Some warm memories of ‘Abdu’l-Baha -- by Stanwood Cobb

I first met ‘Abdu’l-Baha vicariously, so to speak, and it was this meeting that brought me into the Baha’i Faith in the summer of 1906. It happened that being in the vicinity of Green Acre that summer I made a pilgrimage there to see what it was all about. My curiosity had been aroused by weekly articles in the Boston Transcript. At the time I was studying for the Unitarian ministry at the Harvard Divinity School.

It was a warm Sunday afternoon in August. The big tent on Green Acre’s lower level, where the lecture hall now is located, was filled to capacity to hear some famous sculptor from New York. I was not greatly interested in his lecture. It was not for the sake of art that I had come, but for the sake of religion.

At the end of the lecture I went up to speak to Sarah Farmer -- who had been presiding in her own ineffable way, shedding a warm spiritual glow upon the whole affair. As I had previously met her in Cambridge at the home of Mrs. Ole Bull, I ventured to recall myself to her.

Miss Farmer took my hand in hers and cordially held it while she looked into my eyes and asked, “Have you heard of the Persian Revelation?”

“No,” I answered.

“Well, go to that lady in a white headdress and ask her to tell you about it. I know by your eyes that you are ready for it.”

What had she seen in my eyes? I do not know. But what she had read there proved true. For within half an hour from that moment I became a confirmed Baha’i and have remained so ever since.

The Word of God, the world of spirit, and the world of matter — a talk by Lua Getsinger

December 17, 1911, Sunday evening
California Club Hall, San Francisco, California
(Stenographically reported by B.S. Straum)

One time in Acca, when 'Abdu'l-Baha was trying to make us understand the possibility of man more clearly knowing God, He used this chart.

(The chart is dark one side, light on the other and consists of circles. At the top a circle labeled INFINITE ESSENCE - GOD. Next circle to the right and on the light side written "Highest possible attainment by man - the Prophets". Circles descending to the bottom circle which is half in the dark and half in the light labeled "Human Kingdom." Three circles on the left labeled (ascending) “Animal Kingdom", "Vegetable Kingdom", "Mineral Kingdom". From the large circle at the top are rays going out labeled "Love, Life, Knowledge, Faith, Forgiveness, justice, Mercy, Primal Will, Beauty, Power, Generosity, Munificence, Peace, Righteousness, Purity". The chart is circular in itself with words written upon the rays at the top "Word of God", along the side "Spirit", at the bottom "The Christ Holy Spirit", and to the left "Matter".)

Just a word of explanation regarding the chart itself.

He likened the Infinite Essence, the Incomprehensible, unto the sun, the substance of which we do not know save through the analyzation of the waves of light emanating therefrom.

The first Effulgence emanating from the Infinite Essence, is the Word of God, the Creator. The rays of light emanating from the First Effulgence constitute the Holy Spirit, or the Christ.

The darkened half of the chart represents the world of matter, and the other half the world of Spirit, or the Heavenly Kingdom.

We have, then, the Illuminator, the Illumination, and that which is to be illuminated.

Taking it for granted that the statements made in mythic or God-given writings must be absolutely true, however anomalous or irreconcilable with the facts of modem science and the deductions of enlightened reason they may appear to the natural mind, we affirm that the sacred scriptures are true in their own domain - the soul. By the sacred scriptures we mean the Word of God, the revealed Word of God, considered apart from its setting of Man's interpretation, or interpretations of that Word. And, farther, that they are equally true in respect to physical science; that through them Deity speaks to men, who may thus learn, if their comprehension will allow them, the secret nature of things, whether pertaining to the life of earth or of the hereafter.

According to the sacred Scripture, we are told: "In the beginning was the Word, and the Word was with God, and the Word was God." But before this, there was no beginning, because that which existed before this beginning of the Word, and the manifestation thereof, always was the Infinite Essence, the Unknowable, Incomprehensible, Almighty God, for we are told that all That is is as a result of the Word, that by the Word were all things made that are made.

Notes on Baha’i concept of spirituality – by Adib Taherzadeh

In their message to the participants at the International Conference in Dublin, the Universal House of Justice called for a campaign of spiritualization of the Baha’i community. Some friends have been asking the true meaning of spiritualization and want to know how to achieve it. The word “spiritual” when used in a non-Baha’i context has connotations which could mislead the individual. To be spiritual is not to hold one’s head in the clouds and walk in the air, or become careless of the affairs of this world.

The Baha’i concept of spirituality is simple. When the soul draws near to Baha’u’llah it becomes spiritual. A true Baha’i whose heart is closely linked with Baha’u’llah will grow in spirituality. He will become so enamored of Him that he will obey His teachings wholeheartedly and serve His Cause with the utmost devotion.

The knowledge of the soul

The study of the Holy Writings will enable us to appreciate this important subject. A human being has a soul and a body. We have acquired a great deal of knowledge about our bodies, but the knowledge of our spiritual nature is far more important.

The soul of man does not originate from the world of matter; it is an emanation from the spiritual worlds of God. During the period when the embryo is growing in the womb of the mother, the soul becomes associated with the body. Because the soul is a spiritual and not a material entity, it does not enter the body or leave it. The soul is exalted above entry or exit, ascent or descent. It is independent of any earthly agency. Its association with the body is similar to the association of light with a mirror. The light is not inside the mirror; it is reflected in it, and when the mirror is removed, the light remains unaffected.

The Valley of Love -- by Juliet Thompson

The “Seven Valleys” of Baha’u’llah is a letter written by Him to an eminent Sufi, in which the Poet of poets, the supreme Revelator of this day, chooses a theme used in the Islamic middle ages by the Sufi poet, Attar: the seven stages through which the soul must pass in its migration from self to God.

"Not until the whole nature is consumed to the roots," wrote Attar, "can the heart become a casket of rubies to pay the price." Baha’u’llah, in His Seven Valleys, leads us as far as the Valley of Annihilation, in which the fire of love, consuming at last "the whole nature," unites the soul to the Divine Beloved. Then He tells us that even so pure a state as this is "but the first gate to the city of the heart."

The Valley of Love is the second stage in this spiritual journey.

The Sufis' interpretation of the Islamic Religion is, in a sense, Pantheistic, for to them the Essence the Deity Itself permeates all created things and the whole creation is in the process of becoming God. According to the Teachings of Baha’u’llah, the Essence of the Creator is like the sun, which, as 'Abdu'l-Baha explains "does not divide itself into luminous particles" and enter planetary life, but emanates life-giving rays. Thus the soul's relation to its Creator is one of emanation. Our only means of comprehending the Divine Essence is through the great Messenger of God, who are as flaless mirrors reflecting to us His holy Attributes.

Throughout the "Seven Valleys," a delicate ear will hear the call of Baha’u’llah to the Sufis to recognize the Messenger of today.

The traveler in the Valley of Search, when he has "found a trace of the Traceless Friend and inhaled the fragrance of the lost Joseph from the Divine Herald," immediately plunges into the Valley of Love and "is consumed by the fire of love."

He has found the Messenger, has seen for the first time, powerfully reflected, the unclouded Beauty of God. And he has become like a new-born babe in a strange and glorious world.

The Significance of the House of 'Abdu'lláh Páshá -- an article prepared at the World Center and sent to all National Spiritual Assemblies on 4 March 1975 by the Department of the Secretariat of the Universal House of Justice

Some of the most poignant, dramatic and historically significant events of the Heroic Age of our Faith are associated with this house, which derives its name from the Governor of 'Akká who built it and used it as his official residence during his term of Office, from 1820 to 1832. It stands just inside the north-western corner of the sea wall of 'Akká in the close neighbourhood of the citadel where Bahá'u'lláh was confined. The main building is L-shaped, facing south and cast on its outer prospects. The structure, though chiefly on two stories, is irregular and on the inside angle has balconies, uncovered stairways, a bathhouse and a well. The entire property comprises large courtyards and is bounded on the west, or seaward, side by a wall, which turns due east at its southern angle and continues towards the heart of 'Akká, forming after a few yards, the wall of a narrow street; at the eastern terminus of this wall, and within the property, is an imposing house which was occupied by that Governor of 'Akká whose incumbency coincided with 'Abdu'l-Bahá's residence in the main building, and whose northern windows permitted him to maintain a constant surveillance of 'Abdu'l-Bahá's activities. Beyond this house is a small mosque. The eastern boundary of the property is a row of houses giving directly, on its western aspect, to the courtyard and offering many additional vantage points for observing the Master. A similar row of houses extends from the north-eastern corner along the northern boundary until they terminate at the longitudinal wing of the main building which, at this point, projects northwards into several conjoined buildings, making a large irregular outcrop on the northern boundary. The western end of the northern boundary is a short stretch of wall completing the enclosure at the north-western corner of the west wall. Large stables, coach houses and storerooms line the southern boundary.

In this house, fifty lunar years after the Báb's martyrdom, in January, 1899, the casket containing His sacred and precious remains was received by 'Abdu'l-Bahá, Who successfully concealed it until it was possible to inter it, with all honours, in its permanent resting-place in the bosom of Carmel. In this house 'Abdu'l-Bahá was confined during the period of His renewed incarceration. Shoghi Effendi, in God Passes By, testifies to the conditions of His life at that time:

Huququ’llah (The Right of God) – a talk by the Hand of the Cause Dr. ‘Ali-Muhammad Varqa at the Sixth International Convention, Haifa, May 1, 1988

Dearly loved friends,

At the inception of the Six Year Plan of the Universal House of Justice, which coincided with dramatic changes in many aspects of society, a new arena for rapid development of the Faith of God has been attained and the purpose and aim of Bahá'u'lláh's Revelation have been unveiled before the very eyes of Government Authorities, Heads of States and Scholars who were not even aware of its existence.

At this rightful time the Universal House of Justice has emphasized the importance of acquiring knowledge of the laws and ordinances revealed by Bahá'u'lláh, and adopted the translation of the most Holy Book, the Kitáb-i-Aqdas, into English as one of the sublime goals of this new plan.

Among the commandments and decrees revealed in this sacred Book is the law of Huququ'lláh, previously applicable only to the friends in the East. The Western friends became aware of this law with the dissemination of the compilation of the Holy text and the Sacred writings prepared by the Research Department of the Universal House of Justice.

Huququ'lláh is an Arabic word composed of two words, "Huquq" meaning "Rights" and "Allah" meaning "God". Therefore, Huququ'lláh means "The Rights of God", a part of the individual's possessions and income offered at the Threshold of the Lord.

In a Tablet addressed to Jinab-i-Zayn referring to Huququ'lláh, Bahá'u'lláh states that the progress and the promulgation of the Faith of God, depend on material means, therefore, the expansion and the advancement of God's Revelation and the establishment of a new order and a new world civilization cannot be achieved without material means.

The Guardianship and the Universal House of Justice – a talk by Ian Semple, former member of the Universal House of Justice, London, 28 January, 2006 [1]

When, earlier today, I was recalling these past years, it occurred to me how much the British Bahá’í Community has grown in that short time. When I left in 1961 I recollect there were about eight hundred Bahá’ís in the whole British Isles, and they were already not only operating twenty five Local Spiritual Assemblies, but directing the work in east and west Africa, and starting to think about the Pacific, and all sorts of things. At that time they were in fact about the size of a normal local congregation of a Non-Conformist Church, but the Faith obviously had much greater strength – as you see by the range of activities that they were undertaking. Now just see the size of the meeting here and think of all the other friends in the British Isles. It is a tremendous advance.

What I have been asked to talk about tonight is the Guardianship and the Universal House of Justice, which, in a sense, is a brief outline of part of the history of the Faith. I think history is vital for us to know and to understand but we should also see ourselves as part of it. We cannot divide life rigidly into the past, present and future. Academically, perhaps, one has to. I remember when I was at university one of my friends wanted to study the history of the First World War, but he was told by his professor of history that he could not do that, it just wasn’t history; it was current affairs.

Of course, really, current affairs is just a continuation of history. This was brought home to me in 1962, when we were at Bahjí commemorating the Ascension of Bahá’u’lláh. In those days we would go out there in the evening and have a meal together, and then we would spend the evening either dozing or walking around or sitting, talking, and then we would probably go to sleep for a while and, finally, in the morning hours gather for the commemoration of the Ascension of Bahá’u’lláh. Well, that particular night, while we were sitting around the table where we had been eating, the Hand of the Cause Mr Samandarí, who was there with us, told us how moved he was to be there on that evening because it was the first time he had been in Bahjí on the night of the Ascension since it took place. And we realised he had been a pilgrim when Bahá’u’lláh ascended and had been in the presence of Bahá’u’lláh. And here he was sitting with us. That’s how short Bahá’í history is. This is just the year 162 – we are in the middle of the second century. We are not, in Bahá’í terms, at the beginning of the 21st century; we are in the second century. We are in the springtime of the world.

'Abdu’l-Baha and the Rabbi – by Willard P. Hatch

The dynamic address of ‘Abdu'l-Baha at the Temple Emmanu-El referred to by the author in the following article, was published in full in "The Palo Altan" of Palo Alto, Calif., together with His vitally important addresses at Stanford University and the Unitarian Church in Palo Alto. They were later published in the book of His addresses in America, "The Promulgation of Universal Peace." 'Abdu'l-Baha said that the Baha'i Teachings are the "principles of action," and that "When practical activity has been manifested, the teachings of God have borne fruit." The story as printed below shows how Abdu'l Baha's Word was His sword, and "the power of God His victory."

It was in the Fall of the year 1912.

Temple Emmanu-El, the synagogue of the reformed Jews, at 450 Sutter Street, in downtown San Francisco, was packed to overflowing. By sitting on the floor in the balcony, the writer was enabled to both see and hear.

On the rostrum was a scene such as reminded one of a painting of ancient times. In turban and flowing, camel's hair robe the sage of divine wisdom, His Holiness 'Abdu'l- Baha was speaking; the Spirit that accompanied His luminous Persian periods was so powerful that attention was intensely centered upon Him; to such an extent that the fact that His words were interpreted became inconspicuous and was completely lost to consciousness.

Christianity in the Baha’i Message – by Lady Sitarih Blomfield

"No one has ever loved Christ as I do." – ‘Abdu'l-Baha

"Should a servant desire to make the words, deeds and actions of other servants, learned or ignorant, the standard for knowing God and His chosen ones, he shall never enter the Ridvan of the knowledge of the Lord of Might." - Baha'u'llah

Hundreds of thousands of our Eastern brothers, both Jews and Muslims, have learned, through the teaching of 'Abdu'l-Baha that His Holiness Christ is the Spirit, the divine Son of God.

Some young Jewish men came from Persia on a pilgrimage to the Holy Land; after saluting 'Abdu'l-Baha, and being blessed by Him, they said: "Now we go to Jerusalem, to pray for pardon, and to weep for the blindness of our forefathers in that they rejected and crucified our Messiah. Our parents also laid this charge upon us: 'that we should convey their lamentation, and for them implore forgiveness’”.

Again a young Jewish soldier came to 'Abdu'l-Baha saying: "I cannot acknowledge their supposed Messiah, whom they call Jesus Christ, but I can understand and accept Baha'u'llah as our Messiah."

'Abdu'l-Baha said to him: "You cannot become a disciple of Baha'u'llah until you believe that His Holiness Christ is the Spirit, the divine Son of God."

A doctor, who had been in Alexandria, where he saw 'Abdu'l Baha and witnessed His Christ like life, told me that for the first time he was able to understand what the Lord Christ must have been like. "Now I am able to believe," he said.

Arising to serve -- a letter from the Hand of the Cause Bill Sears

[The following is a slightly abbreviated version of a letter sent to the Counsellors, the National Spiritual Assemblies in Africa, and through them to every individual Baha’i in that continent.]

January 19, 1982

To: Continental Boards of Counsellors and National Spiritual Assemblies

Beloved Friends, Colleagues and fellow Baha'is:

We have written in some detail about our Supreme Universal House of Justice, the Continental Boards of Counsellors, the National Spiritual Assemblies, and their attendant Institutions, and the tremendous power they can release into the world for the benefit of all mankind when functioning harmoniously in love and unity. It is a Power and a Force that staggers and overwhelms the imagination.

This letter will review the importance and significance of the instrument by which that Force and Power of love and justice can be released into the world. You and me! "It is upon the individual believer", our beloved Guardian assures us, that "the revitalization, the expansion, and the enrichment" of every homefront "must ultimately depend." Upon us, the individual Baha'is.

There has never been in all religious history a story more thrilling than our story.

The Greatest Holy Leaf: A Reminiscence – by ‘Ali Nakhjavani

(Excerpts from an address presented during the World Centre seminar commemorating the fiftieth anniversary of the passing of the Greatest Holy Leaf, held in the reception concourse, permanent Seat of the Universal House of Justice, 17 July 1982.)

As we sit together in this gathering I am reminded of the fact that our beloved Guardian, Shoghi Effendi, speaks about the mystic bond that exists between the Greatest Holy Leaf and Baha'u'llah. Obviously this is so, for she was not only His daughter but was referred to by Him as the woman who has the highest rank among all women believers in the Baha'i dispensation, a station that none surpasses. Shoghi Effendi, basing himself on this statement, has named her the outstanding heroine of the Baha'i dispensation.

The Greatest Holy Leaf also had a mystic bond, as Shoghi Effendi describes the relationship, with her brother, 'Abdu'l-Baha, the Centre of the Covenant -- One Who not only knew her station and appointed her to be in total charge of His household, but Who entrusted her with the sacred remains of the Bab which were housed in her room for some ten years in the house of 'Abdu'llah Pasha, Who entrusted her with His last will and testament and Who realized that after His passing she would play a central role in the community, as He knew that Shoghi Effendi was not present at the time of His passing. We can be sure that 'Abdu'l-Baha passed away with His mind at rest, because He knew that Shoghi Effendi would soon be there, and that the Greatest Holy Leaf was there.

After the passing of 'Abdu'l-Baha the mystic bond between Shoghi Effendi and the Greatest Holy Leaf assumed far-reaching proportions. I am sure that future historians and other writers will write about the eleven years that passed from the night of the passing of 'Abdu'l-Baha to the night of the passing of the Greatest Holy Leaf.

The Beloved of All Hearts - Shoghi Effendi -- a talk by Hand of the Cause Dhikru’llah Khadem

November, 1984

Ninth Annual Conference of the Association for Baha'i Studies

Ottawa, Canada 

I have been asked to speak of the beloved of all hearts, Shoghi Effendi. I will say a Persian poem: Tá'key bi-tammannáy-i-visál-i-Tu, Yigáneh Ashgam shavad az bar muzheh chun seyl raváneh. This is the English translation:

How long will this torrent of tears flood from each lash in my longing to meet thee?
O, the unique one, my beloved, Will the night of thy separation ever end?
O, thou, whose agony and tribulations have, as an arrow, pierced the hearts of thy lovers.
Multitudes are occupied in thy praise whilst thou art hidden from them.( Sheikh-i-Baha'i, Baha'i News, March, 1976; Ash’ar-i-parákandeh, Sheikh-i-Baha'i, 76)

Now we are all, as individuals in this multitude, occupied with the praise of the beloved Shoghi Effendi, the Guardian of this glorious Manifestation. According to Baha'u'llah and 'Abdu'l-Baha such a dispensation as the Revelation of Baha'u'llah comes to the world only once in every 500,000 years. Only then will there be another Guardian of the Cause.

I remember the time I was in the presence of Shoghi Effendi when he spoke about the significance of twin [1] things in the Cause. In fact, he sent a cable about this to the National Spiritual Assembly of the Baha'is of the British Isles. In this cable, he told us about the significance of twin occurrences in this Cause. He told the Assembly that we have twin cities – holy cities -'Akka and Haifa; twin houses - the House of Shiraz and the House of Baghdad; twin Manifestations - the Manifestation of the Bab and that of Baha'u'llah. He continued, telling us everything is twin: twin festivals- the birthday of the Bab and that of Baha'u'llah; twin monuments - of the brother and mother of 'Abdu'l-Baha. During this time I was in his presence, the beloved Guardian was so exhilarated and happy. It gave me the courage to mention to him that we have two gardens: the garden of Ridvan and the garden of Firdaws. Then, the beloved Shoghi Effendi smiled and said, "You've noted that, but you have forgotten to say twin vistas: the view of the sea and the view of the mountain." After explaining these things, he paused and looked at me deeply and said, "In the Cause of God everything is twin." I have no doubt that he meant two Manifestations and two Interpreters: The Bab and Baha'u'llah, the two Manifestations of God; and 'Abdu'l-Baha and the beloved Shoghi Effendi, the two Interpreters.

Count Leo Tolstoy and the Baha’i Movement – by Martha L. Root

When I was in Prague, Czechoslovakia, in 1927, I met the secretary of Count Leo Tolstoy, Mr. Valentin Bulgakov; we had a long talk about Count Tolstoy and his contact with the Baha'i Movement. Later, in December, 1930, I met Miss Alexandra Tolstoy, the youngest daughter of this great Russian writer and humanitarian. She said to me then, "What Mr. Bulgaliov has told you about my father's interest in the Baha'i Movement is true. He was with him during the last four years of my father's life; he was his secretary and arranged his library." Then, too, I corresponded with Mrs. Isabel Grinevsky of Leningrad in 1927 and she wrote me about Count Tolstoy.

It is through these kind friends that I have the facts for this article. An added interest was given to the subject for me when only a few days ago, May 3 1, 1932, I interviewed the president of a Roman Catholic university in Poland who had met 'Abdu'l-Baha in 1914, in Haifa, Palestine. 'Abdu'l-Baha said to him that there was no greater writer in Europe than Count Leo Tolstoy. "What a pity that Tolstoy, who so admired the Teachings of 'Abdu'l-Baha, never had the privilege of meeting Him."

"Count Tolstoy knew the Baha'i Teachings through literature. I think he did not know any Baha'is personally," said Mr. Bulgakov in his talk with me. "He first heard of the Baha'i Movement in May, 1903, when Mrs. Isabel Grinevsky brought out in Leningrad (the former capital of Russia that then was called St. Petersburg) a great drama called Báb; it was in verse and gave the illumined history of the Forerunner of the Baha'i Movement, a young man called Báb and His disciples called Letters of the Living; the scenes were laid in Persia. This drama was played in one of the principal theatres of St. Petersburg, in January, 1904, and given a remarkable reception. Some of the critics went far in its praise. For example, the poet Fiedler (who afterward translated the drama into German) said: 'We receive from the five acts of the poetical drama Báb more information about the Baha'i Movement than from the deep, scientific researches of Professor Edward G. Browne, Gobineau and Russian scientists and historians. As the Herold has already published two full feuilletons about the poem, we shall speak only of the performance of the play. Rarely has the renown of any play preceded the performance as has this of Mrs. Grinevsky.' "

The Herold of January, 1904, printed the following:

A Message of Love from Hand of the Cause of God Enoch Olinga

(After his triumphant tour through the Western Hemisphere, Hand of the Cause of Cod Enoch Olinga sent the following letter to all the National Spiritual Assemblies. It is an example of the love and understanding of our problems, which characterized his entire visit.)

Enroute to the Pacific and Asia

October 28, 1970

National Spiritual Assemblies of the Baha'is of South America, Central America, North America, and the islands of the Caribbean.

Beloved Baha'i friends,

Before leaving the Western Hemisphere, it is my wish to try to express the love and gratitude flowing from my heart to all the believers who have welcomed, assisted and sustained me in these travels. For the past six months, in South, Central and North America, and the Antilles, rare experiences in the company of the soldiers of the Blessed Perfection have been granted me. Indeed, when I recall how the beloved Guardian expressed the hope to me that some day I would travel in the Western Hemisphere, to meet the friends and teach His Cause, it is now one more sign to me of the kindness of the Loving Creator to His servants that this experience should have come my way and these months be spent in a manner so pleasing to my soul.

For what can bring more happiness than seeing, from the tip of South America to the far reaches of Alaska, the triumphs of self-sacrificing soldiers in the army of the Blessed Beauty? The promises of the Master, 'Abdu'l-Baha, are everywhere evidenced in their fruition, for now that the healing Word of God is being carried to the masses, they are entering our beloved Faith in troops and we are seeing the rapid expansion and simultaneous consolidation predicted for these days.

The value of prayer – A talk by Hand of the Cause John Robarts

House of Worship in Wilmette
March 20, 1974

From my earliest days in the Faith [Mr. Robarts and his wife Audrey have been Baha'is since 1937] it has seemed that we have had too few speakers. Anybody who was willing to give a talk would receive many invitations. In that long-ago period when I was first a believer, I went to many places in Canada and the United States to speak. I must tell you about one place because it often comes to my mind when I consider the subject of prayer. It was on April 17. I had been invited to address a community where there were eight believers and they needed a ninth to form their Local Spiritual Assembly a few days hence. My plane was delayed and I arrived late while prayers were being said. I was ushered to a seat beside the chairman. When the prayers were finished, he whispered to me (there were about 45 people in the room), "John, do you see that tall man in the third row, center? He is the only non-Baha’i in the room. We need him for our Assembly on Thursday!"

I stood up and looked at my opponent. He was a nice person. I noticed he had very large eyes. I began to speak but soon felt that I wasn't doing very well. I didn't seem to be inspired and suddenly I realized that my friend's eyes were opening and closing very slowly, and then to my horror, they closed and clicked shut. I had lost my man. He was sound asleep! In my despair I turned to Baha’u'llah and said, "Dear Baha’u'llah, please come to my aid. We need that man for our Assembly on Thursday." I went on with my talk and what seemed like a bright idea struck me, which I felt must have been the answer to my cry for help. In quite a loud voice, I said, "Baha’u'llah said, 'The people are wrapped in a strange sleep!'" And I banged the table with my fist. The man woke up as though he had been shot and he stayed awake. He became a Baha'i that evening, and helped to form the Assembly on Thursday!

I think this is a good illustration of renewal of faith through prayer. It certainly renewed my faith when I saw those beautiful eyes open again and it renewed his when he really turned his heart to Baha'u'llah. We were all very happy.

Reflecting on what it means to be a Baha’i – A talk given by Hand of the Cause, Amatu’l-Baha Ruhiyyih Khanum in India, in 1964

Transcript of a talk given in 1964 at an all-India Teaching Conference, arranged by the National Spiritual Assembly at Gwalior Teaching Institute in India. About 500 believers had come from all corners of India to this conference.

It is a great joy to be here. When I look at your faces it makes me feel that I am seeing the faces of all the Baha'is in India. As I have been ill -- in the last two weeks I have had two attacks of influenza and been in bed for eight days -- I have to be a little careful that I don't get it back again.

I would like to say that the preciousness of this occasion that we have here is far beyond our powers to describe. We must appreciate it. You see it is very seldom that so many devoted Baha’is, many of them active in the teaching work, have an opportunity to come together in one place, even for a few hours. I have noticed that mass teaching is the subject that I have been asked to speak on, but I must be excused and speak from my heart what I feel is most important, because mass teaching is the subject of this entire Conference. It is your subject as well as my subject, but now I must at first speak just from my heart.

When our beloved Shoghi Effendi died in 1957, I said that the only Baha'i we had in the world had died. This Cause of Baha'u'llah is so great. It is for at least 1,000 years. Who understands it? Some of us who are here were born Baha'is, some have ancestors who were Baha’is, some of you became Baha'is maybe yesterday or this morning. This is not the point. We are all Baha'is. I feel very strongly that if we Baha'is want to teach the Message of Baha'u'llah to the people of India, the better we have in our minds the concept of how great this Message is, the easier it will be to teach it. I want you to make a little trip with me. Come with me on a little trip and follow my thought. It is night time and we are looking up at the sky -- and in India the sky is very clear -- and we see this great white river across the sky, which in English we call the Milky Way. City people and village people are familiar with this great river of light, but do all of us know that this river of light is composed of millions and billions of stars just like our sun? How many of us know that we little human beings looking up at the sky, that we on this earth belong to the stars in that river? So great is this river. Now our sun is our centre, and around the centre of this sun which belongs to us are grouped all the planets, and we on this earth are just one of the planets that go around our sun. So, now we get down to this earth. We know where we are out there in space, we know where we are in relation to this sun which is setting, and now let us begin to talk about this planet on which we human beings live.

Explanation of the Emblem of the Greatest Name – by Hand of the Cause Abu’l-Qasim Faizi

“From eternity Thou hast been removed far above the reach and the ken of the comprehension of Thy servants, and immeasurably exalted above the strivings of Thy bond-slaves to express Thy mystery.” – Baha’u’llah

The identity of the Greatest Name, a mystery concealed from time immemorial "behind the mystic veil" and preserved in the treasure house of the knowledge of God, was to be revealed and manifested to men's eyes at its appointed time in accordance with the Divine Plan, like the other manifold and basic truths of the New Age. Allusions had been made to it by the Messengers of old, under the impact of Whose Revelations, man-made spiritual progress and gradually attained a clearer understanding of its hidden meanings. Like a brilliant sun wrapt in clouds, the Greatest Name remained hidden and unknown. Those who longed to catch a glimpse of its splendor drew close, but enjoyed only a dim vision of its radiance. Throughout past centuries, in accordance with the inscrutable wisdom of God's progressive revelation of truth, the veils remained until gradually, one by one, they were removed from this precious and all-embracing Name.

Anticipated in Past Religions

The eager followers of past religions, in their deep desire to witness a flickering of the approaching majestic dawn, found that the new Name of the Great One to come meant "light", "splendor" and "glory". The followers of Krishna, for instance, expected His return under the name of "Vishnu Yasha", which in Sanskrit means "Glory of God". The last chapter of the Shrimad Bhagwad of the Hindu Scripture states: "Vishnu Yasha will possess great energy, intelligence and prowess . . . He will restore order and peace in this world . . . Man in general will begin to honor and practice truth." (1)

One of the Bahá'i scholars in the Middle East, whose father had formerly superintended a Buddhist Temple, and who was himself well-versed in the writings of that Faith, told me that many times he had read the entire Gospel of Buddha in Sanskrit, every word of which he had understood with the exception of the meaning of a word composed of "B", "H" and "A", which occasionally appears in Buddhist Scripture. When he learned of the Bahá'i Faith, the mystery was solved. The letters, joined together, formed the name of "Bahá".

“Before Abraham was, I am”! – by Thornton Chase, “The First Baha’i in America”

(A letter written by Thornton Chase, of Chicago, Ill., on September 27th, 1902, to a Christian studying the Baha’i Revelation)

Your letter to me was duly received. I am not inclined to feel discouragement or disappointment, when a true soul is seeking the Light and yet does not grasp its wonderful presence rapidly. We have seen too many, who have "accepted" all with little or no hesitation, and then when the first winds of testing blew, "faith" proved to be of shallow depth, and passivity proved more attractive than endurance.

"Hasten slowly" is a good motto. Some seemed to be truly prepared and waiting for this Truth, and it comes to them as satisfactorily as water to a thirsty traveler, but even in those cases, there is required a process of growth through trials and tests of the most severe kind. The seed may fall into rich and deep soil, and begin to grow immediately and perhaps rapidly, but the full tree is not sown, only the seed. It must be nourished, cared for, cultivated and yet not overfed, and tried by difficulties, that it may become strongly rooted, and thus fitted to stand all winds of opposition.

This Truth offers the wonderful opportunities of a fresh Dawn, in which all things are become new, and are presented in newly charming dress, but the truths themselves are as old as Eternity, and have been told to God's creatures throughout their existence, in such guise as their varying conditions could, from time to time, permit them to comprehend. But no more now, than then, is any "royal road" to Paradise offered. The path is strewn and hedged with thorns, although sweet roses bloom above them. The way is one of testing, trials and fire, that "searches the reins" and tears away from us one beloved stronghold after another, until the very essence of the creature realizes its utter helplessness, its nakedness, its need of the presence of its Maker. It must come to realize that every birth is only through death, and that the spiritual birth can only be through the natural death.

Quddus, Companion of the Bab – by Harriet Pettibone

He was named Muhammad-'Ali. He was born in the town of Barfurush in the province of Mazindaran in [northern] Persia. His mother died when he was very young. Through her he was a direct descendant of the Imam Hasan, the grandson the Prophet Muhammad. His step-mother loved him devotedly, as did everyone who knew him. When quite young he was sent to school in Mashhad and at eighteen, he had travelled all the way to Karbila, in 'Iraq, where attended the classes of the great religious teacher Siyyid Kazim [a forerunner of the Bab].

Siyyid Kazim's teachings were original and revolutionary. He was preparing his students for a Great One who was to come. In Siyyid Kazim’s classes Muhammad-'Ali appeared to be very young and very humble but Siyyid Kazim recognized his great spiritual potentialities and considered him one of his ablest pupils. At the end of his life Siyyid Kazim advised all of his followers to "quit their homes, scatter far and wide, purge their hearts of every idle desire and dedicate themselves to the quest of Him to whose advent he had so often alluded." He told them that the object of their quest was now revealed. ."The veils that intervene between you and Him are such as only you can remove by your devoted search. Nothing short of prayerful endeavour, of purity of motive, of singleness of mind, will enable you to tear them asunder. Has not God revealed in His Book: 'Whoso maketh efforts for Us, in Our ways will We guide them?'”

Satisfactory proof that Bahá'u'lláh is not a false prophet –- by Hand of the Cause William Sears

Every Prophet has been called false by his own generation. This was true of Jesus. He was considered a "false prophet."

"And there was much murmuring among the people concerning him: for some said he is a good man; others said, Nay; but he deceiveth the people." [John 7:2]

A famous philosopher named Celsus in the second century compiled an entire volume filled with terrible libels about Christ and His followers. Porphyry, one of the greatest of the Platonic philosophers, wrote a large book against Christ and the Christians, quoting the many abusive attacks against Jesus which were prevalent among the leaders and the masses. The book was later burned by order of Sydocius and Dovalantius, two Christian emperors, who after the passing of time lauded and defended Christ Whom the people of that same land had once called false and had despised.

James Murdock in his History of the Church quotes one of the great scholar-emperors of Rome, Marc Antony, as saying, "You should not ask concerning Jesus of Nazareth from these poor Romans, none of whom has seen him, but whom baseness and indolence have caused to follow him." He called them unimportant people, slaves, men and women without praiseworthy qualities. The emperor Julian, who denied his faith in Christ, said the Christians were the "enemies of the world of humanity."

Message from the Hands of the Cause Residing in the Holy Land to the Believers of East and West –- issued six months before the first election of the Universal House of Justice in 1963

Dearly beloved Friends:

Upon the horizon of the Baha’i World the splendorous light of the Most Great Jubilee is daily brightening. Six months stand between us and that occasion our beloved Guardian informed us would witness "the world-wide celebrations of the 'Most Great Festival,' the 'King of Festivals,' the 'Festival of God' Himself -- the Festival associated with the accession of Him Who is the Lord of the Kingdom to the throne of everlasting glory, and with the formal assumption by Him of His prophetic office . . . that greatest of all Jubilees, related to the year 1335, mentioned by Daniel in the last chapter of his book, and associated by 'Abdu'l-Baha with the world triumph of His Father's Faith." That time at which, the Master assured us, "a century will have elapsed from the dawn of the Sun of Truth, then will the teachings of God be firmly established upon the earth, and the Divine Light shall flood the world from the East unto the West. Then, on this day, will the faithful rejoice!"

It behooves us, standing on the threshold of so mighty an event, to pause and contemplate its magnitude and to renew in our hearts the image of that "adorable and ever-blessed Beauty," the Supreme Manifestation of God. His own Words alone can adequately reveal the glory of His Station and the significance of this Day:

The World Center of the Faith: Its Supreme Administrative Importance -- Address of Hand of the Cause Paul Haney on April 30, 1963 at the World Congress in London, England

In many of his glorious messages to the Baha'i world the beloved Guardian described for us the twin spiritual and administrative World Centers existing and fixed permanently in the Holy Land, "constituting the midmost heart of the entire planet," the source of spiritual power and the object of adoration of all Baha'is. He also drew for us a clear and inspiring picture of those sacred and divinely-ordained institutions which comprise the heart and the nerve center of our Faith in the twin holy cities of 'Akka and Haifa.

Our Guardian explained to us that there are three divinely revealed charters which have set in motion three distinct processes in the unfoldment of the World Order of Baha'u'llah.

(1) The Tablet of Carmel, revealed by Baha'u'llah Himself, which is the charter for the development of the institutions of the Faith at its World Center, including the establishment of the supreme edifice of the Universal House of Justice.

(2) The Will and Testament of 'Abdu'l-Baha, the charter for the establishment of the Administrative Order throughout the world; and --

(3) The Tablets of the Divine Plan, constituting the charter for the propagation of the Faith and the spiritual conquest of the planet.

Evolution of the Baha’i Community -- by Emeric Sala

[Emeric and his wife, Rosemary, were elected to the first National Spiritual Assembly of Canada in 1948, and they continued to serve with distinction until 1953. That year they responded to the Guardian’s call for pioneers at the beginning of the Ten Year Crusade] (The Baha’i World 1986-1992)

Looking at the scene of Baha'i endeavor from the southern tip of Africa, it seems to me that the Baha'i Faith is going through a period of transition from a father-centered community to an assembly-centered community. It is an historic moment. It is also the period when personality-centered believers are transformed or replaced by idea-centered believers.

Father- or hero-centeredness is the inevitable process of growth for every adolescent and for every evolving community until maturity is reached. The Christian community was essentially father-centered around the personality of Jesus Christ. The minister of many a Christian community is still addressed as father. Kings and saints often filled the need of a father image. If we go back to an earlier age we find the patriarchal society as the established pattern. Among the Bantus even today the proper way to address an older man is baba, which means father.

For the last six thousand years leadership meant individual personal impact. Until recently it was assumed that leadership, and for that matter any accomplishment requiring skill and knowledge, let alone judgment, could come only from the individual. An organization, we assumed, could perform only simple, repetitive, regimented work.

Tribute to Shoghi Effendi – by Hand of the Cause Ruhiyyih Khanum, at Kampala Intercontinental Conference, January 26, 1958

Everybody who had the great privilege of knowing the Guardian recognized in him tremendous power; he not only had great spiritual and mental power which radiated from him, he had an electric something in his nature which was like being in the presence of a very powerful dynamo. I have been in electric plants where dynamos have generated electrical power for a whole city; the whole building shook and vibrated with the force that was being created in those generators. I have witnessed, myself, for twenty years, the strange force which emanated from Shoghi Effendi. This emanation from the Guardian was so strong that when he was not in the house, I felt less of it; when he was up on the mountain in the gardens of the Shrine, I would feel the force of it diminish; when he was in Bahji, I would feel still less of it; and if we were not in the same city, I would not feel it. It was a very extraordinary thing, and it was not my imagination.

Another thing about the Guardian, which I have sometimes wondered if those who were not closely associated with him ever realized, is that Shoghi Effendi was a very sensitive person. He was sensitive as a child. He was one of those children that, I believe in my long observation, should have always received encouragement. You know, there are children who don't need it; they are tough little plants. But there are other children who need to be told for everything they do, "My dear, you were sweet to think of it," "You are a wonderful person," "That was a wonderful idea," "How well you did it." The Guardian was like that -- he needed, not to mention what he deserved, to always be encouraged.

The Life of Baha’u’llah -- by Jinab-i-Fadil

[Please visit the Baha’i Heroes and Heroines for a brief write-up about Jinab-i-Fadil]

The province of Mazindaran in northern Persia, has played a most distinguished part in the history of that country. Reaching to the Caspian Sea, it is covered, in its northern portion, by a great forest of primeval trees where many nightingales sing their sweetest melodies, and thousands of varieties of fragrant flowers bloom in profusion. In the south are high mountains, upon whose peaks the snow never melts. This mountainous district, now the summer resort of the citizens of Tihran was in ancient times a place of retirement for the "herbod," the mystics and holy people. Here they went for meditation and prayer.

There are many legends regarding the province. It was said that here there would grow a celestial tree, with branches reaching to heaven. The fruit of this tree would be for the life of the nations. Many people traveled to this region hoping to find the wonderful tree. Another legend was that the king of war and hatred had been imprisoned in one of these high mountains. These stories were, of course, parables, describing in symbolic language the coming of the Universal Manifestation of God, whose teachings would encompass the earth and bring peace to all mankind.

In Nur, one of the districts of Mazindaran, dwelt the ancestors of Baha'u'llah. A manuscript has been found, giving his genealogy which goes back more than 1300 years, to the kings of ancient Persia. These ancestors were people of illumined mind, of great wealth and distinction. So preeminent were they among the people that they were regarded as a superior order of beings. They possessed immense estates and many cattle, and built for themselves a great palace on the side of the mountain where the magnificent view took in valley and river. In this palace they entertained in princely fashion their summer guests.