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.