Bahá’í World/Volume 2/Excerpts from Bahá’í Sacred Writings

The Bahá’í World
Volume 2

EXCERPTS FROM BAHÁ’Í SACRED WRITINGS

TRANSLATED BY SHOGHI EFFENDI

TRUE civilization will unfurl its banner in the midmost heart of the world whenever a certain number of distinguished sovereigns of lofty aims — the shining exemplars of devotion and determination — shall, for the good and happiness of all mankind, arise with a firm resolve and clear vision to establish the cause of Universal Peace. They must make the cause of Peace the object of universal consultation, and seek by every means in their power to convene a conference of the governments of the world. They must conclude a firm treaty, and establish a covenant the provision of which shall be sound, clear and definite. They must promulgate it to the world, and cause it to be ratified by the unanimous decision of the whole human race.

This great and noble undertaking—the real source of the tranquillity of all the world — should be regarded as sacred by all who dwell on earth. All peoples and nations should bend their efforts to insure the stability and permanence of this supreme Covenant. In this universal treaty the limits and frontiers of all nations should be definitely fixed, the principles underlying the relations of governments expressly stated, and all inter-governmental agreements, relationships and obligations ascertained and clearly set forth.

In like manner, the size of the armaments of every government should be strictly limited, for if the preparation for war and the fighting forces of any government advance and increase, the suspicions of other governments will be aroused. The fundamental principle underlying this solemn Agreement should be so fixed that if one of the governments of the world should later violate any one of its provisions, all the governments on earth would arise to reduce it to utter submission, nay the human race as a whole should resolve with every power at its disposal to destroy that government. Should this greatest of all remedies be applied to the sick body of the world, humanity will assuredly recover from its ills and will remain safe and secure for all time . . . .

A few, unaware how much man can do if he will but try, regard this matter as really impracticable, and even beyond the range of human ability. Such is not the case, however. On the contrary, thanks to the unfailing grace of the Lord, to the loving-kindness of the favored of God, to the extraordinary endeavors of wise and capable souls, and to the thoughts and ideas of the peerless leaders of the times, nothing whatsoever can be regarded as unattainable. Nothing short of the highest endeavor and the firmest determination can possibly achieve this end. Many a cause, which past ages have regarded as a mere dream and fiction of the fancy has proved in these days to be practicable and easy of achievement. How then can this most great and lofty cause — the [Page 50]day-star in the firmament of true civilization and the cause of the glory, the advancement, the well-being and the success of all humanity—be regarded as an impossibility? Of a surety, the day will come when its beauteous light shall illuminate the assemblage of man.

(‘Abdu’l-Bahá: The Secret of Divine Civilization)

. . . Know thou of a certainty that Love is the secret of God’s holy Dispensation, the manifestation of the All-merciful, the fountain of spiritual outpourings. Love is heaven’s kindly light, the Holy Spirit’s eternal breath that vivifies the human soul. Love is the cause of God’s revelation unto man, the vital bond inherent, according to Divine creation, in the realities of things. Love is the one means that insures true felicity both in this world and the next. Love is the light that guideth in darkness, the living link that uniteth God with man, that assureth the progress of every illumined soul. Love is the most great Law that ruleth this mighty and heavenly cycle, the unique power that bindeth together the divers elements of this material world, the supreme magnetic force that directs the movements of the spheres in the celestial realms. Love revealeth with unfailing and limitless power the mysteries latent in the universe. Love is the spirit of life unto the adorned body of mankind, the establisher of true civilization in this mortal world, and the shedder of imperishable glory upon every high-aiming race and nation.

Whatsoever people is graciously favored therewith by God, its name shall surely be magnified and extolled by the Concourse from on high, by the company of angels, and the denizens of the Abha Kingdom. And whatsoever people turneth its heart away from this Divine Love—the revelation of the Merciful—shall err grievously, shall fall in despair, and be utterly destroyed. That people shall be denied all refuge, shall become even as the vilest creatures of the earth, victims of degradation and shame.

O ye beloved of the Lord! Strive to become the manifestations of the love of God, the lamps of Divine guidance shining amongst the kindreds of the earth with the light of love and concord.

All-hail to the revealers of this glorious light!

(Epistles of ‘Abdu’l-Bahá)

The Prophets of God one and all, Christ Himself, as well as the Blessed Beauty (Bahá’u’lláh), have all appeared and raised the call with the one purpose of transforming the world of man into the Kingdom of God. Their common aim was to turn the earthly into heavenly, darkness into light, things that are satanic into things Divine. They strove to establish the reign of harmony and love amongst the children of men, to unfold to their eyes the fundamental unity of all mankind, to demolish the foundations of differences in the world, and to confer upon it the imperishable blessings of eternal life.

O thou honored one! Ponder in thine heart the world of being. Association, harmony and union are the source of life, whilst difference and division are the cause of ultimate destruction. Shouldst thou reflect on all created things, thou wilt observe that the existence of every being dependeth upon the association and combination of divers elements the disintegration of which will terminate the existence of that being.

O esteemed one! In cycles gone by, though harmony was established, yet, owing to the absence of means, the unity of all mankind was not achieved. Continents remained sundered and divided, nay even among the peoples of one and the same continent association and interchange of thought were well-nigh impossible. Consequently intercourse, understanding and unity amongst all the peoples and kindreds of the earth were unattainable. In this day, however, means of communication have multiplied, and the five continents of the earth have virtually merged into one. For every individual travels in every land, intercourse[Page 51] with all nations and exchange of thought with all sorts and conditions of men are rendered most easy, so much so that every person, through the medium of world publications, is enabled to acquaint himself with the conditions, the faiths and the thoughts of all the peoples and nations of the world. In like manner, all the members of the human family, whether peoples or governments, cities or villages, stand in need one of the other. For none, is absolute independence henceforth possible, inasmuch as political ties unite all peoples and nations, and the bonds of trade and industry, of agriculture and education are being strengthened every day. Hence the unity of all mankind can in this day be achieved. Verily this is none other but one of the marvels of this wondrous age, this glorious century. Of this past ages have been deprived, for this century—the century of light—has been endowed with unique and unprecedented glory, power and illumination. Hence the miraculous unfolding of a fresh marvel every day. Eventually it will be seen how bright its candles will burn in the assemblage of man.

Behold how even as the dawning light of the morn this century is casting illumination upon the world’s darkened horizon. The first candle is unity in the political world the early glimmerings of which can now be discerned. The second candle is unity of thought in world undertakings, the consummation of which will ere long be witnessed. The third candle is unity in freedom which will surely come to pass. The fourth candle is unity of religion which is the cornerstone of the foundation itself, and which, by the power of God, will be revealed in all its splendor. The fifth candle is national unity which in this century will be securely established, causing all the peoples and nations of the world to regard themselves the citizens of one common fatherland. The sixth candle is racial unity making of all that dwell on earth peoples and kindreds of one race. The seventh candle is unity of language, i. e., the choice of a universal tongue in which all peoples will be instructed and converse. All that hath been mentioned will inevitably come to pass for the power of heaven will aid and assist in their realization.

Consider how great and unexampled have been the diversity of race, the antagonism of faiths and the conflict of opinions in Persia. In this day, however, the fragrance of holiness has produced so complete a fusion of the divers elements in that land that its varied peoples, its opposing sects and hostile races have become even as one soul. Reflect how great is their (Bahá’ís) love one for the other, how firm their union, how unified their interests, how close their association and intercourse. Christian, Jew, Zoroastrian and Muslim, having all banished every trace of estrangement and difference from their midst, have all gathered together in perfect harmony and understanding, with all affection, happiness and freedom.

Ponder in thine heart what the power of the Most Great Name (Bahá’u’lláh) hath wrought!

(Epistles of ‘Abdu’l-Bahá)

Religion is the greatest of all means for the establishment of order in the world and the peaceful contentment of all that dwell therein. The weakening of the pillars of Religion hath strengthened the hands of the foolish and made them bold and arrogant. Verily I say, whatsoever hath lowered the lofty station of religion hath increased the waywardness of the wicked, and the result cannot be but anarchy. . . .

Consider the civilization of the West, how it hath agitated and alarmed the peoples of the world. An infernal engine hath been devised, and hath proved so cruel a weapon of destruction that its like none hath ever witnessed or heard. The purging of such deeply-rooted and overwhelming corruptions cannot be effected unless the peoples of the world [Page 52]unite in the pursuit of one common aim and embrace one universal faith.

(Bahá’u’lláh: Words of Paradise)

. . . Consider how it has been unmistakably demonstrated that the establishment of present-day Parliamentary institutions in some foreign lands has caused the spirit of restlessness to spread amongst the peoples, and those humanitarian reforms have led to harmful results. True, the institution of representative government and the establishment of consultative assemblies constitute the sure and solid foundation of the political edifice, but for this structure to be firmly founded, the following requisites must be fulfilled: First, the elected members of these assemblies must be pious and God-fearing, high-minded and chaste. Second, they must be fully acquainted with every minute detail of the Divine Ordinances, must be well-versed in principles that are lofty, sanctioned and recognized, must be skillful in internal administration and the conduct of foreign relations, must be conversant with profitable social sciences and content with their own financial standing. . . . But if the members of these assemblies, contrary to the aforementioned principles, be low-minded and ignorant, unfamiliar with the laws of government and wise statesmanship, slack, devoid of all sense of responsibility, foolish, negligent and self-seeking, no abiding results can possibly be achieved. Whereas in former times the poor and needy, in order to insure the vindication of their rights, had to offer gifts to a single individual, today they have to satisfy all the members of the assembly; otherwise their rights will never be secured. Should any man reflect, it will be made evident and manifest that the fundamental cause of oppression, corruption, injustice and maladministration lies in the neglect of true religion and the lack of sufficient knowledge on the part of the mass of the people.

. . . An upright character is of all things the most praiseworthy in the sight of God, in the eyes of His chosen ones, and of all men of understanding; provided its directing force be wisdom and knowledge, and its standard true moderation.

. . . In short, in this tumultuous sea of unbridled passions all the peoples and kindreds of Europe, with all their accomplishments, with all their fame, are lost and submerged. Hence the outcome of their civilization is null and void. Let no man wonder or question the truth of this saying, inasmuch as the essential purpose of the promulgation of fundamental laws and the fixing of men’s standards and principles should be the promotion of the common weal; and the true felicity of the human race lies in man’s nearness to God, and in the welfare and happiness of all the members of human society, both high and low.

. . . Were man to reflect, it will surely be made manifest unto him that in the world of being, whether inwardly or outwardly, Religion is the most enduring foundation, the noblest and mightiest edifice that transcends all the world of creation, that insures the attainment of spiritual perfection and human virtues, that ushers in the reign of true felicity and civilization for all the human race. A few of the shallow-minded, however, who have refused to make a serious and profound study of the origins and purpose of Divine Revelation and have taken as their standard the conduct of the false professors of the true faith of God, have concluded that Religion is a hindrance to true progress, nay the very establisher of strife and conflict, and the source of deep-seated hatreds and enmity amongst the divers communities of the world. How grievously they have failed to realize that the basis of the religion of God can in nowise be measured by the actions of them that claim to be its exponents, inasmuch as every good thing in the world, no matter how unique in its character, is liable to be misrepresented and misused! For instance, a shining lamp, if delivered into the hands of the foolish, the erring and the immature, will cease [Page 53]to shed its radiance, will fail to dispel the gathering darkness, nay it will set on fire its holder and be itself consumed. Can it then be said that the lamp is to be condemned? By the graciousness of God! The lamp leadeth the way, and is the giver of light unto him that understandeth. How sad, therefore, is the plight of the blind !

. . . It is evident and manifest that the greatest of all means for the progress and advancement of all peoples, and the mightiest instrument for the establishment of true civilization in the world, is perfect love, concord and unity amongst the children of men. Nothing whatsoever in this world can be either conceived or achieved save through the power of unity, of harmony and concord; and the most perfect means thereunto is the true faith of God.

. . . Consider how the power of real union latent in the mission of the Prophets of God hath, both outwardly and inwardly, gathered together the hostile peoples and kindreds of the earth under the shadow of the one Word of God . . . Whenever true religion—the cause of the civilization, the glory, the happiness, the honor, the enlightenment and the advancement of backward, enslaved and ignorant peoples—falls into the hands of the foolish and fanatical divines, it is so sorely misused that its great light is turned into utter darkness . . . By the one true God! The minute elements of material civilization owe their existence to the bountiful grace of the Prophets of God. What utility can ever be conceived in this world which is not, either expressly or tacitly, mentioned in the Holy Scriptures? But of what avail is this? So long as the weapon is in the hand of the coward, neither life nor property is secure; nay, on the contrary, the power and strength of the robber is thereby increased.

(‘Abdu’l-Bahá: The Secret of Divine Civilization)

O people of God! Behold in this day the aimless wanderings of the peoples of the world, their whims and fanciful desires, their notions, their principles, their pursuits. Of all the divers communities of the earth, this community, the followers of the Most Great Name, stands detached from every worldly desire, shorn from every ignoble thought and motive. Its intention is pure, its hopes undimmed, its endeavors to promote the Divine Teachings devoted and earnest. Its aim is to turn the face of the earth into a paradise, cause it to mirror forth the splendors of the eternal realm, make of the world another world, and inculcate in man the highest principles of education and human conduct.

Exert yourselves, O ye people of God! that through the gracious assistance and favor of the Blessed Beauty—May my life be a sacrifice unto His loved ones—your conduct and behavior, may even as the sun, shine forth in the world and cause you to be distinguished from the rest of mankind. It behooveth everyone of you so to live and act that when entering a city ye may be universally hailed and recognized by the beauty of your character, by your straightforwardness and loyalty, your trustworthiness and love, your piety and kindliness; that all the dwellers of the city may confidently bear witness to your being a true Bahá’í, and witness in you the essential characteristics of the Bahá’í faith. Not until ye attain this station, can ye claim loyalty to the Covenant and Testament of the Lord, to whom in accordance with His explicit utterances we stand pledged to abide by His will, His ‎injuctions injunctions‎, His admonitions, His teachings and His behests.

O people of God! The hour hath surely come when the signs and perfections of the Most Great Name should in this wondrous age be unfolded to the eyes of all mankind, that all may with their hearts and minds testify that this age is the age of the Blessed Beauty (i. e., Bahá’u’lláh)—the most distinguished of all past generations and cycles. . . .

O people of God! Praised be the Lord that the Blessed Beauty hath loosened [Page 54]the bonds of man, and burst his captive chains asunder. He thus proclaimed: Of one tree are all ye the fruit, and of one bough the leaves. Be kind unto every one, show affection unto all peoples. Treat the stranger as a friend, the foreigner as a loving companion. . . . Be a shelter to the distressed, comfort the disconsolate, assist the helpless, enrich the needy, heal the sick, relieve the suffering, dedicate yourselves to the service of the cause of conciliation and peace, and endeavor to become the true establishers of amity and truthfulness, of godliness and harmony in this mortal world.

O people of God! Make an effort, perchance the world of man may become illumined, and this mortal dust reflect the glory of the Abha Kingdom; for lo! humanity is wrapt in darkness, and the forces of violence and brutality reign supreme. The earth hath become an arena for the perpetrators of savage cruelties, and a field for the furthering of the designs of the ignorant and foolish. The children of men, but for a few whose noble aim is to promote the tranquillity and welfare of all mankind, have become either ravening as the wolves or senseless as the beast; either deadly as the poison, or worthless as the weed. Yours is the duty to consecrate your lives to the service of mankind, and to rejoice and glory therein.

Take heed lest ye offend any soul, or sadden and vilify your fellow-men, be they friend or foe; nay rather let your prayers be offered for them all, and supplicate for everyone of them the favors and tender mercies of the Most High. Beware, beware, lest ye cherish revenge in your hearts, though the offender be your deadly enemy. Beware, beware, lest ye be the cause of grief unto your neighbor, even though he be of the malicious and wicked. Look not at the creature, fix your gaze upon the almighty Creator. Regard not the wickedness of the froward, turn your eyes to the Lord, the source of compassion and power. Heed not the lowly dust, behold the radiance of the Orb that shineth from on high . . .

O Thou Divine and Loving Providence ! This servant of Thy sacred threshold yearneth to behold the friends of the East holding in their loving embrace the friends of the West, and all the children of men united even as the members of one body, the drops of one ocean, the birds of one garden, the pearls of one sea, the leaves of one branch, and the rays of one orb. Verily Thou art the All-powerful, the Almighty, the Gracious, the All-knowing. . . .

(Epistles of ‘Abdu’l-Bahá)

. . . Should any one contend that true and enduring unity can in nowise be realized in this world, inasmuch as its peoples widely differ in their manners and habits, their tastes, their temperament and character, their thoughts and their views, to this we make reply that differences are of two kinds: the one is the cause of destruction, as exemplified by the spirit of contention and strife which animates mutually conflicting and antagonistic peoples and nations, whilst the other is the sign of diversity, the symbol and secret of perfection, and the revealer of the bounties of the All-glorious.

. . . Consider the flowers of the garden: though differing in kind, color, form and shape, yet, inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm and addeth unto their beauty. How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruit, the branches, and the trees of the garden were all of the same shape and color ! Diversity of color, form and shape enricheth and adorneth the garden, and heighteneth the effect thereof. In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence [Page 55]of one central agency, the beauty and glory of human perfection will be revealed and made manifest. Nought but the celestial potency of the Word of God, which ruleth and transcendeth the realities of all things, is capable of harmonizing the divergent thoughts, sentiments, ideas and convictions of the children of men.

. . . Education can never transform the nature of the individual, yet its influence is unquestionably profound and far-reaching. Its pervading power unfoldeth such capacities and potentialities as are inherent in the reality of man. Though human minds differ in their essence and nature, yet the part played by education is highly significant, and its power admittedly effective. Hence the Divine injunction, recorded in the sacred writings of this wondrous Dispensation, making the cause of education, hitherto regarded as optional, binding upon all peoples. Education, irrespective of sex, has been enjoined upon all. If this matter be observed with care and detachment, it will be made evident that the education of the girl is of greater importance than that of the boy, inasmuch as the daughters of the present will become the mothers of the future, upon whom will devolve the primary education of their children, whose future life and character are shaped in accordance with the early training derived from maternal care and love.

(Epistles of ‘Abdu’l-Bahá)

We exhort mankind in these days when the countenance of Justice is soiled with dust, when the flames of unbelief are burning high and the robe of wisdom rent asunder, when tranquillity and faithfulness have ebbed away and trials and tribulations waxed severe, when covenants are broken and ties are severed, when no man knoweth how to discern light and darkness or to distinguish guidance from error:

O peoples of the world! Forsake all evil, hold fast that which is good. Strive to be shining examples unto all mankind, and true reminders of the virtues of God amidst men. He that riseth to serve My Cause should manifest My wisdom, and bend every effort to banish ignorance from the earth. Be united in counsel, be one in thought. Let each morn be better than its eve, each morrow richer than its yesterday. Man’s merit lies in service and virtue and not in the pageantry of wealth and riches. Take heed that your words be purged from idle fancies and worldly desires and your deeds be cleansed from craftiness and suspicion. Dissipate not the wealth of your precious lives in the pursuit of evil and corrupt affection, nor let your endeavors be spent in promoting your personal interest. Bestow in your days of plenty, be patient in the hour of loss. Adversity is followed by success, and rejoicings follow woe. Guard against idleness and sloth, and cling unto that which profiteth mankind, whether young or old, whether high or low. Beware lest ye sow tares of dissension among men or plant the thorns of doubt in pure and radiant hearts.

O ye beloved of the Lord! Commit not that which defileth the limpid stream of love or destroyeth the sweet fragrance of friendship. By the righteousness of the Lord! ye were created to show love one to another and not perversity and rancor. Take pride not in love for yourselves but in love for your fellow-creatures. Glory not in love for your country but in love for all mankind . . . . Let your eye be chaste, your hand trustworthy, your tongue sincere and your heart heedful. . . . Set your reliance on the army of justice, put on the armor of wisdom, let your adorning be forgiveness and mercy. . . . Regard not the children of the world and all their doings but fix your gaze upon God and His never-ending dominion. . . . Endeavor to the uttermost of your powers to establish the word of truth with eloquence and wisdom and to dispel falsehood from the face of the earth. . . .

(Bahá’u’lláh: Lawḥ-i-Hikmat)

[Page 56]The purpose of every Divine Revelation is the knowledge of God and the promotion of amity and concord amidst men; yet behold how in these days the law of God hath been made the cause of perversity and hate! Many, alas, have clung to their own ways and remained oblivious and unmindful of the way of God . . . .

O people of Baha! Gird up the loins of endeavor, haply sectarian contention and strife may be removed, nay utterly banished from the face of the earth. Arise in the love of God and of His servants for the triumph of this mighty Cause. Religious enmity and hate are a world-consuming fire the flames whereof are hard to quench. What but the Hand of Divine Power can save the peoples of the world from this devastating calamity? Beware lest ye be shedders of blood; unsheath the sword of your tongue from the scabbard of utterance for therewith ye shall conquer the citadels of men's hearts. We have annulled the command to slay men for unbelief; verily His mercy hath encompassed all created things could ye but perceive . . . . Kindle not discord on earth, shed not the blood of any soul, consume not the substance of your neighbor and be not the follower of every command and clamorous seducer. . . . As the pillars of Religion have tottered, so hath the power of the foolish, their temerity and arrogance waxed great. Whatsoever doth lower the exalted station of Religion will surely increase the heedlessness of the ungodly, and this in the end can lead but to confusion and chaos. Give ear, O discerning ones; and ye that perceive, take heed. . . . Hold fast unto chastity, cling ye to trustworthiness and faith. Show the utmost regard to the true interests of humanity, and seek not to gratify your personal desire.

O ye who follow Him whom the world hath wronged! Ye are the shepherds of mankind; protect the fold from the wolves of evil and selfish desires and adorn it with the fear of God. . . . By the righteousness of the Lord, the sword of virtue and goodly behavior is keener than blades of steel.

The sovereigns of the world—May the Lord assist them with His grace—must with one accord hold fast unto the Most Great Peace—the greatest of all means for the protection of mankind. Our hope is that they will arise to promote that which is conducive to the tranquillity of all peoples. It is incumbent upon them to convene a universal assembly, to attend it in person or delegate their ministers, to enforce such measures as will secure the establishment of unity and concord, and to turn from destructive armaments to the betterment of mankind. Should one sovereign rise against another, let all the rest arise to withstand him. In this manner will armies and instruments of war be rendered unnecessary save in such measure as is needful for national security. If the sovereigns of the world attain unto this most great boon, the peoples of every nation will joyfully and in peace engage in the pursuit of their own affairs and the lamentations and wailing of the many will thereby cease. We beseech God that He may graciously assist them to do that which is His will and pleasure, and He verily is the Lord of the throne above and of the dust beneath, the King of this world and the next. It is better and preferable that the honored sovereigns attend this assembly in person and lay down such measures as are necessary. Whoever among them doth arise to fulfiIl this command, he verily is the prince of sovereigns in the sight of God. Happy and blessed is he.

O peoples of the world! Verily, verily I declare: This wronged One hath not sought neither doth He seek leadership. His one purpose hath ever been to banish that which causeth difference among the kindreds of the earth and leadeth to the separation of peoples; that all may have peace and freedom to pursue that which profiteth them. We entreat our friends not to defile the purity of the Cause with the dust of falsehood, nor abase its exalted and sanctified station by recounting [Page 57]marvels and miracles of which they may hear. Gracious God! This is the day when the wise should seek the counsel of this wronged One and supplicate the Almighty to grant them that which is the cause of abiding tranquillity and glory. Yet behold! how on the contrary they have striven with all their power to extinguish this brilliant and shining light. . . . In the face of all they have spoken We have remained patient at all times. We have left them in the hands of God.

(Bahá’u’lláh: Epistle to the Son of Shaykh Báqir.)

The Luminary of true understanding adorns this day the firmament of knowledge; well is it with him that beholds and turns thereunto. All that hath been foretold is made manifest in this day. Say, O friends ! choose not to stay afar from the ocean of God’s forgiveness, for lo! He is so nigh unto you. He who was hidden from sight is come and now appears in all His glory. In one hand He bears the water of life, in the other He brings the message of true liberty. Lay down and hold fast: lay down all that pertains to this earth, hold fast unto that which His generous hand doth bestow. He, the like of whom the eyes of the world have not seen, is now come. O friends! hasten, hasten unto Him; hearken, hearken to His call. The doings of the divines have turned the people away from God, and in the place of pious devotion malice reigns. They have strayed from God’s holy way; they have erred grievously and still claim to lead the way. We have instructed those leaders, called upon them to bear witness unto this day, and lead the servants unto God, the Most Holy. Say, 0 ye divines! Awake from your slumber, shake off your heedlessness, and be straightway mindful.

(Bahá’u’lláh: Epistle to Mihrabán)

The world is in turmoil and its agitation waxeth day by day. Its face is turned toward waywardness and irreligion. So grievous shall be its plight that to disclose it now would not be meet and seemly. Many a day shall pass ere it be relieved from its sore travail. And in the fullness of time there shall appear all of a sudden that which will cast terror into the very heart of mankind; then and only then will the Divine Standard be unfurled, then will the Nightingale of Holiness warble its melody upon the Tree of Life.

(Bahá’u’lláh : Prophetic Utterance Revealed in 1878 A. D.)

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

O Son of Being ! My love is My stronghold; he that entereth therein is safe and secure, and he that turneth away shall surely stray and perish.

O Son of Spirit ! I created thee rich, why dost thou impoverish thyself? Noble I made thee, wherewith dost thou abase thyself? Out of the essence of knowledge I manifested thee, why seekest thou enlightenment from anyone beside Me? Of the clay of love I moulded thee, how dost thou busy thyself with another? Turn thy sight unto thyself that thou mayest find Me abiding in thee, mighty, powerful and self-subsisting.

O Son of Spirit! Vaunt not thyself over the poor for I lead him on his way and behold thee in thine evil plight and confound thee evermore.

O Son of Being! How couldest thou forget thine own faults and busy thyself with the faults of others? Who doeth this is accursed of Me.

O Son of Man! Breathe not the sins of others so long as thou art a sinner. Shouldst thou transgress this command accursed art thou and to this I testify.

O Son of Man ! My calamity is My providence; outwardly it is fire and vengeance but inwardly it is light and mercy. Hasten thereunto that thou mayest become an eternal light and an immortal [Page 58]spirit. This is My command unto thee, do thou observe it.

O Son of Being! Busy not thyself with this world for with fire We test the gold and with gold We test Our servants.

O Son of Man! Bestow My wealth upon My poor, that in heaven thou mayest draw from spheres of unfading splendor and treasures of imperishable glory. But by My life! to offer up thy soul is a more glorious thing couldst thou but see with Mine eye.

O Children of Men! Know ye not why We created you from one clay? That no one should exalt himself over the other. Ponder at all times in your hearts how ye were created. Since We created you all from one same substance it behooveth you to be even as one soul, to walk with the same feet, eat with the same mouth and dwell in the same land; that from your inmost being, by your deeds and actions, the signs of oneness and the essence of detachment may be made manifest. This is My counsel unto you, O Concourse of light! Heed ye this counsel that ye may obtain the fruit of holiness from the tree of wondrous glory.

O Son of Dust! Verily I say unto thee, of all men the most negligent is he that disputeth idly and seeketh to advance himself over his brother. Say: O Brethren! Let deeds, not words, be your adorning.

O Sons of Earth! Know verily the heart wherein lingers the least trace of envy shall never attain My everlasting Dominion, nor inhale the fragrance of sanctity breathing from My holy Kingdom.

O Living Dust! I am in communion with thee, yet thou wouldst have no trust in Me. The sword of rebelliousness hath cut down the tree of thy hope. I am at all times near unto thee but thou art ever far from Me. Imperishable glory have I chosen for thee, yet boundless degradation hast thou chosen for thyself. While there is yet time return and lose not thy chance.

O Ye That are Foolish Yet Have a Name to be Wise! Wherefore wear ye the guise of the shepherd yet inwardly are but wolves intent upon My fold? Ye are even as the star that preceedeth the dawn which appeareth radiant and luminous yet leadeth the wayfarers of My city astray into paths of perdition.

O Fair in Semblance Yet Inwardly Foul! Ye are even as clear yet bitter water which to outward seeming is crystal pure but when proved by the Divine Assayer not a drop thereof shall be accepted. Yea, the sunbeam falleth alike upon the mirror and the dust, yet differ they in reflection even as doth the star from the earth, nay immeasurable is the difference!

O Son of Dust! All that is in heaven and on earth I have destined for thee except the hearts of men which I have made the habitation of My beauty and glory; yet thou didst give My home and dwelling to another than Me. And whensoever the manifestation of My holiness repaired unto His abode a stranger found He there, and, homeless, hastened unto the sanctuary of the Beloved. Notwithstanding, I revealed not thy secret and desired not thy shame.

O Children of Dust! Tell the rich of the midnight sighing of the poor lest negligence lead them unto destruction and deprive them of their share of the tree of wealth. Bounty and generosity are attributes of Mine; well is it with him that adorneth himself with My attributes.

O Rich Ones of the Earth! The poor among you are My trust; guard ye My trust, and be not wholly occupied with your own ease.

O My Friend! Thou art the day-star of the heavens of My holiness, let not the defilement of the world eclipse thy splendor. Rend asunder the veil of negligence, that from behind the clouds thou mayest emerge resplendent and adorn all beings with the robe of Life.

O Children of Negligence! Set not your affections on mortal sovereignty and [Page 59]rejoice not therein. Ye are even as the heedless bird that with entire abandon warbleth upon the bough, when of a sudden the fowler Death doth hurl it upon the dust. Then will no trace remain of its melody, its form or color. Wherefore, take heed, O bond-slaves of passion!

O My Servants! Ye are the trees of My garden; ye must bring forth goodly and wondrous fruits, that ye yourselves and others may profit therefrom. Thus it is encumbent upon everyone to engage in crafts and professions, for therein lies the secret of wealth, O men of understanding! . . . Trees that yield no fruit have been and will ever be fit for fire.

O My Servant! The basest of men are they that yield no fruit upon the earth. They are counted as dead; nay better are the dead in the sight of God than these idle and worthless souls.

(Bahá’u’lláh: Hidden Words)

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

True reliance consists in pursuing one’s calling and profession in this world, holding fast unto God and seeking naught but His grace, inasmuch as in His hands is the destiny of His servants. . . .

True courage and power is to promote the Word of God and stand steadfast in His love . . . .

The source of true wealth is love for Me; whoso loveth Me is the possessor of all things, and he that loveth Me not is indeed of the poor and needy. . . .

The essence of faith is fewness of words and abundance of deeds; he whose words exceed his deeds, know verily his death is better than his life. . . .

The root of all learning is the knowledge of God, exalted be His glory, and this can never be attained save through the knowledge of His Divine Manifestation . . . .

The essence of all that We have revealed for thee is Justice—to free one’s self from idle fancy and imitation, to discern with the eye of oneness His glorious handiwork, and look into all things with a searching eye. . . .

(Bahá’u’lláh: Words of Wisdom)

Consider man even as a mine that holdeth stones of precious beauty. Education alone can reveal its treasures and bestow its benefit upon mankind. . . . .

The Lord, exalted be His glory, hath desired naught for Himself. The allegiance of mankind profiteth Him not, neither doth its disobedience bring Him loss. At every moment doth the Bird of the realm of utterance voice the call: “All things have I desired for thee, and thee for thine own self.” Should the worldly-wisemen of the day suffer the peoples of the world to inhale the fragrance of love and unity, then will men of understanding learn the meaning of true liberty and attain unto perfect tranquillity and peace. . . .

Would to God that His grace and bounty may be vouchsafed unto the peoples of the world, that He may guide the kindreds of the earth and direct their steps to the path of His good-pleasure. Behold! Years have passed away and neither the world nor they that dwell therein have yet attained to peace and quiet. At one time they are in the throes of war, at another they fall victims to unforseen afflictions. Woes and tribulations have encompassed the world, and yet no one doth perceive the cause. And if the true Counselor utter a word, they deem Him a stirrer of strife and reject His counsel. Man is bewildered and knoweth not what to think and say. . . .

It is incumbent upon the leaders of the world to observe moderation in all things, and whatsoever exceedeth this will be rendered void of value. Consider: liberty, civilization and the like, though acclaimed by men of learning, will if carried to excess result in the utmost harm. . . .

(Bahá’u’lláh: Epistle to Maqsúd)

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[Page 61]When the Day-star of Wisdom rose above the horizon of God’s Holy Dispensation it voiced this all-glorious utterance: They that are possessed of wealth and invested with authority and power must show the profoundest regard for Religion. In truth, Religion is a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world, for the fear of God impelleth man to hold fast to that which is good and shun all evil. Should the lamp of Religion be obscured, chaos and confusion will ensue, and the lights of fairness and justice, of tranquillity and peace cease to shine. Unto this will bear witness every man of true understanding . . .

We have enjoined upon all mankind the Most Great Peace—the surest of all means for the protection of humanity. The sovereigns of the world should with one accord hold fast thereunto, for this is the supreme instrument that can insure the security and welfare of all peoples and nations. They verily are the manifestations of the power of God and the day-springs of His authority. We beseech the Almighty that He may graciously assist them in that which leadeth to the well-being of their subjects. . . .

It is incumbent upon everyone to observe God’s holy commandments inasmuch as they are the well-spring of life unto the world. The firmament of Divine Wisdom is illumined with the twin orbs of Counsel and Compassion, and the canopy of world order is upraised upon the two pillars of Reward and Punishment. . . .

The triumphant hosts of this Divine Dispensation are laudable deeds and praiseworthy character, and the leader and marshal thereof is the fear of God. Verily this comprehendeth and ruleth all things . . . .

Governments should fully acquaint themselves with the conditions of those they govern, and confer upon them positions according to desert and merit. It is enjoined upon every ruler and sovereign to consider this matter with the utmost care that the traitor may not usurp the position of the faithful nor the despoiler rule in the place of the trustworthy. . . .

From the beginning of time the light of unity hath shed its Divine Radiance upon the world, and the greatest means for the promotion of that unity is for the peoples of the world to understand one another’s writing and speech. In former Epistles We have enjoined upon the Trustees of the House of Justice either to choose one language from among those now existing or to adopt a new one, and in like manner to select a common script, both of which should be taught in all the schools of the world. Thus will the earth be regarded as one country and one home. The most glorious fruit of the Tree of Knowledge is this exalted Word: “Of one tree are all ye the fruit, and of one bough the leaves.” “Let not man glory in this that he loves his country, let him rather glory in this that he loves his kind.” . . .

The Pen of Glory counseleth every one regarding the instruction and education of children. . . It is enjoined upon every father to provide for the instruction of his sons and daughters in the art of learning and writing and in that which hath been prescribed in My Epistles. He that neglecteth that whereunto he is bidden, if he be wealthy, the Trustees are to take from him that which is required for their education, and if he be poor, the matter shall devolve upon the House of Justice—verily, have We made it a shelter for the poor and a refuge for the needy. He that bringeth up his own son or the son of another, it is as though he had brought up a child of Mine own; upon him rest My glory, My loving-kindness and My mercy that encompasseth all mankind . . . .

(Bahá’u’lláh: Ishráqát)

The Lord hath ordained that in every city a House of Justice be established, wherein shall gather counselors to the number of Bahá (9), and should this number be exceeded it shall not matter. When gathered together they should remember the Presence of God in their midst. It behooveth them to be the trusted [Page 62]ones of the Merciful amongst men and the ministers of God to all that dwell on earth. It is incumbent upon them to take counsel together and care for the interests of the servants of God, for His sake, even as they care for their own and to choose that which God hath chosen. . . .

O servants of the Merciful! Arise to serve the Cause of God in such wise that cares and sorrows caused by them that have disbelieved in the Day-spring of the signs of God may not afflict you. . . . Lament not in your hours of trial, neither rejoice therein; seek ye the middle way which is remembrance of Me in your afflictions and meditate on that which may hereafter befall you. . . .

True liberty lies in observing My commandments, did ye but know. Were men to follow that which We have revealed unto them from the heaven of Revelation, they would of a certainty attain unto absolute freedom. Well is it with him that hath known the purpose of God in that which hath been revealed from the heaven of His will that transcendeth an mankind. Say: the liberty that profiteth you is to be found only in servitude to God, the True One, and whoso hath tasted the sweetness thereof will never barter it for all the dominion of heaven and earth. . . .

(Bahá’u’lláh: Kitáb-i-Aqdas.)

O people of Bahá! Be as the cloud that from you may be showered that which will refresh and animate the earth . . . .

Ponder God in your heart, reflect on His Manifestations, and be not of them that are devoid of understanding. . . .

I came not to proclaim that which ye already possess. Verily, verily, this day is a new day; He that hath come is the Wondrous, and His bidding the wonder of all that is in heaven and on earth . . . .

We have desired naught for ourselves, but desired for you that which will profit you in the Kingdom of God, the Gracious, the All-bountiful. . . .

Glory is not his that proclaimeth his faith, but glory is his that doeth that which the All-merciful hath revealed in His wondrous Book. . . .

O people of the world! Hearken to the call of the Lord, the King of eternity. He biddeth you to follow righteousness, to do that which giveth you peace and exalteth your station. He verily is the faithful Counselor. . . .

Regard not the world and its fleeting shadows, but fix your gaze upon God and His signs that have encompassed all creation . . . .

Detachment is as the sun; in whatsoever heart it doth shine it quencheth the fire of covetousness and self. He whose sight is illumined with the light of understanding will assuredly detach himself from the world and the vanities thereof . . . .

Let not the world and its vileness grieve you. Happy is he whom riches fill not with vain-glory, nor poverty with sorrow . . . .

O concourse of rulers! Turn unto the poor; verily God hath created them and you from the selfsame substance. Let a portion of your wealth be shared by them. This is that which will profit you throughout all times and ages. Bestow a part of that which God in His grace hath given you; for thereby will your wealth be increased. . . .

Unfaithful is the world. Were it worthy of regard or acceptable in the sight of God, they that were the Manifestations of Justice would not have fallen victims to the talons of tyranny. What greater proof of the baseness of the world and its degradation in the eyes of the Almighty! . . .

Exalted is the station of man, if he be adorned with the true attributes of humanity; otherwise he is counted as the basest of all creatures. . . .

O My loved ones ! Ye are the world’s spiritual physicians. It is incumbent upon you, through the power and might of God, to heal by the sovereign remedy of the Most Great Name the soul-sickness of the kindreds of the earth and clarify the vision of all mankind. . . .

[Page 63]Give ear to the voice of the Ancient Beauty calling you aloud from this Most Great Prison: Forsake oppression and cruelty, cling to the fear of God. Purge yourselves from satanic deeds, be adorned with the virtues of God. Verily, strife and sedition beseem not the people of God. Eschew wicked works, and walk in the ways of holiness, of resignation and contentment. . . .

Be calm and self-dependent in your relations with your fellow-men, and deal with them in fairness and justice. Turn treachery to trust, slander to brotherly counsel, oppression to justice, heedlessness to the remembrance of God. . . .

It behooveth him that desireth to teach the Cause of his Lord to adorn his head with the crown of detachment and the temple of his body with the fear of God . . . .

Happy are the righteous that have attained unto the most great truth; happy are the wise that have recognized the straight path of God and turned unto His Kingdom; happy are the glad and sincere, the lamps of whose hearts burn with the knowledge of the All-merciful and are protected by self-abnegation from the rough winds of test and sorrows; happy are the brave whose hearts the power of the oppressor cannot daunt; happy are the clear-sighted that have learned to distinguish the transitory from the eternal, that have turned their faces to the Imperishable and are named among the Immortals in the realm of power and glory. . . .

O friends! The thief and the traitor are lying in wait; beware lest ye be heedless, O bearers of God’s trust! Protect from the robber’s hand the pearls of the love of God . . . .

In this day, whosoever rendeth not asunder the veil of his idle imaginings will assuredly fail to hear the Voice of God. Well is it with them that with the aid of the power of God have shattered the idols of their fancies and, with ears attentive to His call, have risen from the dead . . . .

Words must be followed by deeds; words without deeds are as bees that yield no honey, as trees that bear no fruit . . . .

Regard not the Cause of God as child’s play, neither be unmindful of His all-embracing, all-discerning wisdom. Distinguish yourselves one and all among mankind by the radiance of your countenance, the sincerity of your speech, the purity of your heart, the steadfastness of your purpose, the trustworthiness of your conduct, the sanctity of your soul, the blamelessness of your life. . . .

(Bahá’u’lláh: Excerpts from Epistles.)

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, righteousness, straightforwardness and heartfelt kindliness unto all the peoples and kindreds of the world, be they friends or strangers. Nay, the spirit of affection and lovingkindness must so prevail that the stranger may find himself a friend, the enemy a true companion, and every least trace of difference be removed. For universality is of God and all limitations earthly. Hence man must strive to show forth such virtues and perfections as may illumine all mankind. The light of the sun shineth upon all the world and the merciful showers of Providence fall upon all peoples. The life-giving breeze reviveth every soul and all living creatures 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 an the peoples and 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 [Page 64] with the holy ecstasy of the grace of Bahá, that ignorance, enmity, hate and malice may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may be turned into the light of unity. Should other peoples and nations be unfaithful, show fidelity unto them; should they be unjust, be just unto them; should they avoid you, attract them; should they show enmity, be friendly; should they poison you, sweeten their lives; 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! . . .

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 Light of 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!

(‘Abdu’l-Bahá: Will and Testament.)

SOUL, MIND, SPIRIT AND THE ESSENCE OF DIVINITY[edit]

Excerpts from a Tablet from ‘Abdu’l-Bahá to Dr. August Forel, European Scientist and Scholar.

MENTAL faculties 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 changes 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 depends not upon the body. It is through the power of the soul that the mind comprehends, imagines and exerts its influence, while the soul is a power that is free. The mind comprehends the abstract by the aid of the concrete, but the soul has 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 comprehends, whereas the soul is free from all agencies. The soul, as you observe, whether it be in sleep or waking, is in motion and ever active. Possibly it may, while in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understands not while the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. 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, possesses 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, has become known unto the materialists who now maintain that all beings are endowed with life, even as He said in the Qur’án, “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 exists and reveals itself. The sense of [Page 65]feeling understands not the soul, whereas the reasoning power of the mind proves the existence thereof.

In like manner the mind proves the existence of an unseen Reality that embraces all beings, and that exists and reveals itself in all stages, the essence whereof is beyond the grasp of the mind. Thus the mineral world understands neither the nature nor the perfections of the vegetable world; the vegetable world understands not the nature of the animal world, neither the animal world the nature of the reality of man that discovers and embraces all things. . . .

In fine, that inner faculty in man, unseen of the eye, wrests the sword from the hands of nature, and gives it a grievous blow. All other beings however great, are bereft of such perfections. Man has the powers of will and understanding, but nature has them not. Nature is constrained, man is free. Nature is bereft of understanding, man understands. Nature is unaware of past events, but man is aware of them. Nature forecasts not the future; man by his discerning power sees that which is to come. Nature has no consciousness of itself, man knows about all things.

Should anyone 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 the originator of these perfections and not deprived of them, to him we make reply and say :-the part depends 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 causes 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 acts with regularity and discharges its functions according to its will. . . .

Now concerning the Essence of Divinity: In truth, it is on no account determined by anything apart from its own nature, and can in nowise be comprehended. For whatsoever can be conceived by man is a reality that has 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 the 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 comprehends all the stages beneath him. Every superior stage comprehends that which is inferior and discovers 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 and discover the bounties of His grace. He becomes 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, however, beyond all description. For instance, the nature of ether is unknown but that it exists is certain by the effects it produces—heat, light and electricity [Page 66]being its waves. By these waves the existence of ether is thus proved. 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 that the coming together of elements gives 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, compulsory, 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 nowise be dissociated from it, such as light that is the revealer of things, heat that causes 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 would be impossible, for the inherent properties of a thing cannot be separated from it. The third formation remains and that is the voluntary one, that is, an unseen force described as the Ancient Power, causes 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 depends the existence of these things, cannot be ignorant: thus we say He is All-knowing. It is certain that it is not impotent, it must be the All-powerful; 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 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 has come to exist under numerous influences and continually undergoes 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, while 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 are 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. ...

Now regarding the question whether the faculties of the mind and the human [Page 67]soul are one and the same: These faculties are but the inherent properties of the soul, such as the power of imagination, of thought, of understanding; powers that are the essential requisites of the reality of man, even as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror, his soul is as the sun, and his mental faculties even as the rays that emanate from that source of light. The ray may cease to fall upon the mirror, but it can in no wise be dissociated from the sun.

In short, the point is this that the world of man appears 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 of man being counted as one sign of it, rather than upon the Divine Essence itself. This is the utmost limit for human understanding. As it has 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 understands 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.

In conclusion, these few words are written, and unto everyone they will be a clear and conclusive evidence of the truth. Ponder them in your heart: The will of every sovereign prevails during his reign, the will of every philosopher finds expression in a handful of disciples during his lifetime, but the power of the Holy Spirit shines radiantly in the realities of the Messengers of God, and strengthens 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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