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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. VIII Rahmat 1, 73 (June 24, 1917) No. 6
The Divine Art of Living
A COMPILATION BY MRS. MARY M. RABB
(Chapter I appeared in issue No. 16, Vol. VII; Chapter II appeared in issue No. 18, Vol. VII; Chapter III appeared in issue No. 2, Vol. VIII; Chapter IV appeared in issue No. 4, Vol. VIII.)
CHAPTER V
Faith, Severance, Sacrifice
NOW faith is assurance of things hoped for, a conviction of things not seen. . . . By faith we understand that the worlds have been framed by the Word of God, so that what is seen hath not been made out of things which appear. . . .
He that cometh to God must believe that he is, and that he is a rewarder of them that seek after him. By faith Noah, being warned of God concerning things not seen as yet, moved with Godly fear, prepared an ark to the saving of his house. . . . By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went. By faith he became a sojourner in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise. For he looked for the city which hath the foundations, whose builder and maker is God. By faith Moses forsook Egypt not fearing the wrath of the king for he endured as seeing Him who is invisible. . . .
And what more shall I say? for the time will fail me if I tell of Gideon, Barak, Samson, Japhthah; of David and Samuel and the prophets, who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong. . . . Others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated—of whom the world was not worthy—wandering in deserts and mountains and caves and the holes of the earth. . . .
Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.
(Hebrews; from chapters 11, 12.)
All things are possible to him that believeth. . . . Verily I say unto you if ye have faith as a grain of mustard seed . . . ye shall say unto this mountain, . . . Be thou taken up and cast into the sea and it shall be done. And all things whatsoever ye shall ask in prayer, believing, ye shall receive.
(Words of Jesus in the Gospels.)
I say unto you that anyone who will
arise in the Cause of God at this time shall be filled with the Spirit of God. And God will send his hosts from heaven to help you and nothing shall be impossible to you if you have faith. And now I give you a commandment which shall be for a covenant, . . . that ye have faith; that your faith be steadfast as a rock which no storms can move, which nothing can disturb, and that it endure through all things even to the end. . . . Be not shaken in your faith. . . . As ye have faith so shall your powers and blessings be. This is the balance; this is the balance; this is the balance!
(Words of Abdul-Baha from An Early Pilgrimage by Mrs. May Maxwell.)
The foundation of praiseworthy virtues is faith. The greater the faith of man the more illumined his life. Faith is a miracle; it has a wonder-working power. Its spiritual influence refines the character, suffers man to become humble and meek, places in his heart the fear of God, prompts him to devote his time to humanitarian deeds, spiritualizes his nature, exalts his ideals and enkindles his lamp. The greater the faith of man the more numerous will be his philanthropic actions. Faith is like unto the trees, deeds are like unto the fruits. Faith is like unto the lamp, deeds are like unto the light.
(Words of Abdul-Baha: Extract from Address quoted in Diary of Mirza Ahmad Sohrab, March 2, 1914.)
Question: What is real faith?
Answer: Faith outwardly means to believe in the message a Manifestation brings to the world and accept the fulfillment in him of that which the prophets have announced. But in reality faith embodies three degrees: to confess with the tongue; to believe in the heart; to show forth in our actions. These three things are essential to true faith. The important requirement is the love of God in the heart. For instance, we say a lamp gives light. In reality the oil which burns produces the illumination, but the lamp and the chimney are necessary before the light can express itself. The love of God is the light. The tongue is the chimney or the medium by which that love finds expression. It also protects the light. Likewise the members of the body reflect the inner light by their actions. So the tongue confesses in speech and the parts of the body confess in their actions the love of God within the soul of a true believer. Thus it was that Peter confessed Christ by his tongue and his actions. When the tongue and actions reflect the love of God the real qualities of man are revealed. Christ said "You will know them by their fruits"; that is, by their deeds. If a believer shows forth divine qualities we know that true faith is in his heart. If we do not find evidence of these qualities, if he is selfish or wicked, he has not the true kind of faith. Faith is mentioned in the Scriptures as the "second birth" or "everlasting life." In this day true belief is the Spirit of God Many claim to possess true faith, but it is rare, and when it exists it cannot be destroyed.
(Words of Abdul-Baha: Ten Days in the Light of Acca, p. 59.)
By our actions we reveal what is growing in the heart. Actions are mirrors of the soul . . .
Faith is not so much what we believe as what we carry out.
(Words of Abdul-Baha: Ten Days in the Light of Acca, pp. 11-12.)
Man must prove whatsoever he speaketh by deeds and actions. If he claims faith he must live and do according to the teachings of the Kingdom of Abha.
(Words of Abdul-Baha: From a Tablet to two Chicago believers.)
Faith is the magnet which draws the confirmation of the Merciful One. Service is the magnet which attracts the heavenly strength.
(Words of Abdul-Baha: Tablets of Abdul-Baha, p. 62.)
We hear there is an invention; we believe it is good; then we come and see it. We hear there is wealth; we see it; we work hard for it; we become rich ourselves and help others. We know and see the Light, we go close to it, are warmed by it, and reflect its rays on others. This is real faith, and thus we receive power to become the eternal sons of God.
(Words of Abdul-Baha: Abdul-Baha in London, p. 59.)
Question: How can one increase in faith?
Answer: You must strive. A child is uninformed. Through study he obtains knowledge. Search for truth.
There are three kinds of faith. First, that which is from tradition and birth. For example: A child is born of Mohammedan parents; he is a Mohammedan. This faith is weak, traditional faith. Second, that which comes from knowledge and is the faith of understanding. This is good. But there is a better, the faith of practice. This is the real faith.
(Words of Abdul-Baha: Abdul-Baha in London, p. 59.)
Although a person of good deeds is acceptable at the threshold of the Almighty, yet it is first to know and then to do. Although a blind man produces a most wonderful and exquisite art, yet he is deprived of seeing it. See how most animals labor for man, draw loads and facilitate travel; yet as they are ignorant they do not receive any reward for this toil and labor. The cloud rains; roses and hyacinths grow, the plains and meadows, the gardens and trees become green and blossom, yet they do not realize the results and outcome of their activities. Therefore, they are not praised and commended, . . . This lamp is lighted, but as it has not a conscious knowledge of itself no one has become glad because of it.
Moreover, a soul of excellent deeds and good manners will undoubtedly advance, no matter from what horizon he beholds the light radiating. Herein lies the difference. By faith is meant first, conscious knowledge; second, the practice of good deeds.
(Words of Abdul-Baha: Tablets of Abdul-Baha, p. 549.)
Praise be to God, you are firm in the Covenant and steadfast in the Testament. Firmness and steadfastness are the greatest conditions of faith and assurance. As long as the tree does not send its root to the bowels of the earth it will not become secure and established, neither will it grow and develop into full stature. But if it is not firmly rooted it will be broken by the blowing of one strong wind.
(Words of Abdul-Baha: From Diary of Mirza Ahmad Sohrab, July 24, 1914.)
There is no wonder in confessing the appearance of the Kingdom of God, but true wonder consists in good deeds, obedience to the commands and teachings of the True Lord, and firmness in this path, even when the storm is at its height.
(Words of Abdul-Baha: Extract from Tablet to American believer; received January 5, 1904.)
One of the requirements of faithfulness is that thou mayest sacrifice thyself and in the divine path, close thine eye to every pleasure and strive with all thy soul that thou mayest disappear and be
lost, like unto a drop, in the ocean of the love of God.
(Words of Abdul-Baha: Tablets of Abdul-Baha, p. 552.)
The Manifestation of God is a perfect example of real obedience. Like him we must sacrifice every thing, every plan, every longing and ideal must be given up completely to the will of God. We must look to God for all we desire, all we wish to attain. The will of God must work out its purpose in us. Our human will must be laid down in sacrifice and love. Abdul-Baha has given everything in sacrifice and obedience to the will of God. . . . All our soul-powers, our outward self, our inward self must be consecrated to God in service and sacrifice. Even life must be given if necessary. If we have not reached this station of nothingness we have not attained to real obedience to the will of God. A pupil must submit entirely to the will of the teacher. This is true sacrifice, true obedience.
Real obedience and real sacrifice are identical, they are absolute readiness to follow and perform whatever you are called upon to do in the Cause of God. When you really love God you will be willing to sacrifice everything and submit yourself entirely to His will. Consecrate yourself wholly to Him. His will is everything. His service is paramount.
(Words of Abdul-Baha: Ten Days in the Light of Acca, p. 48.)
As to the fact that man must entirely forget himself. By this is meant that he should arise in the mystery of sacrifice, and that is the disappearance of mortal sentiments and the extinction of blamable morals which constitute the temporal gloom, and not that the physical health should be changed into weakness and debility.
(Words of Abdul Baha: Tablets of Abdul-Baha, p. 244.)
Asceticism is not necessary. A soul grows by the exercise of human virtues and the observance of human morals and by divine favor. The extreme asceticism of the saints was superstition. The monasticism of the Christian church was mistaken. St. Paul was responsible for much of this because in one of his epistles he praises those who do not marry and prophesied that sects would arise which would not marry. St. Paul disapproved of marriage. But God did not give us good gifts that we should reject them. He created all these blessings that His servants may bless Him.
(Words of Abdul-Baha: From an article in Fortnightly Review, June, 1911, by Miss E. S. Stevens.)
In this day or dispensation asceticism is of the spiritual type, for spiritual asceticism is right and is productive of results. On the one hand a man may attain virtues by the inherent force of his nature; on the other hand these virtues may be due to the weakness of his nature. For instance, an infant is detached from the world. That severance or detachment is due to its weakness. But a wise man having passed to the stage of maturity will likewise be detached from the world and care nothing for the world. Severance at that stage is indicative of inherent strength of character. A withered arm is incapable of stoning or striking anybody. That harmlessness is not due to virtue, it is due to imperfection. But if a person whose arm and hand are well and whole shall not strike, then it is a symptom of strength and virtue. A man who is a mute and dumb cannot lie, but that lack of lying is an indication of his weakness, not of his perfection. But he whose tongue speaketh and yet lieth not is verily mighty. . . . A dead man is harmless, no harm can come from him, but that is not eulogy. But if he be alive and harmless that is eulogizing him. Now we come to the subject.
By enduring ascetic hardships the
powers of nature will undergo dissolution which will result in great weakness whereby one is made incapable of doing anything. He will not show any temper. He will not do any evil. He will not cause a riot; he is quiet. He is wronged; he is like a lamb. But this is due to weakness. But he who has attained spiritual asceticism acquires these attributes by strength of character. When a man by nature, that is to say, by some imperfection of nature, is incapable of committing uncommendable acts, that is nothing in his favor. But if he by sheer force of will and spiritual training attains to a state of character which prevents him from doing such things, this is a great credit to him. The insane man is entirely detached from all bonds and ties; he is absolutely free from all attachments. But this is not a commendation to him. But when the disciples of Christ, who were in a normal state of mind and body let go of everything in life, that is indeed commendable. Physical asceticism will in the course of time cause absolute atrophy of the parts, resulting in the greatest weakness. There will be no love of transgression, no attachment to this life, no covetousness, no aggressiveness, but all this is due to great weakness of powers. But spiritual asceticism will help one to attain to such blossoming of powers as will enable him to make up his mind against the things that are not to be and will encourage him in the things to be. In this dispensation there is no physical or material asceticism. The spiritual are ascetics, and this asceticism is expressed by training souls and educating humanity in morals and in the acquisition of the qualities of the Kingdom.
(Words of Abdul-Baha: From Akka Lights; Notes of Mr. and Mrs. Joseph H. Hannen, February, 1909.)
"Fasting is a symbol. Fasting signifies abstinence from lust. Physical fasting is a symbol of that abstinence, and is a reminder; that is, just as a person abstains from physical appetites, he is to abstain from self-appetites and self-desires. But mere abstention from food has no effect on the spirit. It is a mere symbol, a reminder. Otherwise, it is of no importance. Fasting for this purpose does not mean entire abstinence from food. The golden rule as to food is, do not take too much or too little. Moderation is necessary. There is a sect in India who practice extreme abstinence, and gradually reduce their food until they exist on almost nothing. But their intelligence suffers. A man is not fit to do service for God in brains or body if he is weakened by lack of food. He cannot see clearly."
When told of American experiments whereby the mind was supposed to benefit personally by abstinence, Abdul-Baha replied: "It is imagination. . . To sum up, God knows better than all. He has given us an appetite; therefore we should eat. If the body be deprived of that which is necessary for it the mind suffers. God asks of us according to our capacity. If a man who has only sufficient strength to carry fifty kilos be burdened with a hundred kilos he will fall. Moderation and common sense must be used."
(Words of Abdul-Baha: From an article by Miss E. S. Stevens in the Fortnightly Review, June, 1911.)
Well done! Well done! Thou hast desired the evanescence of thy will in the Will of God. . . . (p. 267.)
The reality of man is like unto a sea, and the Holy Power is like unto brilliant pearls. Not until the sea, moveth in waves doth it throw a shell of pearls upon the shore. Therefore if thou wishest to become heavenly cut thy attention from the earth, that is, cease to attach thy heart unto this world and seek attachment to the Kingdom and turn unto God. And when thou doest this thou wilt become the mercy of God and a gift of the Almighty. (p. 326.)
Man must become evanescent in God,
(Continued on page 63)
STAR OF THE WEST
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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. VIII
No. 6
A prayer by Abdul-Baha
Translated by Ghodsia Khanum and Miss Juliet Thompson
O my God! O my God!
Thou beholdest and knowest
That refuge or shelter save thee
- Have I not found,
- Nor shall I find.
And beside the highroad of thy love
No pathway have I ever trodden,
- Or shall I tread.
In mid-night’s dark, fear-haunted vigils
The morn of thine infinite mercy
- Awakens and brightens
- The eye of my soul.
And when the Sun upriseth,
This withered heart, reviving in the light
- Of thy perfection,
- In rapture communes.
Each drop though infinitesimally small,
When assisted by the waves of the Eternal Outpouring
- Becomes a limitless sea.
And every atom by a ray from the Effulgence
- Of thy bounty baptized,
Is as a sun of beaming splendor
- And of power.
Wherefore, O pure Creator!
To this thy servant,
- Enraptured, afire,
Grant a shelter in thy secret habitation.
And make him while in this passing world
In thy love and friendship,
- Steadfast and faithful.
And in the nest of thy loving-kindness,
Amid the branches of the Tree of Spirit,
- To this bird, featherless, broken-winged,
- Grant thou an abiding-place.
The Divine Art of Living—Chapter V
(Continued from page 61)
must forget his own selfish conditions in order that he may rise to the station of sacrifice. This station should be attained to such a degree that if he sleeps it should not be for pleasure but to rest the body in order to work better, to speak better, to explain more beautifully, to serve the servants of God and to prove His truths. When he remains awake he should seek to be attentive, serve the Cause of God and sacrifice his own stations for those of God. When he attains to this station the confirmations of the Holy Spirit will surely reach him and man with this power can withstand all who inhabit the earth. (p. 460.)
No one will obtain this great favor save he who cuts himself from this world, being attracted by the love of God; who is dead to the desires and appetites of self, sincere to God in all things and meek, humble, imploring, pleading and lowly before God. (p. 5.)
(Words of Abdul-Baha: Tablets of Abdul-Baha.)
By being severed from the world I do not mean holding in contempt the things of the world, for civilization and education are the means of progress. I mean that one must not attach his heart to the world.
(Words of Abdul-Baha: Table Talks with Abdul-Baha, p. 23.)
All that has been created is for man who is at the apex of creation and who must be thankful for the divine bestowals. All material things are for us so that through our gratitude we may learn to understand life as a divine benefit. . . Therefore we must be happy and pass our time in praises, appreciating all things. But there is something else—detachment. We can appreciate without attaching ourselves to the things of this world. It sometimes happens that if a man loses his fortune he is so disheartened that he dies or becomes insane. While enjoying the things of this world we must remember that perhaps one day we shall have to do without them.
Attach not thyself to anything unless in it thou seest the reality of God. This is the first step into the court of eternity. The earth life lasts but a short time, even its benefits are transitory. That which is temporary does not deserve our hearts attachment.
Detachment does not consist in setting fire to one's house or becoming bankrupt or throwing one's fortune out of the window or even in giving away all one's possessions. Detachment consists in refraining from letting our possessions possess us. A prosperous merchant who is not attached to his business knows detachment. A banker whose occupation does not prevent him from serving humanity is detached. A poor man can be attached to a small thing. . . . . . There are many rich people who are detached, and many poor who are not.
(Words of Abdul-Baha: Divine Philosophy, pp. 104-108.)
We must not be attached to anything in the world. It is not worth one thought. We must not desire for those we love that they should be captivated by the attachments of this world. Nay, rather, we should desire for them eternal things, the things of the Kingdom. We
should seek to free ourselves from all attachments. The things of this world are like the waves of the sea. It is impossible that they should endure. In comparison, the things of the Kingdom are like rocks, firm and enduring.
If one is attached to the demands of the human body he will never be at rest, for the body is constantly demanding change. This tree growing before the window, it is impossible that it should not die, no matter how it is tended and how well it is watered. How foolish to spend one's time and energy on that which can not endure. If one is turned toward heavenly things he will become like a rock. But if his heart be attached to anything in this world it will become subject to change. Attachments are like ropes which drag us to the earth when we try to fly. To be detached is to be free, is to be flying in a new ether, is to be light, is to be joyous—and a Bahai should be joyous. He should attain to such a station of joy that the world will enquire as to his secret. If he be entirely detached and emptied of self he will be enabled to start in a cold heart a great fire.
(Words of Abdul-Baha: Quoted from a letter written Miss Juliet Thompson by Mrs. Isabel Fraser, Hamleh, September 24, 1913.)
The mystery of sacrifice is a most great subject and is inexhaustible. Briefly it is as follows: The moth is a sacrifice to the candle. The spring of water is a sacrifice to the thirsty one. The sincere lover is sacrifice to the loved one and the longing one is a sacrifice to the beloved. One must wholly forget himself, must become a wanderer (in the Abode of the Beloved). He must seek the good pleasure of the True One, desire the face of the True One, and walk in the path of the True One; he must become intoxicated with His cup, resigned in His hand and close his eyes to life and living in order that he may shine like unto the light of truth from the horizon of Eternity. This is the first station of sacrifice.
The second station of sacrifice is as follows: Man must become severed from the human world; be delivered from the darkness of this world; the illumination of mercifulness must shine and radiate in him, the nether world become as nonexistent and the Kingdom become manifest. He must become like iron thrown within the furnace of fire. The qualities of iron such as blackness, coldness and solidity which belong to the earth disappear and vanish while the characteristics of fire such as redness, glowing and heat which belong to the Kingdom become apparent and visible. Therefore, iron hath sacrificed its qualities and grades to the fire, acquiring the virtues of that element.
Likewise, when souls are released from the fetters of the world, the imperfections of mankind and animalistic darkness and have stepped into the realm of detachment, have partaken from the outpouring of the Placeless and have acquired lordly perfection, they are the "ransomed ones" of the Sun of Truth, who are hastening to the altar of heart and soul.
(Words of Abdul-Baha: Tablets of Abdul-Baha, p. 354.)
When man dedicates his life to a cause he must dedicate himself entirely, then he is really dedicated. This is not through word but through deed. One must dedicate his life completely, fully, in reality, just as the dead branch sacrifices its life to the fire, and just as the oil sacrifices its life to give light. This is the greatest station, the station of sacrifice. There is no greater than this.
In Oriental language there is the expression, "May my life be a sacrifice to you," and a man writing a hundred letters a day might use these words a hundred times and yet he would not sacrifice anything for his friend. But this is custom, a usage. Everybody who writes a letter to his friend says, "May
my life be a sacrifice to you," and perhaps he does not realize the meaning at all.
The station of sacrifice is the great foundation. When you read the Old and New Testament you will find that constantly the word sacrifice is mentioned. It is recorded that the Israelites sacrificed sheep that their sins might be forgiven. In the time of Adam Cain made a sacrifice of sheaves of wheat and Abel made sacrifice of sheep. Now this is a symbol, and this persisted after the time of Christ.
What is the symbol? Just as the sheep sacrificed its life likewise this natural state of man which is the animalistic state must be sacrificed. How should it be sacrificed? The vices of the animalistic state of man must be entirely annihilated and he must be characterized with divine virtues. It was a symbol and before His Holiness Christ appeared all the Israelitish prophets made sacrifice of animals. This was a mystery of a higher sacrifice, and when Christ came he said, "I will sacrifice myself for the sake of salvation of all." What did he mean? He meant, to change their characters and in this way make them heavenly, in this way make them God-like, spiritual and divine. This is one of the meanings of sacrifice.
(Words of Abdul-Baha: Star of the West; Vol. 4, No. 12, p. 205.)
The greatest sacrifice is to forget one's self entirely, to sacrifice everything, as did Christ.
(Words of Abdul-Baha: Daily Lessons, p. 21. Read all of this chapter.)
Behold a candle how it gives its light. It weeps its life away, drop by drop, in order to give forth its flame of light.
(Words of Abdul-Baha: From An Early Pilgrimage; by Mrs. May Maxwell.)
I wish for the happiness and prosperity of the believers even in this material world, but they must not be attracted by it or attached to it. Extreme wealth or utter poverty should be equal to them.
(Words of Abdul-Baha: Table Talks with Abdul-Baha, p. 10.)
Concentrate the soul upon God so that it may become as a fountain pouring out the Water of Life to a thirsty world. Live up to the principles of sacrifice. The world will then become as nothing and be without power to attract you away from God. Sacrifice your will to the will of God. The Kingdom is attained by the one who forgets self. Everything becomes yours by renunciation of everything.
(Words of Abdul-Baha: Ten Days in the Light of Acca, p. 12.)
Sacrifice of life is of two kinds. To be killed for the Cause is not so difficult as to live for it in absolute obedience to the commands of God. To attain to the condition of Mirza Abul Fazl* who cares for nothing in this world save to write something for the Cause that will be of benefit, or like Mirza Hayder Ali✝ who cares not for money, clothes, or even food, but only to teach someone something about the Kingdom is real attainment to the plain of sacrifice. And without attaining this condition all effort is without final result. One who cares for love, for husband, wife or children more than for the Cause of God has not attained.
(Words of Abdul-Baha: From Diary of Mirza Ahmad Sohrab, August, 1913, Ramleh.)
*✝ Two of the greatest and most saintly of the Bahai teachers.
All the days of his (Abul Fazl's) life were spent in the service of the Cause of God. His will and desire were devoted to the promotion of the Cause of God, to the promotion of the message of the Kingdm. He did not think of worldly comfort and tranquillity. He never tried to protect his life. He was not at all attached to the ephemeral objects of this contingent world. All his thoughts, ideals, conceptions and aims were centered upon the service of the world of the Merciful. Praise be to God, that his intellectual and spiritual life was very fruitful. All his books contain indubitable proofs and evidences concerning this impregnable, blessed Cause. Sanctified and holy, divine and spiritual, he ascended from this mortal world to the realm of light.
The disinterested actions and free-hearted deeds of a person proclaim with the sound of a trumpet his loyalty and sincerity in the Cause. He is in no need of self-justification. He lives above and beyond the criticism of petty and dwarfed assailers of his integrity and purity of motives. Their censure does not touch him. The innate nobility of his soul is not tarnished, the glories of his work are not beclouded. The river of his spiritual ideality, creative power and imaginative faculty is not dried up. The sea of his sympathy and increasing hopefulness and direct activity in the Cause is not calmed down. With a deep insight, holy vision and fresh inspiration he will cause the complete retreat of all his old enemies. With zest, unfailing courage and undisturbed he will apply himself to new victories in channels of service, broader fields of labor, higher planes of triumph and the solution of vaster and more intricate problems by the magic wand of his determination. Thus he changes every stumbling block placed in his path to dishearten him from further progress into a stepping stone, advances with confident steps, ever rising higher, never looking backward but always forward, setting aside imperturbably all the seeming difficulties and finally planting his feet on the summit of the mountain of success, beatitude and undiminished glory. Such a man was Mirza Abul Fazl. On such an unshakable rock every person must lay the foundation of the palace of his life, so that the howling of the winds, the fury of the storms and the onslaught of the wild elements may not in the least shake it. The life of Mirza Abul Fazl was God-controlled and God-propelled. Not for one second did he set his own will above the will of God. He effaced self and lived eternally in God.
(Words of Abdul-Baha: From Diary of Mirza Ahmad Sohrab, February 8, 1914.)
HOW humble and meek he (Mirza Abul Fazl) was! We tried our best to persuade him to keep a servant, but he would always gently decline. He desired to serve the believers personally. Whenever the believers and the non-believers called on him, although he was sick, weak and in fever, yet he would get up and prepare tea and serve his callers with his own hand. All his anxieties revolved around this supreme object—to make people satisfied and happy at any cost.
During all the days of his life I never heard from him the use of the word "I"—"I said so," or "I wrote so and so." He would say: "This servant requested them," or "This servant begged the believers." He never made a display of his knowledge, nor wished to impress upon the mind of any person that he knew such and such information. He was evanescent and lived in the station of nothingness. He was self-sacrificing at the Holy Threshold. No one inhaled from him the odor of superiority.
(Words of Abdul-Baha: From the Diary of Mirza Ahmad Sohrab, January 22, 1914.)
The question was asked Mirza Abul Fazl: "If everyone's mind was entirely
given to holy thoughts of God, what would become of the world from a commercial standpoint?"
He replied: "Love, faith, and being filled with the will of God are not at variance with the temporal affairs which man has to attend to. We can be filled with the love of God and at the same time look after our worldly life and its pursuits. Though in the beginning it is for us to realize this state in ourselves, yet this can become feasible and practical if we obey the laws and ordinances of God.
"Consider David. While he was attentive and watchful over his temporal affairs and worldly dominion to such an extent that he looked after each one of his soldiers, computed their number, arranged their sustenance and means of living, and while he was so alert in arranging administrative affairs that he was not at all heedless of the neighboring kings and their thoughts, even in such wise that through warfare and battles he strengthened that weak kingdom of the Israelites and glorified his people before the eyes of the great kings of Egypt, Aram and Assyria, yet, could it be thought that he was meanwhile separated from the love of God? Or, could it be said he ever was so carried away by temporal occupations and cares as to make him heedless of the commemoration of God?
"Likewise, consider His Holiness Abraham. He Was a man who led a nomadic life, who possessed large herds and flocks in the desert and who gained his living by rearing sheep and cattle. He was so watchful and attentive in the administration of the affairs pertaining to temporal pursuits that nothing escaped his notice. Although he was single and alone when he migrated from Ur of the Chaldeans yet he exercised the utmost care in his worldly affairs and thus became accounted among the highest men of affluence in Syrian lands. And notwithstanding the fact that he gave personal care and attention to every single sheep, in case of sickness, yet he was not for a single moment heedless of the commemoration of God; so mindful was he, that, among all the inhabitants of the world, at that time he alone was chosen by God as his friend.
"Consequently, we and you must likewise exert ourselves in order to reach such a state in the love of God that the world and its occupations no matter how involving they may be may not prevent us from the praise of God nor make us heedless of His commemoration.
"Mohammed, the prophet of God, has said: 'Man in this world must be so attentive to his worldly affairs and temporal, necessary pursuits that it may seem as though he thinks he is going to live forever in this world. And he must, at the same time, be so submerged in the love of God and occupied with the thoughts of the hereafter that it may seem as though he is going to die and leave this earth at the very moment'."
(An extract from a letter written by a believer containing teachings by Mirza Abul Fazl.)
It is incumbent upon every one of you to engage in some one occupation, such as arts, trades and the like. We have made this your occupation identical with the worship of God, the True One. Reflect, O people, upon the mercy of God and upon his favors; then thank him in the mornings and evenings.
Waste not your time in idleness and indolence, and occupy yourselves with that which will profit yourselves and others beside yourself. . . . Every soul who occupies himself in an art or trade—this will be accounted an act of worship before God.
(The Words of Baha'o'llah in the Glad Tidings.)
The guidance of God is that which will always guide people in the right way. All human beings are earthly; their hearts are connected with this
world. Day and night their thoughts and occupations are earthly; all belong to this world. They think about the honors of this world, or about the riches and wealth of this world, or of name and fame in this world. Their days and nights pass in this way. The guidance of God makes it evident and plain when the way of the Kingdom, the divine path, is opened, that this is the road of the Kingdom.
It is not sufficient only to distinguish the way of the Kingdom, only to discover the heavenly Way: you must travel upon it until the end is reached. For example, that a man discovers the way to America is not sufficient. He must travel in it that he may reach that country. If he remains for years discovering more about the way yet does not travel by it, he will never arrive. It is not sufficient for a child to know where the school is; he must study in it that he may gain knowledge. Faith is not merely to know which is the school and to recognize the teacher; one must acquire knowledge in this school. If one does not gain knowledge it is useless to know of the school.
This is what Christ said: "Ye shall know the tree by its fruits." If you see one who is truthful, who really believes and is just, who is attracted to the Kingdom, and whose will is annihilated in the way of God, then you will know he is a tree of the Kingdom, if he shows forth all these qualities. If you see one whose heart is attached to this world and in whom there is no truthfulness or detachment or turning to God, one who is not occupied in praising and speaking of God, or in attraction to the love of God, then you will know he is a tree of darkness. For true belief is not only to acknowledge the oneness of God: by belief we mean that the reality of a man will be characterized by divine characteristics. If his reality is dark, he will become enlightened; if he is heedless, he will become conscious; if he is sleeping, he will be awakened; if he is earthly, he will become heavenly; if he is satanic, he will become divine. This is the meaning of true belief.
Therefore I say that man must travel in the way of God. Day by day he must endeavor to become better, his belief must increase and become firmer, his good qualities and his turning to God must be greater, the fire of his love must flame more brightly; then day by day he will make progress, for to stop advancing is the means of going back. The bird when he flies soars ever higher and higher, for as soon as he stops flying he will come down. Every day, in the morning when arising you should compare today with yesterday and see in what condition you are. If you see your belief is stronger and your heart more occupied with God and your love increased and your freedom from the world greater then thank God and ask for the increase of these qualities. You must begin to pray and repent for all that you have done which is wrong and you must implore and ask for help and assistance that you may become better than yesterday so that you may continue to make progress.
Do not let the desires of the self find a place within you; for it is certain that when you reach the highest station of spirituality one worldly desire can cause your downfall. The spirit is like a bird; when it flies in the air it is always mounting. But the self is like the hunter who is thinking all the time how to catch the bird. As when a bird is in the air the hunter aims at it and brings it down, so is it with the human desires in the soul. You will see that by one arrow, one shot, it will be brought low. This arrow is the connection with this world, the occupations of this world, the desires of this world, the honors of this world.
In many ways the hunter will stop the spirit from ascending. That is why you must ask and implore and entreat: "O God, protect me from myself!"
(Words of Abdul-Baha: from pamphlet True Belief.)
