...no Bahá'í institution should serve alcoholic drinks under any circumstances, and we also feel that it would be inappropriate for a Bahá'í to serve such beverages at a function given by him.
- The Universal House of Justice (From a letter dated 19 December 1968 to two believers; The Compilation of Compilations, vol. II, Prohibition on Drinking Alcohol)
Thou must live in such a spiritual condition that thy very presence in the meetings may transform the audiences into the congregations of the elect and set aglow in their hearts the fire of the Love of God. Exalt thy ambition! Universalize thy ideals! Spread thy wings of compassion over all the regions of the globe.
- ‘Abdu’l-Baha (Words of ‘Abdu’l-Baha addressed to a travel teacher; Star of the West, vol. 5, no. 1, March 21, 1914)
Know assuredly that just as thou firmly believest that the Word of God, exalted be His glory, endureth for ever, thou must, likewise, believe with undoubting faith that its meaning can never be exhausted. They who are its appointed interpreters, they whose hearts are the repositories of its secrets, are, however, the only ones who can comprehend its manifold wisdom.
- Baha'u’llah (‘Gleanings from the Writings of Baha’u’llah’)
I think it is something like this … The Will of God and the will of individual man . . . may, nay must, become identified, become identical. . . . ‘Abdu'l-Baha speaks of losing the self in the Self of God. We must accustom ourselves to the actual doing of this. . . . We cannot think of God's Will as a passive thing any more than we can think of our own will as passive, inert. God's Will is evidenced in nature, in power, in action. To identify our will with His Will is partake of His activity, His Power, His effectiveness. To submit my will to His Will then, carries an implication of marching – wearing -- overcoming. But not marching alone; we march in step with Him. We throw our feeble wills in with His and so become all-conquering as He says we shall. How can the result be other than victory?
- Howard Colby Ives ('The Baha’i World 1940-1944')
Jessie Revell was once addressed by ‘Abdu’l-Baha in these words:
Jessie Revell in 1964
“O thou who art firm in the Covenant! ... Notwithstanding the lack of time, I write thee this letter that thou mayest know how dear thou art to me. As thou art brilliant and pure and hast no wish but to serve the Cause of God and promulgate the divine teachings, I pray and entreat at the threshold of God and beg for thee limitless assistance and bounty. ... Thou must engage in those regions, day and night, in service. ... As to the children with whom thou art speaking, thy pure breath will undoubtedly exert its influence upon them. ...” (‘Abdu’l-Baha, Star of the West, vol. X, p. 317)
Jessie Revell’s brilliant record of service to the Cause of Baha’u’llah, extending from early in the century, came to an end with her passing in Haifa on April 14, 1966. Her story is best told in the words of her devoted sister, Ethel Revell.
In the Book of the Zend-Avesta the Zoroastrians are awaiting the Coming of two Manifestations. Also, in the Old Testament Scriptures there is the promise of Elijah and Messiah. In the Gospel of the New Testament they are expecting the Father and the Second Coming of Christ. Likewise, in the Qur'án the Muhammadans have the promise of the Imám Mihdí and Christ. In brief, all the Holy Scriptures announce the Coming of two Manifestations, and these two Manifestations are the Báb and the Blessed Perfection. If you look into the Bible, it is Elias and Christ; in the Qur'án it is the Mihdí and Christ. These tidings are the same in all the Holy Books, only expressed in different ways -- two successive Manifestations. And all the Universe is promised these two. We must not search for the outer word in Elijah and Christ but look for the Reality. The Blessed Perfection said in His Tablets that once He was Abraham, once Moses, once Jesus, once Muhammad, and once the Báb. This is explained clearly in the 'Book of Íqán,' that is, the meanings and perfection of qualities which were once hidden are now revealed in Bahá‘u’lláh. Therefore, we can consider Bahá‘u’lláh to be all the Prophets, no matter by what Name He chooses to call Himself; for all their meanings, perfection, and qualities are manifest in Him. Bahá‘u’lláh is the center of all their perfections. For instance, in Moses the world received the Revelation of material laws, in Jesus spiritual laws, while in Bahá‘u’lláh we have received both material and spiritual laws. The Laws of Moses would cover but few pages, and the Teachings of Jesus could be gathered into a small pamphlet. The Old Testament contains nothing but material laws; no mention is in it of spiritual laws such as we find in the New Testament. In the New Testament there are no material laws except the laws of divorce and of the Sabbath. The New Testament contains no answers to questions of science. But all knowledge has been revealed by the Blessed Perfection in books which if gathered together would make many volumes. He has revealed demonstrations in sciences, and He is the epitome of all previous Revelations.
- ‘Abdu’l-Baha (Table talk recorded by Julia M. Grundy in 1905, ‘Ten Days In the Light of ‘Akka’, Baha’i Publishing Trust, Wilmette, Ill., 1979)
I felt as if he were like a great powerful locomotive, pulling behind him a long, long string of cars, laden - not with dead-weight exactly - but sometimes pretty dead! This weight is the believers who have to be pushed, or pulled, or cajoled, or praised at every moment to get them into action. The beloved Guardian sees far in advance the needs, the lack of time, the obstacles and problems. He is actually hauling us all along behind his guiding and powerful light. Like a locomotive too - he can go straight ahead, fast or slow down, but he CANNOT deviate his course, he MUST follow the track which is his divine Guidance.
(Recorded by a pilgrim in 1956; quoted by Ruhiyyih Khanum in ‘The Priceless Pearl’)
Say: Human utterance is an essence which aspireth to exert its influence and needeth moderation. As to its influence, this is conditional upon refinement which in turn is dependent upon hearts which are detached and pure. As to its moderation, this hath to be combined with tact and wisdom as prescribed in the Holy Scriptures and Tablets. Meditate upon that which hath streamed forth from the heaven of the Will of thy Lord, He Who is the Source of all grace, that thou mayest grasp the intended meaning which is enshrined in the sacred depths of the Holy Writings.
- Baha’u’llah (‘Tablets of Baha’u’llah revealed after the Kitab-i-Aqdas’)
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 ‘Abdu’l-Baha’s address to the Alliance Spiritualiste of Paris, November 9th, 1911; Star of the West, vol. II, no. 17)
An evidence of the immortality of the human spirit is the fact that it is not affected by changes in the body. The body is subject to various conditions. At one time it may be healthy; at another time it may be susceptible to some pathology. At one time it may be weak or ill; at another time it may be well and strong; or a member may become lost. However, the reality within the body -- the human spirit or mind -- is the same. If the body should become lean the spirit would not become lean. If the body should become corpulent the spirit would not become corpulent. If the body should be dismembered the spirit would not be affected. In brief, the spirit is independent of the body, and the disintegrations that take place in the body do not affect the soul, for the human reality or spirit is ever the same.
Another indication that the spirit is distinct from the body is the fact that though the body be slumbering the spirit of man is awake. When man is asleep the body is as dead; the eye does not see, the ear does not hear, the tongue does not speak; all the physical forces are quiescent, are as dead. Notwithstanding this, the spirit sees, hears, converses, discovers realities and latent mysteries. Though the physical functions of the body be impaired the spirit is not affected. Though the body become incapacitated the spirit remains intact. Though the body be paralyzed the spirit is not paralyzed.
- ‘Abdu’l-Baha (From a talk at Theosophical Society, San Francisco, October 11, 1912; Unpublished Manuscript by Ella Cooper)
- Shoghi Effendi (‘Introduction to ‘The Dawn-Breakers’)
Europe: Thonon-les-Bains, Switzerland; Paris, France; Stuttgart, Germany; Budapest, Hungary; London, England; Clifton, England; Byfleet, England; Oxford, England; Edinburgh, Scotland
USA: New York, N.Y.; Brooklyn, N.Y.; Washington, D.C.; Baltimore, Md.; Chicago, Illinois; Kenosha, Wis.; Cleveland, Ohio; Cincinnati, Ohio; Pittsburgh, Pa.; Montclair, N. J.; West Englewood, N.J.; Jersey City, N.J.; Cambridge, Mass.; Boston, Mass.; Malden, Mass.; Medford, Mass.; Fanwood, N.J.; Morristown, N.J.; Philadelphia, Pa.; Dublin, N.H.; Green Acre, Eliot, Maine; Minneapolis, Minn.; St. Paul, Minn.; Denver, Colo.; Oakland, Calif.; Palo Alto, Calif.; San Francisco, Calif.; Sacramento, Calif.; Los Angeles, Calif.; Salt Lake City, Utah.; Pasadena, Calif.
Canada: Montreal, Quebec
(‘Baha’i Year Book 1925-1926’)
If ye become aware of a sin committed by another, conceal it, that God may conceal your own sin. He, verily, is the Concealer, the Lord of grace abounding.
- Baha'u'llah (From a Tablet addressed to Napoleon III, ‘The Summons of the Lord of Hosts’)
Give me to drink of the river that is life indeed, whose waters have streamed forth from the Paradise (Ridvan) in which the throne of Thy Name, the All-Merciful, was established…
- Baha'u'llah (‘Prayers and Meditations by Baha’u’llah’)
- Shoghi Effendi (‘God Passes By’)
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.
- Baha’u’llah (From a Tablet; The Compilation of Compilations, Vol. I, Excellence in All Things)
… known… by the same title as that of her illustrious mother, and whose services until the ripe old age of four score years and six, no less than her exalted parentage, entitle her to the distinction of ranking as the outstanding heroine of the Bahá'í Dispensation… 
Bahiyyih Khaum, from a drawing by
Juliet Thompson, 1926
- Shoghi Effendi (‘God Passes By’)
The resourcefulness which the national representatives of the American believers have, in recent months, so strikingly demonstrated, as evidenced by the successive measures they have adopted, has been matched by the loyal, the unquestioning and generous support accorded them by all those whom they represent, at every critical stage, and with every fresh advance, in the discharge of their sacred duties. Such close interaction, such complete cohesion, such continual harmony and fellowship between the various agencies that contribute to the organic life, and constitute the basic framework, of every properly functioning Bahá’í community, is a phenomenon which offers a striking contrast to the disruptive tendencies which the discordant elements of present-day society so tragically manifest. Whereas every apparent trial with which the unfathomable wisdom of the Almighty deems it necessary to afflict His chosen community serves only to demonstrate afresh its essential solidarity and to consolidate its inward strength, each of the successive crises in the fortunes of a decadent age exposes more convincingly than the one preceding it the corrosive influences that are fast sapping the vitality and undermining the basis of its declining institutions.
- Shoghi Effendi (‘The Advent of Divine Justice’)
As to the terminology I used in my letter, bidding thee to consecrate thyself to service in the Cause of God, the meaning of it is this: limit thy thoughts to teaching the Faith. Act by day and night according to the teachings and counsels and admonitions of Bahá'u'lláh. This doth not preclude marriage. Thou canst take unto thyself a husband and at the same time serve the Cause of God; the one doth not preclude the other. Know thou the value of these days; let not this chance escape thee. Beg thou God to make thee a lighted candle, so that thou mayest guide a great multitude through this darksome world.
- ‘Abdu’l-Baha (‘Selections from the Writings of `Abdu'l-Baha’; The Compilation of Compilations, Vol. I, Family Life)
Dearly-beloved friends! I feel it incumbent upon me, by virtue of the obligations and responsibilities which as Guardian of the Faith of Bahá’u’lláh I am called upon to discharge, to lay special stress, at a time when the light of publicity is being increasingly focussed upon us, upon certain truths which lie at the basis of our Faith and the integrity of which it is our first duty to safeguard. These verities, if valiantly upheld and properly assimilated, will, I am convinced, powerfully reinforce the vigor of our spiritual life and greatly assist in counteracting the machinations of an implacable and vigilant enemy.
- Shoghi Effendi (‘The Dispensation of Baha’u’llah’ included in ‘The World Order of Baha’u’llah’)
But would you believe it? He found many who would not listen. You know it does no good to try to tell something to one who does not wish to hear. Not only that, but they were sometimes very cruel to Siyyid Kázim and his friends.
Siyyid Kázim and a few who were his close friends went on teaching just the same, for there were always some who were glad to listen. He read to them from the Qur'an the words which told that there would be two great Teachers. The One they were expecting would be the first, but there would be another soon after. And this last One would bring His Light to the whole world, not just to the country in which He lived.
One day at noon Siyyid Kázim was standing in the shade of a palm tree, waiting for the people to come from the noon-day prayer. Suddenly an Arab rushed up and threw his arms around him. An Arab, you know, is one who lives in or near the great Arabian Desert. And it was to the Arabs that Muhammad had come many years before and had given them the Qur'an.
Here is the strange story the Arab told Siyyid Kázim.
Nine is the highest digit, hence symbolizes comprehensiveness, culminations; also, the reason it is used in the Temple's form is because 9 has exact numerical value of ' Baha' (in the numerology connected with the Arabic alphabet) and ' Baha' is the name of the Revealer of our Faith, Bahá'u'lláh.The 9-pointed star is not a part of the teachings of our Faith, but only used as an emblem representing '9'. In telling people of the 9 religions of the world, that is existing religions, we should not give this as the reason the Temple has nine sides. This may have been an idea of the architect, and a very pleasing idea, which can be mentioned in passing, but the Temple has 9 sides because of the association of 9 with perfection, unity and ' Baha'.
- Shoghi Effendi (From a letter written on behalf of Shoghi Effendi; ‘Directives from the Guardian’)
Women in nineteenth-century Iran were regarded as being much inferior to men, both in regard to their intellectual capacity and their spiritual worth. The religiously devout men looked on them with suspicion and disdain as a potential cause of the loss of their religious purity; women were regarded as having been placed on earth to lead men astray. The less religious would merely think of women as a source of sexual pleasure and domestic management. They were not much above chattels and slaves, certainly not worthy of being consulted about family affairs or entrusted with making any decisions for themselves. Indeed, a woman's temperament was felt to be totally unsuitable for any serious deliberation or rational thought.
As a result, few women received any education, and there were almost no opportunities to make any meaningful contribution to society outside of domestic commitments. A woman's social contacts were limited to her own husband, her immediate male relatives, and a circle of other women. She was strictly and jealously guarded from contacts with other men. She might be killed by her husband with impunity on the mere suspicion of infidelity. Although Islam granted women certain strictly defined rights, few of them were able to exercise these rights, since there was no mechanism whereby they could act in society independently of men. Nor did wealth lead to any improvement in a woman's lot; the women of the upper classes were caged in the vacuous monotony of harem life. Thus for most women, the only way to exert any influence over their own lives was to dominate their husbands by teasing, cajoling, and intriguing. Many women achieved a degree of power in this way -- but this provoked more distrust and disdain on the part of men and, not suprisingly, often led to divorce.
This mountain [Carmel] is where Israel's prophets passed their nights in prayer. Every step of it has been blessed by the footsteps of the prophets... This land will be the envy of the world, the center of arts and sciences. 'Akka and Haifa will be connected and all the vacant lands will be cultivated. All these caves that you see have been the abode of the prophets, step by step. [1] Every atom of this soil is holy. All the prophets, while praying, longed to reach this day and give the glad tidings of the coming of the Lord. They prophesied that the Lord of Hosts would come and the tent of the Lord would be pitched on Mount Carmel... in all these mountains and caves the prophets of God prayed at night, shed tears, and longed to be with us in these days of the Blessed Beauty. Since I am a prisoner and cannot move, you make a pilgrimage on My behalf. My utmost desire is to go and visit in freedom, but I cannot. You go on behalf of 'Abdu'l-Baha and make a pilgrimage to all of the Holy Places... and beseech God's bouncy. I cannot go. I am a prisoner. I am re-incarcerated, and I have no permission to go out. The government prohibits me.
- 'Abdu'l-Baha (Words of ‘Abdu’l-Baha to some pilgrims around the end of 1907; from ‘Memoirs of Dr. Habib Mu’ayyad’, pp. 19, 21, 22, 53; quoted by Hand of the Cause Zikrullah Khadem in ‘Carmel: The Mountain of God and the Tablet of Carmel’ published in ‘Zikrullah Khadem, The Itinerant Hand of the Cause of God’, by Javidukht Khadem)
[1] Including the Lower Cave of Elijah, known also as Maqam-i-Khidr, blessed by the footsteps of Baha'u'llah for three days (according to Memoirs of Dr. Mu'ayyad, 2:258) and of 'Abdu'l-Baha for about two months (according to an unpublished manuscript). See also David S. Ruhe, ‘Door of Hope: A Century of the Baha', Faith in the Holy Land", pp. 186-88)
Women of the Holy Household with some western visitors
Standing left to right: unknown, unknown, unknown, Julia Culver, Emogene Hoagg, Maryam, unknown, Zaynat (wife of Dr. Zia Baghdadi), Mihranghiz, unknown. Seated: Suraya, Munirih Khanum (wife of 'Abdu'l-Baha), Bahiyyih Khanum (the Greatest Holy Leaf), and (the daughters of 'Abdu'l-Baha) Diya'iyyih Khanum, Tuba Khanum, and Ruha Khanum. Children seated on the carpet: Hasan, Zahra, Riyal, unknown, Parvin (daughter of Dr. Baghdadi), and Fu'ad.
