Mining the Gems: Individual Development
Bahá’í Writings
Last Revised: September 2009
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I. Introduction (Part A; more)
Both Science And Religion Are Standards For Knowledge
1.
There is no contradiction between true religion and science. When a
religion is opposed to science it becomes mere superstition: that which is
contrary to knowledge is ignorance.
How can a man believe
to be a fact that which science has proved to be impossible? If he believes in
spite of his reason, it is rather ignorant superstition than faith. The true
principles of all religions are in conformity with the teachings of science.
The Unity of God is logical,
and this idea is not antagonistic to the conclusions arrived at by scientific
study.
All religions teach that we
must do good, that we must be generous, sincere, truthful, law‑abiding, and
faithful; all this is reasonable, and logically the only way in which humanity
can progress.
‘Abdu’l-Bahá: Paris Talks,
p. 141
Importance of Philosophy
2. According to divine philosophy
there are two important and universal conditions in the world of material
phenomena: one which concerns life, the other concerning death; one relative to
existence, the other nonexistence; one manifest in composition, the other in
decomposition. Some define existence as the expression of reality or being and
nonexistence as nonbeing, imagining that death is annihilation. This is a
mistaken idea, for total annihilation is an impossibility. At most, composition
is ever subject to decomposition or disintegration--that is to say, existence
implies the grouping of material elements in a form or body, and nonexistence is
simply the decomposing of these groupings. This is the law of creation in its
endless forms and infinite variety of expression…. Through his ignorance man
fears death, but the death he shrinks from is imaginary and absolutely unreal;
it is only human imagination…
‘Abdu’l-Bahá:
All mankind must be given a knowledge of science and philosophy-- that
is, as much as may be deemed necessary. All cannot be scientists and philosophers, but each should be educated according to his needs
and deserts.
‘Abdu'l-Bahá, The Promulgation of Universal Peace, p.108
Study Reality Using An Organismic Or Systems Approach
3.
Now concerning nature, it is but the essential properties and the
necessary relations inherent in the realities of things. And though these
infinite realities are diverse in their character yet they are in the utmost
harmony and closely connected together. As one's vision is broadened and the
matter observed carefully, it will be made certain that every reality is but
an essential requisite of other realities. Thus to connect and harmonize these
diverse and infinite realities an all-unifying Power is necessary, that every
part of existent being may in perfect order discharge its own function.
Consider the body of man, and let the part be an indication of the whole.
Consider how these diverse parts and members of the human body are closely
connected and harmoniously united one with the other. Every part is the
essential requisite of all other parts and has a function by itself. It is the
mind that is the all-unifying agency that so uniteth all the component parts
one with the other that each dischargeth its specific function in perfect
order, and thereby co-operation and reaction are made possible. All parts
function under certain laws that are essential to existence. Should that
all-unifying agency that directeth all these parts be harmed in any way there
is no doubt that the constituent parts and members will cease functioning
properly; and though that all-unifying agency in the temple of man be not
sensed or seen and the reality thereof be unknown, yet by its effects it
manifesteth itself with the greatest power.
Thus it hath been proven and
made evident that these infinite beings in this wondrous universe will
discharge their functions properly only when directed and controlled by that
Universal Reality, so that order may be established in the world. For example,
interaction and co-operation between the constituent parts of the human body
are evident and indisputable, yet this does not suffice; an all-unifying
agency is necessary that shall direct and control the component parts, so that
these through interaction and co-operation may discharge in perfect order
their necessary and respective functions.
‘Abdu’l-Bahá, Tablet to August Forel,
pp. 20-22
Where Should We Start?
4.
At the outset of every endeavour, it is incumbent to look to the end of
it. Of all the arts and sciences, set the children to studying those which
will result in advantage to man, will ensure his progress and elevate his
rank. Thus the noisome odours of lawlessness will be dispelled, and thus
through the high endeavours of the nation's leaders, all will live cradled,
secure and in peace.
Bahá’u’lláh: Tablets of
Bahá’u’lláh, pp. 168‑169
5. The attainment of any object is
conditioned upon knowledge, volition and action. Unless these three conditions
are forthcoming, there is no execution or accomplishment. In the erection of a
house it is first necessary to know the ground, and design the house suitable
for it; second, to obtain the means or funds necessary for the construction;
third, actually to build it.
‘Abdu'l-Bahá, The Promulgation of Universal Peace, p. 157
II. Introduction (Part B)
Purpose of Humanity
7.
I bear witness, O my God, that Thou hast created me to know Thee and to
worship Thee. I testify, at this moment, to my powerlessness and to Thy might,
to my poverty and to Thy wealth.
There is none other God but Thee, the Help in Peril, the Self-Subsisting.
Bahá'u'lláh, Prayers and Meditations, p. 314
8.
Love is the fundamental principle of God's purpose for man, and He has
commanded us to love each other even as He loves us. All these discords and
disputes which we hear on all sides only tend to increase materiality.
‘Abdu’l-Bahá, Paris Talks, p. 122
9.
The purpose of the one true God in manifesting Himself is to summon all
mankind to truthfulness and sincerity, to piety and trustworthiness, to
resignation and submissiveness to the Will of God, to forbearance and
kindliness, to uprightness and wisdom. His object is to array every man with the
mantle of a saintly character, and to adorn him with the ornament of holy and
goodly deeds.
Bahá'u'lláh, Gleanings from the Writings of Bahá'u’lláh, p. 299
10.
All men have been created to carry forward an ever-advancing
civilization. The Almighty beareth Me witness: To act like the beasts of the
field is unworthy of man. Those virtues that befit his dignity are forbearance,
mercy, compassion and loving-kindness towards all the peoples and kindreds of
the earth. Say: O friends! Drink your fill from this crystal stream that floweth
through the heavenly grace of Him Who is the Lord of Names. Let others partake
of its waters in My name, that the leaders of men in every land may fully
recognize the purpose for which the Eternal Truth hath been revealed, and the
reason for which they themselves have been created.
Bahá’u’lláh, Gleanings, p. 215
Humanity Is The Entity Through Which The World Is Enlightened
11.
Besides this, it is necessary that the signs of the perfection of the
spirit should be apparent in this world, so that the world of creation may
bring forth endless results, and this body may receive life and manifest the
divine bounties. So, for example, the rays of the sun must shine upon the
earth, and the solar heat develop the earthly beings; if the rays and heat of
the sun did not shine upon the earth, the earth would be uninhabited, without
meaning; and its development would be retarded. In the same way, if the
perfections of the spirit did not appear in this world, this world would be
unenlightened and absolutely brutal. By the appearance of the spirit in the
physical form, this world is enlightened. As the spirit of man is the cause of
the life of the body, so the world is in the condition of the body, and man is
in the condition of the spirit. If there were no man, the perfections of the
spirit would not appear, and the light of the mind would not be resplendent in
this world. This world would be like a body without a soul.
This world is also in the
condition of a fruit tree, and man is like the fruit; without fruit the tree
would be useless.
Moreover, these members, these
elements, this composition, which are found in the organism of man, are an
attraction and magnet for the spirit; it is certain that the spirit will
appear in it. So a mirror which is clear will certainly attract the rays of
the sun. It will become luminous, and wonderful images will appear in it -
that is to say, when these existing elements are gathered together according
to the natural order, and with perfect strength, they become a magnet for the
spirit, and the spirit will become manifest in them with all its perfections.
Under these conditions it
cannot be said, "What is the necessity for the rays of the sun to descend upon
the mirror?" - for the connection which exists between the reality of things,
whether they be spiritual or material, requires that when the mirror is clear
and faces the sun, the light of the sun must become apparent in it. In the
same way, when the elements are arranged and combined in the most glorious
system, organization and manner, the human spirit will appear and be manifest
in them. This is the decree of the Powerful, the Wise.
‘Abdu’l-Bahá, Some Answered Questions,
pp. 200-201
Human Progress Occurs In Stages
12.
In a living organism the full measure of its development is not known
or realized at the time of its inception or birth. Development and progression
imply gradual stages or degrees.
‘Abdu’l-Bahá, Promulgation of Universal
Peace, p. 131
13.
Fundamentally all existing things pass through the same degrees and
phases of development, and any given phenomenon embodies all others. An
ancient statement of the Arabian philosophers declares that all things are
involved in all things. It is evident that each material organism is an
aggregate expression of single and simple elements, and a given cellular
element or atom has its coursings or journeyings through various and myriad
stages of life.
‘Abdu’l-Bahá, Promulgation of Universal
Peace, p. 349
‘Abdu’l-Bahá Would Like For Us To Become Brilliant Stars
14.
Through the graces of His Holiness, Bahá’u’lláh--may my life be
sacrificed for His friends--I cherish the hope that ye will, day by day,
progress more and more in the Kingdom of God; that each one of you will shine
like unto a brilliant star from the horizon of the supreme Guidance, thus
proving to be the cause of guidance unto others, giving sight unto their eyes,
hearing power unto their ears and quickening unto their hearts.
‘Abdu’l-Bahá: Japan Will
Turn Ablaze, p. 39
15.
O God, guide me, protect me, make of me a shining lamp and a brilliant
star. Thou art the Mighty and the Powerful.
‘Abdu’l-Bahá: Bahá’í Prayers
(US edition), p. 37
The Three Degrees Of The Human Being
16. There are in the world of humanity three degrees; those of the body, the soul, and spirit.
The body is the physical or animal degree of man. From the bodily point of view man is a sharer of the animal kingdom. The bodies alike of men and animals are composed of elements held together by the law of attraction.
Like the animal, man possesses the faculties of the senses, is subject to heat, cold, hunger, thirst, etc.; unlike the animal, man has a rational soul, the human intelligence.
This intelligence of man is the intermediary between his body and his spirit.
When man allows the spirit, through his soul, to enlighten his understanding, then does he contain all Creation; because man, being the culmination of all that went before and thus superior to all previous evolutions, contains all the lower world within himself. Illumined by the spirit through the instrumentality of the soul, man's radiant intelligence makes him the crowning‑point of Creation.
‘Abdu’l-Bahá: Paris Talks, pp. 96‑97
17. O SON OF MAN!
Veiled in My immemorial being and in the ancient eternity of My essence, I knew My love for thee: therefore I created thee, have engraved on thee Mine image and revealed to thee My beauty.
Bahá’u’lláh: The Hidden Words, Arabic #318. Furthermore, it is a philosophical principle that the existence of phenomena implies composition and that mortality, or nonexistence, is equivalent to decomposition…. On this account the materialists are of the opinion that life is the mere conjoining of elemental substances into myriad forms and shapes. The materialist comes to the conclusion that life, in other words, means composition; that wherever we find single elements combined in aggregate form, there we behold the phenomena of organic life; that every organic composition is organic life. Now if life means composition of elements, then the materialist may come to the conclusion of the nonnecessity of a composer, the nonnecessity of a creator; for composition is all there is to it, and that is accomplished by adhesion or cohesion. In response to this we say that composition must needs be of three kinds: One form of composition is termed philosophically the accidental, another the involuntary, and a third the voluntary. As to the first, or accidental, composition: This would signify that certain elements through inherent qualities and powers of attraction or affinity have been gathered together, have blended, and so composed a certain form, being or organism. This can be proven to be false; for composition is an effect, and philosophically no effect is conceivable without causation. No effect can be conceived of without some primal cause. For example, this heat is an effect; but that energy which gives forth this phenomenon of heat is the cause. This light is an effect, but back of it is the energy which is the cause. Is it possible for this light to be separated from the energy whereof it is a property? That is impossible and inconceivable. It is self-evidently false. Accidental composition is, therefore, a false theory and may be excluded.
As to the second form of composition - involuntary: This means that each element has within itself as an inherent property the power of composition. For example, the inherent quality of fire is burning, or heat; heat is a property of fire. Humidity is the inherent nature or property of water. You cannot conceive H2O, which is the chemical form of water, without having humidity associated; for that is an inherent quality of water. The power of attraction has as its function attractive, or magnetic, qualities. We cannot separate attraction from that power. The power of repulsion has as its function repelling - sending off. You cannot separate the effect from the cause. If these premises be true - and they are self-evident - then it would be impossible for a composite being, for the elements which have gone into the makeup of a composite organism, ever to be decomposed because the inherent nature of each element would be to hold fast together. As fire cannot be separated from heat, likewise the elemental being could not be subjected to decomposition, and this does not hold true because we see decomposition everywhere. Hence this theory is untrue, inasmuch as we observe that after each composition there is a process of decomposition which forever ends it. By this we learn that composition as regards phenomena is neither accidental nor involuntary.
Then what have we left as a form of composition? It is the voluntary form of composition, which means that composition is effected through a superior will, that there is will expressed in this motive or action. It is thus proved that the existence of phenomena is effected through the eternal Will, the Will of the Living, Eternal and Self-subsistent, and this is a rational proof concerning composition whereof there is no doubt or uncertainty.
‘Abdu’l-Bahá, Promulgation of Universal Peace, pp. 423-424
There Is No Repose In Nature; Everything Is Always In Motion
19. Absolute repose does not exist in nature. All things either make progress or lose ground. Everything moves forward or backward, nothing is without motion. From his birth, a man progresses physically until he reaches maturity, then, having arrived at the prime of his life, he begins to decline, the strength and powers of his body decrease, and he gradually arrives at the hour of death. Likewise a plant progresses from the seed to maturity, then its life begins to lessen until it fades and dies. A bird soars to a certain height and having reached the highest possible point in its flight, begins its descent to earth.
Thus it is evident that movement is essential to all existence. All material things progress to a certain point, then begin to decline. This is the law which governs the whole physical creation....
My hope for you is that you will progress in the world of spirit, as well as in the world of matter; that your intelligence will develop, your knowledge will augment, and your understanding be widened.
You must ever press forward, never standing still; avoid stagnation, the first step to a backward movement, to decay.
‘Abdu’l-Bahá: Paris Talks, pp. 88‑89, 90‑91
III. Spiritual Development (more)
The Human Spirit Has Two Aspects
20.
The human spirit may be likened to the bounty of the sun shining on a
mirror. The body of man, which is composed from the elements, is combined
and mingled in the most perfect form; it is the most solid construction, the
noblest combination, the most perfect existence. It grows and develops
through the animal spirit. This perfected body can be compared to a mirror,
and the human spirit to the sun. Nevertheless, if the mirror breaks, the
bounty of the sun continues; and if the mirror is destroyed or ceases to
exist, no harm will happen to the bounty of the sun, which is everlasting.
This spirit has the power of discovery; it encompasses all things. All these
wonderful signs, these scientific discoveries, great enterprises and
important historical events which you know are due to it. From the realm of
the invisible and hidden, through spiritual power, it brought them to the
plane of the visible. So man is upon the earth, yet he makes discoveries in
the heavens. From known realities--that is to say, from things known and
visible--he discovers unknown things....
But the spirit of
man has two aspects: one divine, one satanic--that is to say, it is capable
of the utmost perfection, or it is capable of the utmost imperfection. If it
acquires virtues, it is the most noble of the existing beings; and if it
acquires vices, it becomes the most degraded existence.
‘Abdu’l-Bahá: Some
Answered Questions, p. 144
The Reality of Humanity Is Spiritual
21.
Man--the true man--is soul, not body; though physically man belongs
to the animal kingdom, yet his soul lifts him above the rest of creation.
Behold how the light of the sun illuminates the world of matter: even so
doth the Divine Light shed its rays in the kingdom of the soul. The soul it
is which makes the human creature a celestial entity!
‘Abdu’l-Bahá: Paris
Talks, p. 85
The Highest Development Of Man Is His Entrance Into The Divine Kingdom
22.
The honour of man is through the attainment of the knowledge of God;
his happiness is from the love of God; his joy is in the glad-tidings of
God; his greatness is dependent upon his servitude to God. The highest
development of man is his entrance into the divine kingdom; and the outcome
of this human existence is the nucleus and essence of eternal life.
‘Abdu’l-Bahá:
Promulgation of Universal Peace, p. 329
Teaching the Cause of God Required For Spiritual Development
23.
God hath prescribed unto every one the duty of teaching His Cause.
Baha’u’lláh: Gleanings,
p. 335
24.
When the friends do not endeavour to spread the message, they fail to
remember God befittingly, and will not witness the tokens of assistance and
confirmation from the Abhá Kingdom nor comprehend the divine mysteries.
However, when the tongue of the teacher is engaged in teaching, he will
naturally himself be stimulated, will become a magnet attracting the divine
aid and bounty of the Kingdom, and will be like unto the bird at the hour of
dawn, which itself becometh exhilarated by its own singing, its warbling and
its melody.
‘Abdu’l-Bahá: Selections
From the Writings of ‘Abdu’l-Bahá, pp. 267‑268
IV. Moral Character Development (more)
The Companions Of God Must Show Forth Good Character
25.
The companions of God are, in this day, the lump that must leaven the
peoples of the world. They must show forth such trustworthiness, such
truthfulness and perseverance, such deeds and character, that all mankind
may profit by their example.
Bahá’u’lláh: Advent of
Divine Justice, p. 19; Compilation of Compilations (Vol. I)
(Excellence in All Things), p. 367; Compilation of Compilations (Vol.
II) (Trustworthiness), p. 334
26.
The sword of a virtuous character and upright conduct is sharper than
blades of steel.
Bahá'u'lláh: Epistle to
the Son of the Wolf, p. 29
Mankind Possesses Two Types of Virtues
27.
Man possesses two types of virtues: One is material, and the other
ideal in character. For example, the body of man expresses certain material
virtues, but the spirit of man manifests virtues that are ideal. The sense
of sight in man is a physical virtue; but insight, the power of inner
perception, is ideal in its nature. The sense of hearing is a physical
endowment, whereas memory in man is ideal. Among other human forces the
power of ideation, or faculty of intellection, is material, but the power of
love is spiritual. The acquisition of the realities of phenomena is an ideal
virtue; likewise, the emotions of man and his ability to prove the existence
of God. Realization of moral standards and the world of discovery involve
virtues essentially ideal.
‘Abdu’l-Bahá:
Promulgation of Universal Peace, p. 325
The Rational Soul Has Its Own Personality
28.
The rational soul--that is to say, the human spirit--has neither entered
this body nor existed through it; so after the disintegration of the composition
of the body, how should it be in need of a substance through which it may exist?
On the contrary, the rational soul is the substance through which the body
exists. The personality of the rational soul is from its beginning; it is not
due to the instrumentality of the body, but the state and the personality of the
rational soul may be strengthened in this world; it will make progress and will
attain to the degrees of perfection, or it will remain in the lowest abyss of
ignorance, veiled and deprived from beholding the signs of God.
‘Abdu’l-Bahá: Some Answered Questions,
pp. 239‑240
Diversity Of Thought, Temperament And Character Is Desirable
29.
Consider the flowers of a garden. Though differing in kind, color, form,
and shape, yet, inasmuch as they are refreshed by the waters of one spring,
revived by the breath of one wind, invigorated by the rays of one sun, this
diversity increaseth their charm, and addeth unto their beauty. How unpleasing
to the eye if all the flowers and plants, the leaves and blossoms, the fruits,
the branches and the trees of that garden were all of the same shape and color!
Diversity of hues, form and shape, enricheth and adorneth the garden, and
heighteneth the effect thereof. In like manner, when divers shades of thought,
temperament and character, are brought together under the power and influence of
one central agency, the beauty and glory of human perfection will be revealed
and made manifest. Naught but the celestial potency of the Word of God, which
ruleth and transcendeth the realities of all things, is capable of harmonizing
the divergent thoughts, sentiments, ideas, and convictions of the children of
men.
‘Abdu’l-Bahá: Tablets of the Divine Plan,
p. 103
V. Cognitive/Reasoning Development (more)
The Physical Powers And The Intellectual Powers
30.
In man five outer powers exist, which are the agents of perception--that
is to say, through these five powers man perceives material beings. These are
sight, which perceives visible forms; hearing, which perceives audible sounds;
smell, which perceives odors; taste, which perceives foods; and feeling, which
is in all parts of the body and perceives tangible things. These five powers
perceive outward existences.
Man has also spiritual powers:
imagination, which conceives things; thought, which reflects upon realities;
comprehension, which comprehends realities; memory, which retains whatever man
imagines, thinks and comprehends. The intermediary between the five outward
powers and the inward powers is the sense which they possess in common--that is
to say, the sense which acts between the outer and inner powers, conveys to the
inward powers whatever the outer powers discern. It is termed the common
faculty, because it communicates between the outward and inward powers and thus
is common to the outward and inward powers.
For instance, sight is one of
the outer powers; it sees and perceives this flower, and conveys this perception
to the inner power--the common faculty--which transmits this perception to the
power of imagination, which in its turn conceives and forms this image and
transmits it to the power of thought; the power of thought reflects and, having
grasped the reality, conveys it to the power of comprehension; the
comprehension, when it has comprehended it, delivers the image of the object
perceived to the memory, and the memory keeps it in its repository.
The outward powers are five:
the power of sight, of hearing, of taste, of smell and of feeling.
The inner powers are also five:
the common faculty, and the powers of imagination, thought, comprehension and
memory.
‘Abdu’l-Bahá: Some Answered
Questions, pp. 210‑211
Mental Faculties Are Inherent Properties Of The Soul
31.
Now concerning mental faculties, they are in truth of the inherent
properties of the soul, even as the radiation of light is the essential
property of the sun. The rays of the sun are renewed but the sun itself is
ever the same and unchanged. Consider how the human intellect develops and
weakens, and may at times come to naught, whereas the soul changeth not. For
the mind to manifest itself, the human body must be whole; and a sound mind
cannot be but in a sound body, whereas the soul dependeth not upon the body.
It is through the power of the soul that the mind comprehendeth, imagineth and
exerteth its influence, whilst the soul is a power that is free. The mind
comprehendeth the abstract by the aid of the concrete, but the soul hath
limitless manifestations of its own. The mind is circumscribed, the soul
limitless. It is by the aid of such senses as those of sight, hearing, taste,
smell and touch, that the mind comprehendeth, whereas the soul is free from
all agencies. The soul as thou observest, whether it be in sleep or waking, is
in motion and ever active. Possibly it may, whilst in a dream, unravel an
intricate problem, incapable of solution in the waking state. The mind,
moreover, understandeth not whilst the senses have ceased to function, and in
the embryonic stage and in early infancy the reasoning power is totally
absent, whereas the soul is ever endowed with full strength. In short, the
proofs are many that go to show that despite the loss of reason, the power of
the soul would still continue to exist. The spirit however possesseth various
grades and stations.
‘Abdu’l-Bahá: Tablet to
August Forel, pp. 8‑9
The Reality Of Man Is His Thought
32.
The reality of man is his thought, not his material body. The thought
force and the animal force are partners. Although man is part of the animal
creation, he possesses a power of thought superior to all other created
beings.
If a man’s thought is
constantly aspiring towards heavenly subjects then does he become saintly; if
on the other hand his thought does not soar, but is directed downwards to
centre itself upon the things of this world, he grows more and more material
until he arrives at a state little better than that of a mere animal.
‘Abdu’l-Bahá: Paris Talks,
pp. 17‑18
The Priceless Gift Of Intelligence And Rational Faculty
33.
The Heavenly Father gave the priceless gift of intelligence to man so
that he might become a spiritual light, piercing the darkness of materiality,
and bringing goodness and truth into the world. If ye will follow earnestly
the teachings of Bahá’u’lláh, ye shall indeed become the light of the world,
the soul for the body of the world, the comfort and help for humanity, and the
source of salvation for the whole universe. Strive therefore, with heart and
soul, to follow the precepts of the Blessed Perfection, and rest assured that
if ye succeed in living the life he marks out for you, Eternal Life and
everlasting joy in the Heavenly Kingdom will be yours, and celestial
sustenance will be sent to strengthen you all your days.
It is my heartfelt
prayer that each one of you may attain to this perfect joy!
‘Abdu’l-Bahá: Paris Talks,
pp. 113‑114
The Result Of Acquiring Both Virtues And Knowledge Is 'Light Upon Light'
34.
If, however, an individual hath spiritual characteristics, and virtues
that shine out, and his purpose in life be spiritual and his inclinations be
directed toward God, and he also study other branches of knowledge--then we
have light upon light:[1]
his outer being luminous, his private character radiant, his heart sound, his
thought elevated, his understanding swift, his rank noble.
‘Abdu’l-Bahá: Compilation of
Compilations (Vol. I) (Education), p. 282
VI. Affective/Emotional Development (more)
Mankind Possess Two Kinds Of Susceptibilities
35.
Man possesses two kinds of susceptibilities: the natural emotions, which
are like dust upon the mirror, and spiritual susceptibilities, which are
merciful and heavenly characteristics.
There is a power which purifies
the mirror from dust and transforms its reflection into intense brilliancy and
radiance so that spiritual susceptibilities may chasten the hearts and heavenly
bestowals sanctify them. What is the dust which obscures the mirror? It is
attachment to the world, avarice, envy, love of luxury and comfort, haughtiness
and self‑desire; this is the dust which prevents reflection of the rays of the
Sun of Reality in the mirror. The natural emotions are blameworthy and are like
rust which deprives the heart of the bounties of God. But sincerity, justice,
humility, severance, and love for the believers of God will purify the mirror
and make it radiant with reflected rays from the Sun of Truth.
It is my hope that you may
consider this matter, that you may search out your own imperfections and not
think of the imperfections of anybody else. Strive with all your power to be
free from imperfections. Heedless souls are always seeking faults in others.
What can the hypocrite know of others’ faults when he is blind to his own? This
is the meaning of the words in the Seven Valleys. It is a guide for human
conduct. As long as a man does not find his own faults, he can never become
perfect. Nothing is more fruitful for man than the knowledge of his own shortcomings. The Blessed Perfection says, "I wonder at
the man who does not find his own imperfections."
‘Abdu’l-Bahá: Promulgation of
Universal Peace, p. 244
Seek The Spiritual Emotions
36.
At every instant, I beg for you assistance, bounty, and a fresh favour
and blessing, so that the confirmations of Bahá’u’lláh may, like unto the sea,
be constantly surging, the lights of the Sun of Truth may shine upon you all and
that ye may be confirmed in service, may become the manifestations of bounty and
that each one of you may, at dawn, turn unto the Holy Land and may experience
spiritual emotions with all intensity.
‘Abdu’l-Bahá: Selections From
the Writings of ‘Abdu’l-Bahá, p. 89
Love Is The Fundamental Principle Of God’s Purpose For Man
37.
Love is the fundamental principle of God's purpose for man, and He has
commanded us to love each other even as He loves us. All these discords and
disputes which we hear on all sides only tend to increase materiality.
The world for the most
part is sunk in materialism, and the blessings of the Holy Spirit are ignored.
There is so little real spiritual feeling, and the progress of the world is for
the most part merely material. Men are becoming like unto beasts that perish,
for we know that they have no spiritual feeling--they do not turn to God, they
have no religion! These things belong to man alone, and if he is without them he
is a prisoner of nature, and no whit better than an animal.
‘Abdu’l-Bahá: Paris Talks,
p. 122
Love Manifests Its Reality In Deeds, Not Only In Words
38.
Love manifests its reality in deeds, not only in words--these alone are
without effect. In order that love may manifest its power there must be an
object, an instrument, a motive.
There are many ways of
expressing the love principle; there is love for the family, for the country,
for the race, there is political enthusiasm, there is also the love of community
of interest in service. These are all ways and means of showing the power of
love. Without any such means, love would be unseen, unheard, unfelt--altogether
unexpressed, unmanifested! Water shows its power in various ways, in quenching
thirst, causing seed to grow, etc. Coal expresses one of its principles in
gas‑light, while one of the powers of electricity is shown in the electric
light. If there were neither gas nor electricity, the nights of the world would
be darkness! So, it is necessary to have an instrument, a motive for love's
manifestation, an object, a mode of expression.
We must find a way of spreading
love among the sons of humanity.
‘Abdu’l-Bahá: Paris Talks,
pp. 35‑36
VII. Conative/Volitional Development (more)
All That An Individual Can Possess Can Be Manifested Only As A Result Of Volition
39.
...The incomparable Creator hath created all men from one same substance,
and hath exalted their reality above the rest of His creatures. Success or
failure, gain or loss, must, therefore, depend upon man's own exertions. The
more he striveth, the greater will be his progress. We fain would hope that the
vernal showers of the bounty of God may cause the flowers of true understanding
to spring from the soil of men's hearts, and may wash them from all earthly
defilements.
Bahá’u’lláh: Gleanings,
pp. 81‑82
Our Past Is Not As Important As What We Intend To Do With Our Future
40.
“Our past is not the thing that matters so much in this world as what we
intend to do with our future. The inestimable value of religion is that when a
man is vitally connected with it, through a real and living belief in it and in
the Prophet Who brought it, he receives a strength greater than his own which
helps him to develop his good characteristics and overcome his bad ones. The
whole purpose of religion is to change not only our thoughts but our acts; when
we believe in God and His Prophet and His Teachings, we find we are growing,
even though we perhaps thought ourselves incapable of growth and change!”
Letter Written on Behalf of Shoghi Effendi: Lights of Guidance, p. 209
Knowledge, Volition And Action Necessary For Attainment Of Any Object
41.
The attainment of any object is conditioned upon knowledge, volition and
action. Unless these three conditions are forthcoming, there is no execution or
accomplishment. In the erection of a house it is first necessary to know the
ground, and design the house suitable for it; second, to obtain the means or
funds necessary for the construction; third, actually to build it. Therefore, a
power is needed to carry out and execute what is known and admitted to be the
remedy for human conditions--namely, the unification of mankind. Furthermore, it
is evident that this cannot be realized through material process and means. The
accomplishment of this unification cannot be through racial power, for races are
different and diverse in tendencies. It cannot be through patriotic power, for
nationalities are unlike. Nor can it be effected through political power since
the policies of governments and nations are various. That is to say, any effort
toward unification through these material means would benefit one and injure
another because of unequal and individual interests. Some may believe this great
remedy can be found in dogmatic insistence upon imitations and interpretations.
This would likewise be without foundation and result. Therefore, it is evident
that no means but an ideal means, a spiritual power, divine bestowals and the
breaths of the Holy Spirit will heal this world sickness of war, dissension and
discord. Nothing else is possible; nothing can be conceived of. But through
spiritual means and the divine power it is possible and practicable.
‘Abdu’l-Bahá: Promulgation of
Universal Peace, pp. 157‑158
42.
[T]hough a good action is praiseworthy, yet if it is not sustained by the
knowledge of God, the love of God, and a sincere intention, it is imperfect.
‘Abdu’l‑Bahá: Some Answered
Questions, p. 302
Strain Every Nerve To Acquire Both Inner And Outer Perfections
43.
Strain every nerve to acquire both inner and outer perfections, for the
fruit of the human tree hath ever been and will ever be perfections both within
and without. It is not desirable that a man be left without knowledge or skills,
for he is then but a barren tree. Then, so much as capacity and capability
allow, ye needs must deck the tree of being with fruits such as knowledge,
wisdom, spiritual perception and eloquent speech.
Bahá’u’lláh: Compilation of
Compilations, Vol I (Bahá’í Education), p. 247; (Excellence in All Things),
p. 368
VIII. Social Development (Friendship) (more)
God Is Our Best Friend
44.
O DWELLERS OF MY PARADISE!
With the hands of loving-kindness I have planted in the
holy garden of paradise the young tree of your love and friendship, and have
watered it with the goodly showers of My tender grace; now that the hour of
its fruiting is come, strive that it may be protected, and be not consumed
with the flame of desire and passion.
Bahá’u’lláh: Persian
Hidden Words, p. 34
Beware Lest Ye Offend Any Heart
45.
Beware lest ye offend any heart, lest ye speak against anyone in his
absence, lest ye estrange yourselves from the servants of God.
‘Abdu’l-Bahá: Promulgation
of Universal Peace, p. 469
Friendship Leads To World Peace
46.
I supplicate God that ye may become the army of that kingdom, in
order that by the power of the Most Great Name, the friends of God may
conquer this world through love, friendship and the strength of the Kingdom
of peace; the human race become compassionate, and bloodshed and carnage be
completely effaced from the universe.
‘Abdu’l-Bahá: Bahá’í World
Faith, p. 409
47.
O handmaid of God, peace must first be established among individuals,
until it leadeth in the end to peace among nations. Wherefore, O ye Bahá’ís,
strive ye with all your might to create, through the power of the Word of
God, genuine love, spiritual communion and durable bonds among individuals.
‘Abdu’l-Bahá: Selections
From the Writings of ‘Abdu’l-Bahá, p. 246
The Distinguishing Feature Of The Bahá’í Faith Is The Oneness Of Mankind
48.
“In every Dispensation,” writes ‘Abdu’l‑Bahá, “the light of Divine
Guidance has been focussed upon one central theme.... In this wondrous
Revelation, this glorious century, the foundation of the Faith of God and the
distinguishing feature of His Law is the consciousness of the Oneness of
Mankind.”
Shoghi Effendi: World Order
of Bahá’u’lláh, p. 36
We Should Love All Humanity
49.
Let not a man glory in this, that he loves his country; let him rather
glory in this, that he loves his kind...
Bahá’u’lláh: Compilation of
Compilations, Vol II (Peace), p. 157
The Purpose Of Religion Is To Establish Unity And Concord
50.
The ninth Ishraq
The purpose of religion as revealed from the heaven of
God's holy Will is to establish unity and concord amongst the peoples of the
world; make it not the cause of dissension and strife. The religion of God and
His divine law are the most potent instruments and the surest of all means for
the dawning of the light of unity amongst men. The progress of the world, the
development of nations, the tranquillity of peoples, and the peace of all who
dwell on earth are among the principles and ordinances of God. Religion
bestoweth upon man the most precious of all gifts, offereth the cup of
prosperity, imparteth eternal life, and showereth imperishable benefits upon
mankind. It behoveth the chiefs and rulers of the world, and in particular the
Trustees of God's House of Justice, to endeavour to the utmost of their power
to safeguard its position, promote its interests and exalt its station in the
eyes of the world. In like manner it is incumbent upon them to enquire into
the conditions of their subjects and to acquaint themselves with the affairs
and activities of the divers communities in their dominions. We call upon the
manifestations of the power of God--the sovereigns and rulers on earth--to
bestir themselves and do all in their power that haply they may banish discord
from this world and illumine it with the light of concord.
Bahá’u’lláh: Tablets of
Bahá’u’lláh, pp. 129‑130
IX. Awareness and Consciousness (more)
Perception and the Four Kingdoms of Material Existence
51.
The divine philosophers proclaim that the spirit of man is ever‑living
and eternal, and because of the objections of the materialists, these wise men
of God have advanced rational proofs to support the validity of their
statement. Inasmuch as the materialistic philosophers deny the Books of God,
scriptural demonstration is not evidence to them, and materialistic proofs are
necessary. Answering them, the men of divine knowledge have said that all
existing phenomena may be resolved into grades or kingdoms, classified
progressively as mineral, vegetable, animal and human, each of which possesses
its degree of function and intelligence. When we consider the mineral, we find
that it exists and is possessed of the power of affinity or combination. The
vegetable possesses the qualities of the mineral plus the augmentative virtue
or power of growth. It is, therefore, evident that the vegetable kingdom is
superior to the mineral. The animal kingdom in turn possesses the qualities of
the mineral and vegetable plus the five senses of perception whereof the
kingdoms below it are lacking. Likewise, the power of memory inherent in the
animal does not exist in the lower kingdoms.
‘Abdu’l-Bahá:
Promulgation of Universal Peace, p. 240
53.
Question.--Of what degree is the perception of the human world, and
what are its limitations?
Answer.--Know that perception
varies. The lowest degree of perception is that of the animals--that is to
say, the natural feeling which appears through the powers of the senses, and
which is called sensation. In this, men and animals are sharers; moreover,
some animals with regard to the senses are more powerful than man. But in
humanity, perception differs and varies in accordance with the different
conditions of man.
The first condition of
perception in the world of nature is the perception of the rational soul. In
this perception and in this power all men are sharers, whether they be
neglectful or vigilant, believers or deniers. This human rational soul is
God's creation; it encompasses and excels other creatures; as it is more noble
and distinguished, it encompasses things. The power of the rational soul can
discover the realities of things, comprehend the peculiarities of beings, and
penetrate the mysteries of existence. All sciences, knowledge, arts, wonders,
institutions, discoveries and enterprises come from the exercised intelligence
of the rational soul. There was a time when they were unknown, preserved
mysteries and hidden secrets; the rational soul gradually discovered them and
brought them out from the plane of the invisible and the hidden into the realm
of the visible. This is the greatest power of perception in the world of
nature, which in its highest flight and soaring comprehends the realities, the
properties and the effects of the contingent beings.
But the universal divine mind,
which is beyond nature, is the bounty of the Preexistent Power. This universal
mind is divine; it embraces existing realities, and it receives the light of the
mysteries of God. It is a conscious power, not a power of investigation and of
research. The intellectual power of the world of nature is a power of
investigation, and by its researches it discovers the realities of beings and
the properties of existences; but the heavenly intellectual power, which is
beyond nature, embraces things and is cognizant of things, knows them,
understands them, is aware of mysteries, realities and divine significations,
and is the discoverer of the concealed verities of the Kingdom. This divine
intellectual power is the special attribute of the Holy Manifestations and the
Dawning‑places of prophethood; a ray of this light falls upon the mirrors of the
hearts of the righteous, and a portion and a share of this power comes to them
through the Holy Manifestations.
The Holy Manifestations have
three conditions: one, the physical condition; one, that of the rational soul;
and one, that of the manifestation of perfection and of the lordly splendor. The
body comprehends things according to the degree of its ability in the physical
world; therefore, in certain cases it shows physical weakness. For example: “I
was sleeping and unconscious; the breeze of God passed over Me and awoke Me, and
commanded Me to proclaim the Word”; or when Christ in His thirtieth year was
baptized, and the Holy Spirit descended upon Him; before this the Holy Spirit
did not manifest itself in Him. All these things refer to the bodily condition
of the Manifestations; but Their heavenly condition embraces all things, knows
all mysteries, discovers all signs, and rules over all things; before as well as
after Their mission, it is the same. That is why Christ has said: “I am Alpha
and Omega, the first and the last”[1]--that
is to say, there has never been and never shall be any change and alteration in
Me.
‘Abdu’l-Bahá: Some
Answered Questions, pp. 217‑219
[1]
Cf. Revelation 22:13
54.
Physically and spiritually we are submerged in the sea of God's favor. He
has provided our foods, drink and other requirements; His favors encompass us
from all directions. The sustenances provided for man are blessings. Sight,
hearing and all his faculties are wonderful gifts. These blessings are
innumerable; no matter how many are mentioned, they are still endless. Spiritual
blessings are likewise endless--spirit, consciousness, thought, memory,
perception, ideation and other endowments. By these He has guided us, and we
enter His Kingdom. He has opened the doors of all good before our faces. He has
vouchsafed eternal glory. He has summoned us to the Kingdom of heaven. He has
enriched us by the bestowals of God. Every day he has proclaimed new glad
tidings. Every hour fresh bounties descend.
‘Abdu’l-Bahá:
Promulgation of Universal Peace, p. 237
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