1915: Ridvan Feast in Oakland, California

 

To “be immersed in the ocean of pardon and forgiveness” in the next world

O thou seeker of the Kingdom! Thy letter was received. Thou hast written of the severe calamity that hath befallen thee—the death of thy respected husband. That honourable man hath been so subjected to the stress and strain of this world that his greatest wish was for deliverance from it. Such is this mortal abode: a storehouse of afflictions and suffering. It is ignorance that binds man to it, for no comfort can be secured by any soul in this world, from monarch down to the most humble commoner. If once this life should offer a man a sweet cup, a hundred bitter ones will follow; such is the condition of this world. The wise man, therefore, doth not attach himself to this mortal life and doth not depend upon it; at some moments, even, he eagerly wisheth for death that he may thereby be freed from these sorrows and afflictions.

As to thy husband, rest assured. He will be immersed in the ocean of pardon and forgiveness and will become the recipient of bounty and favour. Strive thine utmost to give his child a Bahá’í training so that when he attaineth maturity he may be merciful, illumined and heavenly. 

- ‘Abdu’l-Baha  (‘Selections from the Writings of ‘Abdu’l-Baha’)

November 2004: The passing of Hand of the Cause ‘Ali Akbar Furutan

He was an educator, author and, in the words of Shoghi Effendi, the "establisher and promoter" of the Baha'i Administrative Order in the Cradle of the Faith. Born in Sabzivar, Khurusan, Persia, in 1905, when he was but five years old his father became the first Baha'i in the family, followed immediately by his mother and grandmother. In 1914 he moved with his family to 'Ishqabad, Russia, and attended the elementary Baha'i boys' school, where, on his graduation at age 14, he was asked to teach the children of the first grade. He did this until 1922, when he began his secondary education. This was completed in 1925, and he went to work as principal of the Baha'i schools for a year prior to going on to the University of Moscow (where he graduated in psychology and education). Always active in the Faith, he traveled widely throughout the Caucasus region even while young and also taught in Leningrad and other Russian cities. In 1930 he was expelled from the Soviet Union for his participation in Baha'i activities, an event which seems only to have strengthened his resolve, because from that time forward he immersed himself totally in the administrative affairs of the Faith.

A year (1931) after his return to Iran he married Ata'iyyih Aziz-Khurasani. Together they settled in the remote village of Saysan and established a Baha'i school for girls and another for boys; this was the first access to modem education available to these children (eventually the schools had an attendance of about 700 students). In 1933 he was offered the position of principal of the Tarbiyat School for boys in Tihran but declined in order to remain in Saysan.

In 1934 he was elected to the first National Spiritual Assembly of the Baha'is of Iran and served as its secretary. He was also elected to the local Spiritual Assembly of Tihran and served on both simultaneously often as secretary of both bodies -- for a great many years. Also in 1934, at the request of the Guardian, he accepted the position of principal of the Tarbiyat School. A few months after he took on this role, Reza Shah Pahlavi issued an order to close all the Baha'i schools in Iran.

1979: Seat of the Universal House of Justice under construction

(Baha'i News, March 1979)

God, His Manifestations and the “Primal Will of God” – explained by the Báb

If thou art sailing upon the sea of God's Names, which are reflected in all things, know thou that He is exalted and sanctified from being known through His creatures, or being described by His servants. Everything thou beholdest hath been called into being through the operation of His Will. How can such a created thing, therefore, be indicative of His essential oneness? God's existence in itself testifieth to His Own oneness, while every created thing, by its very nature, beareth evidence that it hath been fashioned by God. Such is the proof of consummate wisdom in the estimation of those who sail the ocean of divine Truth.

If, however, thou art sailing upon the sea of creation, know thou that the First Remembrance, which is the Primal Will of God, may be likened unto the sun. God hath created Him through the potency of His might, and He hath, from the beginning that hath no beginning, caused Him to be manifested in every Dispensation through the compelling power of His behest, and God will, to the end that knoweth no end, continue to manifest Him according to the good-pleasure of His invincible Purpose.

And know thou that He indeed resembleth the sun. Were the risings of the sun to continue till the end that hath no end, yet there hath not been nor ever will be more than one sun; and were its settings to endure for evermore, still there hath not been nor ever will be more than one sun. It is this Primal Will which appeareth resplendent in every Prophet and speaketh forth in every revealed Book. It knoweth no beginning, inasmuch as the First deriveth its firstness from It; and knoweth no end, for the Last oweth its lastness unto It.

In the time of the First Manifestation the Primal Will appeared in Adam; in the day of Noah It became known in Noah; in the day of Abraham in Him; and so in the day of Moses; the day of Jesus; the day of Muhammad, the Apostle of God; the day of the 'Point of the Bayan'; the day of Him Whom God shall make manifest; and the day of the One Who will appear after Him Whom God shall make manifest. Hence the inner meaning of the words uttered by the Apostle of God, 'I am all the Prophets', inasmuch as what shineth resplendent in each one of Them hath been and will ever remain the one and the same sun. 

- The Báb  ('Selections from the Writings of the Báb')

'Abdu'l-Baha's absolute naturalness -- an utter absence of any desire or effort to impress one with his greatness

Every morning it is the custom of the household to meet in the large sitting room, where tea is served, and the little children of the family come and chant for the Master while he drinks his tea. At this first meeting, at seven o'clock in the morning, how inexpressibly I was impressed by the absolute poise of the Master; his absolute naturalness; absolute freedom. There was an utter absence of any desire or effort to impress one with his greatness, which is majestic in its simplicity.

- Mary Lucas  (‘A Brief Account of my visit to Akka’, 1905)

On becoming a Bahá'í a person should withdraw from church

If a person is registered as a member of a church or similar religious organization he should withdraw from it on becoming a Bahá'í.

In the case of new believers, it should be made clear to them in the course of teaching them the Faith that one cannot be a Bahá'í and also a member of another religious organization. This is simply a matter of straight-forwardness and honesty. A great part of the teaching of Jesus Christ concerned His Second Coming and the preparation of His followers to be ready for it. The Bahá'ís believe He has come. No Christian Church believes this; on the contrary, they either look for Him still, or have ceased to believe that He will come. For a Bahá'í to be a member of a community which holds such beliefs is disloyalty to Christ and hypocrisy towards the Christians.

You should not formalize the method by which the withdrawal from the church is to be made, and certainly nothing should be added to a declaration form, if you use one. It should be left to the Local Spiritual Assembly which is accepting the declaration to satisfy itself, as it deems best in each case, that the new believer has already resigned from the church, or does so within a reasonable time of his declaration.

In regard to the old believers, your Assembly should tactfully, and in a kindly way, make the Bahá'í position clear to them and gently persuade them to resign from their former churches. This is a matter for great tact and discretion. If such a believer remains adamant you will have to consider depriving him of his voting rights. 

- The Universal House of Justice  (From a letter to the National Spiritual Assembly of Switzerland, November 21, 1968: Canadian Bahá'í News Special Section, March 1973; compilation: ‘Lights of Guidance’)

A dervish’s early recognition of Baha’u’llah’s station

One day, in the course of one of His riding excursions into the country, Baha’u’llah accompanied by His companions seated by the roadside, a lonely youth. His hair was dishevelled, and he wore the dress of a dervish.[1] By the side of a brook he had kindled a fire, and was cooking his food and eating it. Approaching him, Baha’u’llah most lovingly inquired: 'Tell me. dervish, what is that you are doing'?" "I am engaged in eating God," he bluntly replied. "I am cooking God and am burning Him." The unaffected simplicity of his manners and the candour of his reply pleased Baha’u’llah extremely. He smiled al his remark and began to converse with him with unrestrained tenderness and freedom. Within a short space of time, Baha’u’llah had changed him completely. Enlightened as to the true nature of God, and with a mind purged from the idle fancy of his own people, he immediately recognized the Light which that loving Stranger had so unexpectedly brought him. That dervish, whose name was Mustafa became so enamoured with the teachings which had been instilled into his mind that, leaving his cooking utensils behind, he straightway rose and followed Baha’u’llah. On foot, behind His horse, and inflamed with the fire of His love, he chanted merrily the verses of a love-song which he had composed on the spur of the moment and had dedicated to his Beloved. "Thou art the Day-Star of guidance," ran its glad refrain. 'Thou art the Light of Truth. Unveil Thyself to men, O Revealer of Truth." Although, in later years, that poem obtained wide circulation among his people, and it became known that a certain dervish ... had, without premeditation, composed it in praise of his Beloved, none seemed to be aware to whom it actually referred, nor did anyone suspect, at a time when Baha’u’llah was still veiled from the eyes of men, that this dervish alone had recognized His station and discovered His glory.

- Nabil  ('The Dawn-Breakers')

[1] Literally beggar, poor one: the name given to one of many orders of religious mendicants and Islamic mystics

How we can each contribute to the building of a new social order that is shaped by the truths of the Revelation of Bahá’u’lláh – from a talk by Paul Lample

“It is incumbent upon every man of insight and understanding,” Bahá’u’lláh states, “to strive to translate that which hath been written into reality and action.”[1] To be a Bahá’í, to “live the life,” means to comprehend the Word of God and act on it, individually and collectively. It is to make the reality of one’s personal life and the pattern of society at large reflect the teachings. Bahá’u’lláh Himself affirms that “the object of every Revelation” is to “effect a transformation in the whole character of mankind, a transformation that shall manifest itself both outwardly and inwardly, that shall affect both its inner life and external conditions.” Otherwise, He observes, “the futility of God’s universal Manifestations would be apparent.”[2]

Collectively, we receive the gift of the Word of God, and through its application we are to raise the Kingdom of God on earth; that is, we are to gradually contribute to the building of a new social order that is shaped by the truths of the Revelation of Bahá’u’lláh. This statement appears simple, yet implicit in it is a challenge to reflect deeply about how we are to understand and behave. Achieving Bahá’u’lláh’s intended purpose for the human race requires new morals, new ways of generating knowledge, new ways of communicating, new ways of acting, and new institutions. How do we Bahá’ís, with our diverse, sometimes conflicting, understandings of Bahá’u’lláh’s teachings, collaborate to bring about the society that reflects His will? The answer will have to be found in learning, over time, to better understand the text and translate it into efficacious action consistent with its divine intent.

- Paul Lample  (Excerpt from a plenary talk given by Paul Lample at the 32nd annual conference of the Association for Bahá’í Studies – North America, 29 August to 1 September 2008)

[1]. Bahá’u’lláh, Tablets of Bahá’u’lláh Revealed after the Kitáb-i-Aqdas

[2]. Bahá’u’lláh, The Kitáb-i-Íqán

“The most acceptable prayer”

The most acceptable prayer is the one offered with the utmost spirituality and radiance; its prolongation hath not been and is not beloved by God. The more detached and the purer the prayer, the more acceptable is it in the presence of God. 

- The Báb  (‘Selections from the Writings of the Báb’)

The fact that we can consult with our own spirit is a proof of the immortality of the spirit

There is another indication that we might mention concerning the immortality of the spirit. When man is confronted with a difficulty he seems to consult himself, as though there were a something within him, a power, a voice. He says, shall I do this, or shall I not do it? What shall be the consequence? What harm will result? Then from that consultant emanates a certain opinion, and that still small voice says that the results will be either favorable or unfavorable, and advises that the matter should or should not be carried out. What is that something man consults when he thus deliberates? It is undoubtedly the spirit, which is changeless and therefore immortal. 

- ‘Abdu’l-Baha  (From a talk at Theosophical Society, San Francisco, October 11, 1912; Unpublished Manuscript by Ella Cooper)

Prayer for Believers - Assistance to receive God’s blessings & grace

Vouchsafe Thy blessings, O Lord, my God, unto them that have quaffed the wine of Thy love before the face of men, and, in spite of Thine enemies, have acknowledged Thy unity, testified to Thy oneness, and confessed their belief in that which hath made the limbs of the oppressors among Thy creatures to quake, and the flesh of the proud ones of the earth to tremble. I bear witness that Thy Sovereignty can never perish, nor Thy Will be altered. Ordain for them that have set their faces towards Thee, and for Thine handmaids that have held fast by Thy Cord, that which beseemeth the Ocean of Thy bounty and the Heaven of Thy grace.

- Baha’u’llah  (‘Gleanings from the Writings of Baha’u’llah’)

Bahá'u'lláh’s father experienced extreme difficulties towards the concluding years of his life

About the time of Bahá'u'lláh’s marriage, His father, Mirza Buzurg, fell upon hard times. A year earlier, the King of Persia, Fath-'Ali Shah had died and been succeeded by his grandson, Muhammad Shah. Muhammad Shah’s Prime Minister, Haji Mirza Aqasi, was a vain and vengeful man whose later outrages against the Bab caused Shoghi Effendi to denounce him as "the Antichrist of the Babi Revelation." When Haji Mirza Aqasi learned that Mirza Buzurg was horrified at the Haji's role in murdering his predecessor, he retaliated by stripping Mirza Buzurg of his governorships, cutting off his annual allowance, and engineering his divorce from Fath-‘Ali Shda's daughter, whom he had married a few years earlier. Thus, in addition to losing his income, Mirza Buzurg faced a costly divorce settlement. When his ex-wife sent thugs who beat him daily in an effort to extract the money, he was forced to sell his complex of homes in Tihran and many valuable furnishings hurriedly and at a very low price. A few years later he passed away. Despite Haji Mirza Aqasi's antagonism toward Mirza Buzurg, he held Bahá'u'lláh in high regard, extended to Him every consideration, and spoke to Him as if He were his own son.

- Geoffry Marks  (‘Call to Remembrance’)

“Read ye The Hidden Words, ponder the inner meanings thereof…”

From amongst all mankind hath He chosen you, and your eyes have been opened to the light of guidance and your ears attuned to the music of the Company above; and blessed by abounding grace, your hearts and souls have been born into new life. Thank ye and praise ye God that the hand of infinite bestowals hath set upon your heads this gem-studded crown, this crown whose lustrous jewels will forever flash and sparkle down all the reaches of time.

To thank Him for this, make ye a mighty effort, and choose for yourselves a noble goal. Through the power of faith, obey ye the teachings of God, and let all your actions conform to His laws. Read ye The Hidden Words, ponder the inner meanings thereof, act in accord therewith. Read, with close attention, the Tablets of Tarazát (Ornaments), Kalímát (Words of Paradise), Tajallíyyát (Effulgences), Ishráqát (Splendours), and Bishárát (Glad Tidings), and rise up as ye are bidden in the heavenly teachings. Thus may each one of you be even as a candle casting its light, the centre of attraction wherever people come together; and from you, as from a bed of flowers, may sweet scents be shed. 

- ‘Abdu’l-Baha  (‘Selections from the Writings of ‘Abdu’l-Baha’)

May Bolles Maxwell and daughter Mary

May Bolles Maxwell was one of that first group of pilgrims from the West who, in 1898-99, visited ‘Abdu’l-Bahá while He was still a prisoner in ‘Akká. She records her memories of the occasion in the following pages.

Those days in the prison-city oriented forever the course of her life. She gave her heart, her entire being to ‘Abdu’l-Bahá and served Him and His appointed successor, Shoghi Effendi, the Guardian of the Faith, to the end of her days.  Her first mission, under ‘Abdu’l-Bahá’s direction, was to teach the Faith in Europe, particularly France.  She returned to Paris and quickly gathered about her a group, which by 1901-02 numbered some thirty Bahá’ís. Among them were Edith MacKaye (the first convert), Herbert Hopper, Marie Squires, Helen Cole, Laura Barney, Edith Jackson, Thomas Breakwell (first English believer), Hippolyte Dreyfus (first French believer), Agnes Alexander.

The young Canadian architect, Sutherland Maxwell, later to become President of the Royal Academy of Canada and architect of the superstructure of the Shrine of the Báb – the golden-domed “Queen of Carmel” – married May Bolles and took her to Canada, where she established the Faith and received ‘Abdu’l-Bahá in her home. She became a radiant light, kindling the souls of countless men and women with the fire which the Master had lit in her own heart.  He Himself wrote of her, “Her company uplifts and develops the soul ...” New and old believers alike, learned from May to “turn unto Shoghi Effendi” as the Will and Testament enjoins, and she constantly upheld and encouraged the youth who crowded her drawing room.  One of the greatest events in her life took place in 1937, in Haifa, when the Guardian of the Faith married her beloved daughter, her only child.

In spite of ill health, she  set out, in January 1940, on a teaching visit to South America and there achieved the longed-for “Priceless honour martyrs death”, as the Guardian cabled her bereaved husband. Her shrine, erected by the Guardian of the Cause and designed by her husband, describes her as “‘Abdu’l-Bahá’s beloved handmaid and distinguished disciple”.  It is a memorial in that southern outpost of the world, to one of the great heroines of the Faith of Bahá’u’lláh.

- David Hofman  (Forward to ‘An Early Pilgrimage’, by May Maxwell)

November 1950: The Guardian invites to Haifa the first members of the International Baha’i Council

In November 1950 the Guardian sent cables inviting the first of that group who later became members of the International Bahá'í Council to come to Haifa. Like almost everything he did, first it began to dawn and later the sun of the finished concept rose above the horizon. When Lutfu'llah Hakim (the first to arrive), Jessie and Ethel Revell, followed by Amelia Collins and Mason Remey were all gathered at table one day in the Western Pilgrim House, with Gladys Weeden and her husband Ben who were already living there, the Guardian announced to us his intention of constituting, out of that group, an International Council, we were all overcome by the unprecedented nature of this step he was taking and the infinite bounty it conferred upon those present as well as the entire Bahá'í world. It was not, however, until January 9, 1951 that he released this news through an historic cable: "Proclaim National Assemblies East West- weighty epoch making decision formation first International Bahá'í Council forerunner supreme administrative institution destined emerge fullness time within precincts beneath shadow World Spiritual Centre Faith already established twin cities 'Akká Haifa." 

- Ruhiyyih Khanum  (‘The Guardian of the Baha'i Faith’)

“National Spiritual Assemblies…to guide and teach the friends in proper Bahá'í administrative procedures… throughout the year”

The conditions of limited manpower, of difficulties in travelling and of illiteracy among the local people are found in varying degrees in other countries of the world, and we have always and everywhere urged the National Spiritual Assemblies concerned to guide and teach the friends in proper Bahá'í administrative procedures, not only during the weeks immediately preceding local elections but indeed throughout the year, so that the friends would await the advent of Ridván with anticipation and determine to observe and uphold correct principles of Bahá'í administration. 

- The Universal House of Justice  (From a letter dated 24 September 1973 to a National Spiritual Assembly; The Compilation of Compilations, Vol. III, Sanctity and Nature of Baha’i Elections)

Some Relics of the Báb

 

Body & Spirit

The body is like the crystal and the spirit is like the light. Though the crystal be extremely transparent, its brilliancy and splendor belong to the brightness of the light. To be luminous, the light does not need the crystal, but the crystal to be bright needs the light. Even so the spirit does not live by the body, but the body lives by the spirit. 

- 'Abdu'l-Baha  (From an address to the Alliance Spiritualiste of Paris, November 9th, 1911; Star of the West, vol. II, no. 17)

Story for Children: An example of ‘Abdu’l-Baha’s very generous nature when He was seven years old

One lovely day ‘Abdu’l-Baha was enjoying riding His pony over the green fields and up the mountainside. He was on His way to visit some shepherds in the hills. The shepherds lived in a village owned by His Father, Baha'u'llah. All the houses, the fields and the sheep belonged to Baha'u'llah too. The farmers grew the corn and looked after the animals and Baha'u'llah gave them money and food and medicine when they were ill. They all loved Him very much.

‘Abdu’l-Baha was only seven years old and so a servant was looking after Him on His long ride to the hills. They soon saw the shepherds with the sheep and the servant told ‘Abdu’l-Baha that when the owner, or his son, came to visit the shepherds he should thank them for looking after the sheep by giving them a present.

‘Abdu’l-Baha thought hard. He had no money or food to give them. Then He had a lovely idea and smiled at the shepherds. "I'll give to each shepherd all the sheep in his flock," he said.

The shepherds were very surprised at such a generous gift. Later, when Baha'u'llah heard what His Son had done He was very pleased and said that one day ‘Abdu’l-Baha would give Himself away as well.

(Adapted from ‘Stories of ‘Abdu’l-Baha’, by Jacqueline Mehrabi)