my impotency and assist me with Thy
might and majesty!
O Lord! Should the breaths of the Holy Spirit confirm the
weakest of creatures, he shall attain to the highest station of greatness
and shall possess anything he desireth. Indeed Thou hast assisted
Thy servants in the past, and they were the weakest of Thy
creatures, the lowliest of Thy servants and the most insignificant
of those who lived upon the earth; but through Thy sanction and
potency they took precedence over the most glorious of Thy people
and the most noble of Thy mankind. Whereas formerly they
were as moths, they became royal falcons and whereas before they
were as bubbles they became seas. Through Thy bestowal, Thy
mercy and Thy most great favor, they became stars shining in
the horizon of guidance, birds singing in the rose garden of immortality,
lions roaring in the forest of knowledge and wisdom,
and whales swimming in the oceans of life.
Verily, Thou art the clement, the powerful, the mighty, and
the most merciful of the merciful!

&BAHA'U'LLAH THE LORD OF HOSTS

TO THE BELIEVERS OF GOD AND THE MAID-SERVANTS OF THE
MERCIFUL OF THE &BAHA'I ASSEMBLIES IN THE UNITED STATES
AND CANADA:
Upon them be &Baha'u'llah &El-Abha!

HE IS GOD!

O ye apostles of &Baha'u'llah,--May my life be a ransom to you!
The blessed Person of the Promised One is interpreted in the
Holy Book as the Lord of Hosts, i.e., the heavenly armies. By

+P424
heavenly armies those souls are intended who are entirely freed
from the human world, transformed into celestial spirits and have
become divine angels. Such souls are the rays of the Sun of Reality
who will illumine all the continents. Each one is holding in his
hand a trumpet, blowing the breath of life over all the regions.
They are delivered from human qualities and the defects of the
world of nature, are characterized with the characteristics of God,
and are attracted with the fragrances of the Merciful. Like unto
the apostles of Christ, who were filled with Him, these souls also
have become filled with His Holiness &Baha'u'llah, i.e., the love of
&Baha'u'llah has so mastered every organ, part and limb of their
bodies, as to leave no effect by the promptings of the human world.
These souls are the armies of God and the conquerors of the
East and the West. Should one of them turn his face toward some
direction and summon the people to the Kingdom of God, all the
ideal forces and lordly confirmations will rush to his support and
reinforcement. He will behold all the doors open and all the strong
fortifications and impregnable castles razed to the ground. Singly
and alone he will attack the armies of the world, defeat the right
and left wings of the hosts of all the countries, break through
the lines of the legions of all the nations and carry his attack to
the very center of the powers of the earth. This is the meaning
of the Hosts of God.
Any soul from among the believers of &Baha'u'llah who attains
to this station, will become known as the Apostle of &Baha'u'llah.
Therefore strive ye with heart and soul--so that ye may reach
this lofty and exalted position, be established on the throne of
everlasting glory, and crown your heads with the shining diadem
of the Kingdom, whose brilliant jewels may irradiate upon centuries
and cycles.
O ye kind friends! Uplift your magnanimity and soar high
toward the apex of heaven--so that your blessed hearts may become
illumined more and more, day by day, through the Rays of
the Sun of Reality, i.e., His Holiness &Baha'u'llah; at every moment
the spirits may obtain a new life, and the darkness of the
world of nature may be entirely dispelled--thus ye may become
incarnate light and personified spirit, become entirely unaware

+P425
of the sordid matters of this world and in touch with the affairs
of the divine world.
Consider ye what doors His Holiness &Baha'u'llah has opened
before you, and what a high and exalted station He has destined
for you, and what bounties He has prepared for you! Should we
become intoxicated with this cup, the sovereignty of this globe
of earth will become lower in our estimation than the children's
plays. Should they place in the arena the crown of the government
of the whole world, and invite each one of us to accept it,
undoubtedly we shall not condescend, and shall refuse to accept it.
To attain to this supreme station is, however, dependent on the
realization of certain conditions.
The first condition is firmness in the Covenant of God. For the
power of the Covenant will protect the Cause of &Baha'u'llah from
the doubts of the people of error. It is the fortified fortress of the
Cause of God and the firm pillar of the religion of God. Today
no power can conserve the oneness of the &Baha'i world save the
Covenant of God; otherwise differences like unto a most great
tempest will encompass the &Baha'i world. It is evident that the
axis of the oneness of the world of humanity is the power of the
Covenant and nothing else. Had the Covenant not come to pass,
had it not been revealed from the Supreme Pen and had not the
Book of the Covenant, like unto the ray of the Sun of Reality,
illuminated the world, the forces of the Cause of God would have
been utterly scattered and certain souls who were the prisoners of
their own passions and lusts would have taken into their hands
an axe, cutting the root of this Blessed Tree. Every person would
have pushed forward his own desire and every individual aired his
own opinion! Notwithstanding this great Covenant, a few negligent
souls galloped with their chargers into the battlefield, thinking
perchance they might be able to weaken the foundation of the
Cause of God: but praise be to God, all of them were afflicted
with regret and loss, and ere long they shall see themselves in
poignant despair. Therefore, in the beginning one must make his
steps firm in the Covenant--so that the confirmations of &Baha'u'llah
may encircle from all sides, the cohorts of the Supreme
Concourse may become the supporters and the helpers, and the

+P426
exhortations and advices of &Abdu'l-Baha, like unto the pictures
engraved on stone, may remain permanent and ineffaceable in the
tablets of the hearts.
The second condition: Fellowship and love amongst the believers.
The divine friends must be attracted to and enamored of
each other and ever be ready and willing to sacrifice their own
lives for each other. Should one soul from amongst the believers
meet another, it must be as though a thirsty one with parched
lips has reached to the fountain of the water of life, or a lover
has met his true beloved. For one of the greatest divine wisdoms
regarding the appearance of the Holy Manifestations is this: The
souls may come to know each other and become intimate with
each other; the power of the love of God may make all of them
the waves of one sea, the flowers of one rose garden and the stars
of one heaven. This is the wisdom for the appearance of the
Holy Manifestations! When the most great bestowal reveals itself
in the hearts of the believers, the world of nature will be transformed,
the darkness of the contingent being will vanish, and
heavenly illumination will be obtained. Then the whole world
will become the Paradise of &Abha, every one of the believers of
God will become a blessed tree, producing wonderful fruits.
O ye friends! Fellowship, fellowship! Love, love! Unity, unity!
--So that the power of the &Baha'i Cause may appear and become
manifest in the world of existence. Just at this moment I am
engaged in your commemoration and this heart is in the utmost
glow and excitement! Were ye to realize how this conscience is
attracted with the love of the friends, unquestionably ye would
obtain such a degree of joy and fragrance that ye would all become
enamored with each other!
The third condition: Teachers must continually travel to all
parts of the continent, nay, rather, to all parts of the world, but
they must travel like &Abdu'l-Baha, who journeyed throughout
the cities of America. He was sanctified and free from every
attachment and in the utmost severance. Just as His Holiness
Christ says: "Shake off the very dust from your feet."
Ye have observed that while in America many souls in the utmost

+P427
of supplication and entreaty desired to offer some gifts, but
this servant, in accord with the exhortations and behests of the
Blessed Perfection, never accepted a thing, although on certain
occasions we were in most straitened circumstances. But on the
other hand, if a soul for the sake of God, voluntarily and out of
his pure desire, wishes to offer a contribution (toward the expenses
of a teacher) in order to make the contributor happy, the teacher
may accept a small sum, but must live with utmost contentment.
The aim is this: The intention of the teacher must be pure,
his heart independent, his spirit attracted, his thought at peace,
his resolution firm, his magnanimity exalted and in the love of
God a shining torch. Should he become as such, his sanctified
breath will even affect the rock; otherwise there will be no result
whatsoever. As long as a soul is not perfected, how can he efface
the defects of others! Unless he is detached from aught else save
God, how can he teach the severance to others!
In short, O ye believers of God! Endeavor ye; so that ye may
take hold of every means in the promulgation of the religion of
God and the diffusion of the fragrances of God.
Amongst other things is the holding of the meetings for teaching
--so that blessed souls and the old ones from amongst the believers
may gather together the youths of the love of God in
schools of instruction and teach them all the divine proofs and
irrefragable arguments, explain and elucidate the history of the
Cause, and interpret also the prophecies and proofs which are recorded
and are extant in the divine Books and Epistles regarding
the Manifestation of the Promised One, so that the young ones
may go in perfect knowledge in all these degrees.
Likewise, whenever it is possible a committee must be organized
for the translation of the Tablets. Wise souls who have mastered
and studied perfectly the &Iranian, Arabic and foreign languages,
or know one of the foreign languages--must commence translating
Tablets and books containing the proofs of this Revelation,
and publishing those books, circulate them throughout the five
continents of the globe.
Similarly, the Magazine, the Star of the West must be edited

+P428
in the utmost regularity, but its contents must be the promulgator
of the Cause of God--so that both in the East and the West, they
may become informed of the most important events.
In short, in all the meetings, whether public or private, nothing
should be discussed save that which is under consideration, and all
the articles be centered around the Cause of God. Promiscuous
talks must not be dragged in and contention is absolutely forbidden.
The teachers traveling in different directions must know the
language of the country in which they will enter. For example,
a person being proficient in the Japanese language may travel in
Japan, or a person knowing the Chinese language may hasten to
China, and so forth.
In short, after this universal war, the people have obtained
extraordinary capacity to hearken to the divine teachings, for the
wisdom of this war is this: That it may become proven to all
that the fire of war is world-consuming, whereas the rays of peace
are world-enlightening. One is death, the other is life; this is
extinction, that is immortality; one is the most great calamity, the
other is the most great bounty; this is darkness, that is light; this
is eternal humiliation and that is everlasting glory; one is the
destroyer of the foundation of man, the other is the founder of
the prosperity of the human race.
Consequently, a number of souls may arise and act in accordance
with the aforesaid conditions, and hasten to all parts of the
world, especially from America to Europe, Africa, Asia and Australia,
and travel through Japan and China. Likewise, from
Germany teachers and believers may travel to the continents of
America, Africa, Japan and China; in brief, they may travel
through all the continents and islands of the globe. Thus in a
short space of time, most wonderful results will be produced, the
banner of Universal Peace will be waving on the apex of the
world and the lights of the oneness of the world of humanity may
illumine the universe.
In brief, O ye believers of God! The text of the Divine Book
is this: If two souls quarrel and contend about a question of the
Divine questions, differing and disputing, both are wrong. The

+P429
wisdom of this incontrovertible law of God is this: That between
two souls from amongst the believers of God, no contention and
dispute might arise; that they may speak with each other with
infinite amity and love. Should there appear the least trace of
controversy, they must remain silent, and both parties must continue
their discussions no longer, but ask the reality of the question
from the Interpreter. This is the irrefutable command!

THE MASTER'S LAST TABLET TO AMERICA

O ye friends of God!
&Abdu'l-Baha is day and night thinking of you and mentioning
you, for the friends of God are dear to Him. Every morning at
dawn I supplicate the Kingdom of God and ask that you may be
filled with the breath of the Holy Spirit, so that you may become
brilliant candles, shine with the light of guidance and dispel the
darkness of error. Rest assured that the confirmations of the
&Abha Kingdom will continuously reach you.
Through the power of the divine springtime, the downpour
of the celestial clouds and the heat of the Sun of Reality, the
tree of life is just beginning to grow. Before long, it will produce
buds, bring forth leaves and fruits, and cast its shade over the
East and the West. This Tree of Life is the Book of the Covenant.
In America, in these days, severe winds have surrounded the
Lamp of the Covenant, hoping that this brilliant Light may be
extinguished, and this Tree of Life may be uprooted. Certain
weak, capricious, malicious and ignorant souls have been shaken
by the earthquake of hatred, of animosity, have striven to efface
the Divine Covenant and Testament, and render the clear water
muddy so that in it they might fish. They have arisen against the
Center of the Covenant like the people of &Bayan who attacked
the Blessed Beauty and every moment uttered a calumny. Every
day they seek a pretext and secretly arouse doubts, so that the
Covenant of &Baha'u'llah may be completely annihilated in America.
O friends of God! Be awake, be awake; be vigilant, be vigilant!
His Holiness, the &Bab, made a Covenant for &Baha'u'llah with all
the people of the &Bayan, so that on the day of appearance of

+P430
"Him Whom God shall manifest"--and of the radiation of the
Light of &Baha'u'llah, they might believe and be assured, arise in
service and promulgate the Word of God. Later the people of the
&Bayan, like &Mirza &Yahya and many others, arose against the Blessed
Beauty, invented every sort of calumny, aroused doubt in the
minds of the people, and from the Books of His Holiness the &Bab
--that were full of references to "Him Whom God shall manifest"
--tried to prove &Baha'u'llah false. Every day they wrote
and spread a pamphlet opposing &Baha'u'llah, caused trouble and
perplexity among the people; they inflicted the greatest injury
and cruelty, yet counted themselves firm in the Covenant of His
Holiness, the &Bab. However, when the light of the Covenant of
His Holiness, the &Bab, lighted the universe, then all the faithful
and sincere souls were freed from the darkness of the violation of
the people of the &Bayan and shone like brilliant candles.
&Baha'u'llah, in all the Tablets and Epistles, forbade the true and
firm friends from associating and meeting the violators of the
Covenant of His Holiness, the &Bab, saying that no one should go
near them because their breath is like the poison of the snake
that kills instantly.
In the Hidden Words, He says: "Esteem the friendship of the
just, but withhold both mind and hand from the company of the
wicked."
Addressing one of the friends, He says: "It is clear to your
honor that before long Satan, in the garb of man, will reach that
land and will try to mislead the friends of the Divine Beauty
through temptations which arouse the desires of self, and will
cause them to follow the footsteps of Satan away from the right
and glorious path, and prevent them from attaining the Blessed
Shore of the King of Oneness. This is a hidden information of
which we have informed the chosen ones lest they may be deprived
of their praiseworthy station by associating with the embodiments
of hatred. Therefore, it is incumbent upon all the friends of God
to shun any person in whom they perceive the emanation of hatred
for the Glorious Beauty of &Abha, though he may quote all the
Heavenly Utterances and cling to all the Books." He continues--

+P431
Glorious be His Name!--"Protect yourselves with utmost vigilance,
lest you be entrapped in the snare of deception and fraud."
This is the advice of the Pen of Destiny.
In another address, He says: "Therefore, to avoid these people
will be the nearest path by which to attain the divine good pleasure;
because their breath is infectious, like unto poison."
In another Tablet, He says: "O &Kazim, close thine eye to the
people of the world; drink the water of knowledge from the
heavenly cup bearers, and listen not to the nonsensical utterances
of the manifestations of Satan, because the manifestations of Satan
are occupying today the observation posts of the glorious path of
God, and preventing the people by every means of deception and
ruse. Before long you will witness the turning away of the people
of &Bayan from the Manifestation of the Merciful."
In another Tablet, He says: "Endeavor to your utmost to protect
yourselves, because Satan appears in different robes and appeals
to everyone according to each person's own way, until he
becomes like unto him--then he will leave him alone."
In another Tablet, He says: "Shun any man in whom you perceive
enmity for this Servant, though he may appear in the garb
of piety of the former and later people, or may arise to the worship
of the two worlds."
In another Tablet, He says: "O Mahdi! Be informed by these
utterances and shun the manifestations of the people of hell, the
rising place of Nimrods, the rising place of Pharees, the fountain
of Tagut, and the soothsayers."
Again He says: "Say, O my friend and my pure ones! Listen
to the Voice of this Beloved Prisoner in this Great Prison. If you
detect in any man the least perceptible breath of violation, shun
him and keep away from him." Then He says: "Verily, they are
manifestations of Satan."
In another Tablet, He says: "And turn your faces to the Great
Countenance for before long the foul odors of the wicked persons
will pass over these regions. God willing, you may remain protected
during these days."
In the 18th chapter of the Gospel of Matthew, 6th to 9th verses,

+P432
His Holiness Christ says: "But whosoever shall offend one of
these little ones which believe in Me, it were better for him that
a millstone were hanged about his neck and that he were drowned
in the depth of the sea. Woe unto the world because of offenses,
for it must needs be that offenses come, but woe to that man by
whom the offense cometh. Wherefore if thy hand or thy feet
offend thee, cut them off and cast them from thee; it is better for
thee to enter into life halt or maimed, rather than having two
hands or two feet, to be cast into everlasting fire. And if thine
eye offend thee, pluck it out and cast it from thee."
And in the 21st chapter and 38th verse of the Gospel of Matthew,
He says: "But when the husbandmen saw the son, they said
among themselves, this is the heir, come let us kill him and let
us seize on his inheritance. And they caught him and cast him
out of the vineyard and slew him."
Also in the 22nd chapter and the 14th verse of the Gospel of
Matthew, He says "But many are called and few are chosen."
In the Holy Writings of His Holiness, &Baha'u'llah, in a thousand
places at least, the violators of the Covenant are execrated
and condemned. Some of the heavenly passages will be mentioned.
In short, all the friends in America know that the founders of
this sedition--namely, the violators of the Covenant--are people
whose aims are known to all the friends. Yet, O glorious God,
they are deceived by them!
Praise be to God, you know with perfect clearness that His
Holiness Christ, was extremely kind and loving, yet there were
people like Judas Iscariot who--by their own deeds--separated
themselves from Christ. Therefore, what fault of Christ's could
that be? Now the Nakazene say that &Abdu'l-Baha is despotic,
drives some people out and excommunicates like the Pope. This
is not so at all! Any person who has left (the Cause), did so
because of his own actions, intrigues and evil plots. If this objection
be raised against &Abdu'l-Baha, they must also object to
the Blessed Beauty who, with distinct and conclusive command,
forbids the friends from companionship and familiarity with the
violators of the people of &Bayan.

+P433
Supplication! O Lord of the Covenant! O luminous Star of
the world! The persecuted &Abdu'l-Baha has fallen into the hands
of persons who appear as sheep and in reality are ferocious wolves;
they exercise every sort of oppression, endeavor to destroy the
foundation of the Covenant,--and claim to be &Baha'is. They
strike at the root of the Tree of the Covenant--and count themselves
persecuted--just as did the people of &Bayan who broke the
Covenant of His Holiness, the &Bab, and from six directions shot
arrows of reproach and calumny at Thy Blessed Body. Notwithstanding
this great oppression, they call themselves oppressed. Now
this Servant of Thy Threshold has also fallen into the hands of
oppressors. Every hour they contrive new intrigues and fraud,
and bring forth new calumny.
&Ya-Baha'u'l-Abha! Protect the Stronghold of Thy Cause from
these thieves, and safeguard the lamps of the Kingdom from these
malevolent winds!
&Ya-Baha'u'l-Abha! &Abdu'l-Baha did not rest a moment until
He had raised Thy Cause and the Standard of the Kingdom of
&Abha waved over the world. Now some people have arisen with
intrigues and evil aspirations to trample this flag in America, but
My hope is in Thy confirmations. Leave Me not single, alone and
oppressed! As Thou didst promise, verbally and in writing, that
Thou wouldst protect this deer of the pasture of Thy love from the
attacks of the hounds of hatred and animosity, and that Thou
wouldst safeguard this persecuted sheep from the claws and teeth
of the ferocious wolves,--now do I await the appearance of Thy
bounties and the realization of Thy definite promise. Thou art
the true Protector, and Thou art the Lord of the Covenant!
Therefore, protect this Lamp which Thou hast lighted, from the
severe winds.
&Ya-Baha'u'l-Abha! I have forsaken the world and its people,
am heartbroken because of the unfaithful, and am weary. In the
cage of this world I flutter like a frightened bird and long for
the flight to Thy Kingdom.
&Ya-Baha'u'l-Abha! Make me to drink the cup of sacrifice, and
free Me! Relieve Me from these difficulties, hardships, afflictions

+P434
and troubles! Thou art the assister, the helper, the protector and
the supporter!

Now some of the writings, prayers and verses of the Blessed
Beauty will be mentioned in which association with the violators
is forbidden. In the &Iranian Commune, He says:
"Protect this Servant from the doubts of the persons who have
turned away from Thee and are deprived of the sea of Thy knowledge.
O God! O God! Protect this Servant through Thy bounty
and generosity from the evil of Thine enemies who have broken
Thy Covenant and Testament."
In another place He says: "O My God and the Aim of My
Life! Protect this weak one with Thy Mighty hand from the
voice of the Naegh."
Also He says: "Ye have taken one whom I hate to be thy
beloved, and My enemy to be thy friend."
Also He says: "The company of the wicked ones increaseth
sorrow, and the association with the pious ones removeth rust from
the heart. The one who desires to associate with God, let him
associate with His friends; the one who wishes to hear the Words
of God, let him hear the words of His chosen ones."
Also He says: "Do not associate with the wicked, because the
company of the wicked changeth the light of life into the fire of
remorse. If thou asketh for the bounties of the Holy Spirit, associate
with the pure ones, because they have quaffed the eternal
chalice from the hands of the Cupbearer of eternity."
Also He says: "The greatest of degradation is to leave the
Shadow of God and enter under the shadow of Satan."
Also He says: "O ye servants! There is nothing in this heart
save the effulgences of the splendor of the morn of Meeting, and
it does not speak but the absolute truth from your Lord. Therefore,
do not follow self; break not God's Covenant and violate
not His Testament. Proceed with perfect steadfastness, and with
heart, soul and tongue, turn unto Him, and be not of the thoughtless."
And still He says: "You have forgotten God's Covenant and
violated His Testament."

+P435
And again He says: "If anyone comes to you with the book
of the wicked, put him behind you."
"Among the people are those who have broken the Covenant,
and among them are those who have followed what was ordained
by the All-Knower, the All-Wise. My affliction is not from My
imprisonment and persecution, or from what comes to Me from
My rebellious servants,--but from the actions of those who attribute
themselves to this persecuted One and commit among
the people that which is degrading to the honor of God. Verily,
they are of the seditious."
Likewise speaking for the violators, He says: "Thou hast made
the pulpits for Thy mention, the proclamation of Thy Word and
the manifestation of Thy Cause, and we have ascended them to
proclaim the breaking of Thy Covenant and Testament."
Likewise, He says: "Take what has been ordained for you and
follow not those who have broken God's Covenant and Testament,
for lo! they are the people of error."
Again He says: "Those who have broken the Covenant of God,
notwithstanding His Commands, and have turned away, they are
the people of error before the most Opulent, the Exalted."
And He says: "Those who have been faithful to God's Covenant
are of the highest ones in the sight of the exalted Lord. Those
who have become negligent are of the people of fire in the sight
of Thy Lord, the Beloved, the Independent."
Likewise He says: "Blessed is the servant or maid-servant who
believes, and woe to the polytheists who have violated the Covenant
of God and His Testament, and deviated from My Right
Path."
Likewise He says: "I implore of Thee not to deprive me of
what Thou possessest or what Thou hast ordained for Thy chosen
ones who have not broken Thy Covenant and Testament. Say!
Die with your hatred! Verily, He is come by Whom the pillars
of the world have been shaken and because of Whom the feet
have stumbled--save those who have not broken the Covenant,
but have followed what God revealed in His Book."
Likewise He says: "The Supreme Concourse will pray for the
one who is adorned with the garment of faithfulness between

+P436
heaven and earth; but he who breaks the Covenant is cursed by
heaven and earth."
Likewise He says: "Take hold of what has been revealed unto
you, with a power superior to that of the hands of the unbelievers
who have violated the Covenant of God and His Testament, and
have turned from the Face."
Also He says: "O &Yahya! Verily the Book has come! Take it
with a power from Us and do not follow those who have broken
the Covenant of God and His Testament, and have denied what
has been revealed from the Powerful, the All-Knower."
Likewise He says: "I awoke this morning, O My God, under
the shadow of Thy great bounty and have taken, with Thy power,
the pen to mention Thee with such mention as shall be a light
unto the pure, and fire unto the wicked who have violated Thy
Covenant, denied Thy Verses and put aside the &Kawther of life
which appeared by Thy command and was revealed by the finger
of Thy will."
Here, in a Tablet to &Abdu'l-Baha, He says also: "O God!
This is a Branch which has sprung forth from the Tree of Oneness,
the Sadrat of Thy Unity. O God! Thou seest Him looking
to Thee and clinging to the rope of Thy Bounties. Protect Him
in the shelter of Thy Mercy! Thou knowest, O My God, that
I do not desire Him save for what Thou dost desire Him, and
I do not choose Him save for what Thou dost choose Him. Assist
Him with the Hosts of Thy earth and Thy heaven. Assist, O
God, those who assist Him, and choose those who choose Him.
Confirm those who draw nigh unto Him, and debase those who
deny Him and do not want Him. O God, Thou seest that at
this moment of Revelation My Pen shakes and My Being trembles.
I ask Thee, By My impatience in Thy Love and My willingness
to proclaim Thy Cause, to ordain for Him and His friends, what
Thou hast ordained for Thy Messengers and the faithful ones of
Thy Revelation. Verily, Thou art the powerful and the omnipotent!
By God, O people, My eye weeps, and the eye of &Ali
weeps in the Supreme Concourse; My heart throbs, and the heart
of &Muhammad throbs in the Courts of &Abha; My heart and the
hearts of the Prophets lament with the people of knowledge, if
you are those who are possessed of sight. My sorrow is not for

+P437
Myself, but for the One Who comes after Me in the Shadow of
the Cause with a clear, undeniable reign; because these will not
acknowledge His Manifestation and will deny His evidences and
verses, will dispute His power, will antagonize Him and will be
traitors to His Cause--as they did to His Person in those days--
and ye were witnesses."
Again in a Tablet to &Abdu'l-Baha, He says: "O Greatest Branch!
Verily, Thy illness caused Me sorrow, but God will cure Thee, and
He is the most generous and best helper. Glory be upon Thee and
upon those who serve Thee and encircle Thee! Woe and torment
be upon him who opposes and torments Thee! Blessed is he who
befriends Thee, and hell be for him who opposes Thee!"
Likewise He says: "Is it possible that after the dawning of the
sun of Thy Testament from the horizon of Thy greatest Tablet,
that any feet shall slip away from the right Path? We said, O My
Supreme Pen, it behoves Thee to do as Thou hast been bidden by
God, the exalted and the great. Do not ask about that which melts
Thy heart and those of the denizens of Paradise who encompass
Thy wonderful Cause. Thou shouldst not know what We have
hidden from Thee. Thy Lord is the veiler and the knower. Turn
Thy most luminous Face to the greatest aspect and say: O My
Merciful God! Decorate the Heaven of &Bayan with the stars of
steadfastness, trust and truth. Verily, Thou art the Powerful over
what Thou willest. There is no God save Thee, the wise and the
generous."
In short, from these Holy Utterances and those of His Holiness
Christ, it becomes clear, evident and proved, that man should associate
with people who are firm in the Covenant and Testament,
and befriend the pure ones; because bad associates bring about infection
of bad qualities. It is like leprosy; it is impossible for a
man to associate and befriend a leper and not be infected. This
command is for the sake of protection and to safeguard.
Consider this text of the New Testament: the brothers of His
Holiness Christ, came to Him and they said: "These are your
brothers." He answered that His brothers were those who believed
in God, and refused to associate with His own brothers.
Likewise &Qurratu'l-'Ayn, who is celebrated in all the world,
when she believed in God and was attracted to the Divine Breaths,

+P438
she forsook her two eldest sons, although they were her two oldest
children, because they did not become believers, and thereafter did
not meet them. She said: "All the friends of God are my children,
but these two are not. I will have nothing to do with them."
Consider! The Divine Gardener cuts off the dry or weak branch
from the good tree and grafts to it, a branch from another tree.
He both separates and unites. This is that which His Holiness Christ
says: that from all the world they come and enter the Kingdom,
and the children of the Kingdom shall be cast out. Noah's grandson,
Canaan, was detested in the sight of Noah and others were
accepted. The brothers of the Blessed Beauty detached themselves
from Him, and the Blessed Beauty never met them. He said: "This
is an eternal separation between you and Me." All this was not
because the Blessed Beauty was despotic; but because these persons,
through their own actions and words deprived themselves from
the bounties and bestowals of the Blessed Beauty. His Holiness
Christ did not exercise despotism in the case of Judas Iscariot and
His own brothers,--but they separated themselves.
In short, the point is this: &Abdu'l-Baha is extremely kind, but
when the disease is leprosy, what am I to do? Just as in bodily
diseases we must prevent intermingling and infection and put into
effect sanitary laws--because the infectious physical diseases uproot
the foundation of humanity; likewise one must protect and safeguard
the blessed souls from the breaths and fatal spiritual diseases;
otherwise violation, like the plague, will become a contagion and
all will perish. In the early days, after the Ascension of the Blessed
Beauty, the center of violation was alone; little by little the infection
spread; and this was due to companionship and association.

EXCERPTS FROM THE WILL AND TESTAMENT OF &ABDU'L-BAHA

All-praise to Him Who, by the Shield of His Covenant, hath
guarded the Temple of His Cause from the darts of doubtfulness,
Who by the Hosts of His Testament hath preserved the Sanctuary
of His Most Beneficent Law and protected His Straight and
Luminous Path, staying thereby the onslaught of the company of
Covenant-breakers, that have threatened to subvert His Divine
Edifice; Who hath watched over His Mighty Stronghold and All-glorious

+P439
Faith, through the aid of men whom the slander of the
slanderer affects not, whom no earthly calling, glory and power
can turn aside from the Covenant of God and His Testament, established
firmly by His clear and manifest words, writ and revealed
by His All-glorious Pen and recorded in the Preserved Tablet.
Salutation and praise, blessing and glory rest upon that primal
branch of the Divine and Sacred Lote-Tree, grown out, blest,
tender, verdant and flourishing from the Twin Holy Trees; the
most wondrous, unique and priceless pearl that doth gleam from
out the twin surging seas; upon the offshoots of the Tree of Holiness,
the twigs of the Celestial Tree, they that in the Day of the
Great Dividing have stood fast and firm in the Covenant; upon the
Hands (pillars) of the Cause of God that have diffused widely the
Divine Fragrances, declared His Proofs, proclaimed His Faith, published
abroad His Law, detached themselves from all things but
Him, stood for righteousness in this world, and kindled the Fire
of the Love of God in the very hearts and souls of His servants;
upon them that have believed, rested assured, stood steadfast in
His Covenant and followed the Light that after my passing shineth
from the Dayspring of Divine Guidance--for behold! he is the
blest and sacred bough that hath branched out from the Twin
Holy Trees. Well is it with him that seeketh the shelter of his shade
that shadoweth all mankind.
O ye beloved of the Lord! The greatest of all things is the
protection of the True Faith of God, the preservation of His Law,
the safeguarding of His Cause and service unto His Word. Ten
thousand souls have shed streams of their sacred blood in this path,
their precious lives they offered in sacrifice unto Him, hastened
wrapt in holy ecstasy unto the glorious field of martyrdom, upraised
the Standard of God's Faith and writ with their life-blood upon
the Tablet of the world the verses of His Divine Unity. The sacred
breast of His Holiness, the Exalted One, (may my life be a sacrifice
unto Him) was made a target to many a dart of woe, and in
&Mazindaran, the Blessed feet of the &Abha Beauty (may my life
be offered up for His loved ones) were so grievously scourged as
to bleed and be sore wounded. His neck also was put into captive
chains and His feet made fast in the stocks. In every hour, for a
period of fifty years, a new trial and calamity befell Him and fresh

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afflictions and cares beset Him. One of them: after having suffered
intense vicissitudes, He was made homeless and a wanderer and
fell a victim to still new vexations and troubles. In &Iraq, the Day-Star
of the world was so exposed to the wiles of the people of malice
as to be eclipsed in splendor. Later on He was sent an exile to the
Great City (Constantinople) and thence to the Land of Mystery
(Adrianople), whence, grievously wronged, He was eventually
transferred to the Most Great Prison (&Akka). He Whom the world
hath wronged (may my life be offered up for His loved ones) was
four times banished from city to city, till at last condemned to
perpetual confinement, He was incarcerated in this Prison, the
prison of highway robbers, of brigands and of manslayers. All this
is but one of the trials that have afflicted the Blessed Beauty, the rest
being even as grievous as this.

According to the direct and sacred command of God we are
forbidden to utter slander, are commanded to show forth peace
and amity, are exhorted to rectitude of conduct, straightforwardness
and harmony with all the kindreds and peoples of the world.
We must obey and be the well-wishers of the governments of the
land, regard disloyalty unto a just king as disloyalty to God Himself
and wishing evil to the government a transgression of the
Cause of God.
O God, my God! Thou seest this wronged servant of Thine,
held fast in the talons of ferocious lions, of ravening wolves, of
bloodthirsty beasts. Graciously assist me, through my love for Thee,
that I may drink deep of the chalice that brimmeth over with
faithfulness to Thee and is filled with Thy bountiful Grace; so that,
fallen upon the dust, I may sink prostrate and senseless whilst my
vesture is dyed crimson with my blood. This is my wish, my heart's
desire, my hope, my pride, my glory. Grant, O Lord my God, and
my Refuge, that in my last hour, my end, may even as musk shed
its fragrance of glory! Is there a bounty greater than this? Nay,
by Thy Glory! I call Thee to witness that no day passeth but that
I quaff my fill from this cup, so grievous are the misdeeds wrought
by them that have broken the Covenant, kindled discord, showed
their malice, stirred sedition in the land and dishonored Thee amidst

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Thy servants. Lord! Shield Thou from these Covenant-breakers
the mighty Stronghold of Thy Faith and protect Thy secret Sanctuary
from the onslaught of the ungodly. Thou art in truth the
Mighty, the Powerful, the Gracious, the Strong.

O God, my God! Shield Thy trusted servants from the evils of
self and passion, protect them with the watchful eye of Thy loving
kindness from all rancor, hate and envy, shelter them in the
impregnable stronghold of Thy Cause and, safe from the darts of
doubtfulness, make them the manifestations of Thy glorious Signs,
illumine their faces with the effulgent rays shed from the Dayspring
of Thy Divine Unity, gladden their hearts with the verses revealed
from Thy Holy Kingdom, strengthen their loins by Thy all-swaying
power that cometh from Thy Realm of Glory. Thou art the
All-bountiful, the Protector, the Almighty, the Gracious!
O ye that stand fast in the Covenant! When the hour cometh
that this wronged and broken winged bird will have taken its flight
unto the celestial concourse, when it will have hastened to the
Realm of the Unseen and its mortal frame will have been either
lost or hidden neath the dust, it is incumbent upon the &Afnan, that
are steadfast in the Covenant of God, and have branched from the
Tree of Holiness; the Hands, (pillars) of the Cause of God, (the
glory of the Lord rest upon them), and all the friends and loved
ones, one and all to bestir themselves and arise with heart and soul
and in one accord, to diffuse the sweet savors of God, to teach His
Cause and to promote His Faith. It behoveth them not to rest
for a moment, neither to seek repose. They must disperse themselves
in every land, pass by every clime and travel throughout all
regions. Bestirred, without rest and steadfast to the end they must
raise in every land the triumphal cry "O Thou the Glory of
Glories!" (&Ya-Baha'u'l-Abha), must achieve renown in the world
wherever they go, must burn brightly even as a candle in every
meeting and must kindle the flame of Divine love in every assembly;
that the light of truth may rise resplendent in the midmost
heart of the world, that throughout the East and throughout the
West a vast concourse may gather under the shadow of the Word
of God, that the sweet savors of holiness may be diffused, that faces

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may shine radiantly, hearts be filled with the Divine spirit and souls
be made heavenly.
In these days, the most important of all things is the guidance
of the nations and peoples of the world. Teaching the Cause is of
utmost importance for it is the head corner-stone of the foundation
itself. This wronged servant has spent his days and nights in promoting
the Cause and urging the peoples to service. He rested not
a moment, till the fame of the Cause of God was noised abroad in
the world and the celestial strains from the &Abha Kingdom roused
the East and the West. The beloved of God must also follow the
same example. This is the secret of faithfulness, this is the requirement
of servitude to the Threshold of &Baha!
The disciples of Christ forgot themselves and all earthly things,
forsook all their cares and belongings, purged themselves of self
and passion and with absolute detachment scattered far and wide
and engaged in 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 my loving friends! After the passing away of this wronged
one, it is incumbent upon the &Aghsan (Branches), the &Afnan
(Twigs) of the Sacred Lote-Tree, the Hands (pillars) of the Cause
of God and the loved ones of the &Abha 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 &Aghsan, the &Afnan, 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 &Abha Beauty, under the shelter and unerring guidance of His
Holiness, the Exalted One (may my life be offered up for them

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both). Whatsoever they decide is of God. Whoso obeyeth him
not, neither obeyeth them, hath not obeyed God; whoso rebelleth
against him and against them hath rebelled against God; whoso
opposeth him hath opposed God; whoso contendeth with them hath
contended with God; whoso disputeth with him hath disputed with
God; whoso denieth him hath denied God; whoso disbelieveth in
him hath disbelieved in God; whoso deviateth, separateth himself
and turneth aside from him hath in truth deviated, separated himself
and turned aside from God. May the wrath, the fierce indignation,
the vengeance of God rest upon him! The mighty stronghold
shall remain impregnable and safe through obedience to him who
is the guardian of the Cause of God. It is incumbent upon the
members of the House of Justice, upon all the &Aghsan, the &Afnan,
the Hands of the Cause of God to show their obedience, submissiveness
and subordination unto the guardian of the Cause of God, to
turn unto him and be lowly before Him. He that opposeth him
hath opposed the True One, will make a breach in the Cause of
God, will subvert His word and will become a manifestation of
the Center of Sedition. Beware, beware, lest the days after the
ascension (of &Baha'u'llah) be repeated when the Center of Sedition
waxed haughty and rebellious and with Divine Unity for his
excuse deprived himself and perturbed and poisoned others. No
doubt every vainglorious one that purposeth dissension and discord
will not openly declare his evil purposes, nay rather, even as impure
gold, would he seize upon divers measures and various pretexts
that he may separate the gathering of the people of &Baha. My
object is to show that the Hands of the Cause of God must be ever
watchful and so soon as they find anyone beginning to oppose and
protest against the guardian of the Cause of God cast him out from
the congregation of the people of &Baha and in no wise accept any
excuse from him. How often hath grievous error been disguised
in the garb of truth, that it might sow the seeds of doubt in the
hearts of men!
O ye beloved of the Lord! It is incumbent upon the guardian
of the Cause of God to appoint in his own life-time him that shall
become his successor, that differences may not arise after his passing.
He that is appointed must manifest in himself detachment from

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all worldly things, must be the essence of purity, must show in
himself the fear of God, knowledge, wisdom and learning. Thus,
should the first-born of the guardian of the Cause of God not
manifest in himself the truth of the words:--"The child is the
secret essence of its sire," that is, should he not inherit of the
spiritual within him (the guardian of the Cause of God) and his
glorious lineage not be matched with a goodly character, then must
he (the guardian of the Cause of God), choose another branch to
succeed him.
The Hands of the Cause of God must elect from their own
number, nine persons that shall at all times be occupied in the important
services in the work of the guardian of the Cause of God.
The election of these nine must be carried either unanimously or
by majority from the company of the Hands of the Cause of God
and these whether unanimously or by a majority vote, must give
their assent to the choice of the one whom the guardian of the Cause
of God hath chosen as his successor. This assent must be given in
such wise as the assenting and dissenting voices may not be distinguished.
O friends! The Hands of the Cause of God must be nominated
and appointed by the guardian of the Cause of God. All must be
under his shadow and obey his command. Should any, within or
without the company of the Hands of the Cause of God disobey,
and seek division, the wrath of God and His vengeance will be upon
him, for he will have caused a breach in the true Faith of God.
The obligations of the Hands of the Cause of God are to diffuse
the Divine Fragrances, to edify the souls of men, to promote learning,
to improve the character of all men and to be, at all times and
under all conditions, sanctified and detached from earthly things.
They must manifest the fear of God by their conduct, their manners,
their deeds and their words.
This body of the Hands of the Cause of God is under the direction
of the guardian of the Cause of God. He must continually
urge them to strive and endeavor to the utmost of their ability to
diffuse the sweet savors of God, and to guide all the peoples of
the world, for it is the light of Divine Guidance that causeth all the

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universe to be illumined. To disregard, though it be for a moment,
this absolute command which is binding upon everyone, is in no
wise permitted, that the existent world may become even as the
&Abha Paradise, that the surface of the earth may become heavenly,
that contention and conflict amidst peoples, kindreds, nations and
governments may disappear, that all the dwellers on earth may
become one people and one race, that the world may become even
as one home. Should differences arise they shall be amicably and
conclusively settled by the Supreme Tribunal, that shall include
members from all the governments and peoples of the world.
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, straightforwardness 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. Thus man must
strive that his reality may manifest virtues and perfections, the
light whereof may shine upon everyone. The light of the sun
shineth upon all the world and the merciful showers of Divine
Providence fall upon all peoples. The vivifying breeze reviveth
every living creature and all beings endued with life obtain their
share and portion at His heavenly board. In like manner, the
affections and loving-kindness of the servants of the One True
God must be bountifully and universally extended to all mankind.
Regarding this, restrictions and limitations are in no wise permitted.
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 &Baha, 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

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show your fidelity unto them, should they be unjust toward you
show justice towards 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.
And now, concerning the House of Justice which God hath
ordained as the source of all good and freed from all error, it must
be elected by universal suffrage, that is, by the believers. Its members
must be manifestations of the fear of God and daysprings of
knowledge and understanding, must be steadfast in God's faith and
the well-wishers of all mankind. By this House is meant the Universal
House of Justice, that is, in all countries, a secondary House
of Justice must be instituted, and these secondary Houses of Justice
must elect the members of the Universal one. Unto this body all
things must be referred. It enacteth all ordinances and regulations
that are not to be found in the explicit Holy Text. By this body all
the difficult problems are to be resolved and the guardian of the
Cause of God is its sacred head and the distinguished member for
life of that body. Should he not attend in person its deliberations,
he must appoint one to represent him. Should any of the members
commit a sin, injurious to the common weal, the guardian of the
Cause of God hath at his own discretion the right to expel him,
whereupon the people must elect another one in his stead. This
House of Justice enacteth the laws and the government enforceth
them. The legislative body must reinforce the executive, the executive
must aid and assist the legislative body so that through the
close union and harmony of these two forces, the foundation of
fairness and justice may become firm and strong, that all the
regions of the world may become even as Paradise itself.

O ye beloved of the Lord! It is incumbent upon you to be submissive
to all monarchs that are just and 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

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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.

O dearly beloved friends! I am now in very great danger and
the hope of even an hour's life is lost to me. I am thus constrained
to write these lines for the protection of the Cause of God, the
preservation of His Law, the safeguarding of His Word, and the
safety of His Teachings. By the Ancient Beauty! This wronged one
hath in no wise borne nor doth he bear a grudge against any one;
towards none doth he entertain any ill-feeling and uttereth no word
save for the good of the world. My supreme obligation, however,
of necessity, prompteth me to guard and preserve the Cause of God.
Thus, with the greatest regret, I counsel you saying:--"Guard ye
the Cause of God, protect His law and have the utmost fear of
discord. This is the foundation of the belief of the people of &Baha
(may my life be offered up for them). `His Holiness, the Exalted
One, (the &Bab) is the Manifestation of the Unity and Oneness of
God and the Forerunner of the Ancient Beauty. His Holiness the
&Abha 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.'" 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. By this House is meant
that Universal House of Justice which is to be elected from all
countries, that is, from those parts in the East and West where the
loved ones are to be found, after the manner of the customary
elections in Western countries such as those of England.
It is incumbent upon these members (of the Universal House of
Justice) to gather in a certain place and deliberate upon all problems
which have caused difference, questions that are obscure and

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matters that are not expressly recorded in the Book. Whatsoever
they decide has the same effect as the Text itself. And inasmuch
as this House of Justice hath power to enact laws that are not
expressly recorded in the Book and bear upon daily transactions,
so also it hath power to repeal the same. Thus for example, the
House of Justice enacteth today a certain law and enforceth it,
and a hundred years hence, circumstances having profoundly
changed and the conditions having altered, another House of
Justice will then have power, according to the exigencies of the
time, to alter that law. This it can do because that law formeth
no part of the Divine Explicit Text. The House of Justice is both
the Initiator and the Abrogator of its own laws.

And now, one of the greatest and most fundamental principles
of the Cause of God is to shun and avoid entirely the Covenant-breakers,
for they will utterly destroy the Cause of God, exterminate
His Law and render of no account all efforts exerted in the
past. O friends! It behoveth you to call to mind with tenderness
the trials of His Holiness, the Exalted One and show your fidelity
to the Ever-Blest Beauty. The utmost endeavor must be exerted
lest all these woes, trials and afflictions, all this pure and sacred
blood that hath been shed so profusely in the Path of God, may
prove to be in vain.
O ye beloved of the Lord! Strive with all your heart to shield
the Cause of God from the onslaught of the insincere, for souls
such as these cause the straight to become crooked and all benevolent
efforts to produce contrary results.
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!

Whosoever and whatsoever meeting becometh a hindrance to the
diffusion of the Light of Faith, let the loved ones give them counsel
and say: "Of all the gifts of God the greatest is the gift of

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Teaching. It draweth unto us the Grace of God and is our first
obligation. Of such a gift how can we deprive ourselves? Nay, our
lives, our goods, our comforts, our rest, we offer them all as a
sacrifice for the &Abha Beauty and teach the Cause of God." Caution
and prudence, however, must be observed even as recorded in the
Book. The veil must in no wise be suddenly rent asunder. The
Glory of Glories rest upon you.
O ye the faithful loved ones of &Abdu'l-Baha! It is incumbent
upon you to take the greatest care of Shoghi Effendi, the twig that
hath branched from and the fruit given forth by the two hallowed
and Divine Lote-Trees, that no dust of despondency and sorrow
may stain his radiant nature, that day by day he may wax greater in
happiness, in joy and spirituality, and may grow to become even as
a fruitful tree.
For he is, after &Abdu'l-Baha, the guardian of the Cause of
God, the &Afnan, the Hands (pillars) of the Cause and the beloved
of the Lord must obey him and turn unto him. He that obeyeth
him not, hath not obeyed God; he that turneth away from him,
hath turned away from God and he that denieth him, hath denied
the True One. Beware lest anyone falsely interpret these words,
and like unto them that have broken the Covenant after the Day
of Ascension (of &Baha'u'llah) advance a pretext, raise the standard
of revolt, wax stubborn and open wide the door of false interpretation.
To none is given the right to put forth his own opinion or
express his particular convictions. All must seek guidance and turn
unto the Center of the Cause and the House of Justice. And he
that turneth unto whatsoever else is indeed in grievous error.
The Glory of Glories rest upon you!