The reason for the appearances of the holy divine Manifestations

The holy divine Manifestations have appeared to make it easy to replace the gloom of animality with the lights of heavenly qualities and to change the imperfections of the world of nature to the perfections of the spirit so that the heavenly aspect may prevail, the image and likeness of God may appear in the world of man and the divine illumination and spiritual virtues may become manifest. 

- ‘Abdu’l-Baha (Words of ‘Abdu’l-Baha, December 4, New York, recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’)

Telepathy or communication from mind to mind

Another person asked about telepathy or communication from mind to mind. ‘Abdu’l-Baha replied:

“It is evident. If a lover holds the hand of a beloved, it is obvious what feelings ensue. They communicate face to face and speak heart to heart, as this light is communicating now with human eyes, the sun with the earth, the cloud with the land and the breeze with the tree. This process is found in all things.” 

- 'Abdu'l-Baha  (Words of ‘Abdu’l-Baha, 24 September 1912, Denver, USA, recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’)

“A man of Faith endures every hardship and suffering with patience and self-restraint.”

When man has Faith, even the mountains of the world can not oppose him. Nay, he bears every trial and calamity, and nothing can conduce to his weakness. But one who is not a true believer and does not possess real Faith will lament over the least disappointment and complain of the slightest thing which may mar his peace and pleasure.

When in company with the Blessed Perfection we arrived in Constantinople as exiles, we were all filled with joy and gladness and enjoyed great peace of mind. Then when we were removed to Adrianople we still continued in the same spirit in our new place of exile. None among us offered any complaint, except three persons: Mirza Yahya (Azal) who was extremely downhearted and confused, Siyyid Muhammad of Isfahan; and Haji Mirza Ahmad of Kashan. [these two also finally denied Baha’u’llah and became Azali] These three constantly complained of the hardships and bothered and troubled the believers. At least Mirza Yahya and Haji Siyyid Muhammad of Isfahan appeared morbid and sullen without complaining openly to others; they only seemed dissatisfied and lost in melancholy. But Haji Mirza Ahmad of Kashan, though a brother of Jinabi Zabih (one of the great Baha'i Martyrs) constantly troubled the believers with fits of impatience, complained of the violence of the cold weather, and the severity of the snow and frost…To be brief, he so constantly found fault with everything and showed impatience, that on several occasions the believers were provoked to the point of beating him, so that he might perhaps abandon us and leave the place. But each time I prevented them from so doing.

The relation of Christ to God: "The Father is in me"

His Holiness Christ said "The Father is in me"—this we must understand through logical and scientific evidences, for if we do not conform religious principles and science and reason, they do not inspire the heart with confidence and assurance.

It is said that once John of Chrysostom was walking along the seashore and was thinking over the question of the Trinity, the possibility of three becoming one, and one three, trying to reconcile this with reason. He was absorbed in this subject, when suddenly his attention was attracted by a boy sitting on the shore and putting water in a cup. Approaching him, he asked, "My child, what art thou doing?" "I am trying to put the sea in this cup," he answered. "How foolish art thou," John replied, "in trying to do the impossible." The child rejoined, "Thy work is stranger than mine, for thou art laboring to bring within the grasp of human intellect the conception of the Trinity." Then John thought to himself that to understand this matter logically is beyond the comprehension of the human mind.

But we stated that every religious question must be tested by the criteria of science and reason, otherwise how can one accept it? If I propound a question which is rejected by the deduction of reason, it is not worthy of your acceptance. Therefore let us investigate independently the reality of this matter and let us always be guided in our exposition by the light of reason and science.

What is the meaning of the Father and the Son? We say that this Fatherhood and Sonship are allegorical, and symbolical. The Messianic Reality is like unto a mirror through which the Sun of Divinity has become resplendent. If this mirror states "The Light is in me" it is sincere in its claim; therefore Jesus was truthful when He said "The Father is in me." When we look at the question from the above standpoint we see that the principle of the Trinity is explained. The sun which is in the sky, and the sun in the mirror are one, are they not? We do not believe that there are two suns, and yet we see that there are two suns.

We must investigate the reality, and not follow the imitation, for the Jews were expecting the coming of the Messiah, lamenting day and night—saying: "O God send to us our Deliverer!" But as they walked in the path of dogmas, rather than reality, when the Messiah appeared they denied Him. If they had been the investigators of reality, they would not have crucified, but have worshipped Him.

- ‘Abdu’l-Baha (Answers to questions by Pasteur Monnier of Theological Seminary of Paris, February 17, 1913; Star of the West, vol. 4, no. 3, April 28, 1913)

What is the similarity between the Cause of Christ and that of Baha’u’llah?

Pasteur Monnier: What is the similarity between the Cause of Christ and that of Baha’u’llah? And what relation do they hold towards each other?

‘Abdu’l-Baha: The foundation of the religion of God is one. The same basis which was laid by Christ and later on was forgotten, has been renewed by His Holiness Baha’u’llah.

As we said, the object of divine religion is one—each religion is divided into two parts. The first part is essential, and it belongs to the world of morality. It is the exposition of significances and realities. It is the expression of the love of God, the knowledge of God. This is one in all the religions, unchangeable and immutable, because it is the reality, and the reality is immutable and unchangeable.

The second part is non-essential. It belongs to practical life, to transactions and business. This changes according to the requirements of the time in which the Prophet lives.

For example, during the days of His Holiness Moses, the foundation and the origin of the religion of God spelled morality, and that was not changed in the Christian dispensation, but certain differences crept in through the change of the second part of the religion. For during the Mosaic period the hand of a person was cut off because he had committed a small theft; there was the law of an eye for an eye, and a tooth for a tooth. This was according to the spirit of the age, but as these laws were impracticable at the time of Christ, they were abrogated. Likewise divorce: It had become so universal and so easily put into practice, that the laws of marriage were too easily broken, therefore His Holiness Christ forbade it.

The Station of Christ

Pasteur Monnier: If you permit us, we would like to ask a question.

‘Abdu’l-Baha: Very well.

Pasteur Monnier: As we are students of theology, and are in the rank of clergy, we would like to know who was Christ, and what was He? What is your belief about Him?

‘Abdu’l-Baha: Our belief in regard to Christ is exactly what is recorded in the New Testament; however we elucidate this matter, and do not speak literally or in a manner based merely on the foundation of blind belief. For instance, it is recorded in the Gospel of St. John, that in the beginning there was the Word, the Word was with God, and the Word was God.

Now the majority of Christians accept this principle as a matter of belief, but we give an explanation and exposition which is accepted by reason, and in such a way that no one may find occasion to reject it.

The Christians have made this statement the foundation of the Trinity—but philosophers deny it as mere superstition, stating that the Trinity as regards the identity of the Divinity is impossible; and in turn the Christians do not give a satisfactory explanation and interpretation to be accepted by philosophers.

As the former base their whole exposition of this subject upon the authority of the Holy Scriptures, the latter do not accept it, saying, "Is it possible to have three in one, and one in three?"

We explain this subject as follows: The eternality of the Word is not an eternality of time, for if this were an eternality of time, the Word would have been accidental, and not eternal. By the Word we mean that this creation with its infinite forms is like unto letters, and the individual members of humanity are likewise like unto letters.

London 1912: ‘Abdu’l-Baha responds to questions from a number of reporters about where He came from, and what the purpose of His journey was

I have come from America. For nine months, I visited the various places of America. I went to every city. I spoke at the churches, synagogues, and gatherings of every town. I attended numerous conferences - such as the conference at Lake Mohonk, to which I was invited - and was present at many colleges. Wherever I was invited to speak, there I went, and the basis of all my talks was the teachings of Bahá’u’lláh.

With these teachings, I summoned everyone to universal peace among the religions, universal peace among the races, and universal peace among the nations, and adduced proofs which attested to the need to establish peace.

Through these intellectual proofs, I demonstrated that the most vital and pressing issue of this day is that of establishing universal peace, which will bring tranquillity to the world of humanity and serve as the most effective means of solving the problems which beset us, inasmuch as this is the century of light. It is the century of the progress of minds and thoughts, and the century of the education of souls. It is the century of the revelation of the mysteries of creation, and the era of the dawn of the Sun of Truth. It is the era of peace and tranquillity, and the era of love and fellowship. In such an era, it befits all the nations to become harmonized, and all the religions to become united.

The countries of the world must become even as one country, for the world of humanity is even as a single tree, and the religions and nations are like its branches and offshoots. Humankind, therefore, must exist in a state of perfect fellowship; it must be nurtured with the warmth of the Sun of Truth, and grow and develop with the showers of divine bestowals. Thereby shall the world of humanity become illumined and heavenly. Thus will perfect unity exist amidst the people, and concord among the nations be realized. In truth, numerous gatherings devoted to the subject of peace have been held. The people have eagerly sought such gatherings, and they have accepted our summons with the utmost receptivity.

Bahá’u’lláh: “the True Shepherd” of God

God made manifest the True Shepherd to gather together all His flocks, and that kind Shepherd was Bahá’u’lláh. He brought together the scattered flocks, and fostered fellowship among various peoples. Wishing to protect and support the peoples of the world, He made Himself even as a shield - and in so doing became the target of the darts of calamity, and prey to the onslaught of ravenous wolves - so that the sheep of God may be kept safe from the cruelty of ferocious and relentless beasts, and sheltered from the oppression of the wolves of self and desire, with the aim that these sheep may enjoy protection and eternal life. My hope is that we, too, may succeed in gathering together the scattered flocks beneath the shade of the True Shepherd, guiding them to the pasture of divine bounty and protecting them from the wolves. Thus shall these scattered flocks come together and live out their days in the utmost happiness. 

- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha, 24 December 1912, London, England recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’, vol. 2: ‘Abdu’l-Baha in Europe 1912-1913)

Mary Magdalene asked Roman emperor to spare the executioners of Jesus Christ and the Jews who “were responsible for killing Christ”

Following the martyrdom of Jesus Christ, among the services Mary Magdalene rendered was that, by some means or other, she secured a meeting with the emperor of Rome.[1] That meeting took place at a time when Pontius Pilate and Herod Antipas were both aware that the Jews had levelled unfounded allegations against Jesus Christ, and that He was in fact innocent of any crime. Pilate and Herod, therefore, began to persecute the Jews. When the emperor of Rome inquired about the reason for her visit, Mary Magdalene replied, “I have come on behalf of the Christians; they have asked that the executioners of Jesus Christ be spared punishment, and the Jews be left undisturbed. Since Pilate and Herod persecuted the Jews, even though the Jews were responsible for killing Christ, He would not at all be pleased if anyone attempted to exact vengeance upon them.” These remarks from Mary Magdalene pleased the emperor greatly and made a profound impression on him. As a result, the emperor decreed that the Jews were to be left alone. 

- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha, 22 December 1912, London, England recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’, vol. 2: ‘Abdu’l-Baha in Europe 1912-1913)

[1] Apparently a reference to Tiberius, the second Roman emperor.

“Love is of several kinds.”

Last night, we discussed the subjects of love and brotherhood. Love is of several kinds. One of these is the love a person feels for his immediate family and other relatives. This love alone, however, is not sufficient. How often have the bitterest hatred and the most rancorous enmity developed among the members of a family! It is evident, then, that familial love by itself is not enough.

The same likewise applies to the love a person feels for the members of his own race; this love, too, is inadequate. How many the times when animosity has sprung up between peoples and races, and grown so fierce that it has led each party to shed the other’s blood and plunder his property!

Another kind of love and brotherhood is one that is nationalistic in nature. How numerous the countrymen that have risen up against one another with enmity and hatred, and uprooted each others families! It is clear, therefore, that nationalistic love and brotherhood are likewise insufficient.

Still another kind involves love and brotherhood among one’s own kind. How frequently have discord and strife ravaged entire clans and tribes! It is apparent, then, that love and brotherhood among ones own kind is not enough.

Meaning of “harvest of reason becomes consumed by the fire of faith”

Question—Suppose you reason out something, and your reason tells you it is true. In the "Seven Valleys" it is said that when the "fire of Love becomes ablaze, the harvest of reason is consumed." How is this?

Abdu’l-Baha—That is not to be taken literally. It has an inner meaning. It refers to ordinary reasoning. For example: a soul in Persia who became a believer endangered his very life. Now, what would the ordinary intellect say? Preserve your life! Preserve your property! But he who is set on fire with God's love will forego all possessions. On such occasions his actions appear insane; but he is in a sacrificial state. Honor, glory, everything pertaining to himself, is sacrificed. Baha’u’llah means that the harvest of reason becomes consumed by the fire of faith. In such a state a man appears insane. Those who see him under such circumstances would say: "Here is a man who has good position, who has honor, affluence, influence,—a man of competence, and he has sacrificed all of these in the path of some mysterious thing!" 

- ‘Abdu’l-Baha (Words of ‘Abdu’l-Baha to a group of Baha’is at the home of Mr. and Mrs. Arthur P. Dodge, New York City, April 16, 1912; Star of the West, vol. 3, no. 10, September 8, 1912)

“Capacity and privilege in this Cause are intrinsic.”

Question—Those who assume the direction of Baha’i affairs are often criticized. If a man has a superior intellect, should he come down to the station of those who are less capable?

Abdu’l-Baha: Capacity and privilege in this Cause are intrinsic. Whosoever has a greater power of speech, whosoever has a greater power of attraction, whosoever has a greater sincerity, will advance, no matter what happens. In other movements, positions are like public offices; but in this Cause the people advance because of their innate qualities, — because their works echo in the hearts of men.

In Persia there are many Baha’is who are the center of all the friends. When the friends of God find that a soul has arisen to serve the Cause in sincerity, they accept him with heart and soul. They do not doubt him; they believe in what he says and consider that to believe in what he says is to believe in and to obey God. It is true that all souls are not equal. Some souls are in high stations of exaltation,—in the vanguard of the army; some are in the second rank. This is an innate Cause. The friends of God must have utmost consideration for those souls who are sincere and endeavoring to serve in the Cause.

For example, when we see a man doing public service, we must have consideration for him; if he gives a good address, we must praise him; if he makes wise suggestions, and if good intentions appear from him, we must have for him the greatest consideration.

Virtues needed when spreading the Message: “first, faith; second, assurance; third, severance; fourth, complete attraction to the Kingdom of Abha”

Walking to and fro and addressing Mr. Latimer, ‘Abdu’l-Baha said:

The Bahai must first be informed of the Principles and Teachings of Baha’u’llah, then go forth and spread the Message. It is like unto a soldier, who must arm himself with the buckler and armor, and then he enters the battlefield to fight against the foe. But if he goes to fight without arming himself, he will be defeated. The Bahais are the Army of God. Their defensive armors or weapons are: first, faith; second, assurance; third, severance; fourth, complete attraction to the Kingdom of Abha. If they are armed with these weapons, they will gain the victory in whatever field they may enter. As long as he is not equipped with these weapons, he will not be successful. He must cut himself entirely from all imitations.

In Persia we were under the sword. From one moment to the other we had no assurance of life, and during our long imprisonment we were in constant danger. As we were not attached to this life, we were entirely forgetful of these outward conditions. Therefore we remained firm. We did not notice the gleaming, flashing swords around us. But in reality we were happy. [Here He laughed heartily.] At that time there were many severe tests, but there was abundant spirituality. We were walking on the earth, but in reality we were soaring toward the Supreme Concourse. [Laughing]: What were those days, and what are these days! Those days were the cause of the development of the souls. Those days people progressed and advanced spiritually.

Assisting one another in times of need

The problem of contributing for the care of Baha'is who may be sick or infirm, was presented; in view of the fact that there are many demands at times and the friends are able to do but little, generally speaking.

'Abdu'l-Baha: "The Friends must strive and show efforts and assist. Whosoever is a believer and assured, firm in the Cause, there is no doubt that he will contribute towards the assistance of the poor. This is an evidence of the faith. But if a person comes in contact with another who is in the utmost need, and he sees that he can help, and if he fails, this is an evidence of the weakness of his faith. If his faith is firm and strong, it is impossible for him not to assist. There is no greater trial than the test of riches. Whosoever you see that he is helping and assisting the poor ones according to his ability, know of a certainty that his faith is strong.

"Continue according to your ability, not beyond your power, and tell him to content himself with it. Not that he may receive your assistance and not look out for himself. He is not able to work, that is why he needs assistance; if he were able to work it is not allowable to assist him. Lazy people should not be assisted; otherwise everybody would leave his work and expect others to support them. There would be no end to it. But there may be someone who is either unable to work or is striving to find some work and is not able to find it; it is not really a shortcoming but he cannot succeed. Such souls are to be assisted. The aim is this, that the friends of God must assist each other, and in assistance be greater than all the other communities of the world. If one of the friends finds out that another has no food for this evening, for instance, he should not rest, he should not sleep till he finds food for him. All the members of humanity are in need of each other." 

- ‘Abdu’l-Baha (Words of ‘Abdu’l-Baha to a group of Baha’is at ‘Abdu’l-Baha’s residence, Dublin, New Hampshire, 31 July, 1912; Star of the West, vol. 3, no. 11, September 27, 1912)

“The world of life, the world of existence is connected, each with the other.”

A question was asked based upon the familiar reply to those who say there is good in all things: "What shall we say when they ask, 'Of what use are the flies and mosquitoes?'"

'Abdu'l-Baha: "What is the use of your creation? What benefit have you given to the world?' The same benefit that you have given to the world, the mosquito has. You say that the mosquito harms, and sucks in the human blood; but you kill animals and eat them. You do not suck blood, but decapitate the animals. Therefore, you are more harmful than the mosquito. By this, I mean that man commits greater sins.

“But that which is the reality of the matter is this: The world of life, the world of existence is connected, each with the other. All the created beings are the members of this stupendous body. Each one is a member, and that member should not remain imperfect. If that member is, for instance, harming the human body, but it is useful from some other standpoint, because it is one member of the members of this creational book, is it allowable that a member of the members of this great world be imperfect? For instance, we do not know what is the use of this nail. It grows and it is cut again. We see that we have the nail; but we do not know that there are a thousand wisdoms within the creation of this nail. For instance, men ask: Why should we have the beard; why should we have the moustache? They shave. But in reality there is a great wisdom in this. It is healthful. The skin receives the oxygen through the beard." 

- ‘Abdu’l-Baha (Words of ‘Abdu’l-Baha to a group of Baha’is at ‘Abdu’l-Baha’s residence, Dublin, New Hampshire, 31 July, 1912; Star of the West, vol. 3, no. 11, September 27, 1912)

Length of the meeting with ‘Abdu’l-Baha

In reality, the length or shortness of the meeting has no influence whatever. It depends upon capacity. A piece of dry wood, as soon as it comes in contact with fire, receives the ignition, but a piece of wet wood, even if it stays in the fire a long time, is not ignited; it will only produce smoke and fumes. No matter how long a piece of stone is in the fire it will not dissolve. Therefore the length of time has no sway whatever. 

- ‘Abdu’l-Baha (Words of ‘Abdu’l-Baha to a group of Baha’is at ‘Abdu’l-Baha’s residence, Dublin, New Hampshire, 31 July, 1912; Star of the West, vol. 3, no. 11, September 27, 1912)

“as long as the government and the people are not mingled together like milk and honey, prosperity shall remain unattainable.”

After showing deference to the Master, [E.G.] Browne immediately began to discuss matters of the past. He wished to explain himself, and sought the Masters forgiveness for what had taken place. The Master replied,

“We should discuss other matters - matters that will generate feelings of love.”

Realizing that the Master had no interest in dwelling on the past, Browne changed the subject. He inquired about the current situation in Persia and the Ottoman Empire. The Master replied:

“I have previously written that, for as long as the government and the people are not mingled together like milk and honey, prosperity shall remain unattainable. Persia shall fall into ruin, and as a result, the governments of neighbouring countries will work to meddle in its affairs.”

The Master elaborated further on the same subject, saying:

"You must strive to transform the characters of the people, such that they will become receptive to constitutionalism and other matters. Should this not occur, fresh problems will beset you with every passing day, and anguish and despair will increase. Consider how acquired knowledge, when not aligned with a refined character, becomes the cause of harm. Indeed, if the acquisition of knowledge is coupled with the best of characters, that knowledge will bring about marvellous results . . . Material progress and civilization alone will not suffice, and the acquisition of knowledge by itself will not result in complete prosperity." 

- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha, 18 December 1912, London, England recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’, vol. 2: ‘Abdu’l-Baha in Europe 1912-1913)

“The distinction of the world of humanity is love.”

After giving an extensive account of the [First] Balkan War, the Master said:

In the world of humanity, love is a manifestation of the splendour of God. Without love, this world would be even as the animal kingdom. The distinction of the world of humanity is love. Until there is love among humankind, complete tranquillity and perfect prosperity will never be achieved. Consider how a person is filled with excitement and delight when he sits next to his friend, and how he is overcome with torment and dread alongside his enemy. Therefore, you must promulgate universal love and promote the brotherhood of all humanity. Now, we are from the East, and you are from the West, and we are gathered here in a spirit of utmost love and fellowship. Is this not better than if we were to be embroiled in conflict and contention? Is it not preferable to the shedding of one another’s blood, or the uprooting of each others families? We must awaken the souls, that they may learn the secret of the world of existence, and recognize the gifts and bounties of God. Otherwise, people will continue to toil unnecessarily and be afflicted with calamity. They see that which is outwardly apparent, not what lies within. They see only lamps of varying form, not the reality of the light and the mystery of its manifestation. 

- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha, 17 December 1912, London, England recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’, vol. 2: ‘Abdu’l-Baha in Europe 1912-1913)

“We should strive to make our material civilization the purest possible medium…through which the light of our spiritual civilization must shine”

Our material civilization has progressed greatly with the perfection of the crafts and the forward steps of material science, but our spiritual civilization, that which is based on divine morals, has declined and become degraded. We should strive to make our material civilization the purest possible medium, the most unclouded glass, through which the light of our spiritual civilization must shine.

One of the things that supports a spiritual civilization is Peace and the most pressing need of politics is universal peace. But the oneness of humanity—human solidarity—which has been the message of all the Prophets, will be achieved only through spiritual power, for neither racial distinctions nor patriotism can further it. The oneness of humanity will come with the supremacy of spiritual civilization, and not while, as now, we are submerged in a sea of materialism. 

- ‘Abdu’l-Baha (Words of ‘Abdu’l-Baha; compilation: ‘Abdu’l-Baha in America’, by DR. Zia Baghdadi; Star of the West, vol. 19, no.2, May 1928)