Where Should We Begin in the Process
of Acquiring Virtues and Developing Character?
We have decreed, O people, that the highest and last end of all learning be the
recognition of Him Who is the object of all knowledge.
(15 - Bahá'u'lláh - Kitab-i-Iqan, p. 197)
O SON OF JUSTICE!
Whither can a lover go but to the land of his beloved?
and what seeker findeth rest away from his heart's desire? To the true lover
reunion is life, and separation is death. His breast is void of patience and
his heart hath no peace. A myriad lives he would forsake to hasten to the abode
of his beloved.
(16 - Bahá'u'lláh - The Hidden Words, Persian
#4)
For every one of you his paramount duty is to choose for himself that on which
no others may infringe and none usurp from him. Such a thing...is the love of
God, could ye but perceive it.
(17 - Bahá'u'lláh - Gleanings from the Writings of
Bahá'u'lláh, p. 261)
The fear of God hath ever been the prime factor in the education of His
creatures. Well is it with them that have attained thereunto!
(18 - Bahá'u'lláh - Epistle to the Son of the Wolf, p.
27)
The fear of God hath ever been a sure defence and a safe stronghold for all the
peoples of the world. It is the chief cause of the protection of mankind, and
supreme instrument for its preservation. Indeed, there existeth in man a
faculty which deterreth him from, and guardeth him against, whatever is
unworthy and unseemly, and which is known as his sense of shame.
(19 - Bahá'u'lláh - Epistle to the Son of the Wolf, p.
27)
Further, in another Tablet, We have said: "O thou who hast fixed thy gaze upon
My countenance! Admonish men to fear God. By God! This fear is the chief
commander of the army of Thy Lord. Its hosts are a praiseworthy character and
goodly deeds. Through it have the cities of men's hearts been opened throughout
the ages and centuries, and the standards of ascendancy and triumph raised
above all other standards."
(20 - Bahá'u'lláh - Epistle to the Son of the Wolf, p.
136)
But, O my brother, when a true seeker determineth to take the step of search in
the path leading to the knowledge of the Ancient of Days, he must, before all
else, cleanse and purify his heart, which is the seat of the revelation of the
inner mysteries of God, from the obscuring dust of all acquired knowledge, and
the allusions of the embodiments of satanic fancy. He must purge his breast,
which is the sanctuary of the abiding love of the Beloved, of every defilement,
and sanctify his soul from all that pertaineth to water and clay, from all
shadowy and ephemeral attachments. He must so cleanse his heart that no remnant
of either love or hate may linger therein, lest that love blindly incline him
to error, or that hate repel him away from the truth. Even as thou dost witness
in this day how most of the people, because of such love and hate, are bereft
of the immortal Face, have strayed far from the Embodiments of the divine
mysteries, and, shepherdless, are roaming through the wilderness of oblivion
and error. That seeker must at all times put his trust in God, must renounce
the peoples of the earth, detach himself from the world of dust, and cleave
unto Him Who is the Lord of Lords. He must never seek to exalt himself above
any one, must wash away from the tablet of his heart every trace of pride and
vainglory, must cling unto patience and resignation, observe silence, and
refrain from idle talk. For the tongue is a smouldering fire, and excess of
speech a deadly poison. Material fire consumeth the body, whereas the fire of
the tongue devoureth both heart and soul. The force of the former lasteth but
for a time, whilst the effects of the latter endure a century.
(21 - Bahá'u'lláh - The Kitab-i-Iqan, pp.
192-193)
The essence of these words is this: they that tread the path of faith, they
that thirst for the wine of certitude, must cleanse themselves of all that is
earthly - their ears from idle talk, their minds from vain imaginings, their
hearts from worldly affections, their eyes from that which perisheth. They
should put their trust in God, and, holding fast unto Him, follow in His way.
Then will they be made worthy of the effulgent glories of the sun of divine
knowledge and understanding, and become the recipients of a grace that is
infinite and unseen, inasmuch as man can never hope to attain unto the
knowledge of the All-Glorious, can never quaff from the stream of divine
knowledge and wisdom, can never enter the abode of immortality, nor partake of
the cup of divine nearness and favour, unless and until he ceases to regard the
words and deeds of mortal men as a standard for the true understanding and
recognition of God and His Prophets.
(22 - Bahá'u'lláh - Kitab-i-Iqan, pp. 3-4)
If thou seekest to be intoxicated with the cup of the Most Mighty Gift, cut
thyself from the world and be quit of self and desire. Exert thyself night and
day until spiritual powers may penetrate thy heart and soul. Abandon the body
and the material, until the merciful powers may become manifest; because not
until the soil is become pure will it develop through the heavenly bounty; not
until the heart is purified, will the radiance of the Sun of Truth shine
therein. I beg of God that thou wilt day by day increase the purity of thy
heart, the cheerfulness of thy soul, the light of thy insight and the search
for Truth.
(23 - `Abdu'l-Bahá - Bahá'í World Faith*, p.
362)
It is imperative to acquire the knowledge of divine proofs and evidences, and
to acquaint oneself with convincing testimonies which demonstrate the
revelation of God's resplendent Light. The study group thou didst organize hath
imparted much joy and happiness to the heart of `Abdu'l-Bahá. Thou must
exert much effort and show forth perseverance and constancy that, God willing,
through the reviving breaths of His mercy, souls may be so educated as to
become like radiant candles shining in the assemblage of divine knowledge and
understanding. This matter is highly important. It is binding on every one and
must be regarded as an obligation....
(24 - `Abdu'l-Bahá - The Importance of Deepening, p.
194)
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.
(25 - `Abdu'l-Bahá - Promulgation of Universal Peace, p.
329)
[Man] has the innate character, the inherited character, and the acquired
character which is gained by education. With regard to the innate
character, although the divine creation is purely good, yet the varieties of
natural qualities in man come from the difference of degree; all are excellent,
but they are more or less so, according to the degree. So all mankind possess
intelligence and capacities, but the intelligence, the capacity and the
worthiness of men differ. This is evident....
The variety of inherited
qualities comes from strength and weakness of constitution - that is to say,
when the two parents are weak, the children will be weak; if they are strong,
the children will be robust. In the same way, purity of blood has a great
effect; for the pure germ is like the superior stock which exists in plants and
animals....
But the difference of the qualities with regard to culture is
very great, for education has great influence. Through education the ignorant
become learned; the cowardly become valiant. Through cultivation the crooked
branch becomes straight; the acid, bitter fruit of the mountains and woods
becomes sweet and delicious; and the five-petaled flower becomes hundred
petaled. Through education savage nations become civilized, and even the
animals become domesticated. Education must be considered as most important,
for as diseases in the world of bodies are extremely contagious, so, in the
same way, qualities of spirit and heart are extremely contagious. Education has
a universal influence, and the differences caused by it are very great....
(26 - `Abdu'l-Bahá - Some Answered Questions, pp.
212-216)
It is from the bounty of God that man is selected for the highest degree; and
the differences which exist between men in regard to spiritual progress and
heavenly perfections are also due to the choice of the Compassionate One. For
faith, which is life eternal, is the sign of bounty, and not the result of
justice. The flame of the fire of love, in this world of earth and water, comes
through the power of attraction and not by effort and striving. Nevertheless,
by effort and perseverance, knowledge, science and other perfections can be
acquired; but only the light of the Divine Beauty can transport and move the
spirits through the force of attraction. Therefore, it is said: "Many are
called, but few are chosen."
(27 - `Abdu'l-Bahá - Some Answered Questions, p.
130)
The real bond of integrity is religious in character, for religion indicates
the oneness of the world of humanity. Religion serves the world of morality.
Religion purifies the hearts. Religion impels men to achieve praiseworthy
deeds. Religion becomes the cause of love in human hearts, for religion is a
divine foundation, the foundation ever conducive to life. The teachings of God
are the source of illumination to the people of the world. Religion is ever
constructive, not destructive.
(28 - `Abdu'l-Bahá - Promulgation of Universal Peace*, p. 344;
Japan Will Turn Ablaze*, p. 43)
Religion, moreover, is not a series of beliefs, a set of customs; religion is
the teachings of the Lord God, teachings which constitute the very life of
humankind, which urge high thoughts upon the mind, refine the character, and
lay the groundwork for man's everlasting honour.
(29 - `Abdu'l-Bahá - )
The world of humanity cannot advance through mere physical powers and
intellectual attainments; nay, rather, the Holy Spirit is essential. The divine
Father must assist the human world to attain maturity. The body of man is in
need of physical and mental energy, but his spirit requires the life and
fortification of the Holy Spirit. Without its protection and quickening the
human world would be extinguished. Jesus Christ declared, "Let the dead bury
their dead." He also said, "That which is born of the flesh is flesh; and that
which is born of the Spirit is spirit." It is evident, therefore, according to
Christ that the human spirit which is not fortified by the presence of the Holy
Spirit is dead and in need of resurrection by that divine power; otherwise,
though materially advanced to high degrees, man cannot attain full and complete
progress.
(30 - `Abdu'l-Bahá - Promulgation of Universal Peace*, p.
182)
I give you my advice, and it is this: Train these children with divine
exhortations. From their childhood instill in their hearts the love of God so
they may manifest in their lives the fear of God and have confidence in the
bestowals of God. Teach them to free themselves from human imperfections and to
acquire the divine perfections latent in the heart of man. The life of man is
useful if he attains the perfections of man. If he becomes the center of the
imperfections of the world of humanity, death is better than life, and
nonexistence better than existence. Therefore, make ye an effort in order that
these children may be rightly trained and educated and that each one of them
may attain perfection in the world of humanity. Know ye the value of these
children, for they are all my children.
(31 - `Abdu'l-Bahá - Promulgation of Universal Peace*, pp.
53-54)
As to the education of children, exert every effort to further this; it is of
the utmost importance. So too, the education of girls in all the rules of
righteous conduct, that they may grow up with a good character and high
standards of behaviour. For mothers are the first educators of the child, and
every child at the beginning of life is like a fresh and tender branch in his
parents' hands. His father and mother can train him in any way they choose.
(32 - `Abdu'l-Bahá - Education, p. 284)
Ye should consider the question of goodly character as of the first importance.
It is incumbent upon every father and mother to counsel their children over a
long period, and guide them unto those things which lead to everlasting honour.
Encourage ye the school children, from their earliest years, to deliver
speeches of high quality, so that in their leisure time they will engage in
giving cogent and effective talks, expressing themselves with clarity and
eloquence.
(33 - `Abdu'l-Bahá - Selections From the Writings of
`Abdu'l-Bahá, p. 134)
But education is of three kinds: material, human and spiritual. Material
education is concerned with the progress and development of the body, through
gaining its sustenance, its material comfort and ease. This education is common
to animals and man. Human education signifies civilization and progress -
that is to say, government, administration, charitable works, trades, arts and
handicrafts, sciences, great inventions and discoveries and elaborate
institutions, which are the activities essential to man as distinguished from
the animal.
Divine education is that of the Kingdom of God: it consists in
acquiring divine perfections, and this is true education; for in this state man
becomes the focus of divine blessings, the manifestation of the words, "Let Us
make man in Our image, and after Our likeness." This is the goal of the world
of humanity.
Now we need an educator who will be at the same time a
material, human and spiritual educator, and whose authority will be effective
in all conditions. So if anyone should say, "I possess perfect comprehension
and intelligence, and I have no need of such an educator," he would be denying
that which is clear and evident, as though a child should say, "I have no need
of education; I will act according to my reason and intelligence, and so I
shall attain the perfections of existence"; or as though the blind should say,
"I am in no need of sight, because many other blind people exist without
difficulty."
(34 - `Abdu'l-Bahá - Some Answered Questions, p.
8)
Unto every father hath been enjoined the instruction of his son and daughter in
the art of reading and writing and in all that hath been laid down in the Holy
Tablet.
(35 - Bahá'u'lláh - The Kitab-i-Aqdas, p. 37; Tablets of
Bahá'u'lláh, p. 128)
The subjects to be taught in children's school are many, and for lack of time
We can touch on only a few: First and most important is training in behaviour
and good character; the rectification of qualities; arousing the desire to
become accomplished and acquire perfections, and to cleave unto the religion of
God and stand firm in His Laws: to accord total obedience to every just
government, to show forth loyalty and trustworthiness to the ruler of the time,
to be well wishers of mankind, to be kind to all. And further, as well as
in the ideals of character, instruction in such arts and sciences as are of
benefit, and in foreign tongues. Also, the repeating of prayers for the
well-being of ruler and ruled; and the avoidance of materialistic works that
are current among those who see only natural causation, and tales of love, and
books that arouse the passions.
To sum up, let all the lessons be entirely
devoted to the acquisition of human perfections.
Here, then, in brief are
directions for the curriculum of these schools.
Greetings be unto you, and
praise.
(36 - `Abdu'l-Bahá - Writers and Writing, p.
410)
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.
(37 - Bahá'u'lláh - Tablets of Bahá'u'lláh,
pp. 168-169)