The Bahá’í Faith (United States NSA)/Text

[Page 2]TbeBa/m’ ’lFait/y—It: Principle: andHistory

National Spiritual Assembly of the Bahá’ís

of the United States of America

Printed in the USA

[Page 3]The Bahá’í Faith Its Principles and History

Throughout history, God has sent divine Messengers, orManifestations,\X/ho bring the spiritual light that nourishes our souls. Through Their teachings and by Their example, the Manifestations of God awaken and develop the spiritual life of humanity. Each of the Manifestations—including Moses, Krishna, Jesus Christ, Muhammad, or Buddha—has brought tailormade solutions to the problems society was grappling with at the time of His Revelation. Bahá’ís regard Bahá’u’lláh, the Founder of their Faith, as the most recent in this line of Manifestations. He has brought solutions to the challenges of today.

“ The All-Knowin gPhysiciem hath Hisfinger on the pulse of mankind. Hepereeiveth the disease, andprescriheth, in His unerring wisdom, the remedy. Every age hath its own prohlem, and every soul its particular aspiration. The remedy the world needeth in its present—a’ay afflictions can neverhe the same a: that which a suhsequent age may require. Be anxiously concerned with the need: of the age ye live in, and centeryour de/ihemtiom on its exigencies and requirements.

“3% am wellperceive how the whole human race is encompassed with great, with inealeulahle afiictiom. \Ve see it languishing on its heel of sickness, sore-tried and disillusioned. . . .

[Page 4]“Incline your ears to the sweet melody of this Prisoner. Arise, and lifi upyourvoices, that haply they that are fast asleep may he awakened. Say: O ye who are as dead! The Hand of Divine hounty proflereth unto you the W/ater of Life. Hasten and drink your fill. Whoso hath been re—hom in this Day, shall never die; whoso remaineth a'ead, shall never live.”1

Bahá’u’lláh gave to the East and to the West the glad tidings that the Holy Spirit had come once again to revivify humanity. A new cycle has begun—an age of peace and of unity for those from all races, religions, and backgrounds. ,

“Goa’ . . . is My witness, O people! I am come to you with a Revelation from the Lord, yourGoa', theLora' of your fathers of old. Loo/e not, O people, at the things ye possess. Looh rather at the things Goa’ hath sent down unto you. This, surely, will he better for you than the whole of creation, eoula'ye hut perceive it. Repeat the gaze, O people, and consider the testimony of God and His proof which are in your possession, and compare them unto the Revelation sent down unto you in this Day, that the truth, the infallible truth, may he ina'uhitahly manifested unto you. . . .What would it profit man, if he were to fail to recognize the Revelation of Goa?”2

[Page 5]Bahá’u’lláh has fulfilled the prophecies of all the major world religions about the Manifestation of God Who would inaugurate the period in history foretold by the prophet Isaiah—the momentous day When nations “shall beat their swords into plowshares, and their spears into pruninghooks.”3

Bahá’u’lláh is “To Israel . . . the incarnation of the ‘Everlasting Father,’ the ‘Lord of Hosts’ come down ‘with ten thousands of saints’; to Christendom Christ returned ‘in the glory of the Father,’ to fli‘ah Islam the return of the Imam Husayn; to Sunni Islam the descent of the ‘Spirit of God’ (Jesus Christ); to the Zoroastrians the promised flah—Bahram; to the Hindus the reincarnation of Krishna; to the Buddhists the fifth Buddha.”4

The Bahá’í Faith recognizes the unity of God and of His Prophets, upholds the principles of an unfettered search after truth, condemns all forms of superstition and prejudice, teaches that the fundamental purpose of religion is to promote concord and harmony, and that it must go hand in hand with science. It constitutes the sole and ultimate basis for a peaceful, ordered, and progressive society. It inculcates the principle of equal opportunity, rights and privileges for both sexes, advocates compulsory education, abolishes extremes of

[Page 6]poverty and wealth, exalts work performed in the spirit of service to the rank of worship, recommends the adoption of an auxiliary international language, and provides the necessary agencies for the establishment and safeguarding of a permanent and universal peace.5

“For Bahá’u’lláh . . . has not only imbued mankind with a new and regenerating Spirit. He has not merely enunciated certain universal principles, or propounded a particular philosophy, however potent, sound and universal these may be. In addition to these He, as well as [His Son] ‘Abdu’l-Bahá after Him, has, unlike the Dispensations of the past, clearly and specifically laid down a set of Laws, established definite institutions, and provided for the essentials of a Divine Economy. These are destined to be a pattern for future society, a supreme instrument for the establishment of the Most Great Peace, and the one agency for the unification of the world, and the proclamation of the reign of righteousness and justice upon the earth.”6

“The call of Bahá’u’lláh is primarily directed against all forms of provincialism, all insularities and prejudices. If long—cherished ideals and time—honored institutions, if certain social assumptions and religious formulae have ceased to promote the welfare of the gen [Page 7]erality of mankind, if they no longer minister to the needs of a continually evolving humanity, let them be swept away. . . . Why should these, in a world subject to the immutable law of change and decay, be exempt from the deterioration that must needs overtake every human institution? For legal standards, political and economic theories are solely designed to safeguard the interests of humanity as a Whole.

“. . . The principle of the Oneness of Mankind—the pivot round which all the teachings of Bahá’u’lláh revolve—is no mere outburst of ignorant emotionalism or an expression of vague and pious hope. . . . Its implications are deeper, its claims greater than any which the Prophets of old were allowed to advance. Its message is applicable not only to the individual, but concerns itself primarily with the nature of those essential relationships that must bind all the states and nations as members of one human family. . . .

“It represents the consummation of human evolution. . . .”7

The ideals of the Bahá’í Faith were explained by ‘Abdu’l-Bahá, the son and appointed Successor of Bahá’u’lláh, in the numerous speeches He made while in America in 1912. He called on humanity to apply the teachings

[Page 8]of Bahá’u’lláh regarding:

° The oneness of humankind

0 Independent investigation of truth

0 The common foundation of all religions

° The essential harmony of science and religion

' The equality of men and women

' The elimination of prejudice of all kinds

' Universal compulsory education

' A spiritual solution to economic problems

' A universal auxiliary language

° Universal peace upheld by a world government

T176 Oneness Of Human/ez'nd

“A fundamental teaching of Bahá’u’lláh is the oneness of the world of humanity. Addressing mankind, He says, ‘Ye are all leaves of one tree and the fruits of one branch.’ By this it is meant that the world of humanity is like a tree, the nations or peoples are the different limbs or branches of that tree and the individual human creatures are as the fruits and blossoms thereof. In this way Bahá’u’lláh expressed the oneness of humankind, whereas in all religious teachings of the past the human world has been represented as divided into two parts: one known as the people of the Book of God, or the pure tree, and the other the people of

[Page 9]infidelity and error, or the evil tree. The former were considered as belonging to the faithful, and the others to the hosts of the irreligious and infidel. . . . Bahá’u’lláh removed this by proclaiming the oneness of the world of humanity, and this principle is specialized in His teachings, for He has submerged all mankind in the sea of divine generosity. Some are asleep; they need to be awakened. Some are ailing; they need to be healed. Some are immature as children; they need to be trained. But all are recipients of the bounty and bestowals of

God.”8 Independentlnvestigation of Put}?

“Furthermore, know ye that God has created in man the power of reason, whereby man is enabled to investigate reality. God has not intended man to imitate blindly his fathers and ancestors. He has endowed him with mind, or the faculty of reasoning, by the exercise of which he is to investigate and discover the truth, and that which he finds real and true he must accept. He must not be an imitator or blind follower of any soul. He must not rely implicitly upon the opinion of any man without investigation; nay, each soul must seek intelligently and independently, arriving at a real conclusion and bound only by that reality. The

[Page 10]greatest cause of bereavement and disheartening in the world of humanity is ignorance based upon blind imitation. It is due to this that wars and battles prevail; from this cause hatred and animosity arise continually among mankind.”9

The Common Foundation ofAll Religion:

“The central purpose of the divine religions is the establishment of peace and unity among mankind. Their reality is one; therefore, their accomplishment is one and universal—whether it be through the essential or material ordinances of God.”10 “[Essential ordinances] . . . concern spiritual susceptibilities, the development of moral principles and the quickening of the conscience of man. These are . . . one and the same in all religions. . . . [Material ordinances] Which relate to the material affairs of humankind . . . are subject to change in each day of manifestation, according to exigencies of the time, conditions and differing capacities of humanity.”11 “All the Prophets of God . . . appeared in the world for the education of humanity, to develop immature souls into maturity. . . . ”12 “They have taught that men should love and mutually help each other in order that

they might progress.”13

[Page 11]The Essential Harmony of Science andRelz'gz'on

“. . .Religion must reconcile and be in harmony with science and reason. If the religious beliefs of mankind are contrary to science and opposed to reason, they are none other than superstitions and without divine authority, for the Lord God has endowed man with the faculty of reason in order that through its exercise he may arrive at the verities of existence. Reason is the discoverer of the realities of things, and that which conflicts with its conclusions is the product of human fancy and imagination.” 1“ “ [Religion] must agree with scientific fact and proof so that science will sanction religion and religion fortify science.”15

The Equality of Men and Women

“In proclaiming the oneness of mankind [Bahá’u’lláh] taught that men and women are equal in the sight of God and that there is no distinction to be— made between them. The only difference between them now is due to lack of education and training. If woman is given equal opportunity of education, distinction and estimate of inferiority will disappear. The world of humanity has two wings, as it were: One is the female; the other is the male. If one

[Page 12]wing be defective, the strong perfect wing will not be capable of flight. . . . [God] has endowed both sexes with perfections and intelligence . . . without differentiation or distinction as to superiority; therefore, why should woman be considered inferior? This is not according to the plan and justice of God. He has created them equal; in His estimate there is no question of sex. The one whose heart is purest, Whose deeds are most perfect, is acceptable to God, male or female.” 16

The Elimination ofPrey'udz'ce ofAll Kinds

“Other sources of human dissension are political, racial and patriotic prejudices. These have been removed by Bahá’u’lláh. He has said, and has guarded His statement by rational proofs from the Holy Books, that the world of humanity is one race, the surface of the earth one place of residence and that these imaginary racial barriers and political boundaries are Without right or foundation. Man is degraded in becoming the captive of his own illusions and suppositions. The earth is one earth, and the same atmosphere surrounds it. No difference or preference has been made by God for its human inhabitants; but man has laid the foundation of prejudice, hatred and discord

[Page 13]with his fellowman by considering nationalities separate in importance and races different in rights and privileges.” ‘7

Universal Compulsory Education

“Bahá’u’lláh has anounced that inasmuch as ignorance and lack of education are barriers of separation among mankind, all must receive training and instruction. Through this provision the lack of mutual understanding will be remedied and the unity of mankind furthered and advanced. Universal education is a universal law.”18 “Through the broadening spirit of education illiteracy will disappear, and misunderstandings due to ignorance Will pass away.”19

A Spiritual Solution to the Economic Problem

“. . . The readjustment and equalization of the economic standards of mankind . . . deals with the question of human livelihood. It is evident that under present systems and conditions of government the poor are subject to the greatest need and distress while others more fortunate live in luxury and plenty far beyond their actual necessities. This inequality of portion and privilege is one of the deep and vital problems of human society. That

[Page 14]there is need of an equalization and apportionment by which all may possess the comforts and privileges of life is evident. The remedy must be legislative readjustment of conditions. The rich too must be merciful to the poor, contributing from willing hearts to their needs without being forced or compelled to do so.”20 “. . . Bahá’u’lláh set forth principles of guidance and teaching for economic readjustment. Regulations were revealed by Him which ensure the welfare of the commonwealth. As the rich man enjoys his life surrounded by ease and luxuries, so the poor man must, likewise, have a home and be provided with sustenance and comforts commensurate with his needs.”21

A Universal Auxiliary Language

“Today the greatest need of the world of humanity is discontinuance of the existing misunderstandings among nations. This can be accomplished through the unity of language. Unless the unity of languages is realized, . . . the oneness of the human world cannot be effectively organized and established because the function of language is to portray the mysteries and secrets of human hearts. The heart is like a box, and language is the key. Only by using the key can we open the box and observe the gems it contains.”22

[Page 15]Universal Peace Upheld by a W/orld Government

“. . . Universal peace will be established among the nations of the world by international agreement. The greatest catastrophe in the world of humanity today is war. . . . Implements of war and death are multiplied and increased to an inconceivable degree, and the burden of military maintenance is taxing the various countries beyond the point of endurance. Armies and navies devour the substance and possessions of the people; the toiling poor, the innocent and helpless are forced by taxation to provide munitions and armament for governments bent upon conquest of territory and defense against powerful rival nations. There is no greater or more woeful ordeal in the world of humanity today than impending war. Therefore, international peace is a crucial necessity. An arbitral court of justice shall be established by which international disputes are to be settled. Through this means all possibility of discord and war between the nations Will be obviated.”23

Bahá’ís acknowledge the enormity of the task that lies ahead of them as they attempt to implement these principles throughout the world. ?lndyetfhs Bahá’u’lláh explains, “is not

[Page 16]the object of every Revelation t0 cfiECt a tramformatz'on in the whole character of mankind, a transformation that shall manifest itself; [70th outwardly and inwardly, t/mt 5/9411 afict both its inner life and external conditions?For if the character of mankind be not changed, the fittilz'ty of God} universal Manifestation would be apparent.”24

Shoghi Effendi, great-grandson of Bahá’u’lláh and appointed Guardian of His Faith, points to the readiness of the world to institute these principles in order to safeguard its own well-being.

“Surely the world, contracted and transformed into a single highly complex organism by the marvelous progress achieved in the realm of physical science, by the world—wide expansion of commerce and industry, and struggling, under the pressure of world economic forces, amidst the pitfalls of a materialistic civilization, stands in dire need of a restatement of the Truth underlying all the Revelations of the past in a language suited to its essential requirements. And what voice other than that of Bahá’u’lláh—the Mouthpiece of God for this age—is capable of effecting a transformation of society as radical as that which He has already accomplished in the hearts of those men and women, so di [Page 17]versified and seemingly irreconcilable, who constitute the body of His declared followers throughout the world? ” 7'5

‘Abdu’l-Bahá explains the futility of trying to effect this organic change in thought and deed through any other means save the love of God: “This transformation of morals, this improvement of conduct and of words, are they possible otherwise than through the love of God? No, in the name of God. If, by the help of science and knowledge, we wished to introduce these morals and customs, truly it would take a thousand years, and then they would not be spread throughout the masses.

“Today, thanks to the love of God, they are arrived at with the greatest facility.”26

A Brief History of the Central Figures Of the Balm’ ’z’Faz't/J and its Supreme GoverningBoa’y

“Siyyid ‘Ali—Muhammad, known to Bahá’ís as ‘The Báb,’ is the inaugurator of the Bahá’í Dispensation and the Herald of Bahá’u’lláh. Born in 1819 in the city of Shíráz, Persia (now Iran), He was a descendant of the Prophet Muhammad. From childhood the Bab was known for His exceptional devoutness, wisdom, and nobility.

[Page 18]“On May 23, 1844, during a period when people in many lands expected a new messiah, Siyyid ‘Ali—Muhammad announced to Mulla Husayn, His first disciple, that He was the Báb (meaning ‘the Gate’ of God), the Promised One of Islam. In the Bayan, which is known as the Mother Book of the B5153 Dispensation, He boldly proclaimed the Vision of a new society . . . stressing a high moral standard and purity of heart and motive. . . . But the central theme in all of the Báb’s writings and teachings was that He had come to prepare the way for the advent of ‘Him Whom God will make manifest.’ He foretold the appearance of another, greater Manifestation of God, Who would usher in the age of universal peace promised in every world religion. . . .

“The Báb’s teachings spread through Persia like wildfire. They attracted many followers and had a dramatic influence on many prominent and powerful countrymen. But the rapid growth of His Cause angered many religious and government authorities, who saw Him as a dangerous heretic and a threat to their position. . . . His followers, known as Bábis, were brutally persecuted. Over twenty thousand of them sacrificed their lives for His Cause.

“After a brief six—year ministry, the Báb

[Page 19]was executed . . . on July 9, 1850, in the city of Tabríz. . . .

“On November 12, 1817, Bahá’u’lláh [the Glory of God] was born to a noble family in Tehran, the capital of Persia. His given name was Mirza Husayn—‘Ali. He was the eldest son of a wealthy minister of state, and many of His relatives held important positions in the Persian government or military. . . .

“From childhood Bahá’u’lláh was extremely kind and generous and had a magnetic personality. He received no formal schooling or training, yet even in His early years He showed extraordinary wisdom and knowledge. . . .

“When Bahá’u’lláh was twenty—two, His father passed away, and the government asked Him to take His father’s influential ministerial position. Bahá’u’lláh chose to forego the life of luxury . . . and instead devoted Himself to helping the poor. His acts of service were so remarkable that by the 18405 He was widely known as ‘Father of the Poor.’

“Bahá’u’lláh was twenty—six years old when the Báb announced His mission in 1844. Within a year Bahá’u’lláh learned of the Báb’s Cause. At the age of twenty—seven . . . Bahá’u’lláh fearlessly identified Himself with the B5155 teachings and arose to dedicate His

[Page 20]life to promoting them. He quickly distinguished Himself as an outstanding Babi leader. He spared no effort and made many sacrifices to spread the Báb’s message. . . .

“At the time of the Báb’s martyrdom in 1850, Bahá’u’lláh was becoming well known as one of the Báb’s leading supporters. Two years later in 1852, two misguided Babis tried to kill the Shah of Persia to avenge the B5153 execution. Bahá’u’lláh was accused of instigating the attempt because of His position of leadership. . . . He was imprisoned without trial for four months in 1852, in a foul, vermin—infested dungeon called the Sl’yah-C_hal, or ‘Black Pit.’

“. . . During the four months He was imprisoned He became aware of His prophetic mission to unify the human race and to establish an age of universal peace. . . .

“Immediately after Bahá’u’lláh was released from the Siyah-Qhal, He was banished from Persia. This banishment began a long series of exiles that were meant to put an end to His ministry. Instead, they served to spread His fame far and Wide and to fulfill prophecies found in the Old and New Testaments. . . .”

On April 22, 1863, while in exile in Baghdad, Bahá’u’lláh publicly declared His mis [Page 21]sion to His family and members of the Babi community in the Garden of Riḍván (Paradise). “From Baghdad, Bahá’u’lláh was banished to Constantinople (now Istanbul), the capital of the Turkish empire. He was to remain there only a short time. His enemies feared that the respect and loyalty He had won in Baghdad would arise again in Constantinople, where it would pose an even greater threat to their position. They soon conspired to have Him sent farther west to the city ofAdrianople (now Edirne, Turkey). . . .

“Further plotting by Bahá’u’lláh’s enemies brought about a fourth and final banishment. In 1868 He was sent to the walled prisoncity of Akka, Palestine. . . .

“Bahá’u’lláh spent the remaining twentyfour years of His life in the city of Akka and the surrounding area. He continued proclaiming His mission and revealing the teachings that set forth the laws and ordinances and the basic tenets and principles of His Dispensation. . . .

“On May 29, 1892, at the age of seventyfive, Bahá’u’lláh . . . ascended.”

“The last Tablet Bahá’u’lláh revealed before His passing was His will and testament, which He called the Book of the Covenant.

In this extraordinary document Bahá’u’lláh

[Page 22]appointed His eldest son, ‘Abdu’l-Bahá, as His Successor and the divinely inspired authoritative Interpreter of His writings. . . .

“Like Bahá’u’lláh, ‘Abdu’l-Bahá spent many years in prison. He wrote a number of books and penned many letters to Bahá’ís around the world to explain His Father’s teachings. When He was freed from prison, He visited Europe and North America to establish the Faith there. Upon Bahá’u’lláh’s ascension in 1892, ‘Abdu’l-Bahá became the Head of the Bahá’í Faith. He served in that capacity until His own passing in 1921. . . .

“The Will and Testament of ‘Abdu’l-Bahá established the institution of the Guardianship. In that same document ‘Abdu’l-Bahá appointed His beloved grandson Shoghi Effendi as the Guardian of the Cause of God and ‘the expounder of the words of God.’

“The Guardian’s chief functions are to interpret the writings of Bahá’u’lláh, the Báb, and ‘Abdu’l-Bahá and to serve as the permanent head of the Universal House of Justice. Shoghi Effendi devoted his ministry to developing the Bahá’í World Center on Mount Carmel, translating and interpreting the sacred writings of the Faith, and carrying out the plans of ‘Abdu’l-Bahá. . . .

“ . . . When [Shoghi Effendi] died in 1957,

[Page 23]the Hands of the Cause of God—eminent believers named by Bahá’u’lláh, ‘Abdu’l-Bahá, and Shoghi Effendi as the Faith’s chief stewards—guided and protected the Faith until the election of the Universal House of Justice in 1963. . . .

“. . . The duties and powers of the Universal House of Justice are to ensure the unity and progress of the Cause of God, to ensure the preservation of the Bahá’í sacred texts and safeguard their inviolability, to advance the interests of the Faith of God, to enact laws and ordinances not expressly recorded in the sacred texts, to promulgate and apply the laws and principles of the Faith. . . .

“. . . Its nine members are elected every five years by the members of the National Spiritual Assemblies around the world at an international convention.”27

Selected Baka’ ’z’ Prayers and Excerpts from the W/rz'tz'ngs

Word: of Wsdom—Agl—i-Kullu'l—flmyr In the Name of God, the Exalted, the Most High The source of all good is trust in God, sub mission unto Hi5 command, and contentment

wit/7 Hi5 holy will andpleasure.

[Page 24]The essence of wisdom is the fear of Goa', the dread of His scourge andpunishment, and the apprehension of Hisjustice and a’ecree.

The essence of religion is to testify unto that which the Lord hath revealed, ana’follow that which He hath ordained in His mighty Boole.

The source of all glmy is acceptance of whatsoever theLora' hath bestowed, and contentment with that which God hath ordained.

The essence of love is for man to turn his heart to the Beloved One, and sever himself from all else but Him, and desire naught save that which is the desire of his Lord.

flue remembrance is to ma/ee mention of the Lord, the All—Praised, ana’fbrget aught else hesia’e Him.

True reliance is fbr the servant to pursue his profession and calling in this world, to holdfast unto the Lord, to seek naught hutHis grace, inasmuch as in His Hands is the destiny of all His servants.

The essence of detachment is for man to turn his face towards the courts of the Lord, to enter His Presence, hehold His Countenance, and stana’ as witness before Him.

The essence of understanding is to testify to oneispoverty, ana’suhmit to theW/ill of theLora’, the Sovereign, the Gracious, the All—Powerficl.

The source of courage ana’power is the pro [Page 25]motion of the W/orel of God, and steadfastness in His Love.

The essence of charity is for the servant to recount the blessings of his Lord, and to render thanks unto Him at all times and under all conditions.

The essence offizith is fewness of words and ahuna’anee of deeds; he whose words exceed his deeds, hnow verily his death is hetter than his life

The essence of true safety is to observe silenee, to [00/6 at the ena’ of things and to renounce the world

The heginning Of magnanimity is when man expendeth his wealth on himself; on his family and on the poor among his brethren in his Faith.

The essence of wealth is lovefbr Me; whoso loveth Me is the possessor of all things, and he that loveth Me not is indeed of the poor and needy. This is that which the Finger of Glory and Splendor hath revealed.

The source of all evil is for man to turn away from his Lora' ana’ set his heart on things ungodly.

The most burning fire is to question the signs of Gael, to dispute idly that which He hath revealed, to denyHim ana’ carry one} selfproua’ly hefire Him.

[Page 26]The source of all learning is the knowledge of God, exaltea’ heHis glory; ana’ this cannot he attained save through the knowledge oinsDivine Manifestation.

The essence of ahasement is to pass out from under the shadow of the Mercifitl and seek the shelter of the Evil One.

The source of error is to dishelieve in the One true God, rely upon aught else hut Him, and flee from His Decree.

flue loss is for him whose days have heen spent in utter ignorance of his self

The essence of all that W/e have revealed for thee is justice, is for man to free himself from ia'le fancy and imitation, discern with the eye of onenessHis glorious handiwork, and loole into all things with a searching eye. . . .28

—Bahá’u’lláh

My God, myAdoredone, myKing, myDesire! What tongue can voice my thanks to Thee? I was heea’less, Thou a'idst awaken me. I had turnea’ hae/e from Thee, Thou a’ia’st graciously aid me to turn towards Thee. I was as one dead, Thou a'ia’st quicken me with the water of life. I was withered, Thou a'ia'st revive me with the heavenly stream of Thine utterance which hath flowed forth from the Pen Of the All-Mercifixl.

ODiz/inel’rovidence.’ All existence is hegotten hy Thy bounty; deprive it not of the waters

[Page 27]of Thy generosity, neither do Thou withhold it from the ocean of ley mercy. I beseech Thee to aid and assist me at all times and under all conditions, ana’ see/eflom the heaven of Tky grace Thine ancientfizvor. Thou art, in truth t/JeLora’ Of bounty, and the Sovereign Of the kingdom of eternity.29 —Bahá’u’lláh

Create in me a pure heart, O my God, and renew a tranquil conscience within me, O my Hope! Through the spirit ofpower confirm Thou me in T/vy Cause, O my Best—Belovea’, and by the light of Thy glory reveal unto me fly path, O Thou the Goal of my desire! Through the power of Thy transcendent might lifi me up unto the heaven of Thy holiness, O Source of my being, and by the breeze: Of T/yz'ne eternity glada'en me, O Tkou W170 art my God! Let Thine everlasting melodies breathe tranquillity on me, O my Companion, and let the riches of Thine ancient countenance deliver me from all except Thee, O my Master, ana’ let the tidings Of the revelation of T/Jine incorruptz'ble Essence bring me joy, O Thou W170 art tlae most manifi’st Of the manifest and the most ljia'a'en Of the Ma'a’en.’ 3°

—Bahá’u’lláh

O Thou forgiving Lord! Thou art the 5/76/ter of all these Tlvy servants. T/Jou knowest the secrets ana’ art aware of all t/yings. W are all

[Page 28]helpless, and Thou art the Mighty, the Omnipotent. W are all sinners, and Thou art the Forgiver of sins, the Mercifiil, the Compassionate. OLord.’ Look notat our shortcomings. Deal with us according to Thy grace and bounty. Our shortcomings are many, hut the ocean of Thy forgiveness i5 boundless. Our weakness is grievous, hut the evidence: of Thine aid and assistance are clear. Therefore, confirm and strengthen us. Enable us to do that which is worthy of Thy holy Threshold. Illumine our hearts, grant us discerning eyes and attentive ears. Resuscitate the dead and heal the side. Bestow wealth upon the poor imdgive peace and security to the femfiil . Accept us in Thy kingdom and illumine us with the light of guidance. Thou art the Powerfid and the Omnipotent. Thou art the Generous. Thou art the Clement. Thou art the Kiml.31 —‘ABDU’L—BAHA

O Thou compassionate Lord, Thou Who art generous and ahle.’ We are servants of Thine sheltered heneizth Thy providence. Cast Thy glance of fiwor upon us. Give light to our eyes, hearing to our ears, and understanding and love to our hearts. Render our souls joyous and happy through Thy glad tidings. O Lord! Point out to us the pathway of Thy kingdom and resuscitate all of us through the hreaths Of the Holy Spirit.

[Page 29]Bestow upon us life everlasting and confir upon us never—ending honor. Unify mankind and illumine the world of humanity. May we allfollow 777}! pathway, long for T/Jy good pleasure and see/e the mysteries of ley kingdom. O God! Unite us and connect our hearts with Tb)! indissoluble bond. Verily, Thou art the Giver, Thou art the Kind One and Thou art the Almighty.32 —‘ABDU’L-BAHA

Some Ba/m’ ’z’Books

Ba/Ja’ ’u 714% and the New Era By]. E. Esslemont.

This is perhaps the most Widely read introductory book on the Bahá’í Faith. In just under three hundred pages, the author delivers a comprehensive overview of its history, practices, and beliefs. It gives the reader an idea of the purpose and scope of the Bahá’í’ Revelation.

The Divine Art of Living

Selections from the Bahá’í sacred writings emphasizing the steps to be taken to support one’s spiritual development. This compilation contains passages that discuss, among other things, one’s relationship with God, with self and family, and with society at large.

[Page 30]Cleaning: from the W/ritz'ngs Of Babd’u’lla’b This major compilation of the writings of Bahá’u’lláh covers subjects such as the nature of religion, the soul and its immortality, the spiritual foundations of peace and the new world order, and the means for the transformation of both individual and society. It is an excellent source for those who wish to gain an appreciation of the full range of topics ad dressed by Bahá’u’lláh.

Some Answered Questions

‘Abdu’l-Bahá’s informal responses to a Wide variety of spiritual and philosophical questions, including questions about the station and influence of the Prophets, the nature of humanity, and certain Biblical subjects.

[Page 31]1. Cleaning: from the W/ritings Of Baba’ ’14 71477, page 213

2. Cleaning: from the Writings ofBa/Jd’u’lla’b, page 146

3. Isaiah 2:4

4. See GodPasses By, pages 94

5. See GodPasses By, pages 281—282

6. “70er Order of Baba’ '14 7147}, page 19

7. “Vorla' Order of Balm’ ’u 71477, pages 42—43

8. Promulgation of UniversalPeace, page 454

9. Promu/gation of UniversalPeace, page 291

10. Promulgation Of UniversalPeace, page 98

11. Promulgation of Universa/Peace, page 106

12. Promulgation of UniversalPeace, page 40

13. Promulgation of UniversalPeace, page 32

14. Promulgation of UniversalPeace, page 316

15. Promulgation of Universa/Peace, page 175

16. Promulgation of Universa/Peace, page 174

17. Promulgatz'on of Universa/Peace, page 232

18. Promu/gation Of UniversalPeace, page 300

19. Promulgation of Universal Peace, page 317

20. Promulgation of UniversalPeace, page 107

21. Promulgation of UniversalPeace, page 181

22. Promulgation of UniversalPeace, page 60

23. Promu/gation Of UniversalPeace, page 317

24. Kitáb-i-fqa’n, pages 240-241

25. “’70er Order of Baba’ ’u ’lla’ly, page 47

26. Some Answered Questions, page 305

27. So GreatAn Honor, pages 11—12, 14-15, 16, 17—18, 19, 24—25

28. YZzb/ets ofBa/ad’u’lla’ly, pages 155—157

29. Balzd’iPrayers, pages 19—20

30. Bahá’í’ Prayers, pages 142—143

31. Balm”! Prayers, pages 82-83

32. Bahd'z’ Prayers, page 100

To order books or literature, call the Bahá’í Distribution Service at 1—800-999—9019