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STAR OF THE WEST
"We desire but the good of the world and the happiness of the nations; that all nations shall become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men shall be strengthened; that diversity of religion shall cease and differences of race be annulled. So it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace' shall come."—BAHA'O'LLAH.
Vol. VII Mulk 1, 72 (February 7, 1917) No. 18
The Divine Art of Living
A compilation by Mary M. Rabb—second article under the above title. Chapter One appeared in issue No. 16
CHAPTER TWO
Some Characteristics of Divine Souls
WALK, while ye have the light, that darkness overtake yon not. He that walketh in the darkness knoweth not whither he goeth. While ye have the light believe in the light that ye may become sons of light. (John 12:35-36.)
I beg of God that the divine light that is spoken of in John, in the twelfth chapter, may shed its rays upon thee forever, so that thou mayst always be in light. The life of man in this world is short and will soon draw to an end; consequently one must appreciate every moment of his life, exerting himself in that which is conducive to eternal glory.
(Tablets of Abdul-Baha, Vol. 1, p. 106.)
The sun is in the utmost effulgence but the surface turned toward it must be a mirror. The clearer it is the more light shall be reflected therein. (Tablets of Abdul-Baha; Vol. 1, p. 207.)
Spirituality is the possession of a good, a pure heart. When the heart is pure the Spirit enters and our growth is natural and assured. Every one is better informed of the condition of his own soul than of the soul of others. Our responsibility to God increases with our years.
(Words of Abdul-Baha: Ten Days in the Light of Acca; p. 18.)
When the spirit is confirmed and assisted by the confirmation of the Holy Spirit then it will show its effect in every condition of the world of existence.
(An early Tablet; translator not given. Signed: Abdul-Baha Abbas.)
Unless man maketh spiritual progress in the world of spirit, intellect and heart he cannot gather universal results from material advancements.
(Tablets of Abdul-Baha; p. 525.)
The spiritual life is symbolized by
simplicity and contemplation combined with usefulness and well-guided activity.
(Words of Abdul-Baha from the Diary of Mirza Ahmad Sohrab, March 25, 1914.)
Question: What can I do to become the real servant of God?
Abdul-Baha: Live thou in accord with the teachings of Baha'o'llah. Do not only read them. There is a vast difference between the soul who merely reads the words of Baha'o'llah and the one who tries to live them. Read thou the Hidden Words. Ponder over their meanings and embody the behests into thy life. All that I might say is only one drop of that illimitable sea. My duty is to explain, to elucidate, to interpret the writings of Baha'o'llah. For example: we must investigate the reality; we must show real love to the world of humanity; we must work for the establishment of universal peace; we must sacrifice our lives in the guidance of mankind; we must be kind to all the creatures of God; we must raise the call of the Kingdom; we must characterize ourselves with spiritual characteristics; we must show forth in our words and deeds the attributes of the holy ones.
I declare by him beside whom there is nought else, if we live in accord with one of the teachings we will become radiant like unto this lamp. If we confess verbally that Baha'o'llah's principles are the cause of eternal salvation and the means of nearness unto the throne of God and yet do not live according to their instructions we are not Bahais. Therefore day and night we must pray for each other, so that we be assisted to express in our lives the universal spirit of Baha'o'llah.
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, June 1, 1914.)
The following is an excerpt from a conversation between Abdul-Baha and an Esperantist- globe-trotter, who was unconscious of the identity of the person he was addressing:
Globe-trotter: 'Serve God!' There is no one in this world who can serve God, because we are not able to see him. He is above our human ken. In my mind the only way we can serve him is to serve mankind, and try to alleviate the sorrows and sufferings of the people.
Abdul-Baha: Christ served God and his apostles served God. Their service was to humanity and was a reflection of their service to God.
Globe-trotter: In this age the Christians have forgotten the commandments of Christ.
Abdul-Baha: What hast thou to do with others? Live thou according to the teachings of Christ.
A new commandment I give unto you, that ye love one another. As I have loved you that ye also love one another. (John 13:34.)
The cause of God is like unto a college. The believers are like unto the students. The college is founded for the sake of the acquirements of science, arts and literature. If the sciences are not therein and the scholars are not educated the object of the college is not achieved. The students must show the results of their study in their deportment and deeds; otherwise they have wasted their lives. Now the friends must so live and conduct themselves as to bring greater glory and results to the religion of God. To them the cause of God must be a dynamic force transforming the lives of men and not a question of meetings, committees, futile discussions, unnecessary debates and political wire-pulling.
What is the sum-total and upshot of farming, ploughing, sowing the seeds
and irrigating? Is there any other thought behind all these labors save the gathering of crops? If the sheaves are only green and verdant but having no grains of wheat or barley the result is not achieved. The aim has been not the luxuriant verdancy of the field but the richness of the harvest. I hope the believers will do their utmost to crown their jives with abundant harvest.
(Words of Abdul-Baha from the Diary of Mirza Ahmad Sohrab, May 6, 1914.)
Question: How can one understand the object of his life?
Abdul-Baha: There are two kinds of understanding; objective and subjective. To illustrate: thou seest this glass, or this water and thou dost comprehend in an objective manner their constituent parts. On the other hand, thou canst not see love, intellect, hate, anger, sorrow, but thou dost recognize them in a subjective way through their signs and manifestations. The first is material, the second is spiritual. The first is outward, the second is intuitive. I hope that thou mayst make great advancement in the second kind of understanding. Turn thy face toward God, and say:
O God! Refresh and gladden my spirit! Purify my heart! Illumine my powers! I lay all my affairs in thy hand. Thou art my guide and my refuge. I will not be sorrowful and grieved any more. I will be a happy and joyful being. O God! I will worry no more. I will not let trouble harass me any longer. I will not dwell on the unpleasant things of life. Thou art kinder to me than myself. I dedicate myself to thee, O Lord!
(Words of Abdul-Baha from the Diary of Mirza Ahmad Sohrab, May 9, 1914.)
Life, life—let us have more life! Let us have the life of the spirit, a life which is a collective center of the beneficial forces, a life of sympathy, of practical co-operation, of celestial brotherhood. Let our life be an emanation of the kingdom of Christ. He came into this world to minister and not to be ministered unto. His greatest commandment was, "But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them that love you, what reward have ye? Do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? Do not even the publican so? Be ye therefore perfect, even as your Father which is in heaven is perfect!"
The Bahais must fulfill to the letter the requirements of these holy principles. Every one of them must become the embodiment of these lofty ideals. The thoughts of preference must be banished from the minds. In the sight of the Heavenly Father all are equal. The religion of God is for the equalization of rights and not for the gradation of classes and the distribution of privileges. The religion of God is the leveller of all social inequalities and the destroyer of sacredotal distinctions. In the court of the Almighty there are no offices or positions. Brotherhood? Yes. Humanity? Yes. Spiritual fellowship? Yes. Self-sacrifice? Yes. Extinction of self? Yes. Class? No. Preference? No. Titles? No. Spiritual superiority? No. Special privileges? No.
In the religion of Baha'o'llah all are servants and maid-servants, brothers and sisters. As soon as one feels a little better, a little superior to the rest he is in a dangerous position, and unless he casts away the seed of such an evil
thought he is not a fit instrument for the service of the Kingdom. The religions of the past have fallen into decay on account of self-seeking leaders who in the course of time appropriated all the rights and powers unto themselves and looked down contemptuously upon the rest of their co-religionists as ignorant and deprived of the knowledge of God.
The Bahais must be always on the alert, so that they may not fall into this pit. They must keep the religion of God pure and uncontaminated, a haven of rest for the despondent souls, a safe harbor for the shipwrecked, a divine antidote for the ailing ones, a torch of light for those who are groping in the darkness, and a spiritual democracy for the down-trodden and the outcast.
Service, social, moral, intellectual service must be the sole aim of a soul. He must be sincere and heartfelt in his profession, otherwise he will not succeed and his simulation will soon be found out by his co-religionists. Every Bahai must be a loyal servant of the world of humanity. Bahais must clothe themselves with the robe of service, sit around the table of service, eat the food of service, drink the elixir of service, talk the problems of service, hold communication with the King of service, walk in the path of service, crown their heads with the diadem of service, be intoxicated with the wine of service, and quaff the salubrious water from the fountain of service.
(Words of Abdul-Baha from the Diary of Mirza Ahmad Sohrab, May 23, 1914.)
All things were created for man and man for God. Man is distinguished from all other creations. Man, who is in part animal, possesses all the virtues of the mineral, because he has a body; he possesses the added faculty of the vegetable, growth; he has the virtue of the animal kingdom, sensation; and above all, he possesses reflective and mental power, by which he understands the reality of things. Perceiving and reflecting upon visible things, he realizes the reality of unknown things. When a man gazes at the earth he sees it as if it were level, but by his perception he finds that it is a globe. This power of perception can never be found in the animal kingdom. But man by this power can prove that the sun is a center and that the globe and other bodies revolve around it. This power of judgment, possessed only by man, proves his excellence; for the virtues and faculties of other things and substances are created by man, and, above all, he is given virtues with which the other kingdoms are not endowed. Everything is for man.
We speak now in examples, as Christ spoke in parables. The world is like a tree; the mineral kingdom is like the root; the vegetable kingdom is like the branches; the animal kingdom is like the blossoms; and man is like unto the fruit of that tree. The tree is but for its fruit. If the gardener did not expect fruit he would never plant trees. In the same way everything is for man.
There are two sides to man. One is divine, the other worldly; one is luminous, the other dark; one is angelic, the other diabolic. Man is equal to the animals in all sensuous conditions, for all animal characteristics exist in him. Likewise, divine and satanic qualities are contained in man; knowledge and ignorance; guidance and error; truth and falsehood; generosity and avarice; inclination towards God and tendency towards Satan; chastity and purity; corruption and vileness; valor and timidity; economy and avidity; good and evil: all are contained in man.
If the angelic side becomes more powerful and the divine power and brightness surround man, then the second birth takes place and eternal life is found at this point. Man becomes the noblest
among creatures. On the other hand, if sensuous qualities surround and if terrestial darkness and sensuous passions predominate; if they meet in man only the worldly feelings, if they find him a captive of evil qualities and fallen into everlasting death, then such a man is the basest and most abject among all creatures. In such a man divine power does not exist. An animal is not considered unjust and evil because of its cruelty and injustice, for it is not endued, as is man, with divine qualities. But if man falls into the same evil condition it is evident that he has permitted his ungodly attributes to overcome the divine qualities with which he was endowed. This shows the baseness and meanness that exist in human nature.
(Words of Abdul-Baha: Table Talks with Abdul-Baha; pp. 10-13.)
The nobility and glory of man consist in the fact that, amidst the beings, he is the dawning-place of righteousness. Can any greater blessing be imagined by man than the consciousness that by divine assistance the means of comfort, peace and prosperity of the human race are in his hands?
No, there is no greater or more complete pleasure or happiness than this. How long then shall we seek our own selfish desires, on the wings of egoism? Senses and inner faculties have been bestowed upon us that we may use them for the good of mankind and that we may become distinguished from the lower nature of man by the solidity and justness of our judgment and that we may continually engage ourselves in well-doing (pp. 9-10).
How noble and excellent is man, if he only attain to that state for which he was designed. And how mean and contemptible, if he close his eyes to the public weal, and spend his precious capacities on personal and selfish ends. The greatest happiness lies in the happiness of others (p. 11).
He who remaineth idle and indifferent and continueth in his egoism, indulging constantly his carnal appetites descendeth to the lowest abyss of degradation and ignorance, lower is he than the most dangerous of savage beasts. For it is written, "These indeed are worse than brutes; and meaner than cattle in the sight of God are the deaf and dumb who will not understand" (p. 11).
They have not yet understood that the greatest glory of man, the universal happiness of the world, consists in the joy of soul, high ambition, good intentions, virtue and chastity (p. 44).
Unhappily they imagine that greatness and glory follow on the accumulation of worldly riches and similar vanities. Now clearly consider! If a man gives a thought he will see that the omnipotent God has distinguished him from amongst his creatures by the dress of honor, of virtue and intelligence. . . . Man has become the spring of divine wonders and the center of the mysteries of the heavenly Kingdom.
Now why should he pollute this pure mantle with the stain of selfish desires and exchange this eternal honor for the lowest depths of baseness? "Dost thou think thy body a small thing, while in thee is enfolded the great universe?" (pp. 44-46).
By the details which we have already explained we have endeavored to show that the glory, happiness, honor and peace of man do not consist in personal wealth but on the contrary in sublimity of soul, nobility of resolution, extension of education and in the solution of the problem of life. . . . "Verily in the souls of man lieth their only glory" (p. 52).
There is a great difference between an authentic man and an imitator of one.
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TABLET FROM ABDUL-BAHA.
HE IS GOD!
O thou Star of the West!
Be thou happy! Be thou happy! Shouldst thou continue to remain firm and eternal, ere long, thou shalt become the Star of the East and shalt spread in every country and clime. Thou art the first paper of the Bahais which is organized in the country of America. Although for the present thy subscribers are limited, thy form is small and thy voice weak, yet shouldst thou stand unshakable, become the object of the attention of the friends and the center of the generosity of the leaders of the faith who are firm in the Covenant, in the future thy subscribers will become hosts after hosts like unto the waves of the sea; thy volume will increase, thy arena will become vast and spacious and thy voice and fame will be raised and become world-wide—and at last thou shalt become the first paper of the world of humanity. Yet all these depend upon firmness, firmness, firmness!
(Signed) ABDUL-BAHA ABBAS.
Vol. VII
No. 18
The former is David himself, the latter is merely the tone of his voice. Knowledge and wisdom, purity and faithfulness and freedom of soul have not been and are not judged by outward appearances and dress (p. 122).
Man should be a constant source of well-being and contentment and a ready help to prosperity for multitudes of people (p. 54).
We ask, what deeds in the world could be greater than working in the public interests? Can any higher career be imagined than this, that a man should devote himself to the cause of the education, progress, glory and prosperity of the servants of God? It is the greatest of pious deeds that the blessed souls should take them that are powerless by the hands and deliver them from ignorance, degradation and poverty and, filled with sincere purpose for the sake of God should gird up the loins of their ambition in the service of all people, forgetting their own worldly advantage and striving for the common good. As it is written: "And prefer others over thyself, even though there be poverty amongst them; the best of men are those who do good to their fellows, and the worst are those who do harm to them" (p. 214).
It is plain and evident that the greatest glory of humanity consists in obeying the omnipotent God, and man's nobility and honor depend upon his following the injunctions and prohibitions of the Lord, the Single One (p. 150).
It is quite plain and obvious that the life of this mortal world like the breezes at daybreak is not enduring but passes away. Blessed therefore is the great one who, walking in the path of God's will shall leave behind him a praiseworthy fame and happy remembrance. "When the pure soul is about to pass away, what matter whether it dies on a throne or on the surface of dust" (p. 148).
(Words of Abdul-Baha: Mysterious Forces of Civilization.)
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 other 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. Man must forget his own selfish conditions that he may thus arise to the station of sacrifice.
(Tablets of Abdul-Baha; Vol. 2, p. 459.)
Blessed is he who is charitable for he shall inherit eternal life.
Blessed is he who overlooks the faults of others for he shall enjoy divine beatitude.
Blessed is he who associates with all with joy and fragrance for he has obeyed the commands of Baha'o'llah.
Blessed is he who loves mankind for he has heeded the advice of Baha'o'llah.
Blessed is he who is kind to his enemies for he has walked in the footsteps of Christ.
Blessed is he who proclaims the doctrine of spiritual brotherhood for he shall be the child of light.
Blessed is he whose heart is tender and compassionate for he will throw stones at no one.
Blessed is he who will speak evil of no one for he hath attained to the good pleasure of the Lord.
Blessed is he who will not uncover the sins of others for he will become favored at the threshold of the Almighty.
Blessed is he who hath a forgiving nature for he will win the spiritual graces of God.
Blessed is he who diffuses only the sweet fragrance of the flowers of friendship and mutual association for he will obtain a goodly portion of the bounties of the Merciful.
Blessed is he who teaches union and concord for he will shine like unto a star in heaven.
Blessed is he who practices loving-kindness and co-operation for he will be encircled with celestial benedictions.
Blessed is he who comforts the downtrodden for he will be the friend of God.
(Beatitudes of Abdul-Baha; from the Diary of Mirza Ahmad Sohrab, May, 1913.)
The believers must be firmly founded in the principles of morality and honesty.
First, in truthfulness. No one should ever tell a lie.
Second, in honesty in all transactions.
Third, forbearance is necessary.
Fourth, the believers must observe the utmost kindness so that all may consider themselves servants of each other and be truthful and honest to all mankind. If they live up to these commandments the confirmations of the Spirit will surely reach them. The Spirit will descend and they will surely make progress.
(Words of Abdul-Baha: Flowers from the Rose Garden of Acca; p. 2.)
From now on you must strive to beautify the moral aspect of your lives. Advise each other with the utmost consideration;
watch daily your words and deeds. Thus from the very beginning you may characterize yourselves with divine ideals. The divine ideals are humility, submissiveness, annihilation of self, perfect evanescence, charity and loving kindness. You must die to self and live in God. You must be exceedingly compassionate to each other and to all the people of the world. Love and serve mankind just for the sake of God and not for anything else. The foundation of your love toward humanity must be spiritual faith and divine assurance. Again: you must be most careful that, God forbid, not one single word contrary to truth issue from your mouths. One falsehood throws man from the highest station of honor to the lowest abyss of disgrace. Always guard yourselves against this enemy, so that all you state may correspond with reality. Forever supplicate and entreat at the court of Majesty and beg confirmation and assistance. Make ye an effort that you may win the good pleasure of Baha'o'llah. All the natural and supernatural advancements in the human world revolve around this one problem. If you attain to this supreme goal all the elements of the world of creation will be ready to serve you at your bidding, i. e., they will find their highest attainment in you and through you or, in other words, you will become the fruits of the world of existence. . . . The evolution of the perfect man is a fruit of creation, just as the evolution of the trunk, branches, leaves and blossoms of the tree is the fruit thereof. Exalt your thoughts. Reflect over all your affairs. Magnify your endeavors. Enlarge the circle of your ideals. Open the wings of spiritual wisdom. Let your hope be the accomplishment of most great deeds the results of which may immortalize your names. All that the people are holding fast to are as the mirage and will not last.
(Extract from Address of Abdul-Baha to students of Beirut College. From Diary of Mirza Ahmad Sohrab, April 15, 1914.)
When a person's life is purely moral, when his daily actions are propelled by ethical forces he will influence tremendously the lives of those who come in touch with him. The insincere man learns from him the lessons of sincerity, the faithless becomes faithful, the ignorant, wise, and the cowardly, courageous.
(Words of Abdul-Baha from the Diary of Mirza Ahmad Sohrab, February 24, 1914.)
All these wishes are well worthy of asking, especially the rescue from self-love. This is a strange trait and the means of the destruction of many important souls in the world. If man be imbued with all the good qualities, but be selfish, all the other virtues will fade or pass away, and eventually he will grow worse.
I hope the beloved of God and the maid-servants of the Merciful will be entirely freed from selfishness. Should this become their nature they will indeed become manifestations of great bounties and the doors of divine grace will open.
(Words of Abdul-Baha: From tablet to an American believer; November 30, 1904.)
Dissatisfaction with one's self is a sign of progress. The soul who is satisfied with himself is the manifestation of Satan and the person who is not contented with himself is the manifestation of the Clement One. If a person has one thousand good qualities he must not look at them; nay rather, he must strive to find out his own defects and imperfections. For example, a person having a palatial residence furnished with the most expensive furniture and decorated
with the most exquisite arts, unquestionably will forget all these adornments as soon as he finds out there is a crack in the wall or ceiling and without loss of time will set to repair it. On the other hand absolute perfection is unattainable by man. However much a man may advance yet he is imperfect, because there is always a point ahead of him. No sooner does he look up toward that point than he becomes dissatisfied with his own condition and aspires to attain to that. Christ desired to teach us this thing in a concrete manner when some one said, "O thou good Master!" He answered, "Why dost thou call me good? There is one good, and that is God!"
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, June 1, 1914. )
Praising one's self is the sign of selfishness. Commanding others is not the passport to the realm of spiritual progress. Here is a man who speaks very few words but he is working all the time and attending to all his duties. There is another man who sits down, talks continually, and boasts of his past achievements.
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, July 8, 1914.)
There are some people who make this short span of life miserable to themselves and others because they harbor envy in their hearts. Envy is the most despicable quality in man. Some people are so filled with it that they cannot bear to see any of their friends receive greater privileges and higher promotions in life than themselves. Like poison envy kills all their nobler sentiments. Envy lowers the station of man and makes him a supreme egoist, and self-centered. If man extricates himself from the claws of this ignoble monster he has defeated the powers of Satan. Then he will attain tranquility and peace of mind. Stan must become evanescent and self-denying. Then all the difficulties and hardships of the world will not touch him. He will become like unto a sea, although on its surface the tempest is raging and the mountainous waves rising, in its depth there is complete calmness.
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, October 26, 1913.)
To be approved of God alone should be one's aim.
And has thou realized thy own shortcomings? One must always search for his own shortcomings so that he may repent at the threshold of Oneness and become protected and guarded; otherwise, pride and haughtiness will take possession of one's heart and this will cause deprivation of the bounties of the Court of Singleness.
(Words of Abdul-Baha: From tablet translated by Mirza Ahmad Sohrab, November 1, 1909.)
Be pure—to be pure is to be selfless.
(Words of Abdul-Baha: Divine Philosophy; p. 13.)
Say! Let your word be one, and agree in your opinions, and make your mornings preferable to your evenings and the morrow better than yesterday. The merit of man depends upon his service and perfection and not upon the ornaments of riches and wealth. Let your words be free from falsehood and lust and your actions sanctified and above suspicion and pure from hypocricies. Say! Spend not the wealth of your precious lives on lustful desires and do not confine things only to your private interests, but bestow when you have and be patient when you have not. Distress is followed by affluence and confusion
by clearness. Shun mendacity and slothfulness and take hold of that whereby the people will be profited, whether young or old, aged or widow.
Say! Beware of sowing the tares of discord among the creatures or the thorns of doubts and suspicion in the pure and brilliant hearts. Say, O beloved of God! Commit not that which will disturb the clearness of the pure water of love or sever the perfumed ties of friendship. By my life, ye are created for love and affection and not for hatred and obstinacy. Boast not of love to your own people, but of love to your fellow-creatures. Glory not in loving your homes, but in loving the whole world.
Let your eye be chaste, your hand faithful, your tongue truthful and your heart instructed. Abase not the glorious station of the learned and do not belittle the honor of the chief men who justly judge among you.
Let equity be your army, reason your arms and forgiveness your character and nature. . . . Regard not the people and their actions, but look to the Truth and his dominion; . . . drink the pure water of pleasure, from the cup of utterance of the day-spring of the Manifestation, who remembers thee in this strong fort. Spare not any effort within thy power to establish the truth with wisdom and explanations and destroy falsehood from amidst the creatures.
(Words of Baha'o'llah: From Tablet of Wisdom.)
If a man commit a transgression he has been unjust to himself, and soon he will find that he is in manifest regret and remorse.
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, August 16, 1914.)
The thin eyelid prevents the eye from seeing and what is curtained therein. Then think of the result when the curtain of greed covers the sight of the heart. Say, O people! The darkness of greed and envy obscures the light of the soul as the cloud prevents the penetration of the sun's rays.
(Extract from Words of Baha'o'llah: The Primal Word.)
A cheerful countenance lends consolation to the beholder.
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, February 16, 1914.)
A thankful person is thankful under all circumstances. A complaining soul complains even if he lives in paradise. . . . If we are not thankful who then can be thankful? Are we not encircled with the bounties of God? Are we not enveloped with the bestowals of the Blessed Perfection? Has he not lighted a luminous lamp in our home? . . Consider how each one of us is surrounded by his favors! How much divine grace descends upon us! How often our hearts respond to his call! . . . If we are not pleased then who is there to be pleased?
Verbal thanksgiving is fruitless. Thanksgiving is rendered in two effective ways. First, through the realization of spiritual susceptibilities which illumine the courts of the hearts with the bright stars of happiness and rejoice the heart by the glad-tidings of the Merciful. Second, through deeds, i. e., living in accord with the good pleasure of the Lord; adorning our being with his heavenly attributes and trying to alleviate the suffering and misery of mankind.
If a man does not do these things, even though he praises God and offers him a hundred thousand thanksgivings every second there will be for that man not the slightest result; it will be but words without light. Consequently, we must be very happy, very glad, very much pleased, very contented, very joyful,
because we are submerged in the ocean of the bestowals of Baha'o'llah. . . . A thoughtful man enjoys the gifts and the blessings of God.
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, February 14, 1914.)
Consider thy composure, for composure of thought will become the cause of one's confirmation in the service. If thou hast not composure of mind in Chicago, undoubtedly thou wouldst be more confirmed in service in New York; but, if thy mind is at peace in Chicago, it is better to stay there for perchance difficulties may arise in New York and then thou wouldst not have composure of mind. Thou must first think of thy tranquillity.
(Words of Abdul-Baha: From tablet to a Chicago believer; translated by Mirza Ahmad Sohrab.)
Be thou composed in all conditions.
(Tablets of Abdul-Baha; Vol. 2, p. 300.)
Live and act thou in the present as far as possible for thee, according to the divine instructions.
(Words of Abdul-Baha: From tablet to Portland believer; translated by Mirza Ahmad Sohrab, July 20, 1907.)
Be not disappointed in thyself; trust thou in the favor and bounty of his highness, the Almighty.
(Words of Abdul-Baha: From tablet to Portland believer; translated by Mirza Ahmad Sohrab, July 17, 1908.)
Afflictions and troubles are due to the state of not being content with what God has ordained for you. If one submits himself to God he is happy.
A man asked another: "In what station are you?" He answered: "In the utmost happiness." "Where does this happiness come from?" He answered: "Because all the existing things move according to my wish; therefore I do not find anything contrary to my desire; thus I have no sorrow. There is no doubt that all the beings move by the will of God, and I have given up my own will, desiring the will of God. Thus my will becomes the will of God, for there is nothing of myself. All are moving by His will, yet they are moving by my will. In this case, I am very happy."
When man surrenders himself everything will move according to his wish.
(Words of Abdul-Baha: From Kinney-Beede-Thompson Notes; taken at Acca, July 6, 1909.)
Man, as an individual unit of human society must not base his deeds according to the law of retaliation. He must forgive, just as God forgives the sins and transgressions of his servants.
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, June 5, 1914.)
Man must be a mine of piety and sympathy. He must associate with all mankind with joy and fragrance. He must not turn away his face from any soul. He must raise the fallen and cheer the hopeless. He must treat with kindness both the friend and the stranger,
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, July 24, 1914.)
O ye friends of God! Show ye an endeavor that all the nations and communities of the world even the enemies put their trust, assurance and hope in you; that if a person falls into error for a hundred thousand times he may yet turn his face to you hopeful that you will forgive his sins; for he must not become hopeless, neither grieved nor
despondent! This is the conduct and the manner of the people of Baha! You should conform your conduct with the advices of Abdul-Baha!
(Words of Abdul-Baha: From tablet to New York Assembly of Bahais; translated by Mirza Ahmad Sohrab, May 9, 1909.)
May they attain to such heights of altruism as to be ready to sacrifice their lives for each other! This is the life of the world of humanity! This is in accord with the good-pleasure of the Blessed Perfection!
(Words of Abdul-Baha, from the Diary of Mirza Ahmad Sohrab, October 12, 1914.)
A man must ever think of the protection of others and not of himself.
(Words of Abdul-Baha; from the Diary of Mirza Ahmad Sohrab, October 12, 1914.)
Man must always associate with those from whom he can get light or be with those to whom he can give light. He must either receive or give instructions; otherwise, being with people without these two intentions, is spending one's time for nothing and by so doing he is neither gaining nor causing people to gain.
(Words of Abdul-Baha: From Kinney-Beede-Thompson Notes; taken at Acca, July 5, 1909.)
O thou maid-servant! Have great magnanimity so that thou mayest be favored in the threshold of the Almighty. Have lofty aspirations so that thou mayest attain in the kingdom of God to eternal life.
(Words of Abdul-Baha: From tablet translated by Mirza Ahmad Sohrab, June 17, 1914.)
It is possible to so adjust one's self to the practice of nobility that its atmosphere surrounds and colors all our acts. When these acts are habitually and conscientiously adjusted to noble standards with no thought of the words that might herald them then nobility becomes the accent of life. At such a degree of evolution one scarcely needs to try to be good any longer; all our deeds are the distinctive expression of nobility.
(Words of Abdul-Baha: From notes of Mrs. Mary Hanford Ford; taken in Paris, France, 1911.)
Today the real king is the soul who serves all, and dear is he who exhibits humility toward all humanity. The humbler and lowlier a person shall be the nearer to and more acceptable at the threshold of God is he.
The Beauty of Abha, Baha'o'llah, said that the one nearest the threshold of God is he who serves all and who considers himself evanescent and non-existent; who forgets himself utterly, turns to God alone and for the sake of God serves all mankind.
(From Address given by Abdul-Baha, Washington, D. C., May 12, 1912.)
O people of the world! I command you to that which is the cause of exalting your stations. Hold fast to divine piety and adhere to the hem of that which is just. Truly I say, the tongue is for honorable mention; pollute it not with evil speech. God hath forgiven that which is past. Henceforth ye must all speak in that which is proper. Abstain from cursing, reviling and that which is annoying to man.
(Words of Baha'o'llah: Kitab-El-Ahd.)
Work for the sake of God and for the improvement of humanity, without any expectation of praise and reward. The present (is always) unimportant, but we must make our present so filled with mighty and altruistic deeds as to assume
(Continued on page 195)
