‘Abdu’l-Baha’s reference to World War I

I hope that the Balkan War shall come to an end, and that the rights of both belligerents’ be protected and preserved. Otherwise, the flame of this war shall devour the earth - in particular Europe, which is even as an arsenal filled with explosives, and needs only a single spark to utterly obliterate the entire continent. Thus, there is no recourse but to embrace universal peace. This, indeed, is the most pressing issue of the day; I pray God that this peace will be realized. 

- '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)

Characteristics of “divine civilization” to be established in countries

America and Europe have advanced to the utmost in terms of material civilization; day by day, they continue to make material progress. My hope, however, is that divine civilization shall likewise be established in these countries - a civilization whose foundation was laid by the prophets of God, whose success depends on the realm of saintly character and spiritual education, and whose existence shall be the cause of spiritual advancements in the world of humanity. 

- '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)

Bahá’u’lláh “made Himself even as a shield” so that we “may be kept safe from the cruelty of ferocious and relentless beasts, and sheltered from the oppression of the wolves of self and desire”

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 our 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)

While the multitude were so violently aroused against the Cause in Shiraz ‘Abdu’l-Baha directed the believers to repair the House of the Báb

The sacred House of the Holy Báb at Shiraz needed much repairing: and yet the people were so violently aroused against the Cause in the city and made so much trouble, that the believers could not even pass through the street in which the House is situated - how much less to be allowed to work at it. The populace revolted against the Baha'is to such an extent, that even the Governor was made incapable of checking them. He finally said that nothing could be done, and that the Baha'is should quit the city in order to save themselves. Such was the news we received at the time from Shiraz. But we notified them not to mind the words at all but to engage in repairing the Sacred House immediately. We wrote them: 'Go and build, and let them come and destroy it directly!'

To be brief: They began to work in repairing the House, and by God's providence no one interrupted them, nor said a word against the undertaking, whereas the believers had at first thought that naturally no sooner they laid down one brick than the people would remove it. Thus all such repairing was completed. 

- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha recorded by Ali Kuli Khan, 'Abdu'l-Baha's English-language secretary during 1899 to 1901; ‘Ali-Kuli Khan 1906 Pilgrim Notes’)

‘Abdu’l- Baha’s garden in Akka

One evening 'Abdu'l-Baha was in the little garden outside the house. A number of us pilgrims were present. Calling attention to trees and flowers He had planted. He said in part:

"This was a place of dirt and refuse and loathsome to look upon. During the days when Akka was in confusion and the whirlwind of tests was violent, and a rumor persisted that they were about to banish us to a remote place, we were engaged in planting these trees and flowers and laying out this garden. Now this has become such a delightful place. How surprising indeed is the assertion made by some people that existence needs no trainer! Were it not for the direct result of care and training, this place would have ever remained a heap of dirt and refuse." 

- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha recorded by Ali Kuli Khan, 'Abdu'l-Baha's English-language secretary during 1899 to 1901; ‘Ali-Kuli Khan 1906 Pilgrim Notes’)

“For the people of Faith, calamities, trials and tribulations are conducive to spiritual progress: provided one endures them patiently and with severance for all else save God.”

Many a time, a calamity becomes the means to a bounty. Not until man has endured hardship because of a thing will he appreciate the full value of the thing. The more one suffers on account of an object, the greater he realizes its worth. It is said in the Quran: 'They will never attain (unto Divine Bounty) except through severe trials.' The more you search the earth and the deeper you dig into its bosom with the plough, the more fertile it becomes. For the people of Faith, calamities, trials and tribulations are conducive to spiritual progress: provided one endures them patiently and with severance for all else save God. It is said in the Quran: 'Did ye suppose that ye will enter the Paradise, but when trials, similar unto those suffered by men before you come upon you, you were overcome with grief and afflictions?' Man cannot find intoxication without drinking from his cup. Man cannot take part in the hilarity of those drunk from the wine of the love of God without quaffing the cup of calamity. The more you beat the iron, the sharper it becomes; the longer you subject gold to red-hot fire, the purer and clearer it becomes.

Even among the people of the world, and even in worldly pursuits, trials and tests play a similar part. The more a man endures hardship in a matter and the more trials one meets in learning a handicraft, the more experienced and skillful he becomes therein. But a man who spends his days in quiet and ease never attains a high degree in any matter.

One must therefore, know their value and wish for whatever suffering may befall us in the path of God. His Holiness the Supreme (The Báb) has said in one of His supplications: 'Were it not to suffer calamities in the path of Love I would never have accepted to be born into this world.' This is the worth of trials in the path of God! 

- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha recorded by Ali Kuli Khan, 'Abdu'l-Baha's English-language secretary during 1899 to 1901; ‘Ali-Kuli Khan 1906 Pilgrim Notes’)

“In this age every face must turn to God, so that spiritual enlightenment will go hand in hand with material education.”

In this age every face must turn to God, so that spiritual enlightenment will go hand in hand with material education. Material education alone cannot make the world happy. Spiritual civilization must assist the material civilization. The men of science and philosophy are the founders of the material education, but His Holiness Christ was the founder of the spiritual, divine civilization. Material civilization serves the world of men, but the spiritual civilization founds the world of morals. These two kinds of civilization must go hand in hand. The material civilization is like the lamp, but the spiritual civilization is like the light in the lamp. This lamp without the light is a useless thing. Therefore, in our day philosophy and science must go hand in hand with the spiritual civilization. The material civilization is like the body; the spiritual civilization is like the spirit which is the life to the body. So long as the spirit gives life to the body, we behold a living thing, but a body without spirit is dead. It is my desire that ye all may reach the state of spiritual civilization. Like as ye have made great progress in material science, so may ye also progress in the spiritual world. Then the light of the Kingdom of God will shine through all the world. May the Sun of Reality illumine the East and the West." 

- ‘Abdu’l-Baha (From a talk, 3 April 1913, Stuttgart, Germany; Star of the West, vol. 4, no. 4, 17 May, 1913)

“The world of humanity is in the dark. Our aim is to illumine mankind.”

The world of humanity is in the dark. Our aim is to illumine mankind. It is natural that after the darkness of every night the brilliant day will come. It is our hope that this darkness may be dispelled and that the rays of the Sun of Reality will shine again. We are confident that the darkness will again be followed by the brightness of the day. It is our hope that after the cold winter a new spring will come, giving new life to nature, so that the trees of humanity will again sprout and become verdant in the gardens, so that they may bring forth leaves and blossoms and fruit. Thanks be to God, the illumined century has dawned. Thank God that this spiritual spring has come. Thanks be to God that the reality of all things has been revealed. This century is the century of light. This period is the period of science. This cycle is the cycle of reality. This age is the age of progress and freedom of thought. This day is the greatest day of the Lord. This time is the time of eternal life. This age is the age of the breath of the Holy Spirit. This time is the time in which all is resurrected into new life. 

- ‘Abdu’l-Baha (From a talk, 3 April 1913, Stuttgart, Germany; Star of the West, vol. 4, no. 4, 17 May, 1913)

“Everything in the world is subject to change” - including religion

Everything in the world is subject to change. But this transmutation and change are requirements of life. See, for instance, these flowers before us. They come forth from a seed. They grow to perfection, but when they have reached the state of perfection they go back again. This is the invariable law of creation. Likewise man develops until he has grown to maturity. When he reaches beyond the state of maturity he begins to decline. All religions of God are subject to this same law. They are founded in order to blossom out and develop and fulfill their mission. They reach their zenith and then decline and come to an end. So a few thousand years ago came Moses. He promulgated the ten commandments. Later these laws were changed, and this change was so complete that of the original nothing more was visible. Then God sent the Roman Empire to destroy the Holy Land, because the Jews had forgotten the law of God. They had in the end only a bundle of superstitions. When this religion had sunk to such a depth, God sent his Holiness Jesus Christ. His Holiness Christ appeared as the Light of the Sun, and He founded anew the religion of God. He revivified the light which had been given by Moses and fulfilled that law. 

- ‘Abdu’l-Baha (From a talk, 3 April 1913, Stuttgart, Germany; Star of the West, vol. 4, no. 4, 17 May, 1913)

The “essence of the religion of God” and the “dogmas” in each religion

The religions of today consist of dogmas. Because these dogmas differ from each other, discord and even hatred is manifest. Religion must be the basis of all good fellowship….The essence of the religion of God is love, and the Holy Books bear testimony to that, for the essence of the religion of God is the light of the world of humanity; but mankind today has forgotten what constitutes true religion. Each nation and each people today hold to some definite dogma. 

- ‘Abdu’l-Baha (From a talk, 3 April 1913, Stuttgart, Germany; Star of the West, vol. 4, no. 4, 17 May, 1913)

The crucifixion of Christ and the “redemption of sins”

In the evening some clergymen announced a meeting to observe the crucifixion of Christ. The Master remarked,

“Their speeches in the meeting will be to the effect that Christ sacrificed Himself in order to redeem us from our sins. But they do not understand the inner meaning.”

After the meeting He spoke extensively on this subject:

“The redemption of sins depends on our acting upon the admonitions of Christ, and the martyrdom of Christ was to cause us to attain praiseworthy morals and supreme stations.” 

- ‘Abdu’l-Baha (Words of ‘Abdu’l-Baha, April 6, 1912, aboard the Cedric, recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’)

An example of ‘Abdu’l-Baha’s amazing scientific knowledge

While walking in the stern of the ship [sailing to America] in the afternoon ‘Abdu'l-Bahá said:

“It is the twelfth day of our voyage. We have traveled a quarter of the way around the globe and have traversed six degrees of longitude. Here it is afternoon, while in Egypt it is the middle of the night at this time.” 

- ‘Abdu’l-Baha (Words of ‘Abdu’l-Baha, April 6, 1912, aboard the Cedric, recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’)

“between two Manifestations there are days of concealment”

A person from Tihrán has written that the Universal Will is always manifest; that is to say, God is always manifest in human form. I have sent him an emphatic reply and urge you also to remember that between two Manifestations there are days of concealment. There is no doubt that for the Sun of Reality there is no rising or setting in its own sanctified center but, owing to the exigencies of the contingent world, it rises and sets. Those persons who say in the days of concealment and interval that God is manifest in human form and that `He always shows Himself in different forms like an artful beloved' are the sources of difference in the Cause and create discord among the people. All these evasive statements of theirs are mere pretensions. Their only object is to get themselves known as persons in whom divine signs are centered. We must, therefore, adhere to the explicit text, to the literal meaning of what is written in the Tablets, and must not deviate from this even to a hair's breadth. 

- ‘Abdu’l-Baha  (Words of ‘Abdu’l-Baha, April 6, 1912, aboard the Cedric, recorded by Mahmud Zarqani, His secretary and chronicler during His travels in the West; ‘Mahmud’s Diary’)

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.