Tag: oneness

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 05 August 2026

‘Idál, 05 Kamál (Perfection), 183 B.E.

Quotes for Reflection

When the light of Bahá’u’lláh dawned from the East, He proclaimed the promise of the oneness of humanity. He addressed all mankind, saying, “Ye are all the fruits of one tree. There are not two trees: one a tree of divine mercy, the other the tree of Satan.” Again He said, “Ye are all the fruits of one tree, the leaves of one branch.” This was His announcement; this was His promise of the oneness of the world of humanity. Anathema and execration were utterly abrogated. He said, “It is not becoming in man to curse another; it is not befitting that man should attribute darkness to another; it is not meet that one human being should consider another human being as bad; nay, rather, all mankind are the servants of one God; God is the Father of all; there is not a single exception to that law. There are no people of Satan; all belong to the Merciful. There is no darkness; all is light. All are the servants of God, and man must love humanity from his heart. He must, verily, behold humanity as submerged in the divine mercy.” — ‘Abdu’l-Bahá [1]

Question for Consideration

How can “transformative leaders” apply the Bahá’í principles of independent investigation of truth, teaching the Cause, and consultation in all things as they render service to one human family within one Creation called into being by one Creator? [2]

Perplexity Computer Response:

“Transformative leaders” in a Bahá’í frame aren’t rulers or authorities—they’re servants who reframe leadership itself around three practices that together enact the oneness of humanity within one Creation.

Reframe leadership as servitude, not authority

The Bahá’í model explicitly rejects conventional leadership hierarchies: “the Bahá’í community has no leaders as such,” and those in positions of responsibility “are expected to be servants of the Cause, manifesting self-effacement, humility and detachment from the things of this world”. A transformative leader, then, starts by dissolving any sense of superiority, since “power to accomplish the tasks of the community resides primarily in the mass of the believers,” not in officeholders. This matters because the whole edifice of independent investigation, teaching, and consultation only works when practiced from a posture of service rather than control—leadership becomes “an art to be mastered” in service of others, not a status to be claimed. [3] [4]

Independent investigation as the leader’s own discipline

Before leading anyone else, a transformative leader must personally shed “blind imitation of the past,” which “will stunt the mind,” and independently inquire into truth rather than relying on assumed authority, tradition, or popular opinion. This applies to organizational decisions as much as spiritual belief: leaders model freedom from prejudice and preconception, showing others that legitimate authority flows from genuine inquiry, not position. Because all people share one origin under “one Creator,” this insistence on personal, unmediated truth-seeking is itself an expression of oneness—no one’s inherited status exempts them from having to see reality clearly for themselves. [5] [6]

Teaching the Cause as service, not persuasion

For a transformative leader, “teaching” translates into actively sharing insight and vision as an act of love and service, since “any work or profession carried out in a spirit of service to humanity, is considered as the worship of God”. ‘Abdu’l-Bahá framed this starkly: “Service to humanity is service to God”, meaning a leader’s daily work—strategic decisions, mentoring, communication—becomes a vehicle for uplifting others rather than a means of self-advancement. Because Bahá’í teaching forbids coercion or proselytizing, this leadership-as-teaching is invitational: leaders offer their best understanding and let others freely investigate and decide. [7] [8] [9]

Consultation as the operating method of unity

Consultation is where transformative leadership becomes structurally different from typical decision-making: participants must show “pure intention,” “detachment from all save God,” and a willingness to abandon their own opinion the moment a better one surfaces. Crucially, in Bahá’í consultation “people are not representing themselves, their opinions, [or] the concerns of people of the same group as them”—they act as “tools in a process of investigation that promotes unity and the pursuit of truth”. A transformative leader uses this to dissolve the factionalism ordinary leadership often produces: establishing genuine love and unity first, defining the real question, inviting diverse and frank perspectives, and treating conclusions as belonging to the whole group rather than any individual. [10] [11] [12]

Serving one family within one Creation

These three practices converge because Bahá’í teaching holds that “all of humanity was created as a single unit, like a family,” under one God who is “the Provider, the Giver, the Protector of all”. A transformative leader’s task is thus to help “remold our relationships, conscious of our oneness” —rejecting “attitudes of prejudice, superiority and paternalism” as fundamentally incompatible with reality itself, not just bad ethics. The practical output is institutions and communities built around “harmony, cooperation and reciprocity”, where independent investigation ensures decisions rest on truth, teaching spreads that truth in service rather than dominance, and consultation binds diverse people into unified, God-oriented action—altogether “the organic and spiritual unity of the peoples and nations of the world” that Bahá’u’lláh’s revelation is meant to usher in. [6] [13]

Footnotes

[[1] ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/333146443

[2] Perplexity Computer. “How can “transformative leaders” apply the Bahá’í principles of independent investigation of truth, teaching the Cause, and consultation in all things as they render service to one human family within one Creation called into being by one Creator?” Edited by Steve Bosserman. August 4, 2026. https://www.perplexity.ai/search/e088628d-ca47-4b54-b9a5-e6e91a4de32f#1

[3] Bahá’í Quotes Staff. “Service.” Bahá’í Quotes. https://www.bahaiquotes.com/subject/service

[4] Bahaipedia Staff. “Independent investigation of truth.” Bahaipedia. https://bahaipedia.org/Independent_investigation_of_truth

[5] Research Department of the Universal House of Justice. UNLOCKING THE POWER OF ACTION. 1994. Bahá’í Library Online. https://bahai-library.com/compilation_unlocking_power_action

[6] Zamani, Sophia. “Becoming Myself: the Independent Investigation of Truth.” BahaiTeachings.org. https://bahaiteachings.org/becoming-myself-the-independent-investigation-of-truth/

[7] Baha’is of the United States Staff. “The Oneness of Humanity.” Baha’is of the United States. https://www.bahai.us/beliefs/building-community/oneness-of-humanity/

[8] Bluett, Julian. “Is “the Independent Investigation of the Truth” an authoritative teaching of our Faith?” The Largest Bahá’í Facebook Group Ever. https://www.facebook.com/groups/2209644753/posts/10161448676234754/

[9] Mikkonen, Soheila. “The Importance of Service in the Baha’i Faith.” October 8, 2015. Baha’i Blog. https://www.bahaiblog.net/articles/bahai-life/the-importance-of-service-in-the-bahai-faith/

[10] Uplifting Words Staff. “Baha’i Quote on Service.” Uplifting Words. https://www.upliftingwords.org/post/bahai-quote-on-service

[11] Talley, Radiance. “What I Do, as a Baha’i, To Make World Peace Possible.” BahaiTeachings.org. https://bahaiteachings.org/what-i-do-as-a-bahai-to-make-world-peace-possible/

[12] Uplifting Words Staff. “Prerequisites and Conditions of Baha’i Consultation.” May 6, 2024. Uplifting Words. https://www.upliftingwords.org/post/prerequisites-and-conditions-of-bahai-consultation

[13] Anonymous. “Principles of Consultation as a Way to Train our Mind?” 2023. reddit r/bahai. https://www.reddit.com/r/bahai/comments/140wz98/principles_of_consultation_as_a_way_to_train_our/

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 03 June 2026

‘Idál, 18 ʻAẓamat (Grandeur), 183 B.E.

Quotes for Reflection

Thank divine Providence that thou hast been assisted in service and hast been the cause of the promulgation of the oneness of the world of humanity, so that the darkness of differences among men may be dissipated, and the pavilion of the unity of nations may cast its shadow over all regions. Without such unity, rest and comfort, peace and universal reconciliation are unachievable. This illumined century needeth and calleth for its fulfillment. In every century a particular and central theme is, in accordance with the requirements of that century, confirmed by God. In this illumined age that which is confirmed is the oneness of the world of humanity. Every soul who serveth this oneness will undoubtedly be assisted and confirmed. — ‘Abdu’l-Bahá [1]

Question for Consideration

How do the sources suggest we can serve as agents of change for the betterment of society? [2]

Gemini/NotebookLM Response

The sources suggest that serving as agents of change for the betterment of society involves a multifaceted approach rooted in spiritual principles, grassroots action, and meaningful conversation. Rather than relying solely on material or political solutions, individuals and communities are encouraged to focus on the moral and spiritual dimensions of social progress. [4] [5]

1. Engaging in Meaningful Conversation

The sources emphasize that conversation is a vital form of action rather than just a precursor to it. [5] To be effective agents of change, individuals should:

  • Initiate intimate conversations that create new susceptibilities in hearts and open minds to moral persuasion. [5]
  • Engage with people of all backgrounds—secular, spiritual, and religious—to explore shared values and the spiritual foundations of national renewal. [4] [5]
  • Foster spaces for dialogue in neighborhoods, faith communities, and civic settings to remedy isolation and build community. [5]
  • Ensure these interactions are characterized by goodwill, fair-mindedness, a desire to learn, and love. [5]

2. Grassroots Community Building

Change is described as advancing most effectively in unassuming settings at the grassroots level. [5] This involves:

  • Participating in thousands of community-building efforts that put the principle of the oneness of humanity into practice. [5]
  • Learning to apply higher truths to practical use in specific local contexts. [5]
  • Using consultation to bridge differences, reconcile diverse perspectives, and make collective decisions. [5]
  • Strengthening fundamental institutions like families, schools, and civic entities to serve collective hopes. [5]

3. Promoting the Principle of Oneness

A central task for an agent of change is to recognize and champion the oneness of the human family. [4] [5] This requires:

  • Actively working to overcome prejudices and treating every individual with dignity. [5]
  • Harnessing unity in diversity as a source of creativity and resilience rather than tension. [5]
  • Seeing one’s own well-being as inextricably linked to the prosperity of the whole society. [5]

4. Empowering Youth

The sources highlight young people as having a unique and remarkable capacity to contribute to social change. [5] They serve as agents of change by:

  • Forging meaningful relationships and encouraging the participation of their peers. [3] [5]
  • Resisting the impulse to criticize or condemn, instead finding constructive ways to steer around social obstacles. [3]
  • Arising with a sense of possibility and purpose to protect themselves and others from harmful social forces. [5]

5. Adopting a Posture of Learning and Service

To be effective, the effort for social betterment must be a “common endeavor” characterized by humility and a commitment to learning. [5] This includes:

  • Collaborating with others without political ambition or self-interest. [3]
  • Basing action on direct experience of building vibrant communities rather than just theory. [3]
  • Remaining “ever hopeful” and serving as a “fount of hope” to those who are despairing during turbulent times. [3]
  • Emulating the example of ‘Abdu’l-Bahá, who was courageous in conduct, unfailing in sympathy for the downtrodden, and unwavering in his sense of justice. [4]

By aligning material achievements with spiritual and moral principles, agents of change can help ensure that innovation and effort lead to shared prosperity and the realization of humanity’s highest aspirations. [5]

Footnotes

[1] ‘Abdu’l-Bahá. SELECTIONS FROM THE WRITINGS OF ‘ABDU’L-BAHÁ. Bahá’i Reference Library. https://www.bahai.org/r/134217692

[2] Gemini/NotebookLM. “Architects of Unity: Principles for Spiritual Social Progress.” Edited by Steve Bosserman. June 2, 2026. https://notebooklm.google.com/notebook/790c5999-a338-4072-9ed2-6d9ba7c62f93

[3] Universal House of Justice. “Riḍván 2026 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/249977240

[4] National Spiritual Assembly of the Bahá’ís of the United States. “NSA on A Common Endeavor Initiative for 250th Anniversary Declaration of Independence.” April 25, 2026.

[5] Bahá’ís of the United States. “A Common Endeavor: Realizing the Promise of America.” https://www.acommonendeavor.org

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 01 April 2026

‘Idál, 12 Bahá (Splendor), 183 B.E.

Quotes for Reflection

Bahá’u’lláh has proclaimed the promise of the oneness of humanity. Therefore, we must exercise the utmost love toward each other. We must be loving to all the people of the world. We must not consider any people the people of Satan, but know and recognize all as the servants of the one God. At most it is this: Some do not know; they must be guided and trained. They must be taught to love their fellow creatures and be encouraged in the acquisition of virtues. Some are ignorant; they must be informed. Some are as children, undeveloped; they must be helped to reach maturity. Some are ailing, their moral condition is unhealthy; they must be treated until their morals are purified. But the sick man is not to be hated because he is sick, the child must not be shunned because he is a child, the ignorant one is not to be despised because he lacks knowledge. They must all be treated, educated, trained and assisted in love. Everything must be done in order that humanity may live under the shadow of God in the utmost security, enjoying happiness in its highest degree. — ‘Abdu’l-Bahá 1

Question for Consideration

How does the concept of “oneness” — the Creator, creation, and humanity — influence the practice of “constructive resilience”?

NotebookLM Response 2

The concept of oneness—encompassing the Creator, creation, and humanity—serves as the foundational spiritual truth that transforms constructive resilience from a passive endurance of hardship into a proactive, non-adversarial methodology for social transformation. 3 4 This integrated vision of oneness influences the practice of resilience in the following ways:

1. Oneness of the Creator: Divine Authority and Assurance

The recognition of a single, unknowable Essence as the Creator provides the spiritual authority for resilience. 5 6

  • Trust in the Divine Physician: Practitioners of constructive resilience view Bahá’u’lláh as the “Divine Physician” whose teachings are the “sovereign remedy” for a disordered world. 7 8 9 This perspective allows individuals to remain “undisturbed by the prevailing chaos” and “confident in the ultimate outcome” of their efforts. 10 11
  • Divine Assistance: Oneness implies that a single “Universal Power” directs the universe. 12 13 Believers draw on this to “scale nobler heights of heroism” even as society disintegrates, confident that “Divine assistance” will confirm those who serve the cause of unity. 14 15 16

2. Oneness of Creation: Interconnectedness and Cause and Effect

The practice of resilience is informed by the “organic truth” that the universe is an interconnected whole, governed by the laws of cause and effect. 17 18 19

  • Setting Positive Causes: In a cause-and-effect universe, justice is the “infallible Balance”. 20 21 Practitioners choose to set in motion “positive spiritual causes”—such as love and service—believing that this “building of the good” has such “positive strength” that it will eventually cause negative effects (evils) to “fade away”. 22 23 24
  • The Body Metaphor: Creation is likened to a human organism where every part is linked. 25 26 Because “the injury of one shall be considered the injury of all,” resilience is practiced through mutual support and solidarity rather than individualistic struggle. 27 28 This interconnectedness prevents “spiritual corrosion” by anchoring the individual in a supportive community. 29 30

3. Oneness of Humanity: The Rejection of “Otherness”

The principle that humanity is a single race and species is the “pivot” around which constructive resilience revolves. 31 32 33

  • Refusing the “Adversary Principle”: Oneness mandates a non-adversarial approach. 34 35 Practitioners reject the “adversary principle” of competition and conflict, choosing instead to create “patterns of social engagement that move away from contention and toward collaboration”. 36 37
  • Transforming Enmity through Love: Because all are “the fruits of one tree,” those practicing constructive resilience respond to “enmity and hatred” with “love, mercy and compassion”. 38 39 40 They refuse to see their oppressors as “others” or enemies, but rather as members of the same family who are “ailing” or “ignorant” and in need of healing and education. 41 42 43
  • Rejecting Victimization: By identifying with their “essential nobility” as signs of God, the oppressed “reject the label of victim”. 44 45 46 This agency is expressed through service to the wider society—such as education or health initiatives—demonstrating a “confident mastery of moral purpose” that refuses to let the oppressor establish the terms of the encounter. 47 48 49

In summary, the concept of oneness provides the “world-embracing vision” that enables protagonists to maintain a “coherent life of service”. 50 51 52 It ensures that the means of their resilience (kindness, truthfulness, and collaboration) are always consistent with their end (the organic and spiritual unity of humankind). 53 54 55

Footnotes

  1. ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/451722796 ↩︎
  2. NotebookLM. “The Architecture of Oneness and Constructive Resilience.” Edited by Steve Bosserman. March 31, 2026. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.7z09uqq242qz ↩︎
  3. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.ekuilg5pz70u ↩︎
  4. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.yfl2hlps3v20 ↩︎
  5. Universal House of Justice. “1 November 2022 – To the Followers of Bahá’u’lláh in the Democratic Republic of the Congo.” Bahá’í Reference Library. https://www.bahai.org/r/407118290 ↩︎
  6. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.yfl2hlps3v20 ↩︎
  7. Universal House of Justice. “28 November 2023 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/214412684 ↩︎
  8. Universal House of Justice. “28 November 2023 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/983560458 ↩︎
  9. ‘Abdu’l-Bahá. SOME ANSWERED QUESTIONS. Bahá’í Reference Library. https://www.bahai.org/r/215247291 ↩︎
  10. Javaheri, Firaydoun. “Constructive Resilience.” Journal of Bahá’í Studies, 28:4, 2018, pp. 7-22. https://bahai-library.com/pdf/j/javaheri_constructive_resilience.pdf, 12. ↩︎
  11. Universal House of Justice. Messages from the Universal House of Justice: 1963-1986, The Third Epoch of the Formative Age (PDF). Bahá’í Reference Library. https://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/muhj-1963-1986/muhj-1963-1986.pdf, 549. ↩︎
  12. Abdu’l-Bahá. SELECTIONS FROM THE WRITINGS OF ‘ABDU’L-BAHÁ. Bahá’í Reference Library. https://www.bahai.org/r/996141239 ↩︎
  13. ‘Abdu’l-Bahá. SOME ANSWERED QUESTIONS. Bahá’í Reference Library. https://www.bahai.org/r/554092434 ↩︎
  14. Universal House of Justice. “1 November 2022 – To the Followers of Bahá’u’lláh in the Democratic Republic of the Congo.” Bahá’í Reference Library. https://www.bahai.org/r/185844958 ↩︎
  15. Universal House of Justice. “1 November 2022 – To the Followers of Bahá’u’lláh in the Democratic Republic of the Congo.” Bahá’í Reference Library. https://www.bahai.org/r/909223860 ↩︎
  16. Javaheri, Firaydoun. “Constructive Resilience.” Journal of Bahá’í Studies, 28:4, 2018, pp. 7-22. https://bahai-library.com/pdf/j/javaheri_constructive_resilience.pdf, 8-9.
    ↩︎
  17. Universal House of Justice. “1 November 2022 – To the Followers of Bahá’u’lláh in the Democratic Republic of the Congo.” Bahá’í Reference Library. https://www.bahai.org/r/407118290 ↩︎
  18. ‘Abdu’l-Bahá. SOME ANSWERED QUESTIONS. Bahá’í Reference Library. https://www.bahai.org/r/802753808 ↩︎
  19. ‘Abdu’l-Bahá. SOME ANSWERED QUESTIONS. Bahá’í Reference Library. https://www.bahai.org/r/065007383 ↩︎
  20. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.2wsluza3ts9v ↩︎
  21. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.74279hl7skta ↩︎
  22. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.j9jcvfpxq8xt ↩︎
  23. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.j9jcvfpxq8xt ↩︎
  24. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.h0w3ue8efijb ↩︎
  25. ‘Abdu’l-Bahá. SOME ANSWERED QUESTIONS. Bahá’í Reference Library. https://www.bahai.org/r/802753808 ↩︎
  26. Karlberg, Michael. “The Pursuit of Social Justice.” The Bahá’í World. August 3, 2022. https://bahaiworld.bahai.org/library/the-pursuit-of-social-justice/ ↩︎
  27. Karlberg, Michael. “The Pursuit of Social Justice.” The Bahá’í World. August 3, 2022. https://bahaiworld.bahai.org/library/the-pursuit-of-social-justice/ ↩︎
  28. ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/622154911 ↩︎
  29. Javaheri, Firaydoun. “Constructive Resilience.” Journal of Bahá’í Studies, 28:4, 2018, pp. 7-22. https://bahai-library.com/pdf/j/javaheri_constructive_resilience.pdf, 12. ↩︎
  30. Shahidi, Iqan. “Principled Engagement: The Bahá’í Community of Iran’s Approach to Social Change.” Religions 16: 1149, September 4, 2025. https://www.mdpi.com/2077-1444/16/9/1149 ↩︎
  31. Karlberg, Michael. “Constructive Resilience: The Bahá’í Response to Oppression.” Peace & Change, Vol. 35, No. 2, April 2010. https://iranpresswatch.org/wp-content/uploads/2015/12/karlberg_constructive_resilience2.pdf, 230. ↩︎
  32. Universal House of Justice. Messages from the Universal House of Justice: 1963-1986, The Third Epoch of the Formative Age (PDF). Bahá’í Reference Library. https://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/muhj-1963-1986/muhj-1963-1986.pdf, 554. ↩︎
  33. Universal House of Justice. Messages from the Universal House of Justice: 1986-2001, The Fourth Epoch of the Formative Age (PDF). Bahá’í Reference Library. https://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/muhj-1986-2001/muhj-1986-2001.pdf, 7-8. ↩︎
  34. Karlberg, Michael. “Constructive Resilience: The Bahá’í Response to Oppression.” Peace & Change, Vol. 35, No. 2, April 2010. https://iranpresswatch.org/wp-content/uploads/2015/12/karlberg_constructive_resilience2.pdf, 230-231. ↩︎
  35. Javaheri, Firaydoun. “Constructive Resilience.” Journal of Bahá’í Studies, 28:4, 2018, pp. 7-22. https://bahai-library.com/pdf/j/javaheri_constructive_resilience.pdf, 230-231. ↩︎
  36. Abay, Negar and Alex Vedovi. “Constructive Resilience and Women’s Peacebuilding Movements.” Berkley Center, June 15, 2017. https://berkleycenter.georgetown.edu/posts/constructive-resilience-and-women-s-peacebuilding-movements ↩︎
  37. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.1w0itlf6rvdk ↩︎
  38. Universal House of Justice. “1 November 2022 – To the Followers of Bahá’u’lláh in the Democratic Republic of the Congo.” Bahá’í Reference Library. https://www.bahai.org/r/618085642 ↩︎
  39. ‘Abdu’l-Bahá. A TRAVELER’S NARRATIVE. Bahá’í Reference Library. https://www.bahai.org/r/687432309 ↩︎
  40. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.bkiv7rtq9j8s ↩︎
  41. Karlberg, Michael. “Constructive Resilience: The Bahá’í Response to Oppression.” Peace & Change, Vol. 35, No. 2, April 2010. https://iranpresswatch.org/wp-content/uploads/2015/12/karlberg_constructive_resilience2.pdf, 247. ↩︎
  42. ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/178664748 ↩︎
  43. ‘Abdu’l-Bahá. THE PROMULGATION OF UNIVERSAL PEACE. Bahá’í Reference Library. https://www.bahai.org/r/451722796 ↩︎
  44. Karlberg, Michael. “Constructive Resilience: The Bahá’í Response to Oppression.” Peace & Change, Vol. 35, No. 2, April 2010. https://iranpresswatch.org/wp-content/uploads/2015/12/karlberg_constructive_resilience2.pdf, 242. ↩︎
  45. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.f1arhqixi76s ↩︎
  46. Karlberg, Michael. “The Pursuit of Social Justice.” The Bahá’í World. August 3, 2022. https://bahaiworld.bahai.org/library/the-pursuit-of-social-justice/ ↩︎
  47. Karlberg, Michael. “Constructive Resilience: The Bahá’í Response to Oppression.” Peace & Change, Vol. 35, No. 2, April 2010. https://iranpresswatch.org/wp-content/uploads/2015/12/karlberg_constructive_resilience2.pdf, 242. ↩︎
  48. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.zducskqqesmu ↩︎
  49. Universal House of Justice. Messages from the Universal House of Justice: 2001–2022, The Fifth Epoch of the Formative Age (PDF). Bahá’í Reference Library. https://www.bahai.org/library/authoritative-texts/the-universal-house-of-justice/muhj-2001-2022/muhj-2001-2022.pdf, 493-494. ↩︎
  50. Universal House of Justice. “19 March 2025 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/461792099 ↩︎
  51. NotebookLM. “Constructive Resilience: A Handbook.” Edited by Steve Bosserman. https://docs.google.com/document/d/1v55XgayjfpcaVfl4LXuDK3p8jWPJAmxZmNOnNjL4KD4/edit?tab=t.0#heading=h.m68vja2yi2pu ↩︎
  52. Universal House of Justice. Turning Point: 1996–2006, Selected Messages of the Universal House of Justice and Supplementary Material. Bahá’í Reference Library. https://www.bahai.org/r/225768977 ↩︎
  53. Abay, Negar and Alex Vedovi. “Constructive Resilience and Women’s Peacebuilding Movements.” Berkley Center, June 15, 2017. https://berkleycenter.georgetown.edu/posts/constructive-resilience-and-women-s-peacebuilding-movements ↩︎
  54. Universal House of Justice. “28 November 2023 – To the Bahá’ís of the World.” Bahá’í Reference Library. https://www.bahai.org/r/558362319 ↩︎
  55. Karlberg, Michael. “The Pursuit of Social Justice.” The Bahá’í World. August 3, 2022. https://bahaiworld.bahai.org/library/the-pursuit-of-social-justice/ ↩︎

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 227: November 23, 1912 | New York

The Spark That Set Aflame the World: 1912-1918 1

“WILL THE PRESENT WAR in the Balkans,” a New Yorker asked ‘Abdu’l-Bahá, “terminate in the world war?’” “No,” he answered, “but within two years a spark will rise from the Balkans and set the whole world on fire.”

One of the main reasons ‘Abdu’l-Bahá had come to the United States was to warn about an imminent European war, and to push Americans to rally to prevent it. “Just now Europe is a battlefield of ammunition ready to spark,” he told a peace forum meeting in New York on May 12, “and one spark will set aflame the whole world.” After he visited Niagara Falls on September 10, the Buffalo Courier recorded him saying, “The continent of Europe is one vast arsenal which only requires one spark at its foundations and the whole of Europe will become a wasted wilderness.” Throughout his journey ‘Abdu’l-Bahá had argued that America, because it had no empire to protect, was uniquely positioned to call other nations to peace. …

‘Abdu’l-Bahá left New York aboard the SS Celtic on December 5, 1912. He arrived in Liverpool, England, on December 13, 1912, traveled through England, France, Austria-Hungary, and Germany for six months, then returned to Egypt. He did not finally arrive home in Haifa until December 5, 1913, a full year after leaving America. Within eight months, Europe was burning.

Final Days in America: New York City 2

The days of ‘Abdu’l-Bahá’s visit were passing quickly. A farewell banquet was planned on November 23 at the Great Northern Hotel, where Howard Colby Ives estimated there were six hundred, and Mahmúd, three hundred, present. The banquet hall was regal with festoons, banners, and flowers, the crystal glistening beneath the lights. The Master spoke of the oneness of mankind to the white Bahá’ís. The next night, at the Kinneys’, ‘Abdu’l-Bahá and the white friends served the black friends whom the hotel management had vehemently excluded the night before. ‘Abdu’l-Bahá said, “‘Today you have shown the Commandments of the Blessed Beauty in your actions and have acted according to the teachings of the Supreme Pen.’”

Saturday, November 23, 1912 3

The friends arranged a banquet in commemoration of the Day of the Covenant and the journey of the beloved of all hearts. Today many came to the Master with bouquets of flowers in their hands. The banquet was held in the ballroom of New York’s Grand Northern Hotel. The hall was decorated similarly to that in Washington with festoons, banners, ornaments and exquisite screens, with the Greatest Name suspended above all on the stage in its customary calligraphy.

In the center of the ballroom were two rectangular tables, between which was another large table exquisitely set. Around these tables on both sides were placed small circular tables bedecked with colorful flowers, a variety of sweets and crystal glassware. The electric lighting reflected the glassware and caused the whole room to shine brilliantly. More than three hundred guests, formally attired, attended. Several friends and specifically Miss Lany Lead served at the banquet.

When the Master appeared, all rose from their seats and with smiling faces cried out, ‘Alláh-u-Abhá!’ Many of the hotel guests saw the banquet and were astonished to see the grandeur of the Master and the sincerity and enthusiasm of the friends. After the Master took His seat, Mr Hoar, on behalf of the Bahá’ís, read an address of welcome expressing obedience and firmness in the Covenant. The Master rose and responded with an address about the divine teachings and the oneness of humanity. He then walked around the tables and perfumed the heads and faces of the friends with attar of rose. When He returned to His chair, the friends, accompanied by the piano, sang songs of praise to Him.

Later the Master spoke about the wars and massacres of the nations and the need for the teachings of the Greatest Name. He encouraged all towards peace, harmony and sincere love for all the people of the world. After His talk, the Consul General, Mr Topakyan, and others gave short speeches praising ‘Abdu’l-Bahá.

This evening’s banquet was so grand that the hotel staff were curious to know about the Cause. They came to see the Master to ask about the banquet and why so many distinguished Americans were praising and glorifying a person from the East. Indeed, it was a banquet for a king and a source of awakening to every person of insight.

Two photographs were taken with a good quality glass and special lighting. Although the photographs do not show the entire group, they tell much about the banquet.

Talk at Banquet, Great Northern Hotel, 118 West Fifty-seventh Street, New York 4

This meeting is, verily, the noblest and most worthy of all meetings in the world because of these underlying spiritual and universal purposes. Such a banquet and assemblage command the sincere devotion of all present and invite the downpouring of the blessings of God. Therefore, be ye assured and confident that the confirmations of God are descending upon you, the assistance of God will be given unto you, the breaths of the Holy Spirit will quicken you with a new life, the Sun of Reality will shine gloriously upon you, and the fragrant breezes of the rose gardens of divine mercy will waft through the windows of your souls. Be ye confident and steadfast; your services are confirmed by the powers of heaven, for your intentions are lofty, your purposes pure and worthy. God is the helper of those souls whose aim is to serve humanity and whose efforts and endeavors are devoted to the good and betterment of all mankind.

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

A grand banquet in commemoration of the Day of the Covenant

Celebrating the Centenary: The Master in America

Curated by Anne Perry

November 23, 1912

  1. Jones, Caitlin Shayda. “The Spark That Set Aflame the World: 1912-1918.” 239 Days in America, 23 Nov. 2012, https://239days.com/2012/11/23/the-spark-that-set-aflame-the-world-1912-1918/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 187. ↩
  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#section245 ↩
  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, 448. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/32#292746477 ↩

239 Days in America, Day 223: November 19, 1912 | New York

The Trouble With J. P. Morgan’s Millions 1

‘ABDU’L-BAHÁ’S AUTOMOBILE halted in front of 33 East 36th Street in the early afternoon on Monday, November 18, 1912. His party of six ascended a broad flight of steps between two sleek Assyrian lionesses who kept watch in pink Tennessee marble before the recessed portico of an Italian Renaissance villa in midtown Manhattan.

The architect of the place, Charles Follen McKim of the renowned firm McKim, Mead & White, had suffered a nervous breakdown over this building—or, more precisely, over having to accommodate the insistent demands and fastidious tastes of his client. On other projects McKim might have done as he pleased, but one simply did not say no to J. Pierpont Morgan. …

The titan of Wall Street had invited ‘Abdu’l-Bahá for a private interview this afternoon here, at his private library. ‘Abdu’l-Bahá entered through heavy bronze doors into the illuminated splendor of a vaulted rotunda. Mosaic panels, and columns of veined skyros and cippoline marble, textured the space and at ‘Abdu’l-Bahá’s feet a colorful marble floor unfurled, inlaid with pieces from the Roman Forum and a central disc of deep purple porphyry. The domed ceiling of blue and white stucco bore paintings and reliefs of classical figures that Henry Siddons Mowbray had modeled on Raphael and installed beneath the gentle light of a central oculus. Gazing upward, ‘Abdu’l-Bahá could see murals inspired by Pinturicchio, which adorned lunettes over the main entrance and above doors to the East and West rooms, depicting scenes and legendary lovers from Greek and Roman epics, Arthurian romances, Dante’s Divine Comedy, and Renaissance lyric poetry. Morgan received guests in the West Room, his large, plush study. His son-in-law wrote that no one could really know him who hadn’t seen him sitting quietly in front of the fire; chomping on a big black cigar; playing solitaire beneath the coffered wooden ceiling; enveloped by the bright red damask silk that lined the study’s walls.

But today he wasn’t there. Some urgent business matter had arisen, and, ‘Abdu’l-Bahá learned, Morgan wouldn’t be able to come. …

Final Days in America: New York City 2

On November 19 Mahmúd noted, “A number of school children gathered near the Beloved saying, ‘Who is this person who looks like Christ?’ Miss Juliet Thompson spoke to them outside the house about the Beloved Cause and the life of ‘Abdu’l-Bahá. They asked to interview Him and they were invited to come. …”

Tuesday, November 19, 1912 3

The Master spent the day at the home of Mrs Krug in the utmost happiness. A number of the believers and His companions were also very happy to witness the Master’s joy, the influence of the Cause of God and the power of the Covenant of God.

In the afternoon, at a public meeting attended chiefly by women, ‘Abdu’l-Bahá spoke on the equality of the rights of women and their education and progress through the Manifestation of this supreme age. He encouraged them to acquire the perfections and virtues of the world of humanity.

Later, at the home of Mr and Mrs Kinney, He asked Mr [Hooper] Harris to speak at the meeting of the friends.

As Mr MacNutt‘s apparent equivocation and lack of firmness seemed to be causing his degradation in the eyes of the friends, he came to the Master and implored Him to recommend him to them. The Master replied, ‘The remedy depends upon your sincere repentance and your open denouncement of the violators in the meetings of the friends.’ In compliance, Mr MacNutt rose and gave an account of his journey to Chicago and his meeting with [Ibrahim George] Kheiralla. Some felt that he spoke ambiguously. The Master asked him to explain his actions in plain words so that the friends might be satisfied and this blemish on his character be removed. Again he testified in clear terms of his faith in the Covenant and his rejection of the Covenant-breakers. The Master went to the podium and expressed His pleasure at Mr Harris’s talk and for Mr MacNutt’s words of repentance. The Master then went upstairs and called Mr [William] Hoar, Mr Harris, Mr [Arthur P.] Dodge and other friends to Him and asked them to embrace Mr MacNutt and exhorted them to have the utmost love and unity among themselves. He encouraged and inspired them to spread the divine word and to diffuse the fragrances of God. He told them that they must sacrifice all other affairs for the accomplishment of this great affair.

Despite this, the Master and the friends, in their inmost hearts, were saddened by Mr MacNutt’s earlier actions. Some felt that he was not trying hard enough to show his humility and firmness in the Covenant. After the Master’s departure from America, Mr MacNutt went to California and other regions of America. The believers stayed away from him. He wrote many letters of repentance to ‘Abdu’l-Bahá, who sent him many encouraging and kind words.

18 November 1912, Talk at Home of Mr. and Mrs. Frank K. Moxey, 575 Riverside Drive, New York 4

At such a time Bahá’u’lláh dawned from the eastern horizon like the glory of the sun. He renewed the basis of the religions of God, destroyed blind adherence to ancestral forms and established in their stead love and spiritual fellowship so that no strife, discord or hostility remained. This reconciliation of divergent sects is visible and evident. They now live together in love and unity. If you should enter one of their meetings, you would realize that they have become as one race, one native land, one religion; that they associate together in brotherhood and agreement. Praise be to God! These blind imitations and this darkness have ceased to exist, and the reality of the oneness of humanity has been practically proven.

I consider the American people a highly civilized and intelligent nation, a nation investigating truth and reality. It is my hope that through the efforts of this noble nation the solidarity of humanity may be continually advanced, that the illumination of the human world may become widespread, that the banner of universal peace may be held aloft, the lamp of the oneness of the human world be ignited and the hearts of the East and West be conjoined. Then the reality of the divine religions shall become resplendent and refulgent, indicating that they were meant to be the cause of unity and love and that through them heavenly bestowals have ever been conferring light upon the human world.

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

The Master encouraged women to acquire the perfections and virtues of the world of humanity

Celebrating the Centenary: The Master in America

Curated by Anne Perry

November 19, 1912

  1. Menon, Jonathan. “The Trouble With J. P. Morgan’s Millions.” 239 Days in America, 19 Nov. 2012, https://239days.com/2012/11/19/the-trouble-with-j-p-morgans-millions/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 187. ↩
  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#section241 ↩
  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, 446-447. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/32#729562953 ↩

239 Days in America, Day 222: November 18, 1912 | New York

November 18, 1912: The Week Ahead 1

THIS AFTERNOON ‘ABDU’L-BAHÁ takes up J. Pierpont Morgan on an invitation to visit his vast library on the corner of Madison Avenue and 36th Street. Morgan, the tycoon owner of railroads, steelworks, and telegraph companies, runs much of modern civilization in America.

In the week ahead, ‘Abdu’l-Bahá attends a farewell dinner at the Great Northern Hotel, which, it turns out, will refuse to let any African Americans through the door; he expresses two very different opinions of America’s two richest men; and, as the decade moves on, the Great War cuts ‘Abdu’l-Bahá’s home in Palestine off from the rest of the world while increasing prejudice engulfs African Americans at home.

Final Days in America: New York City 2

On November 19 the New York Times, in an article entitled “PROPHET BLESSES MORGAN,” reported:

“J. Pierpont Morgan was written down yesterday as one who had done “considerable philanthropy” when his library in East Thirty-sixth Street was visited by Abdul Baha, the Persian prophet. After the patriarch had wandered through the treasure rooms, he paused before the album long enough to write a blessing on the financier and thereto append his autograph. Beneath the Persian script his companion, Dr. Ameen Fareed, wrote this translation:

‘O, Thou Generous Lord, verily this famous personage has done considerable philanthropy, render him great and dear in Thy Kingdom, make him happy and joyous in both worlds, and confirm him in serving the Oneness, the world of humanity, and submerge him in the sea of Thy Favors.

ABDUL BAHA ABBAS’”

Monday, November 18, 1912 3

In the morning the Master was occupied revealing Tablets in answer to letters from the believers. He permitted some friends and newcomers to interview Him in His own room. When the visitors grew too numerous, He appeared in the gathering and showered love and kindness upon all.

Whenever the Master became tired, He would go alone to the nearby gardens along the bank of the river to rest. He said, ‘When I am alone, I do not talk, my mind is not busy and I can rest a little. But when I am not alone I must speak; I perspire and feel exhausted.’

These were the final days of His stay in America and there was a great rush of visitors. There was not one moment when people were not present.

In the afternoon, while talking to a group of the friends, ‘Abdu’l-Bahá suddenly said: ‘We wish to build a House of Worship on that side of the water.’ Later He said: ‘This city shall become good when the call of “Yá Bahá’u’l-Abhá” shall reach the highest heaven from it. If the believers arise as they should erelong the word of God will envelop all these regions.’ He also added, ‘As the United States of America is far and free from the arena of the prevailing political turmoil, this government and country can prevent war between the nations and bring about peace and harmony among them.’

The Master was invited by the poet Mr Moxey and Mrs Moxey for supper. The hosts were among the devoted friends of ‘Abdu’l-Bahá and they were eloquent in their praise of Him. During the Master’s previous visit to New York Mr Moxey had written a book of poetry, describing the demeanor, majesty and power of the Master. Mrs Moxey, who was a famous musician, opened the gathering by playing the piano and singing a melodious song of praise in His honor. The Master began His address with these words:

“I praise God that I am with you. Such an assembly would be utterly impossible to hold through worldly power and outward means because you are Westerners and we are Easterners. There was nothing to connect us. We had neither patriotic, racial, commercial nor political connections with you. But Bahá’u’lláh removed all these estrangements and prejudices and invited all to divine love. He joined all under the shade of the blessed Word. Hence, we are united and assembled here in such love. This love is the greatest of all means, as all other means and ties are limited; but harmony that comes about through the love of God is infinite and everlasting.”

These impressive words transformed the hearts. After the meeting several of the friends and His companions were honored to have supper with Him. Everyone was grateful and showed great devotion in that home.

Talk at Home of Mr. and Mrs. Frank K. Moxey, 575 Riverside Drive, New York 4

The teachings and ordinances of the divine religions are of two kinds. The first are spiritual and essential in nature—such as faith in God, faith in Christ, faith in Moses, faith in Abraham, faith in Muḥammad, the love of God and the oneness of the world of humanity. These divine principles shall be spread throughout the world. Strife and enmity shall disappear, ignorance, hatred and hostility cease and all the human race be bound together. The second kind of ordinances and teachings concern the outer conditions and transactions of the world of mankind. They are the nonessential, accidental or temporary laws of human affairs which are subject to change and transformation according to the exigencies of time and place. For instance, during the time of Moses divorce was permitted, but in the time of Christ it was made unlawful. In the Torah there are ten commandments concerning retribution for murder, which would not be possible to enforce at the present time and under existing conditions of the world. Therefore, these nonessential, temporary laws are superseded and abrogated to suit the exigencies and requirements of successive periods.

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

The Master took periodic short breaks to rest in nearby gardens

Celebrating the Centenary: The Master in America

Curated by Anne Perry

November 18, 1912

  1. Menon, Jonathan. “November 18, 1912: The Week Ahead.” 239 Days in America, 18 Nov. 2012, http://stagingtwo39.wpengine.com/2012/11/18/november-18-1912-the-week-ahead/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 186-187. ↩
  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#section240 ↩
  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, 445. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/32#583494526 ↩

239 Days in America, Day 221: November 17, 1912 | New York

An Ethos for a New Age 1

“ALL CREATED THINGS HAVE their degree, or stage, of maturity,” ‘Abdu’l-Bahá explained. “That which was applicable to human needs during the early history of the race, could neither meet nor satisfy the demands of this day and period of newness and consummation.”

It was the evening of November 17, 1912. ‘Abdu’l-Bahá was delivering one of his final public talks in America. The venue was Genealogical Hall, a stately four-story brownstone at 226 West 58th Street on the southern fringe of Central Park in the heart of Manhattan. It was home to the New York Genealogical and Biographical Society, an organization devoted to preserving family histories in the region, dating back to the colonial period. ‘Abdu’l-Bahá didn’t address the Society: it was an event arranged by New York’s Bahá’ís. Nevertheless, he framed his talk around the idea of the genealogy of the human family.

‘Abdu’l-Bahá argued that just as an individual moves through various milestones in life, so too does humanity as a whole. Humankind, he explained, had passed through its childhood and youth, and had “entered its long presaged period of maturity, the evidences of which are everywhere visible and apparent.”

Sunday, November 17, 1912 2

Early in the morning ‘Abdu’l-Bahá voiced His thankfulness to the Abhá Kingdom, saying:

“Praise be to God! His divine help and assistance have enveloped us and the confirmations of the Abhá Kingdom have surrounded us. The Cause of God has reached every ear and the divine fragrances have spread throughout all regions. The East and the West are illumined with the light of the most great guidance. The foundation of the Cause of God is firmly and securely established. The friends of the Blessed Beauty have risen in faithfulness and occupied themselves in proclaiming the Word of God. The foundation of the Mashriqu’l-Adhkár is laid. I have no further desire. I wish to reach Haifa and to settle again in the Holy Land. It is now your turn to serve, to render your servitude to the holy threshold. Occupy yourselves day and night in the diffusion of the divine fragrances. All confirmations encircle those who are engaged in rendering services to the court of oneness. Nothing avails except servitude to the Blessed Beauty. If, after the ascension of the Blessed Beauty, I had not risen in servitude to Him, these confirmations would not have descended.”

After a short pause, He continued:

“Had there not been this servitude, constancy and confirmation the affairs would have fallen into the hands of the ambitious and the standard of the Cause would have fallen forever. Unseemly matters would have ensued. The story of Yahyá would have been repeated. Had it not been for the firmness and power of the Ancient Beauty, the mainstay of the Cause would have fallen apart. Nothing would have been witnessed but the propagation of selfish desires and, apart from these, nothing would have been witnessed but the propagation of selfish desires and, apart from these, nothing would have remained but some words and phrases.”

Today He mentioned the passing of Áqá Ridá Ghánad Muhájir and spoke about the greatness of his station, saying, ‘I must go myself to the Holy Land to build his effulgent tomb with my own hands and read there a prayer of visitation.’

From morning until the afternoon every room of the Master’s residence was full of people. All were recipients of His everlasting bounties and bathed in the surging waves of the love of God.

This evening the Master spoke to a gathering of the friends regarding the maturity and perfection of the world and gave an account of Bahá’u’lláh. He concluded His address with the chanting of a prayer in a melodious voice, immersing the hearts in a sea of ecstasy and rapture. Many new people attended the meeting and were impressed and moved by the blessings of ‘Abdu’l-Bahá. They remained in His presence until He left, expressing their sincerity and reverence.

Talk at Genealogical Hall, 252 West Fifty-eighth Street, New York 3

Bahá’u’lláh, the Sun of Truth, has dawned from the horizon of the Orient, flooding all regions with the light and life which will never pass away. His teachings, which embody the divine spirit of the age and are applicable to this period of maturity in the life of the human world, are:

The oneness of the world of humanity

The protection and guidance of the Holy Spirit

The foundation of all religion is one

Religion must be the cause of unity

Religion must accord with science and reason

Independent investigation of truth

Equality between men and women

The abandoning of all prejudices among mankind

Universal peace

Universal education

A universal language

Solution of the economic problem

An international tribunal.

Everyone who truly seeks and justly reflects will admit that the teachings of the present day emanating from mere human sources and authority are the cause of difficulty and disagreement amongst mankind, the very destroyers of humanity, whereas the teachings of Bahá’u’lláh are the very healing of the sick world, the remedy for every need and condition. In them may be found the realization of every desire and aspiration, the cause of the happiness of the world of humanity, the stimulus and illumination of mentality, the impulse for advancement and uplift, the basis of unity for all nations, the fountain source of love amongst mankind, the center of agreement, the means of peace and harmony, the one bond which will unite the East and the West.

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

“Nothing avails except servitude to the Blessed Beauty”

Celebrating the Centenary: The Master in America

Curated by Anne Perry

November 17, 1912

  1. Sockett, Robert. “An Ethos for a New Age.” 239 Days in America, 17 Nov. 2012, https://239days.com/2012/11/17/an-ethos-for-a-new-age/. ↩
  2. ’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#section239 ↩
  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, 440. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/32#118365223 ↩

239 Days in America, Day 213: November 09, 1912 | Washington, D.C.

Challenging Washington’s Oldest Jewish Congregation 1

ON THE EVENING OF November 8, 1912, ‘Abdu’l-Bahá addressed the Washington Hebrew Congregation, led by Rabbi Abram Simon, at the Eighth Street Temple in the nation’s capital. One month earlier, he had spoken to a similar Reform congregation at the Temple Emanu-El in San Francisco, asking them to consider that just as the Jewish prophets had reclaimed a lost people and turned them into a mighty society, so too had Jesus and Muhammad. His approach in Washington was similar, though this time around his argument was met with less enthusiasm. …

‘Abdu’l-Bahá spent a few minutes preparing his audience for the next phase of the argument. He asked them to be “just and fair in your judgment of the following statements.” He then proceeded to articulate the accomplishments of Jesus, going so far as to ask: “Were it not for Jesus Christ, would the Bible, the Torah have reached this land of America? Would the name of Moses be spread throughout the world?”

“This produced a stir among the people,” Agnes Parsons noted in her account of the evening. She states that Rabbi Simon made an effort through the translator, Dr. Fareed, to stop the address. Mahmúd-i-Zarqání, one of ‘Abdu’l-Bahá’s secretaries, wrote that the people seated near the pulpit made signs that ‘Abdu’l-Bahá’s time was up. …

Agnes Parsons telephoned Rabbi Simon the next morning and invited him to visit with ‘Abdu’l-Bahá. Later that evening, ‘Abdu’l-Bahá told a small gathering about the conversation that had transpired between the two men. He had told Rabbi Simon that Jews should be proud of Jesus, a “mighty personage” that they had, in fact, given to the world. “When you express your glory and honor in the recollection of Christ,” he told the Rabbi, “rest assured that the Christians will shake your hands in fellowship.”

Rabbi Simon eventually concurred. But he asked one thing of ‘Abdu’l-Bahá: “Cannot you tell the Christians to love us a little bit more?”

The Journey East: Chicago, Cincinnati, Washington, D.C., Baltimore 2

Saturday night, November 9, the friends held a banquet at Rauscher’s Hall. In the center of the room the tables were arranged in a figure nine and decorated with flowers. The walls were hung with flags, festoons, lanterns, and signs, with the Greatest Name above them. To the three hundred people at the banquet Mason Remey read a paper congratulating ‘Abdu’l-Bahá and assuring Him of their obedience and renunciation. After they sang, ‘Abdu’l-Bahá prayed and told everyone to begin eating. While they ate, He walked among them distributing candy and flowers and applying attar of roses. When He finished, the friends again sang songs. Then He spoke to them concerning the living of a Bahá’í life, and afterward they again burst into song.

Saturday, November 9, 1912 3

The Master called on the Jewish rabbi, showered him with kindness and countless blessings, and spoke to him regarding peace and harmony among the Jews, Christians and Muslims as well as the need for respect for the leaders of each other’s religions. The Master said:

“Whenever these people mention each other’s leaders with due reverence then all sufferings and contentions shall cease and instead of hatred there will be love and instead of enmity and disunity there will be harmony and affection. This is my purpose.”

The Master continued to speak in this vein with the rabbi, who left His presence with humility and respect.

Several distinguished persons visited the Master on the second floor of Mrs Parsons’s home, to whom He spoke about various spiritual and important issues. The eternal bounties poured forth like refreshing rain, beautifying the gardens of the hearts and causing the world of the spirit to triumph and to overflow with glad tidings.

In the evening the band of lovers observed the Feast of the Covenant with a magnificent banquet in one of the city’s largest halls. The sounds of their congratulations and praises created a festive and beautiful celebration. Large tables were arranged in the center of the hall in the shape of the figure nine. At the head of the tables was the Master’s chair, on two sides were the chairs of His companions, while the remaining chairs were occupied by the friends. The tables were decorated with flowers and other ornaments and the doors and walls were decorated with screens, flags, festoons, lanterns and banners. Above all of these was the symbol of the Greatest Name. More than three hundred guests were present, apart from those serving as hosts. Almost everyone at the banquet was in formal attire and their attention focused on the Master.

As soon as the Master arrived they all sang with one voice a song in praise of ‘Abdu’l-Bahá. When He had taken His seat, Mr Remey stood in the center of the hall facing the Master and devoutly read a paper, afterwards congratulating the Master on behalf of the friends and assuring Him of their obedience and renunciation of the world. Before eating ‘Abdu’l-Bahá rose and recited the following prayer:

“He is God! O Lord! We are assembled here in the utmost love and are turned toward Thy Kingdom. We seek none other but Thee and desire not but Thy good pleasure.

“O Lord! Make this food heavenly and make those assembled here of the hosts of Thy Supreme Concourse so that they may become life-giving and the cause of the enlightenment of the world of man, that they may arise to guide all the peoples of the world.

“Thou art the All-Powerful, the Almighty, the Forgiving and the Kind.”

He then invited everyone to begin their dinner, saying, ‘Tonight I myself wish to serve the friends of God.’ He therefore made several rounds, distributing sweets and flowers and anointing each person with attar of rose. When the Master completed one round, the friends sang songs of praise to the accompaniment of the piano. After supper, the Master rose and spoke about the preeminence and distinction of the gatherings of the friends of God, saying that the actions and services of the people of Bahá would be everlasting. This gave further encouragement to the friends to burst enthusiastically into wonderful songs and melodies, giving renewed joy to the hearts and to the souls a new delight. This was one of those great gatherings that demonstrate the majesty and power of the Center of the Covenant.

The Master then went into another room where a number of people were granted private interviews. Among them was a gentleman who had lost both legs in a railway collision and wore artificial limbs. To him the Master said:

“Mutilation of the body brings no harm to the soul. This is one of the proofs of the immortality of the soul, for death consists of the change and dispersion of the members and elements of the body. As a bodily change does not bring about change in the soul, it is evident that the soul is unchanging and imperishable.”

When the Consul General of Turkey and others came to see Him, ‘Abdu’l-Bahá spoke to them about the Universal House of Justice.

Talk at Bahá’í Banquet, Rauscher’s Hall, Washington, D. C. 4

It is my fond and fervent hope through the favor of God that this present meeting may be instrumental in ushering in the day when the standard of the oneness of the world of humanity shall be held aloft in America. May it be the first real foundation of international peace, having for its object universal service to man. May it be divine philanthropy without distinctions or differentiations in humankind. May you consider all religions the instruments of God and regard all races as channels of divine manifestation. May you view mankind as the sheep of God and know for a certainty that He is the real Shepherd. Consider how this kind and tender Shepherd cares for all His flock; how He leads them in green pastures and beside the still waters. How well He protects them! Verily, this Shepherd makes no distinctions whatsoever; to all the sheep He is equally kind. Therefore, we must follow the example of God and strive in pathways of goodwill toward all humanity. May we endeavor with heart and soul to reconcile the religions of the earth, unify the peoples and races and blend the nations in a perfect solidarity. May we uphold the flag of international agreement and enkindle a light which shall illumine all regions with the radiance of oneness. May our purposes centralize in the earnest desire of attaining the good pleasure of God, and may our supreme energies be directed to welding together the human household. Let us not regard our own respective capacities; nay, rather, let us regard forever the favors and bounties of God. The drop must not estimate its own limited capacity; it must realize the volume and sufficiency of the ocean, which ever glorifieth the drop. The tender and simple seed, solitary though it may be, must not look upon its own lack of power. Nay, rather, its attention must ever be directed to the sun, in the rays of which it finds life and quickening; and it must ever consider the downpour of the cloud of mercy. For the bounty of the cloud, the effulgence and heat of the sun and the breath of the vernal zephyrs can transform the tiny seed and develop it into a mighty tree. And may you remember that a single infinitesimal atom in the ray of the sun through a shining beam of the solar energy becomes glorified and radiant.

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

‘Abdu’l-Bahá showers kindness and blessings upon a Jewish rabbi in Washington

Celebrating the Centenary: The Master in America

Curated by Anne Perry

November 9, 1912

  1. Sockett, Robert. “Challenging Washington’s Oldest Jewish Congregation.” 239 Days in America, 9 Nov. 2012, https://239days.com/2012/11/09/challenging-washingtons-oldest-jewish-congregation/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 180. ↩
  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#section231 ↩
  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, 420. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/31#965527041 ↩

239 Days in America, Day 211: November 07, 1912 | Washington, D.C.

“These Are, Indeed, United States” 1

AGNES PARSONS GOT DRESSED while it was still dark outside on Wednesday, November 6, 1912, the morning after the election. She had heard that ‘Abdu’l-Bahá’s train would be pulling into Washington’s Union Station at 6:30 a.m., so she rose early to arrive at the station on time. But the train didn’t come. When she learned that it would be at least an hour and forty-five minutes late, Mrs. Parsons had a long breakfast at the station.

The mercury was rising quickly when ‘Abdu’l-Bahá finally stepped down from the train just before 9 a.m. He got into Agnes Parsons’ carriage and was ferried to the house he had rented at 1901 Eighteenth Street, NW, just a five-minute walk from the Parsons’ home, near Dupont Circle. Every day for the next five days he would speak to large crowds in the Parsons’ bright white and yellow ballroom at 4 p.m. — it sat 150 people — and would welcome guests to his own residence every morning.

At 8:15 p.m. that night, ‘Abdu’l-Bahá rose to speak at the Universalist Church of Our Father, at Thirteenth and L Streets. Back on April 21 the church’s pastor, the Reverend Dr. John van Schaick, had waited on the sidewalk to meet ‘Abdu’l-Bahá, and had conducted him through a side door to the chancel. After an introduction, ‘Abdu’l-Bahá spoke on the underlying unity of the world’s religions. This time, he spoke about liberty.

“Praise be God! The standard of liberty is held aloft in this land,” ‘Abdu’l-Bahá began. “You enjoy political liberty; you enjoy liberty of thought and speech, religious liberty, racial and personal liberty. Surely this is worthy of appreciation and thanksgiving.”

The Journey East: Chicago, Cincinnati, Washington, D.C., Baltimore 2

On Thursday [November 7] He [‘Abdu’l-Bahá] spoke at the Church of the Brotherhood …

Thursday, November 7, 1912 3

Each hour people came to receive bounties from ‘Abdu’l-Bahá’s presence. The Master answered many important questions.

He had lunch at Mrs Parsons’s home. At the table, He joyfully offered thanks for the confirmations and assistance of the Abhá Kingdom. As well giving interviews at Mrs Parsons’s home, He also spoke to a large gathering at the Universalist Church. On behalf of the congregation the pastor thanked the Master for coming and then reminded the audience about the importance of knowing something about all religions and abandoning prejudice, which would broaden their horizons. He then gave an account of the Cause, how it had become the target for the persecution and sacrifice of so many souls in its path and concluded by reading a few passages from the Book of Isaiah. The audience was thus prepared to hear the Master’s discourse.

The Master rose and delivered an impressive address, at the beginning of which He said:

“In truth, I have found much love and justice in the people of America. I have observed that they have complete freedom of thought in all matters, which is deserving of praise. So I am greatly pleased with the pastor and thank him for his expression of love for us. The leaders of religions must be like this so that people may become broad-minded. They must be kind to all nationalities for God is kind to all and His love is infinite. Therefore, the love of His servants must also be universal and without limitation.”

In His address He dealt with brotherhood and the oneness of humanity, explaining some of the teachings and principles of Bahá’u’lláh. The audience was so impressed and moved that the pastor again came to the pulpit to express thanks and praise on their behalf. He was honored that this was the second occasion on which the Master had given an address in the church. He said that the Master’s words would become the cause of honor and happiness to humanity, especially since we are all sheep of God’s flock, each other’s brothers, and that God is our real shepherd and protector. The pastor then requested a prayer which the Beloved recited in Persian.

One by one members of the audience came to shake the Master’s hand, begging for His assistance and blessings.

Such meetings in the churches of Washington and the influence and impact of the Master’s talks have excited envy in the hearts of certain ministers who have neither interviewed nor heard Him and they distributed leaflets full of calumny and criticism to the people coming out of the churches.

Talk at Universalist Church, Thirteenth and L Streets, NW, Washington, D.C. 4

I will read to you from the Arabic text the very words written by Bahá’u’lláh in His Epistle to the Sulṭán of Turkey. They will be translated to you as I read. “O King! Thou hast committed that by reason of which Muḥammad, the Prophet of God, lamenteth in the highest heaven. Verily, the world hath made thee proud so that thou hast turned away from the face of Him by Whose light the people of the supreme assembly are illuminated, and erelong thou shalt find thyself in manifest loss. Thou hast united with the Persian chief in opposition to Me after I came unto you from the rising place of greatness and might with a matter which has consoled the eyes of those near unto God. Verily, this is a day wherein the Fire speaketh through all things, declaring that the Beloved of the two worlds hath come, and on the part of everything an Interlocutor of the matter hath sprung up to listen unto the Word of thy Lord, the Precious, the Knowing. Dost thou imagine that thou canst quench the fire which God hath kindled in the horizons? No! By Himself, the True One, wert thou of those who know. Rather, by that which thou hast done its burning is increased and its blaze augmented; and it shall encompass the earth and whosoever is thereupon. Thus the matter hath been decreed, and whosoever is in the heavens and upon the earth could not withstand His command.

“The day is approaching when the Land of Mystery [Adrianople], and what is beside it shall be changed, and shall pass out of the hands of the king, and commotions shall appear, and the voice of lamentation shall be raised, and the evidences of mischief shall be revealed on all sides, and confusion shall spread by reason of that which hath befallen these captives at the hands of the hosts of oppression. The course of things shall be altered, and conditions shall wax so grievous, that the very sands on the desolate hills will moan, and the trees on the mountain will weep, and blood will flow out of all things. Then wilt thou behold the people in sore distress. Was Pharaoh able to hinder God by exercising his dominion when he rebelled upon the earth and was of the disobedient? We have indeed manifested the Interlocutor [Moses] from his house in spite of his will; verily, we were able to do this. And remember when Nimrod kindled the fire of polytheism whereby he would burn the Friend of God [Abraham]. Verily, we extinguished the fire by the truth and brought upon Nimrod manifest grief. Verily, the oppressor [King of Persia] slew the Beloved of the Worlds [the Báb] that he might thereby extinguish the light of God among His creatures and deprive mankind of the pure water of life in the days of his Lord, the Mighty, the Kind. We have made the matter manifest in the country and elevated His mention among the unitarians. Verily, the Servant hath assuredly come to vivify the world and bring to union whosoever is upon the surface of the whole earth. That which God willeth shall overcome, and thou shalt see the earth as the garden of Abhá. Thus hath it been written by the pen of command in an irrevocable Tablet.”

There are many other prophecies in this book, especially in the Epistle to the Sháh of Persia, all of which prophecies have come to pass. As they are lengthy, we will not have time to quote them.

The purpose of these quotations is to show that Bahá’u’lláh’s great endeavor in the East was to unify mankind, to cause them to agree and become reconciled, thereby manifesting the oneness of the world of humanity, preparing the way for international peace and establishing the foundations of happiness and welfare. But the nations have not hearkened to His summons and message. The Persian and Turkish governments arose against His Cause, and the result is that both these governments have been disintegrated and broken. Had they been attentive to His commands and received His admonitions, they would have been protected. They would have enjoyed happiness and prosperity. They would have been bound together in ties of fellowship and brotherhood, availing themselves of the wonderful bounties of love and unity and dwelling in the delectable paradise of the divine Kingdom. But, alas, the commands and guidance of the Blessed One have been neglected and ignored. Day by day they have followed their own devices and imaginations, until now this fire of war is raging most furiously.

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

“In truth, I have found much love and justice in the people of America.”

Celebrating the Centenary: The Master in America

Curated by Anne Perry

November 7, 1912

  1. Jones, Caitlin Shayda. “‘These Are, Indeed, United States.’” 239 Days in America, 7 Nov. 2012, https://239days.com/2012/11/07/these-are-indeed-united-states/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 179. ↩
  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#section229 ↩
  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, 398-399. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/30#030047315 ↩