Tag: justice

Daily Frameworks for 06 August 2026

Istijlál, 06 Kamál (Perfection), 183 B.E.

Quotes for Reflection

O ye lovers of this wronged one! Cleanse ye your eyes, so that ye behold no man as different from yourselves. See ye no strangers; rather see all men as friends, for love and unity come hard when ye fix your gaze on otherness. And in this new and wondrous age, the Holy Writings say that we must be at one with every people; that we must see neither harshness nor injustice, neither malevolence, nor hostility, nor hate, but rather turn our eyes toward the heaven of ancient glory. For each of the creatures is a sign of God, and it was by the grace of the Lord and His power that each did step into the world; therefore they are not strangers, but in the family; not aliens, but friends, and to be treated as such. — ‘Abdu’l-Bahá [1]

Question for Consideration

Transformative leaders are practitioners of “constructive resilience” which holds foremost certain “spiritual principles” – “oneness” of the Creator, creation, and humanity; “love” that interconnects everything and everyone; and “justice” that prevails in a cause and effect universe wherein anything anyone thinks, says, and does influences everything and everyone – when engaging others and considering each one a fellow “protagonist” in the unfolding “drama” of global “social transformation” underway. As transformative leaders further their personal development and render service to their communities and institutions, how can they assure everyone belongs, everyone connects to everyone else, and everyone counts? [2]

Perplexity Computer Response:

Transformative leaders translate oneness, love, and justice into daily practice by treating every person as a capable protagonist rather than a passive beneficiary — building belonging through radical inclusion, connection through relationships infused with love, and mattering through justice-oriented empowerment. This is the essence of the Bahá’í-inspired “Transformative Leadership” framework (Anello, Hernandez, Khadem) and the related concept of “constructive resilience” (Karlberg), both of which operationalize these three spiritual principles into concrete leadership capabilities. [3] [4]

Oneness Creates Belonging

Belonging begins with a conviction of the essential nobility of every human being — seeing each person, regardless of status, background, or apparent capacity, as possessing latent spiritual and intellectual potential worth drawing out. Leaders operationalize this by replacing top-down or paternalistic models with service-oriented leadership, where the leader’s role is to unlock others’ potential rather than direct or control them. In practice, this means deliberately widening the circle: integrating groups often pushed to the margins — the elderly, youth, the mentally struggling, newcomers — into the everyday life and decision-making of a community rather than segregating or tokenizing them. `Abdu’l-Bahá’s counsel that all people are “not strangers, but in the family” and deserve loving-kindness “disregarding the degree of their capacity” captures this standard [3] [5] [6]

Love Creates Connection

Connection is built through specific relational capabilities: imbuing one’s thoughts and actions with love, giving genuine encouragement, using consultation (rather than debate or command) in decision-making, and constructing unity within diversity rather than uniformity. Because “no power can exist except through unity,” leaders treat strengthening bonds among people as a core function of leadership itself, not a soft add-on to results-driven work. Concretely, communities that practice this weave together acts of collective worship, learning, and service — devotional gatherings, study circles, children’s classes — precisely because shared, informal spaces of this kind foster the friendship and intimacy that formal structures alone cannot. [3] [7]

Justice Ensures Everyone Counts

Justice is what makes belonging and connection substantive rather than sentimental: it requires establishing justice actively, transforming dominating relationships into ones of interdependence and reciprocity, and pursuing empowering education that builds others’ capacity rather than doing things for them. Since anything anyone thinks, says, and does reverberates through a shared social fabric, cause-and-effect justice implies universal participation is a right, not a favor — access to knowledge, decision-making, and contribution must be extended to everyone, with “each individual according to his or her talents and abilities”. This is why “constructive resilience” reframes struggles for justice: instead of confronting oppressors adversarially, transformative leaders and communities *construct* new schools, institutions, and patterns of community life inclusive enough that everyone’s contribution literally counts toward a shared outcome — as seen in examples ranging from decentralized universities to grassroots youth and women’s leadership programs across dozens of countries. [3] [4] [5] [8]

Practicing All Three Together

These principles reinforce each other through ongoing personal and collective transformation: leaders continually examine and release mental models (of human nature as inherently selfish, of society as inherently competitive, of leadership as inherently top-down) that undercut oneness, love, or justice, replacing them through reflection-on-action, self-evaluation, and systemic thinking. Younger and less experienced “protagonists” are deliberately brought into training and accompaniment relationships with more experienced ones — not to be spoken for, but to develop their own initiative — because the scale of social transformation required means capable leadership must be cultivated among “hundreds of thousands,” not concentrated in a small elite. In this sense, belonging, connection, and mattering are not outcomes leaders deliver to others; they are conditions leaders and communities co-construct together, generation after generation, one relationship and one institution at a time. [3] [9]

Footnotes

[1] ‘Abdu’l-Bahá. SELECTIONS FROM THE WRITINGS OF ‘ABDU’L-BAHÁ. Bahá’í Reference Library. https://www.bahai.org/r/035860565

[2] Perplexity Computer. “As transformative leaders further their personal development and render service to their communities and institutions, how can they assure everyone belongs, everyone connects to everyone else, and everyone counts?” Edited by Steve Bosserman. August 5, 2026. https://www.perplexity.ai/search/c136903a-5d3d-4739-a2a5-063f40aebca5

[3] Barstow Hernandez, Joan. 2018. “Transformative Leadership: Its Evolution and Impact”. The Journal of Bahá’í Studies 28 (3). Ottawa, Ontario, Canada:55-85. https://doi.org/10.31581/jbs-28.3.3(2018)

[4] Karlberg, Michael. “The Constructive Imaginery.” The Journal of Bahá’í Studies, Vol. 30, No. 3, 2020, 9-23. https://bahai-library.com/pdf/k/karlberg_constructive_imaginary.pdf

[5] Anello, Eloy. “Values, Institutions, and Leadership for a Sustainable Future: Towards a Framework for Developing Moral Leadership.” Bahá’í International Community, 1992. https://www.bic.org/statements/moral-leadership

[6] Shams, Badi. “Building Communities that Encompass Everyone.” BahaiTeachings.org. https://bahaiteachings.org/building-communities-encompass-everyone/

[7] Baha’is of the United States Staff. “Building Community-Love in Action.” Baha’is of the United States. https://www.bahai.us/beliefs/building-community/

[8] Research Department of the Universal House of Justice. SOCIAL ACTION. August 2020. Bahá’í Reference Library. https://www.bahai.org/library/authoritative-texts/compilations/social-action/

[9] Nkunzimana, Liliane. “Transformative Leadership in the UN System.” Bahá’í International Community, November 3, 2023. https://www.bic.org/perspectives/transformative-leadership-un-system

Be the Voice of…

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.

Daily Frameworks for 02 July 2026

Istijlál, 09 Raḥmat (Mercy), 183 B.E.

Quotes for Reflection

“O Son of Spirit! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.” — Bahá’u’lláh [1]

Question for Consideration

From a Bahá’í perspective, how can spiritual principles be applied in the voluntary/informal sector to find ways that work and begin to transform the public and private sectors? [2]

Perplexity Deep Research Response: Part II-b

Spiritual Principles as the Organizing Logic of Voluntary Action

The Bahá’í writings identify a cluster of spiritual principles that, when applied within voluntary communities, generate fundamentally different patterns of human relationship from those produced by materialism. These are not abstract ideals but operational values that shape how people associate, decide, and act together.

Justice as the Governing Principle

Justice, in Bahá’í thought, is not primarily a redistributive mechanism but the quality that allows each person to “see with thine own eyes and not through the eyes of others” [1] — a foundation of authentic participation and self-determination. Applied to the voluntary sector, this means that initiatives must be designed and led by the communities they are meant to serve, not delivered to them by outside agents, however well-intentioned. [3] [4]

The Universal House of Justice has stated: “Social change is not a project that one group of people carries out for the benefit of another.” [5] “Every member of the human family has not only the right to benefit from a materially and spiritually prosperous civilisation, but also an obligation to contribute towards its construction.” [6] This insight distinguishes authentic voluntary service from charitable paternalism — a distinction with profound implications for how voluntary organizations are designed, governed, and evaluated. [7]

Justice also requires that the voluntary sector hold itself to higher standards of transparency and equity than the sectors it seeks to transform. An organization that preaches justice while practicing internal inequality, secrecy, or favoritism has no moral credibility as a catalyst for wider change.

Footnotes

[1] Bahá’u’lláh. TABLETS OF BAHÁ’U’LLÁH REVEALED AFTER THE KITÁB-I-AQDAS. Bahá’í Reference Library. https://www.bahai.org/r/961412317

[2] Perplexity Deep Research. “The Voluntary/Informal Sector as a Laboratory: Bahá’í Spiritual Principles and the Transformation of Society.” Edited by Steve Bosserman. July 1, 2026. https://www.perplexity.ai/computer/a/9ecfa362-6f2c-499e-b451-8198a188f127

[3] Bahá’í International Community-Office of Public Information. “The Prosperity of Humankind, Part II: Justice (in simplified language).” https://yabaha.net/dahl/bahai/P_H/Prosperity3.pdf

[4] International Environment Forum Staff. “The Economy: A Bahá’í Perspective.” IEFWorld. https://iefworld.org/economy_comp

[5] Universal House of Justice. “Riḍván 2010 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/977686651

[6] Universal House of Justice. “26 November 2012 – To all National Spiritual Assemblies.” Bahá’í Reference Library. https://www.bahai.org/r/903031424

[7] Australian Baha’i Community Staff. “Engaging in social and economic development.” Bahai.Org.Au. https://bahai.org.au/index.php/what-bahais-do/engaging-social-action/

Be the Voice of…

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.

Daily Frameworks for 14 June 2026

Jamál, 10 Núr (Light), 183 B.E.

Quotes for Reflection

Most appropriately conceived in terms of a spectrum, social action can range from fairly informal efforts of limited duration undertaken by individuals or small groups of friends to programmes of social and economic development with a high level of complexity and sophistication implemented by Bahá’í-inspired organizations. Irrespective of its scope and scale, all social action seeks to apply the teachings and principles of the Faith to improve some aspect of the social or economic life of a population, however modestly. Such endeavours are distinguished, then, by their stated purpose to promote the material well-being of the population, in addition to its spiritual welfare. That the world civilization now on humanity’s horizon must achieve a dynamic coherence between the material and spiritual requirements of life is central to the Bahá’í teachings. Clearly this ideal has profound implications for the nature of any social action pursued by Bahá’ís, whatever its scope and range of influence. Though conditions will vary from country to country, and perhaps from cluster to cluster, eliciting from the friends a variety of endeavours, there are certain fundamental concepts that all should bear in mind. One is the centrality of knowledge to social existence. The perpetuation of ignorance is a most grievous form of oppression; it reinforces the many walls of prejudice that stand as barriers to the realization of the oneness of humankind, at once the goal and operating principle of Bahá’u’lláh’s Revelation. Access to knowledge is the right of every human being, and participation in its generation, application and diffusion a responsibility that all must shoulder in the great enterprise of building a prosperous world civilization—each individual according to his or her talents and abilities. Justice demands universal participation. Thus, while social action may involve the provision of goods and services in some form, its primary concern must be to build capacity within a given population to participate in creating a better world. Social change is not a project that one group of people carries out for the benefit of another. The scope and complexity of social action must be commensurate with the human resources available in a village or neighbourhood to carry it forward. Efforts best begin, then, on a modest scale and grow organically as capacity within the population develops. Capacity rises to new levels, of course, as the protagonists of social change learn to apply with increasing effectiveness elements of Bahá’u’lláh’s Revelation, together with the contents and methods of science, to their social reality. This reality they must strive to read in a manner consistent with His teachings—seeing in their fellow human beings gems of inestimable value and recognizing the effects of the dual process of integration and disintegration on both hearts and minds, as well as on social structures. — Universal House of Justice [1]

Question for Consideration

How can one apply the general call for Bahá’í s to “render service to the world of humanity” while focusing on the aim of an ongoing series of global plans for “the release of the society-building power of the Faith in ever-greater measures” to social endeavors in eldercare? [2]

Perplexity Computer Response

The Spectrum of Social Action

The Office of Social and Economic Development’s 2012 paper, issued by the Universal House of Justice, defines social action as “a spectrum” ranging from “fairly informal efforts of limited duration undertaken by individuals or small groups of friends to programmes of social and economic development with a high level of complexity and sophistication implemented by Bahá’í-inspired organizations”. [1] All instances on this spectrum share a common purpose: “to apply the teachings and principles of the Faith to improve some aspect of the social or economic life of a population, however modestly”. [1] This has a direct implication for eldercare: one need not — and perhaps should not — begin with a formal institution. The spectrum allows for starting with a single friendship, a weekly visit, an informal gathering, and building organically from there. [3] [4] [5]

Footnotes

[1] Universal House of Justice. “Riḍván 2010 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/977686651

[2] Perplexity Computer. “The Society-Building Framework: Where Eldercare Fits” Edited by Steve Bosserman. June 12, 2026. https://www.perplexity.ai/computer/a/7136fb50-4676-4fcd-8695-c2ee4ec4d94f

[3] Office of Social and Economic Development. “Social Action.” Universal House of Justice, November 26, 2012. https://universalhouseofjustice.bahai.org/involvement-life-society/osed-2012-social-action

[4] The Bahá’í Community of Canada. “Social Action.” Bahá’ís of Canada. https://www.bahai.ca/en/what-we-do/social-action/

[5] Bahaipedia Staff. “Social Action.” Bahaipedia.org. https://bahaipedia.org/Social_action

Be the Voice of…

Therefore, all souls should consider it incumbent upon them to investigate reality. Reality is one; and when found, it will unify all mankind. Reality is the love of God. Reality is the knowledge of God. Reality is justice. Reality is the oneness or solidarity of mankind. Reality is international peace. Reality is the knowledge of verities. Reality unifies humanity. — ‘Abdu’l-Bahá The Promulgation of Universal Peace | Bahá’í Reference Library.

239 Days in America, Day 218: November 14, 1912 | New York

The Trial of the Century 1

ON JULY 16, 1912, at approximately 2 a.m., “Lefty Louie” Rosenberg, “Whitey” Lewis, “Dago Frank” Cirofici, and “Gyp the Blood” Horowitz loitered outside the Hotel Metropole at 147 West 43rd Street, just off Times Square. When a slightly overweight man in a black striped suit emerged from the hotel, they reached into their pockets, each took out a revolver, and they shot him dead. Their victim had barely hit the sidewalk when the four gunmen jumped into a big white car, which had been waiting for them up the block, and raced off toward Sixth Avenue.

That same evening, ‘Abdu’l-Bahá had returned to Manhattan from Brooklyn to attend a wedding ceremony. Although he didn’t comment on the murder case itself, he had written about preventing crime, not by reforming laws or inventing new methods of punishing criminals, but through the education and moral development of society. …

To prevent criminal behavior, ‘Abdu’l-Bahá argued, the community should “endeavor to educate the masses,” so that “day by day knowledge and sciences would increase, the understanding would be broadened, the sensibilities developed, customs would become good, and morals normal; in one word, in all these classes of perfections there would be progress, and there would be fewer crimes.”

Final Days in America: New York City 2

On the same day [November 12] he recorded that Abdu’l-Bahá, as before, was invited to the homes of many socially prominent New Yorkers. But Abdu’l-Bahá refused, saying, “‘I have work with the poor and not with the rich. I love all with heart and soul yet I am not here to visit the homes of the rich.’” When Andrew Carnegie implored Him to come, however, He did bestow upon him the honor of His presence.

Thursday, November 14, 1912 3

After granting private interviews to some of the friends, the Master came downstairs to the gathering. Among His statements were these words:

“The most blessed moments of my life are those which I spend in the company of the friends of God. These are the best times. Therefore, I am extremely happy to be with you now. Praise be to God that your faces are illumined, your hearts and souls are rejoicing and all are turned toward the Abhá Kingdom. This is the utmost happiness for me.

“I pray to the threshold of Bahá’u’lláh that He may grant all of you eternal happiness, honor you in His Kingdom and bestow upon you everlasting life. Thus, the friends of New York may be freed from all limitations and become the cause of the enlightenment of the world of man. This is my greatest wish and Bahá’u’lláh will assuredly assist you.”

Most of the evening meetings were at the home of Mrs Kinney and while the daytime meetings were at Mrs Krug’s home. There was always a crowd of visitors at His residence and whether He was in or out, a multitude was always there waiting.

At the meeting this afternoon at Mrs Krug’s home, He spoke of the exalted station of the people of Bahá given them through the bounties and confirmations of the Abhá Kingdom, which can turn black dust into a brilliant ruby, a grain into a harvest, a fisherman into a Peter and a village woman into a Mary Magdalene, the pride of men.

As they passed before Him one by one, they received His bestowals and blessings. He returned to His residence on foot. Near Central Park a gentleman approached Him and said, ‘I have heard much about you and have been waiting for the moment to see you. I am thankful that now I have attained the honor of meeting your Excellency.’ He followed the Master to His residence, greatly interested in His explanations and the wonderful Bahá’í teachings.

This evening friends and seekers immensely enjoyed and benefited from hearing the Master’s explanations of the mysteries of the Books of God and other important issues. He was asked about music and singing in the Mashriqu’l-Adhkár. He replied, ‘Singing and chanting of scripture and prayers in verse or in prose should be used but I do not interfere in matters not expressly stated in the Text. Whenever and whatever the Universal House of Justice ordains, that will be the criterion.’

Later in the evening He spoke at length to a Christian Science lady who was quite fanatical in her beliefs. The Master explained to her the meaning of the assertion that there is no evil in existence. He said:

“By saying there is no evil in existence is meant that what has come from the Origin of existence and being is good and useful. It is good in its time and place and not evil. For example, I can say that there is no darkness in the sun because darkness is the absence of light and has no existence in itself. Oppression is the absence of justice and ignorance is the lack of knowledge. Hence, the imperfections and defects of the world of creation, the contingent world, are merely the absence of virtues and the lack of perfections. These defects have not come from the Source; rather, the essential properties of the world of matter which are change and transformation cause the training of all things and the manifestation of perfections of realities and spirits.”

9 November 1912, Talk at Home of Mr. and Mrs. Arthur J. Parsons, 1700 Eighteenth Street, NW, Washington, D. C. 4

Furthermore, this immortal human soul is endowed with two means of perception: One is effected through instrumentality; the other, independently. For instance, the soul sees through the instrumentality of the eye, hears with the ear, smells through the nostrils and grasps objects with the hands. These are the actions or operations of the soul through instruments. But in the world of dreams the soul sees when the eyes are closed. The man is seemingly dead, lies there as dead; the ears do not hear, yet he hears. The body lies there, but he—that is, the soul—travels, sees, observes. All the instruments of the body are inactive, all the functions seemingly useless. Notwithstanding this, there is an immediate and vivid perception by the soul. Exhilaration is experienced. The soul journeys, perceives, senses. It often happens that a man in a state of wakefulness has not been able to accomplish the solution of a problem, and when he goes to sleep, he will reach that solution in a dream. How often it has happened that he has dreamed, even as the prophets have dreamed, of the future; and events which have thus been foreshadowed have come to pass literally.

Therefore, we learn that the immortality of the soul, or spirit, is not contingent or dependent upon the so-called immortality of the body, because the body in the quiescent state, in the time of sleep, may be as dead, unconscious, senseless; but the soul, or spirit, is possessed of perceptions, sensations, motion and discovery. Even inspiration and revelation are obtained by it. How many were the prophets who have had marvelous visions of the future while in that state! The spirit, or human soul, is the rider; and the body is only the steed. If anything affects the steed, the rider is not affected by it. The spirit may be likened to the light within the lantern. The body is simply the outer lantern. If the lantern should break, the light is ever the same because the light could shine even without the lantern. The spirit can conduct its affairs without the body. In the world of dreams it is precisely as this light without the chimney glass. It can shine without the glass. The human soul by means of this body can perform its operations, and without the body it can, likewise, have its control. Therefore, if the body be subject to disintegration, the spirit is not affected by these changes or transformations.

’Abdu’l-Bahá in America, 1912-2012: Calling America to Its Spiritual Destiny

‘Abdu’l-Bahá’s greatest wish for New York believers: That they “…become the cause of the enlightenment of the world of man.”

Celebrating the Centenary: The Master in America

Curated by Anne Perry

November 14, 1912

  1. Jones, Caitlin Shayda. “The Trial of the Century.” 239 Days in America, 14 Nov. 2012, https://239days.com/2012/11/14/the-trial-of-the-century/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 186. ↩
  3. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=9#section236 ↩
  4. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 416-417. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/30#436836201 ↩

239 Days in America, Day 195: October 22, 1912 | San Francisco

A Fearful Dose of Fashionable Religion 1

“WE FORESEE THAT THE daily papers are about to give this city a fearful dose of ‘fashionable religion,’” warned an editorial in the San Francisco Monitor on October 5, 1912, referring to ‘Abdu’l-Bahá’s arrival in the city. It described ‘Abdu’l-Bahá as “the leader of the latest in fads,” and warned that the local press would soon be flooded with coverage. “Be prepared for the deluge!” the writer declared.

At least he was right about the deluge. At least thirty-seven separate articles and announcements covered ‘Abdu’l-Bahá’s visit to California. With the exception of the Monitor piece, the press coverage was positive, inquisitive, and reasonably accurate. John D. Barry, a celebrated essayist, fiction writer, and travel journalist, wrote two editorials on ‘Abdu’l-Bahá in the San Francisco Bulletin — on October 12 and 14 — which provided a counterpoint to the piece that appeared in the Monitor.

“The harm in Bahaism and all such so-called ‘religions’ is first of all this:” the Monitor claimed, “They deny the divinity of Jesus Christ. They draw Him down to the level of a mere good man, a kindly philosopher.” In churches throughout the nation, of course, ‘Abdu’l-Bahá had affirmed the divine nature of Jesus. Seven days after the Monitor article, he would argue at length on behalf of Christ in front of two-thousand people at the Temple Emanu-El, San Francisco’s largest Jewish synagogue.

California 2

He [Abdu’l-Bahá] then began to make preparations for the journey back across the country.

Tuesday, October 22, 1912 3

In the morning the Master remarked, ‘I did not sleep at all last night but was deep in thought.’ When the train arrived at the station a group of friends greeted the Master with joy and happiness. The Master spoke repeatedly today about the steadfastness and enthusiasm of the friends in Los Angeles. His had been elated to witness their constancy in the Cause.

The believers from San Francisco and surrounding areas gathered group by group at the Master’s residence, where He received them in His room. He strongly encouraged them to spread the divine fragrances and teach the Cause of God. To the seekers He gave the glad tidings of the dawning of the Morn of Guidance and the coming of the era of peace, tranquillity, amity and unity among the nations of the world.

His address in the morning at the public meeting centered around the days of the Blessed Beauty, the exaltation of the Word of the God and the vain imaginings of the followers of Yahyá. In the afternoon He spoke particularly on the duty of teaching the Cause of God and gave a detailed account of the Tablets of Bahá’u’lláh revealed to the kings and rulers of the world.

After an evening stroll, ‘Abdu’l-Bahá showed special kindness to the friends from Portland and Seattle, who had arrived today to visit their beloved Master. He spoke with them on several subjects, saying, among other things: said:

“Until now it never happened that someone from the East, impelled by the promptings of his conscience, should come to the West to see the friends of God and to associate with respected individuals with such sincere love and friendship and without any political or commercial motive or the desire of sightseeing. It is without precedent and is not recorded in any history. If others have come, it has been to sightsee or for commercial or other reasons.”

In response to some questions, He said:

“A great war and commotion shall inevitably take place in the world. Things will come to such a pass that the generality of mankind will rise against the statesmen of the world and say, ‘You sit in your palaces in perfect comfort; you eat and drink sumptuously; you sleep blissfully; you eat delicious food and relax in gardens with beautiful views. But for the sake of your name and worldly fame, you throw us, your subjects, into war, shed our blood and tear our bodies to pieces. But no thorn ever pricks your hands and not for a moment do you leave your rest and comfort.’”

12 October 1912, Talk at Temple Emmanu-El, 450 Sutter Street, San Francisco, California 4

Verily, I now declare to you that Moses was the Interlocutor of God and a most noteworthy Prophet, that Moses revealed the fundamental law of God and founded the real ethical basis of the civilization and progress of humanity. What harm is there in this? Have I lost anything by saying this to you and believing it as a Bahá’í? On the contrary, it benefits me; and Bahá’u’lláh, the Founder of the Bahá’í Movement, confirms me, saying, “You have been fair and just in your judgment; you have impartially investigated the truth and arrived at a true conclusion; you have announced your belief in Moses, a Prophet of God, and accepted the Torah, the Book of God.” Inasmuch as it is possible for me to sweep away all evidences of prejudice by such a liberal and universal statement of belief, why is it not possible for you to do likewise? Why not put an end to this religious strife and establish a bond of connection between the hearts of men? Why should not the followers of one religion praise the Founder or Teacher of another? The other religionists extol the greatness of Moses and admit that He was the Founder of Judaism. Why do the Hebrews refuse to praise and accept the other great Messengers Who have appeared in the world? What harm could there be in this? What rightful objection? None whatever. You would lose nothing by such action and statement. On the contrary, you would contribute to the welfare of mankind. You would be instrumental in establishing the happiness of the world of humanity. The eternal honor of man depends upon the liberalism of this modern age. Inasmuch as our God is one God and the Creator of all mankind, He provides for and protects all. We acknowledge Him as a God of kindness, justice and mercy. Why then should we, His children and followers, war and fight, bringing sorrow and grief into the hearts of each other? God is loving and merciful. His intention in religion has ever been the bond of unity and affinity between humankind.

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

Uniqueness of ‘Abdu’l-Bahá’s visit to the West

Celebrating the Centenary: The Master in America

Curated by Anne Perry

October 22, 1912

  1. Sockett, Robert. “A Fearful Dose of Fashionable Religion.” 239 Days in America, 22 Oct. 2012, https://239days.com/2012/10/22/not-to-destroy-or-disrupt-but-to-create/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 170. ↩
  3. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=8#section213 ↩
  4. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 368-369. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/27#295647205 ↩

239 Days in America, Day 182: October 9, 1912 | San Francisco

‘Abdu’l-Bahá Speaks at Stanford University 1

“THE HIGHEST PRAISE is due to men who devote their energies to science,” ‘Abdu’l-Bahá said, “and the noblest center is a center wherein the sciences and arts are taught and studied.” He wouldn’t have heard many complaints from the audience he was addressing on the morning of Tuesday, October 8, 1912 — two thousand students and faculty of Stanford University.

They had filled the Assembly Hall just before 10 a.m. and now, at about 10:25, they looked up at the stage from the rows of wooden seats arcing across the floor of the auditorium, and down upon it from behind the filigreed balustrade of the balcony that ringed the space in a semicircle. They awaited the “venerable prophet, with his long gray beard and Persian cloak and turban,” the Palo Altan, a local newspaper, observed.

California 2

On Wednesday, October 9, ‘Abdu’l-Bahá spoke to a large gathering at a high school auditorium in Berkeley.

Wednesday, October 09, 1912 3

Before He left Palo Alto several people gathered around ‘Abdu’l-Bahá. He spoke of the differences in various religions, with special reference to Christianity, saying:

“Some called Christ God, some the Word of God, some others the Prophet of God, and through these differences disputes arose so that instead of spirituality there was hatred and amity was replaced by enmity. But Bahá’u’lláh has closed all the doors to such differences by appointing the interpreter of the Book and by establishing the Universal House of Justice — that is, the People’s Parliament. And by commanding an end to interference in people’s beliefs and consciences, He has barred the way to these divisions. He has even said that if two persons differ in a matter and that difference ends in discord, then both are wrong and their position unacceptable.”

After many similar talks, the Master returned to San Francisco. A meeting was especially called in the evening at the Japanese Club to hear Him speak. As the meeting began, a Japanese scholar stood up, and after obtaining permission from the Master, recited in English an ode about the attributes of the Cause of God and praising ‘Abdu’l-Bahá. The chairman then introduced the Master with great respect.

The Master then gave a fascinating talk on the dangers of prejudice, the validity and proofs of the Prophets and the truth of Islam and Christianity. He also spoke on the spread of the Cause of God, the influence of the divine teachings and spiritual education, as well as explaining the teachings and writings of Bahá’u’lláh. Even though the talk was first translated from Persian into English and then from English into Japanese, the audience was awed and excited to hear His powerful reasoning and was anxious to hear the translation of the talk.

From this day forward multitudes came every day in great humility to see ‘Abdu’l-Bahá and to offer praise and thanks for the teachings.

Talk to Japanese Young Men’s Christian Association, Japanese Independent Church, Oakland, California 4

Religion must be the cause of love. Religion must be the cause of justice, for the wisdom of the Manifestations of God is directed toward the establishing of the bond of a love which is indissoluble. The bonds which hold together the body politic are not sufficient. These bonds may be mentioned—for instance, the bond of patriotism. This is evidently not a sufficient bond, for how often it happens that people of the same nation wage civil war amongst themselves. The bond of fellowship may be racial, but history proves this is not sufficiently strong, for tremendous wars have broken out between peoples of the same racial lineage. Again, the bond holding men together may be political. How often it happens that the diplomacy of nations makes a treaty of peace one day and on the morrow a declaration of war! It is historically evident and manifest that these bonds are not self-sufficient.

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

The appointment of the Interpreter of the Book and the establishment of the Universal House of Justice

Celebrating the Centenary: The Master in America

Curated by Anne Perry

October 9, 1912

  1. Menon, Jonathan. “‘Abdu’l-Bahá Speaks at Stanford University.” 239 Days in America, 9 Oct. 2012, https://239days.com/2012/10/09/abdul-bahas-landmark-address-at-stanford-university/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 167. ↩
  3. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=8#section200 ↩
  4. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 344. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/27#206325873 ↩

239 Days in America, Day 106: July 25, 1912 | Boston

What Can the Hypocrite Know? 1

WHILE IN AMERICA ‘ABDU’L-BAHÁ spoke to a wide variety of public audiences, including peace societies, church congregations, women’s groups, and social justice organizations. But he also spoke directly to groups of Bahá’ís — followers of his father’s religion — and often when he did so, his tone changed.

“I am expecting results from this visit,” he told them on July 25, 1912, at the Hotel Victoria in Boston, “and hope that my coming may not be fruitless. The results I expect are these: that the individual soul shall be released from self and desire and freed from the bondage of satanic suggestions.” By “satanic” he meant “the natural inclinations of the lower nature,” and not some independent evil spirit.

“Man possesses two kinds of susceptibilities,” ‘Abdu’l-Bahá said, “the natural emotions, which are like dust upon the mirror, and spiritual susceptibilities, which are merciful and heavenly characteristics.” It was an analogy he had used many times before — the soul as a mirror reflecting divine qualities and virtues, and the constant struggle to keep it pure.

New Hampshire 2

The next day, ‘Abdu’l-Bahá spoke with more visitors until the late afternoon when He departed for Dublin, where He arrived at 7:00 P.M. and took up residence at one of Mrs Arthur J. [Agnes] Parsons’ two homes. Until August 16 He remained in Dublin, surrounded by green hills, flowering gardens, and flowing streams.

Thursday, July 25, 1912 3

As ‘Abdu’l-Bahá had said He intended to leave Boston for Dublin, the friends and seekers gathered at the hotel. He encouraged them to lead fruitful lives and to overcome self and desire.

Consenting to a request of Mr Kinney, the Master paid a visit to Green Acre. When He got there, two Arab seekers fell at His feet crying, ’O Thou the Prophet of God’. He lifted them with His own hand, saying: ‘I am ‘Abdu’l-Bahá [the Servant of Bahá].’

At 4:00 p.m. in the afternoon ‘Abdu’l-Bahá left Boston and by 7:00 p.m. He was gracing the gardens of Dublin. The Master took up residence in one of the two houses Mrs Parsons had especially prepared for Him, which was furnished with every comfort; however, the Master said that we must bear our own expenses. Mrs Parsons had hoped that the arrival of the Master would remain private so that He might rest a little. When ‘Abdu’l-Bahá learned of this He said:

We have come for work and service and not for leisure. We must render service to the Threshold of the Blessed Beauty and must make such servitude the cause of our solace and the joy of our souls. As this place is a summer resort and many prominent people are present, therefore, unless they should themselves ask, the friends should not teach openly. They must deal with them with perfect dignity and honor.

Continuing, He said:

Consider where we came from and where we are now in Dublin here in America. We must offer thanks for the assistance and protection of the Abhá Beauty that we may breathe a breath in the path of servitude.

He then gave an account of the life of Hájí Abu’l-Qásim, an indigo merchant, and the restoration of his grave. ‘He was’, He said, ‘one of the servants of the Blessed Beauty. My first thought on my arrival in Egypt was to repair his tomb.’ Similarly, He spoke of the good intentions and sincerity of Áqá Muhammad Taqí Isfahání, who is residing in Egypt. In the evening he enjoyed His dinner and ate in good health and happiness.

Talk at Hotel Victoria, Boston, Massachusetts 4

I am very happy to greet you here today. This is the second time the breeze of God has wafted over Boston. I am expecting results from this visit and hope that my coming may not be fruitless. The results I expect are these: that the individual soul shall be released from self and desire and freed from the bondage of satanic suggestions. May the mirrors of hearts be cleansed from dust in order that the Sun of Truth may be reflected therein.

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 in America, 1912-2012: Calling America to It’s Spiritual Destiny

“We have come for work and service and not for leisure.”

Celebrating the Centenary: The Master in America

Curated by Anne Perry

July 25, 1912

  1. Sockett, Robert. “What Can the Hypocrite Know?” 239 Days in America, 25 July 2012, https://239days.com/2012/07/25/what-can-the-hypocrite-know/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 117. ↩
  3. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=5#section123 ↩
  4. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 244. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/17#026795839 ↩

239 Days in America, Day 60: June 09, 1912 | Philadelphia

Acres of Diamonds 1

“IN THE ESTIMATION OF God all men are equal.” 2

‘Abdu’l-Bahá’s words at the Baptist Temple in Philadelphia on June 9, 1912, echoed the Declaration of Independence, conceived in that same city nearly a century-and-a-half before. ‘Abdu’l-Bahá explained that his father, Bahá’u’lláh, “taught that an equal standard of human rights must be recognized and adopted.”

It was something that the pastor at the Baptist Temple — Dr. Russell H. Conwell — had been practicing for over forty years. By the time ‘Abdu’l-Bahá visited Conwell’s church, it was surrounded by a university, and not one but three hospitals, all designed to uplift the community of Philadelphia.

Conwell first heard about ‘Abdu’l-Bahá during a visit to the Middle East. He later sent a cable to ‘Abdu’l-Bahá in Egypt, inviting him to address his congregation. It wasn’t Conwell’s first trip to the Middle East. Forty years earlier he had gone as a journalist, a trip that set his life in motion …

Talk at Unitarian Church, Fifteenth Street and Girard Avenue, Philadelphia, Pennsylvania 3

At a time when warfare and strife prevailed among nations, when enmity and hatred separated sects and denominations and human differences were very great, Bahá’u’lláh appeared upon the horizon of the East, proclaiming the oneness of God and the unity of the world of humanity. He promulgated the teaching that all mankind are the servants of one God; that all have come into being through the bestowal of the one Creator; that God is kind to all, nurtures, rears and protects all, provides for all and extends His love and mercy to all races and people. Inasmuch as God is loving, why should we be unjust and unkind? As God manifests loyalty and mercy, why should we show forth enmity and hatred? Surely the divine policy is more perfect than human plan and theory; for no matter how wise and sagacious man may become, he can never attain a policy that is superior to the policy of God. Therefore, we must emulate the attitude of God, love all people, be just and kind to every human creature. We must consider all as the leaves, branches and fruit of one tree, children of one household; for all are the progeny of Adam. We are waves of one sea, grass of the same meadow, stars in the same heaven; and we find shelter in the universal divine Protector. If one be sick, he must be treated; the ignorant must be educated; the sleeping must be awakened; the dead must be quickened with life. These were principles of the teachings of Bahá’u’lláh.

New York, Philadelphia, New York 4

On Sunday morning, June 9, He [Abdu’l-Bahá ] drove to 15th Street and Girard Avenue where the Unitarian Church was located and told the congregation of some of the major Teachings of Bahá’u’lláh. In the afternoon He received visitors, including reporters, who came to His hotel rooms. That evening He spoke before the congregation of twenty-five hundred in the Baptist Temple, at Broad and Berks Streets. In His lengthy address He elaborated on nine of the principles of the Bahá’í Faith.

Sunday, June 9, 1912

As the Master intended to leave Philadelphia for New York in the morning, many friends were disappointed owing to their imminent separation from Him. They came to the railway station in great sadness to see Him off and all along the way supplicated assistance and guidance from Him.

In the evening in New York, the Master gave the friends a poignant account of His journey to Philadelphia, outlining the objective of His visit. He also spoke on spiritual stations and the inner progress of the soul, which are the ultimate fruits of human life.

Today the Master revealed many important Tablets. One of them was to Monsieur Dreyfus:

“O thou kind Friend,

“I visited Philadelphia, for a few days, at the invitation of two ministers and at the request of the friends of God. Two large congregations gathered in the two churches and I spoke within the measure of my incapacity. But the confirmations of the Abhá Kingdom, as evident as the sun, descended and enfolded us. Although we are powerless, He is Mighty. Although we are poor, He is All-Sufficient. The importance of this blessed verse became truly manifest: ‘We shall aid whosoever will arise for the triumph of Our Cause with the hosts of the Concourse on high and a company of Our favored angels.’

“I hope that both you and the maidservant of Bahá will be able to render important services on this journey and will become the cause of proclaiming the Word of God. Convey my respectful greetings to the maidservant of Bahá. I pray God for confirmations and assistance for her.

“May the Glory of the All-Glorious rest upon thee.

During this time, both day and night, many people besides these servants were present at the table and enjoyed the presence of the Master.

This evening He spoke of the days in Baghdád, saying:

“The Blessed Beauty did not make any more public speeches after leaving Baghdád and Adrianople. The mode of His discourse and the style of His utterances were a cause of wonder and were without peer or likeness. However, out of respect, I do not wish to give my speeches in that manner.” 5

’Abdu’l-Bahá in America, 1912-2012: Calling America to It’s Spiritual Destiny

Mahmud: June 9 – The mode and the style of Bahá’u’lláh’s discourse and utterances were a “cause of wonder and were without peer or likeness”

Celebrating the Centenary: The Master in America

Curated by Anne Perry

June 9, 1912

  1. Sockett, Robert. “Acres of Diamonds.” 239 Days in America, 9 June 2012, https://239days.com/2012/06/09/acres-of-diamonds/. ↩
  2. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 182. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/13#242057922. ↩
  3. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 174. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/13#529704265. ↩
  4. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 88. ↩
  5. ’Abdu’l-Bahá, and Mirza Mahmud-i-Zarqani. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=4#section77 ↩

239 Days in America, Day 9: April 19, 1912 | New York, NY

“Isn’t that the Woman of It?” 1

‘Abdu’l-Bahá opened his eyes again: “I am going to the poor in the Bowery now,” he told her. “I love them.” He invited Kate Carew to come along.

“There was another gasp of surprise at the Bowery Mission as, still hand in hand—he just wouldn’t let me go—the Baha and I trotted through a lane composed of several score of the society’s members. A few of the young ladies had their arms filled with flowers, which afterward filled the automobile. Some four hundred men were present, belonging to the mission.”

‘Abdu’l-Bahá spoke to the homeless men for about twenty minutes. Jesus Christ was also homeless, he told them. “You are His comrades, for He outwardly was poor, not rich. Even this earth’s happiness does not depend upon wealth.”

“You will find many of the wealthy exposed to dangers and troubled by difficulties, and in their last moments upon the bed of death there remains the regret that they must be separated from that to which their hearts are so attached.”

“Therefore,” he said, “we will thank God that we have been so blessed with real riches. In conclusion, I ask you to accept ‘Abdu’l-Bahá as your servant.” 2

First Days in America: New York City 3

On Friday, April 19, ‘Abdul Baha spoke in Earl Hall at Columbia University, telling his audience, “it is our duty to put forth our greatest efforts and summon all our energies in order that the bonds of unity and accord may be established among mankind.” 4

That evening, Mahmúd noted, “most of the friends stayed longer in His presence” and they “continued coming until late in the night.” Because it was His last day in New York before leaving for Washington and Chicago the friends wanted to be with Him as long as possible.

Talk at Earl Hall, Columbia University, New York

God has created us all human, and all countries of the world are parts of the same globe. We are all His servants. He is kind and just to all. Why should we be unkind and unjust to each other? He provides for all. Why should we deprive one another? He protects and preserves all. Why should we kill our fellow creatures? If this warfare and strife be for the sake of religion, it is evident that it violates the spirit and basis of all religion. All the divine Manifestations have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. This underlies all religion, all justice. The divine purpose is that men should live in unity, concord and agreement and should love one another. Consider the virtues of the human world and realize that the oneness of humanity is the primary foundation of them all. Read the Gospel and the other Holy Books. You will find their fundamentals are one and the same. Therefore, unity is the essential truth of religion and, when so understood, embraces all the virtues of the human world. 5

Friday, April 19, 1912

It was the last day of ‘Abdu’l-Bahá’s stay in New York. From early morning until noon there were the usual comings and goings of numerous friends and believers at the Master’s hotel. In the evening a large meeting was arranged for the Master’s talk at Earl Hall at Columbia University. In addition to students and professors, there were many other interested people, as well as the Bahá’ís. ‘Abdu’l-Bahá’s talk was most penetrating and dealt with the supernatural powers of human nature and the results achieved from education and knowledge, and gave an explanation of peace and so on. After the meeting, those who had already met ‘Abdu’l-Bahá brought other seekers to meet Him in another room. These meetings were so long that the professors’ plan to give the Master a tour of the university had to be abandoned.

From both the friends and inquirers was frequently heard the remark, ‘Oh, that this meeting would never end, for we do not want to leave Him.’

As it was ‘Abdu’l-Bahá’s last night in the city, many believers remained longer than usual in His company. Each was a Majnún, enchanted with the beauty of the Center of Bahá’u’lláh’s Covenant and attracted to the divine fragrances.

The friends continued to arrive until late at night. ‘Abdu’l-Bahá bade farewell to all and promised to be back among them when He returned. 6

  1. Menon, Jonathan. “”Isn’t That the Woman of It?”.” 239 Days in America, April 19, 2012. https://239days.com/2012/04/19/isnt-that-the-woman-of-it/. ↩
  2. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 32-34.https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/2#141496815. ↩
  3. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 36. ↩
  4. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 31. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/2#018105204. ↩
  5. ʻAbduʼl-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 32. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/2#018105204. ↩
  6. Mahmud-i-Zarqani, Mirza. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=2#section26 ↩

239 Days in America, Day 1: April 11, 1912 | New York, NY

‘Abdu’l-Bahá Arrives in America 1

After being forty years a prisoner I can tell you that freedom is not a matter of place. It is a condition. . . . When one is released from the prison of self, that is indeed a release.— ‘Abdu’l-Bahá

First Days in America: New York City 2

His [‘Abdu’l-Bahá’s] first words were about the press, saying:

The pages of swiftly appearing newspapers are indeed the mirror of the world… But it behooveth the editors of the newspapers to be sanctified from the prejudice of egotism and desire, and to be adorned with the ornament of equity and justice.” 3

Talk at Home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue, New York

I am greatly pleased with the city of New York. Its harbor entrance, its piers, buildings and broad avenues are magnificent and beautiful. Truly, it is a wonderful city. As New York has made such progress in material civilization, I hope that it may also advance spiritually in the Kingdom and Covenant of God so that the friends here may become the cause of the illumination of America, that this city may become the city of love and that the fragrances of God may be spread from this place to all parts of the world. I have come for this. I pray that you may be manifestations of the love of Bahá’u’lláh, that each one of you may become like a clear lamp of crystal from which the rays of the bounties of the Blessed Perfection may shine forth to all nations and peoples. This is my highest aspiration. 4

Wednesday, April 10, 1912 [Thursday, April 11, 1912]

When the boat anchored, some newspaper reporters came on board to see ’Abdu’l-Bahá to ask Him about the purpose of His journey. He replied:

Our object is universal peace and the unity of humankind. I have traveled to Paris and London and now I have come to America to meet with those who seek universal peace and I hope that the peace societies of America will take the lead in promoting this end.

They asked, ‘How can universal peace be achieved?’ ‘Abdu’l-Bahá answered:

Its realization is through the attraction and support of world public opinion. Today universal peace is the panacea for all human life.

They questioned, ‘What are these ills?’ He answered:

One of these ills is the people’s restlessness and discontent under the yoke of the war expenditures of the world’s governments. What the people earn through hard labor is extorted from them by the governments and spent for purposes of war. And every day they increase these expenditures. Thus the burden on men becomes more and more unbearable and the tribulations of the people become more and more severe. This is one of the great ills of the day. What a great tribulation there is in the countries of Italy and Turkey in these days! The fathers hear of the death of their sons and the sons are distressed on hearing the news of the death of their fathers. What cities are laid to ruin and what rising fortunes are thrown to the winds! The antidote for this great ill is world peace, which is the source of universal tranquillity.

They then asked: ‘Is it not possible that peace can become the cause of trouble and that war the means of progress?’ He replied:

No. It is war which is today the cause of all trouble. If all would lay down their arms, they would be freed from all difficulties and every misery would be changed into relief. However, this cannot be brought about except through education and the development of people’s thoughts and ideas. 5

Additional Commentary

Bahá’í s follow the teachings of the prophet and founder of the Bahá’í Faith, Bahá’u’lláh – and they also attempt to follow the spiritual example of ‘Abdu’l-Bahá, Bahá’u’lláh’s son and successor.

Today ‘Abdu’l-Bahá’s exemplary life – selfless, altruistic, and entirely devoted to world peace and oneness – inspires millions of people all over the world. It also has a special resonance for the Bahá’í s in North America, because he visited the United States and Canada for eight months in 1912.

Only with the passage of time can we truly appreciate the magnitude and the historic importance of ‘Abdu’l-Bahá’s visit.

After a lifetime as an exile and a prisoner, ‘Abdu’l-Bahá came to the global West to spread the Bahá’í principles of justice, compassion, and unity. In conversations small and large, he bestowed love, guidance, knowledge, and vision to each soul he encountered. 6

  1. Menon, Jonathan. “‘Abdu’l-Bahá Arrives in America.” 239 Days in America, April 11, 2012. https://239days.com/2012/04/11/abdul-baha-arrives-in-america/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 13. ↩
  3. Dodge, Wendell Phillips. “ABDUL-BAHA’S ARRIVAL IN AMERICA.” Star of the West III, no. 3 (April 28, 1912): 3–5, https://bahai.works/Star_of_the_West/Volume_3/Issue_3/Text#ABDUL-BAHA.27S_ARRIVAL_IN_AMERICA..2A ↩
  4. ’Abdu’l-Bahá. The Promulgation of Universal Peace: Talks Delivered by ʻAbduʼl-Bahá during His Visit to the United States and Canada in 1912. Edited by Howard MacNutt. 2nd ed. Wilmette, Ill: Baháʼí Publishing Trust, 1982, 3, https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/1#820079356. ↩
  5. Mahmud-i-Zarqani, Mirza. Mahmúd’s Diary: The Diary of Mírzá Mahmúd-i-Zarqání Chronicling ’Abdu’l-Bahá’s Journey to America. Edited by Shirley Macias. Translated by Mohi Sobhani. Oxford: George Ronald, 1998. https://bahai-library.com/zarqani_mahmuds_diary&chapter=2#section17 ↩
  6. Ahdieh, Hussein. “Walking in Abdu’l-Baha’s (Actual) Footsteps.” BahaiTeachings.Org, 11 Apr. 2022, https://bahaiteachings.org/walking-in-abdul-bahas-actual-footsteps/. ↩