Tag: perfections

239 Days in America, Day 238: December 04, 1912 | New York

At Home in America 1

BEFORE HE EVEN STEPPED off the ship, reporter Wendell Phillips Dodge had tried to peg him as a “Wise Man Out of the East.” Nixola Greeley-Smith, a columnist for the New York World, joked about his “regulation prophet’s whiskers,” adding to a chorus of early coverage that struggled to come to terms with the “exotic Easterner” in their midst. Yet quite quickly, America’s press realized that there was much more to ‘Abdu’l-Bahá. The Evening Mail’s editorial page commented on “the strange anomaly of an oriental mystic who believes in woman suffrage and modern development,” noting that he was “as much at home on Broadway, in New York, as he was in the lonely cell at Acre.” …

On his final night in America, ‘Abdu’l-Bahá spoke to the Theosophical Society in New York. He argued that the universe had a purpose — perhaps the type of talk Americans had expected of him when he first arrived. Then he told them that narrow religious dogma had no place in the modern age, and that humankind must transcend its lower nature, mired in jealousy, hypocrisy, greed, and injustice, and cultivate a world of justice, sincerity, faithfulness, and mercy. And then he said goodbye.

“I have traveled to all the large cities,” he said, “speaking before various assemblages, proclaiming to them the oneness of the world of humanity, summoning all to union, harmony and oneness. I have indeed received the greatest kindness from the American people. I look upon them as a noble nation, capable of every perfection.” Tomorrow, he would leave for Europe. “My happiness is great,” he told them. “I shall never forget you.”

Final Days in America: New York City 2

On December 4, Abdu’l-Bahá continued to talk with the streams of visitors. That night He addressed the Theosophical Society of New York, saying in conclusion:

“For nine months I have been touring in America, calling the people to the oneness of humanity. I have delivered addresses in large churches and worshiping places of many cities, having invited the people to the love and unity of mankind. …

“Since I shall leave your shores tomorrow, I bid you good-bye. I pray that divine confirmations, heavenly honor, and eternal life be given to you so that you may reach the highest station of the world of man. I am grateful to you and shall never forget you. I shall ever supplicate to the Court of God and beef divine assistance and heavenly bounty for you.”

Wednesday, December 04, 1912 3

Among the new seekers who met the Master today was a rabbi to whom the Master spoke extensively about the Torah, saying:

“The verse ‘God created heaven and earth in six days’ has reference to the Day of God and the spiritual creation, for there was no day or night before the creation of this heaven and earth. And the meaning of ‘the water’ in the verse of the Torah ‘The spirit of God moved upon the face of the water like a bird’ is the water of knowledge which is the source of heavenly life. It is written that God said, ‘Let us make man in our image’; this means in the image of divine names and attributes, for God is holy above all physical images and is pure and sanctified above all forms or likenesses.”

Elucidating further the nature of biblical language and the mysteries of the holy books, He explained the signs and prophecies regarding the promised Manifestation. The rabbi was impressed and acknowledged the Master’s insight.

Later some prominent people, including professors, came to meet ‘Abdu’l-Bahá. They told him about Professor Colombo who had written an article about the Mashriqu’l-Adhkár near Chicago in which he referred to the contributions of the Eastern Bahá’ís towards its construction as one of the indications of the greatness of the Cause. The Master spoke with them about the dogmas and blind imitations of the priests and the superstitions of the religious leaders.

At the Kinney’s home in the afternoon, a number of Mr Kinney’s students met the Master. Some came during the meeting and others after it. The Master spoke to them about understanding the holy Book:

“The object of reading and reciting is to understand the inner significance of the verses and mysteries of the Book. Had reading sufficed, all the Jewish people should have acknowledged Christ but as they lacked understanding of the mysteries and the inner meanings, they were deprived of the bounty of believing in Him. They interpreted the book in a literal or outward manner and did not find the appearance of Christ to conform to their traditions, imitations and the prevailing customs of their people, so they denied and rejected Him. Hence, they remained heedless and ignorant of divine realities and mysteries.”

This evening there was a large gathering at the Theosophical Society of New York. The subject of the Master’s address was ‘The Eternity of God’s Kingdom’: material existence, the betterment of the world through the divine favors, the guidance provided by the Manifestations of God and their reflection upon the world of creation. ‘This is the law of God, and thou shalt not find any change in it.‘ This is a translation of the Master’s address:

“He is God! Those who are uninformed of the world of reality, and do not study created things, cannot investigate and discover hidden truths. They only have a superficial idea of things, are embodiments of ignorance and blind imitators. They believe that which they have heard from their fathers and do not have any knowledge or understanding of their own and are bereft of hearing and insight. They rely on traditions and tales and follow the path of their ancestors. They imagine that God’s dominion is accidental, that this world has existed for but six thousand or eight thousand years and that before that time God had neither creation nor sovereignty.

“Should this notion be accepted, then, the Lord forbid, the Divine Reality is to be regarded as accidental, not eternal, whereas as long as there was God, He must have had a creation; as long as there was light, there must have been recipients of that light, because light cannot become manifest without illumining its recipients. So likewise without a creation, the existence of the Creator cannot be proven.

“The Divine Reality presupposes a creation, the All-Provider presupposes a recipient of His bounty. To imagine a God without His creatures is like imagining a king without a country and a people. A king must have a kingdom. Could there be a king without a country and subjects? It is an impossibility. If there had been a time when there were no country and no army, how could we say there was a king at that time? Thus he must have had his people. Thus, as the Divine Eternity is infinite, His creation is also without beginning and without end. From everlasting God was the Creator, the All-Provider, the Quickener and the Bestower. There was no time when His attributes did not express themselves. Cessation is wholly inconceivable. The sun is the sun because of its light and heat. If we conceive the cessation of heat and light, we predicate the non-existence of the sun. If it had no light and no heat, it was not the sun. Likewise, when we say that at one time God had no creation and no recipient of His grace, we assert that there was no Creator. This is denying the eternity of the Divine Entity and regarding Him as an accidental being. It is obvious that this endless universe, this mighty handiwork of God, this vast firmament, these gigantic globes are not merely six or seven thousand years old. They are ancient. The reference in the Torah to six thousand years has an inner meaning and should not be taken literally. It is stated that God created the heavens and the earth in six days. If before such a creation there was no sun, no east and no west, how was it possible to determine the length of each day without the existence of a sun? Thus the statement has a different meaning.

“The sovereignty of God is eternal and not accidental. His creation, His Kingdom, His Army are coexistent and will continue as such. The bestowals and bounties of God are constant and are uninterrupted. Like the light and heat of the sun, they have no cessation. The holy Manifestations of God, Who are the dawning places of divine bounties, have ever been and shall ever be. The wisdom and purpose of their appearance is to cause the image and likeness of God to appear in the world of man.

“The reality of man possesses two aspects: one being the image and likeness of God and the other is the material and satanic aspect. Besides the physical body, man has a reality which is called the spiritual body, or the heavenly creation or form. When man says, ‘I saw’, who is it that says ‘I saw’? Clearly it is something besides the physical body. When one thinks, it is like consulting with oneself. It is clear that there is a second entity which is being consulted. It is not the physical body that advises man ‘to do’ or ‘not to do’ a thing and informs him whether it is profitable or harmful.

“Frequently a person firmly decides on a course of action, but later, upon some reflection, changes his mind. The reason is that he has consulted a reality, has become aware of the harm involved and has changed his former decision.

“In addition to this, man journeys in the world of dreams. Though the body is here, the soul wanders in the East and West of the world. Who is it that makes these journeys? It is the second entity. Although a man has died and his body is under the earth, one’s soul can, in a dream, ask him questions and receive answers. What is it that is talked to? It is the second reality. Hence, it is clear that besides the physical body man possesses another reality. Though the body grows weak, becomes fat or defective, still that reality remains unaltered. In sleep the body of man appears dead but that reality moves, understands, talks and discovers. This reality is the spiritual form and the heavenly temple, not the physical body. It reveals hidden realities, comprehends things, discovers arts and sciences, subdues electricity and other forces and communicates simultaneously with the East and the West. Plainly it is not the body. If it had been the body, similar powers and perfections should have existed in animals, for they share our physical powers. Hence, it is the second reality that reveals hidden realities, permeates the universe, becomes informed of mysteries, leads to the Kingdom and is a guide to the people of the world. It is this reality that distinguishes man from the animal. But this reality is in a state between the divine world and that of the animal. If spiritual forces prevail, this human reality becomes the noblest of all creatures and the possessor of the image and likeness of God; but if the animal aspect predominates, man becomes lower than animals because in man, animal desires and passions are even stronger and more harmful. For instance, anger, lust, struggle for existence, war, contention, fraud, deception, greed and avarice are among the imperfections of man but the necessary qualities in animals. A crafty man without spiritual education is as the fox. In the animal we find covetousness, aggression and passion. These qualities are also in man. Since the reality of man is comprehensive, his expression of these animal qualities is more vehement. They are among the exigencies of the world of nature and lead to the gloom of imperfections. They are the cause of utter degradation and misfortune.

“On the other hand, man is the repository of divine perfections and heavenly favors that bring him eternal happiness and everlasting honor. Such perfections as justice, fidelity, truthfulness, purity, wisdom, piety, mercy, bounty, love, amity, nobility and sagacity enable man to comprehend the realities of things and unfold hidden mysteries. Human reality is therefore between light and darkness and has a threefold nature: the heavenly, the human and the physical. The physical condition is darkness upon darkness and the source of trouble, disgrace, discord, bloodshed and war. The heavenly condition, however, which is the zenith of the human aspect of man’s nature, is light upon light and the means of acquiring everlasting prosperity, peace and tranquillity, honor and glory.

“The holy divine Manifestations have appeared to make it easy to replace the gloom of animality with the lights of heavenly qualities and to change the imperfections of the world of nature to the perfections of the spirit so that the heavenly aspect may prevail, the image and likeness of God may appear in the world of man and the divine illumination and spiritual virtues may become manifest. These holy dawning places are the Educators of the world of existence and the Teachers of man. They deliver human beings from the darkness of error and heedlessness and the defects and vices of nature and lead them to the realm of spiritual virtues and heavenly perfections. Those who are ignorant become wise, those who are like animals attain human perfections, the rapacious become angelic, the tyrannical and proud become just and humble, so that earthly man becomes heavenly, the human is changed into the divine, the suckling child attains its maturity and the poor and abased attain wealth and glory. If the holy Manifestations had not appeared, all humanity would have remained in a state of animality, if not worse. If the children are not educated and are not trained in schools, they will remain ignorant. If plains and hills are left to their natural state, they will turn into jungles and forests which will not bear sweet and luscious fruit, but when the gardener takes control, flowers bloom, fruits appear and prosperity sheds its blessings. Creation is a dreary forest full of thorns under the yoke of nature and the holy Manifestations are the divine gardeners and the supreme educators of the world of man who come to promote the progress of the world of existence in order that the trees of beings may continue to be verdant, may burst into fresh foliage, may yield good fruits and may adorn the gardens of the human realities. This divine bestowal of this heavenly education is continuous.

“It is impossible that this great bounty should cease, that this divine bestowal should end and that the Sun of Reality should sink forever into a setting not followed by a sunrise, a death not followed by a revival. How can the Sun of Reality, shining from the divine world, remain set forever and be precluded from educating the world of existence? No, by God! The function of the sun is to give illumination. How can it set forever and its effulgence brought to an end? Its bounty is eternal, its luster is ever manifest, its rays are perpetually radiant, its breezes are continually wafting and its bestowals are ever apparent. We must be expectant and hopeful, turning our gaze in the direction of His bountiful Kingdom that through the appearance of these holy Manifestations humanity may attain the blessings of the All-Glorious, that the earth be changed and the contingent world may become a garden and a paradise of delight. But the appearance of the divine Manifestation must take place in the most perfect form and invested with unparalleled powers and virtues. With a divine influence and heavenly mighty He must be exalted above all else and peerless in all His attributes, just as the sun is exalted above other stars. Though every star and planet shines in its place and gives light in the night, the sun has another splendor and its radiance is greater. The Manifestation of the bounty of God must also be like the physical sun so that the world may be convinced that He is a divine Teacher, an Educator of the world of man, a sun of reality and the brightest Light shining from the realm on high. His effulgence and influence must be inherent and not acquired from other human beings, otherwise we would say that others imparted such powers to Him. How can a man, who is educated by other human beings, become the educator of humanity at large? The Manifestations of the bounty of God must be self-subsistent, not under the shadow of others. He must be an educator, not educated by others. He must be perfect, not deficient. He must be independent of all, not dependent on training by others. He must combine in Himself all perfections, unrestricted by human limitations, so that He may be able to educate humanity, dispel the gloom of ignorance, through divine power change the world, bring about universal peace, establish the oneness of humanity and unite the diverse religions. I hope that the divine bounties and blessings may shine brightly so that the lights of the Sun of Reality may give luster to our eyes, illumination to our hearts and joy to our souls and may ennoble our thoughts and grant us eternal life. Then we may attain to the apex of the world of man.

“For nine months I have been touring America, calling the people to the oneness of humanity. I have delivered addresses in churches and large assemblies in many cities, inviting the people to the oneness of mankind and to love and unity. The people of America extended a cordial welcome to me. In fact, Americans are a noble nation, with capacity to acquire every virtue and investigate every truth.

“Since I shall leave your shores tomorrow, I bid you farewell. I pray that divine confirmations, heavenly glory and eternal life may be granted to you, so that you may reach the highest pinnacles of the world of man. I am most grateful to you and shall never forget you. I shall ever supplicate at the court of the Almighty and beg divine assistance and heavenly bounty for you.”

The Master’s talk enthused the audience and one by one they came to Him to express their sincere thanks and admiration. When they were told of His imminent departure, they became downcast. It was astonishing to witness the deep sorrow of the friends and the lamentation of their hearts as they contemplated their separation from Him.

Talk to Theosophical Society, 2228 Broadway, New York 4

As we have before indicated, this human reality stands between the higher and the lower in man, between the world of the animal and the world of Divinity. When the animal proclivity in man becomes predominant, he sinks even lower than the brute. When the heavenly powers are triumphant in his nature, he becomes the noblest and most superior being in the world of creation. All the imperfections found in the animal are found in man. In him there is antagonism, hatred and selfish struggle for existence; in his nature lurk jealousy, revenge, ferocity, cunning, hypocrisy, greed, injustice and tyranny. So to speak, the reality of man is clad in the outer garment of the animal, the habiliments of the world of nature, the world of darkness, imperfections and unlimited baseness.

On the other hand, we find in him justice, sincerity, faithfulness, knowledge, wisdom, illumination, mercy and pity, coupled with intellect, comprehension, the power to grasp the realities of things and the ability to penetrate the truths of existence. All these great perfections are to be found in man. Therefore, we say that man is a reality which stands between light and darkness. From this standpoint his nature is threefold: animal, human and divine. The animal nature is darkness; the heavenly is light in light.

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

Elucidating certain passages of the Bible

Celebrating the Centenary: The Master in America

Curated by Anne Perry

December 4, 1912

  1. Sockett, Robert. “At Home in America.” 239 Days in America, 4 Dec. 2012, https://239days.com/2012/12/04/at-home-in-america/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 193. ↩
  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=10#section256 ↩
  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, 465. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/33#049738900 ↩

239 Days in America, Day 219: November 15, 1912 | New York

Winning Suffrage, Losing Equal Rights: 1912-1920 1

‘Abdu’l-Bahá, from the moment he arrived in America, had argued that transforming America’s gender regime would require more than a legal victory. Although he supported suffrage, he told reporters that the underlying problem was not legal, but ideological. “The chief cause of the mental and physical inequalities of the sexes,” he argued, “is due to custom and training, which for ages past have molded women into the ideal of the weaker vessel.” “It has been objected by some that woman is not equally capable with man and that she is deficient by creation,” he told a gathering of suffragists. “This is pure imagination.”

Even as his steamship was still crawling up New York Harbor to its pier on April 11, 1912, he was already laying out a far broader agenda for women’s equality than what the progressive suffragists envisioned. Women, he argued, must have the same educational and occupational opportunities as men, and they must march forward into the front ranks of the sciences and the arts. “If women were given the same advantages as men, their capacity being the same, the result would be the same.” It was more important to educate girls than boys, he said, and if a family could not afford to educate both its sons and its daughters, they should give the priority to the girls. “When women participate fully and equally in the affairs of the world,” he declared, “when they enter confidently and capably the great arena of laws and politics, war will cease; for woman will be the obstacle and hindrance to it.”

‘Abdu’l-Bahá visualized not merely a society of equal legal and political rights, but an entirely different kind of civilization built on feminine ideals. “The world in the past has been ruled by force,” he stated, “and man has dominated over woman by reason of his more forceful and aggressive qualities of both body and mind. But the scales are already shifting — force is losing its weight and mental alertness, intuition, and the spiritual qualities of love and service, in which woman is strong, are gaining ascendancy. Hence the new age will be an age less masculine, and more permeated with the feminine ideals — or, to speak more exactly, will be an age in which the masculine and feminine elements of civilization will be more properly balanced.”

Final Days in America: New York City 2

One of the few speaking invitations ‘Abdu’l-Bahá accepted was that, on November 15, to address the Divine Knowledge Club, comprised mostly of women, the leader of whom claimed clairvoyance and sat with her eyes closed most of the time to receive inspiration. On the way home,‘Abdu’l-Bahá said, “‘Behold: what superstition and vain thoughts are yet prevalent in America!’”

Friday, November 15, 1912 3

Mr [Roy C.] Wilhelm and other friends heard these words from ‘Abdu’l-Bahá:

“Education and training are the most important issues in the world of existence. Without an educator, little progress can be made in material affairs, still less in spiritual affairs and divine morals. How can humanity find composure and eternal happiness without an educator? Apart from the human world observe the rest of creation, how each and every created things is in need of training by an educator. Without education they will not attain perfection. For instance, this flower cannot by itself reach this perfection and attain this charm, color and loveliness. Thus, there are two great blessings in the world of existence: one is innate capacity which is bestowed by the Creator; and the other, acquired perfections which depend upon training by a teacher and educator.”

The Master went downstairs to join the assembled friends. Among His words were these: ‘The whole world is like a physical body and the power of Bahá’u’lláh may be regarded as the main artery in the body of existence.’

Today He called on Mr [Howard] MacNutt and spoke to him in strong terms about his relationship with the Covenant-breakers and showed him a letter Mr MacNutt had written to Chicago offering help to and praising Dr [William Frederick] Nutt, a friend of [Ibrahim George] Kheiralla. The Master asked, ‘Is this your writing?’ Mr MacNutt replied, ‘Yes, but my intention was something else.’ He tried to give a different angle to his purpose but could not. The Master was saddened about Mr MacNutt but His purpose was to admonish and warn him against his own conduct.

In the afternoon, after seeing Mr [Haigazoun Hohannes] Topakyan, the Persian Consul General, and other prominent people, the Master went to a meeting of the Divine Knowledge Club, whose members are mostly women. The president of the club is an educated woman who claims divine knowledge and heavenly inspiration through Bahá’u’lláh. Spiritualists, astrologers and Christian Scientists frequent her club meetings. She spoke with closed eyes, as if she were sleeping and receiving inspiration. She appeared to be in a trance and in a state of total absorption. Because she is known among the Bahá’ís for her sincerity and is a supporter of the Cause of God, the Master was very kind to her.

Today, at this lady’s request, the Master went to a meeting of her club and delivered an address concerning the circumstances of the time and the different seasons in the contingent world. He said:

The day of the Manifestation of God is the divine and spiritual springtime when the trees of human souls become green and flourishing, new beauty and freshness are brought to the gardens of the hearts and new inspiration and fresh bounties are bestowed.

His talk commanded their complete attention and all bowed their heads in humility and respect. On the way home, He remarked, ‘Observe what idle fancies and vain imaginings are still prevalent in America!’ The Master’s guidance on removing the superstitions and vain imaginings of these people is as follows:

“Man explains things in two ways. One explanation originates from his personal feelings, thoughts and understanding. This cannot stand as proof or criterion for all and does not satisfy the hearts. The other is a statement supported by proofs. It produces significant results and promulgates momentous matters which are necessary to the world of man. It is like the explanations and proofs of the Bahá’ís, who invite all to the oneness of humanity and to universal peace. This explanation has proofs and is effective.”

The Master continued with a story of the Jewish rabbis:

“In Jerusalem every now and then they broadcast a promise giving a specific time based on the holy scriptures and say that on such a date the Promised One will appear to deliver the Jews. They say, ‘We have derived these from the holy texts.’ But when that time and day approach they cast a doubt over their promise and give another. Thus they keep the Jews under the influence of their wish and desires and deprive them of the truth. Now they refer to the time of Daniel [Dan. 12:12] and hold out a promise that the Promised One will appear in the year 1335 [AH, i. e. 1963].”

There was a public meeting in the evening at the home of Miss Juliet Thompson. The Master spoke about the greatness of this cycle, the victory of the Cause and the influence and importance of the teachings and laws of Bahá’u’lláh. His talk was delivered in such awe-inspiring tones that the minds were dazzled and the hearts captivated by the grandeur and majesty of the Center of the Covenant. Both before and after the meeting many people were honored to visit with Him in a separate room.

Talk at Home of Miss Juliet Thompson, 48 West Tenth Street, New York 4

First among the great principles revealed by Him is that of the investigation of reality. The meaning is that every individual member of humankind is exhorted and commanded to set aside superstitious beliefs, traditions and blind imitation of ancestral forms in religion and investigate reality for himself. Inasmuch as the fundamental reality is one, all religions and nations of the world will become one through investigation of reality. The announcement of this principle is not found in any of the sacred Books of the past.

A second characteristic principle of the teachings of Bahá’u’lláh is that which commands recognition of the oneness of the world of humanity. Addressing all mankind, He says, “Ye are all the leaves of one tree.” There are no differences or distinctions of race among you in the sight of God. Nay, rather, all are the servants of God, and all are submerged in the ocean of His oneness. Not a single soul is bereft. On the contrary, all are the recipients of the bounties of God. Every human creature has a portion of His bestowals and a share of the effulgence of His reality. God is kind to all. Mankind are His sheep, and He is their real Shepherd. No other scriptures contain such breadth and universality of statement; no other teachings proclaim this unequivocal principle of the solidarity of humanity. As regards any possible distinctions, the utmost that Bahá’u’lláh says is that conditions among men vary, that some, for instance, are defective. Therefore, such souls must be educated in order that they may be brought to the degree of perfection. Some are sick and ailing; they must be treated and cared for until they are healed. Some are asleep; they need to be awakened. Some are immature as children; they should be helped to attain maturity. But all must be loved and cherished. The child must not be disliked simply because it is a child. Nay, rather, it should be patiently educated. The sick one must not be avoided nor slighted merely because he is ailing. Nay, rather, he must be regarded with sympathy and affection and treated until he is healed. The soul that is asleep must not be looked upon with contempt but awakened and led into the light.

Bahá’u’lláh teaches that religion must be in conformity with science and reason. If belief and teaching are opposed to the analysis of reason and principles of science, they are not worthy of acceptance. This principle has not been revealed in any of the former Books of divine teaching.

Another fundamental announcement made by Bahá’u’lláh is that religion must be the source of unity and fellowship in the world. If it is productive of enmity, hatred and bigotry, the absence of religion would be preferable. This is a new principle of revelation found only in the utterances of Bahá’u’lláh.

Again, Bahá’u’lláh declares that all forms of prejudice among mankind must be abandoned and that until existing prejudices are entirely removed, the world of humanity will not and cannot attain peace, prosperity and composure. This principle cannot be found in any other sacred volume than the teachings of Bahá’u’lláh.

Another teaching is that there shall be perfect equality between men and women. Why should man create a distinction which God does not recognize? In the kingdoms below man sex exists, but the distinction between male and female is neither repressive nor restrictive. The mare, for instance, is as strong and often more speedy than the horse. Throughout the animal and vegetable kingdoms there is perfect equality between the sexes. In the kingdom of mankind this equality must likewise exist, and the one whose heart is purest, whose life and character are highest and nearest to the divine standard is most worthy and excellent in the sight of God. This is the only true and real distinction, be that one man or woman.

Bahá’u’lláh has announced the necessity for a universal language which shall serve as a means of international communication and thus remove misunderstandings and difficulties. This teaching is set forth in the Kitáb-i-Aqdas (“Most Holy Book”) published fifty years ago.

He has also proclaimed the principle that all mankind shall be educated and that no illiteracy be allowed to remain. This practical remedy for the need of the world cannot be found in the text of any other sacred Books.

He teaches that it is incumbent upon all mankind to become fitted for some useful trade, craft or profession by which subsistence may be assured, and this efficiency is to be considered as an act of worship.

The teachings of Bahá’u’lláh are boundless and without end in their far-reaching benefit to mankind. The point and purpose of our statement today is that they are new and that they are not found in any of the religious Books of the past. This is in answer to the question, “What has Bahá’u’lláh brought that we have not heard before?” Therefore, it is conclusive and evident that the Manifestation of God in this day is distinguished from all former appearances and revelations by His majesty, His power and the efficacy and application of His Word.

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

The importance of education and training

Celebrating the Centenary: The Master in America

Curated by Anne Perry

November 15, 1912

  1. Menon, Jonathan. “Winning Suffrage, Losing Equal Rights: 1912-1920.” 239 Days in America, 15 Nov. 2012, https://239days.com/2012/11/15/winning-suffrage-losing-equal-rights/. ↩
  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#section237 ↩
  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, 433-435. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/32#451466439 ↩

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 200: October 27, 1912 | Train Travel

The Home Stretch 1

‘ABDU’L-BAHÁ’S JOURNEY ACROSS America is almost complete. One hundred years ago today he rode the train from Sacramento to Salt Lake City, the first leg of his return trip across the continent. In thirty-nine days he will step aboard the SS Celtic, at the White Star Line piers along the Hudson River near West 18th Street in Manhattan, and sail for Liverpool.

That leaves us less than six weeks to bring to a conclusion all the many threads we have explored in the past 200 days. It’s a race to the finish, and we still have a lot of things to say.

The Journey East: Teaching on the Train 2

That night ‘Abdu’l-Bahá again did not accept the suggestion that they get pullman accommodations, and He and His companions slept in the chair car. The next morning, Sunday, October 27, one of the ladies to whom He had spoken the day before came to say that she accepted the Teaching of Bahá’u’lláh. More people conversed with Him throughout the day. …

Again that night Mahmúd and the others requested ‘Abdu’l-Bahá’ís permission to secure pullman accommodations, and, again, He declined, preferring to sleep in the chair car.

Sunday, October 27, 1912 3

When the Master emerged from the Pullman section of the train to take tea, the Jewish lady returned, saying that she was convinced of the truth of this Cause and that she had accepted the teachings of Bahá’u’lláh.

Today the Master spoke beautifully about the existence of God and other subjects. During a conversation, an individual questioned Him about His purpose in traveling to America. The Master replied:

“I have come to America to raise the standard of universal peace and to promote the unity of mankind. My aim is to create love and harmony among the religions. But some people ask me, ‘Is your country developed? Is it prosperous and has it good trees, sweet fruits, beautiful animals and swift Arabian horses?’ But I speak to them of the trees of the world of existence, of the fruits of human virtues and of heavenly morals and traits and call people to the Kingdom of God.”

Such explanations transformed the minds of the hearers and created love and sincerity in their hearts.

In the afternoon we changed trains for Salt Lake City. The Jewish lady was so attracted to the Cause that she tried to change her ticket so that she could accompany the Master from Denver to Chicago. However, she was unable to do so, which made her unhappy as she was to be separated from the Master. The Master then gave her the addresses of some Bahá’ís she could contact.

The Master occupied Himself for about an hour reading many letters from the friends. He later spoke about the days of Baghdád and the apathy and ignorance of the populace. He said:

“How they reproached us, but they were ignorant of the future of the Cause. They did not know that the Cause of God can make an atom a brilliant sun, bestow the magnificence of Solomon on an ant, give eternal honor to debased ones and endow the ignorant ones with divine knowledge.”

We suggested that He obtain a Pullman berth but He would not permit this, saying, ‘The seats are comfortable. We can lean back and sleep.’

26 October 1912, Talk at Assembly Hall, Hotel Sacramento, Sacramento, California 4

There are some who believe that the divine bounties are subject to cessation. For example, they think that the revelation of God, the effulgence of God and the bounties of God have ended. This is self-evidently a mistaken idea, for none of these is subject to termination. The reality of Divinity is like unto the sun, and revelation is like unto the rays thereof. If we should assert that the bounties of God are not everlasting, we are forced to believe that Divinity can come to an end, whereas the reality of Divinity enfolds all virtues and by reason of these bounties is perfect. Were it not possessed of all these perfections or virtues, it could not be Divinity. The sun is the sun because of its rays, light and heat. If it could be dispossessed of them, it would not be the sun. Therefore, if we say that the divinity or sovereignty of God is accidental and subject to termination, we must perforce think that Divinity itself is accidental, without foundation and not essential.

God is the Creator. The word creator presupposes or connotes creation. God is the Provider. The word provider implies recipients of provision. Another name for the Creator is the Resuscitator, which demands the existence of creatures to be resuscitated. If He be not the Provider, how could we conceive of creatures to receive His bounty? If He be not the Lord, how could we conceive of subjects? If He be not the Knower, how could we conceive of those known? If we should say that there was a time in past ages when God was not possessed of His creation or that there was a beginning for the world, it would be a denial of creation and the Creator. Or if we should declare that a time may come when there will be a cessation of divine bounties, we should virtually deny the existence of Divinity. It is as though man should conceive of a king without country, army, treasury and all that constitutes sovereignty or kingdom. Is it possible to conceive of such a sovereign? A king must be possessed of a dominion, an army and all that appertains to sovereignty in order that his sovereignty may be a reality. It is even so with the reality of Divinity which enfolds all virtues. The sovereignty thereof is everlasting, and the creation thereof is without beginning and without end.

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

A passenger on the train accepts the Faith after a brief conversation with the Master

Celebrating the Centenary: The Master in America

Curated by Anne Perry

October 27, 1912

  1. Menon, Jonathan. “The Home Stretch.” 239 Days in America, 27 Oct. 2012, https://239days.com/2012/10/27/the-home-stretch/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 173-174 ↩
  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#section218 ↩
  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, 377-378. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/27#514094256 ↩

239 Days in America, Day 192: October 19, 1912 | Los Angeles

‘Abdu’l-Bahá in the City of Angels 1

Thornton Chase was only sixty-five years old when he died. “No matter how long he might have remained here, he would have met nothing else but trouble,” ‘Abdu’l-Bahá said. “The purpose of life is to get certain results. . . If the tree bring forth its fruit young, its life is short; it is praiseworthy.” “Praise be to God!” he said, “the tree of Mr. Chase’s life brought forth fruit. . . therefore he is free.”

‘Abdu’l-Bahá had not intended to voyage beyond the San Francisco Bay area, but once Chase died he changed his plans. He left for Los Angeles on Friday morning, October 18, and after a pleasant train ride arrived that evening. No sooner had he checked into the Hotel Lankershim on Broadway at 7th Street (as usual, friends had booked him into the best hotel in the city), than the customary torrent of invitations started to pour in for speaking engagements at local churches and societies. ‘Abdu’l-Bahá declined them all. “I have absolutely no time,” he said. “I have come here to visit Mr. Chase’s grave . . . I will stay here one or two days and then I must leave.”

California 2

On Saturday, October 19, after morning prayers, ‘Abdu’l-Bahá, accompanied by several others, took the streetcar for the cemetery. There He went to the grave without asking its location. He chanted the Tablet of Visitation for Bahá’u’lláh and the Báb and a prayer for the departed and spoke briefly of the self-sacrifice and services rendered by Thornton Chase. When He kissed the grave, tears came to the eyes of the onlookers.

Saturday, October 19, 1912 3

After prayer and meditation, the beloved Master, accompanied by several of the friends, went to Mr Chase’s grave. The tram stopped near the cemetery, which is located a few miles from the city. The Master alighted and walked towards the grave with dignified solemnity and serenity. He went directly to the grave site without asking directions from anyone. He praised the site and the lushness of the trees and grass. He stood there for a few minutes leaning against a nearby tree. He then stood near the grave of that distinguished man and spread over it bouquets of flowers, adorning that sanctified soil with such love and affection that bystanders were astonished. Facing in the direction of the Holy Land, the Master chanted Bahá’u’lláh’s Tablet of Visitation. All stood in solemn reverence behind Him. After chanting the Tablet of Visitation, He recited a prayer in Arabic for the forgiveness of the departed soul. He then gave a short account of this faithful believer’s services, steadfastness and forbearance. Before He left, He placed His forehead on the grave and kissed it. Tears flowed from the eyes of the believers as they bowed before that sacred spot, each one longing to attain to that sublime and exalted station. The spot became an abode of lovers.

When we returned to the hotel, we found a multitude of people waiting for the Master. Some representatives of the press were also present and ‘Abdu’l-Bahá spoke to them on various subjects. One of His statements to a newspaper reporter was this:

In the world of existence, civilization is found to be of two kinds: material civilization and spiritual civilization. Philosophers founded the former while the divine Prophets established the latter. For instance, the philosophers of Greece established a material civilization whereas Christ established a spiritual civilization. Material civilization is the cause of worldly prosperity but divine civilization is the means of eternal prosperity. If divine civilization, which is all-encompassing, is established, then material civilization will also attain perfection. When spiritual perfection is attained, then physical perfection is a certainty. Material civilization alone does not suffice and does not become the means of acquiring spiritual virtues. Rather, it leads to an increase in wars and disputes and becomes the cause of bloodshed and ruin. Despite all this, it is surprising that divine civilization has been completely forgotten and the people are constantly submerged in a sea of materialism. This is why night and day they have no peace and are engaged in war and killing. Every day there is bloodshed and ruin, suffering and distress, preparation for a universal war and the destruction of mankind.

In the afternoon He spoke to a larger crowd about the teachings of the Supreme Pen and the greatness of the Bahá’í Cause. In the course of His talk, He said:

If you desire the nearness of God, you must sever yourself from everything and become purified and sanctified from the dross of this transitory world. You must become submerged in the sea of the love of God. You must occupy your time with His mention and praise. Bahá’u’lláh alone must be the Beloved of the world. Observe: until the disciples of Christ renounced themselves they did not resuscitate the world. Thus, you must always be occupied with the mention of God and in spreading the teachings of Bahá’u’lláh.

Later some of the elite and wealthy came to see Him. They were fascinated and attracted to Him and immensely pleased to be in His presence.

At the evening meeting He spoke on the eternal benefits resulting from the gatherings of the friends, encouraged them to render service to the Cause of God and to turn themselves to the Kingdom of the Almighty Lord. At the conclusion of the meeting the Master was so exhausted that He could not even take supper. We left a little cheese and bread in His room so that He could have it if He got hungry during the night. (Often His food was as simple as this.) He usually took His meals in the dining room of the hotel but it would sometimes be brought to His room.

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

I wish you to be reasonable and just in your consideration of the following statements:

At the time when the Israelites had been dispersed by the power of the Roman Empire and the national life of the Hebrew people had been effaced by their conquerors—when the law of God had seemingly passed from them and the foundation of the religion of God was apparently destroyed—Jesus Christ appeared. When He arose among the Jews, the first thing He did was to proclaim the validity of the Manifestation of Moses. He declared that the Torah, the Old Testament, was the Book of God and that all the prophets of Israel were valid and true. He extolled the mission of Moses, and through His proclamation the name of Moses was spread throughout the world. Through Christianity the greatness of Moses became known among all nations. It is a fact that before the appearance of Christ, the name of Moses had not been heard in Persia. In India they had no knowledge of Judaism, and it was only through the Christianizing of Europe that the teachings of the Old Testament became spread in that region. Throughout Europe there was not a copy of the Old Testament. But consider this carefully and judge it aright: Through the instrumentality of Christ, through the translation of the New Testament, the little volume of the Gospel, the Old Testament, the Torah, has been translated into six hundred languages and spread everywhere in the world. The names of the Hebrew prophets became household words among the nations, who believed that the children of Israel were, verily, the chosen people of God, a holy nation under the especial blessing and protection of God, and that, therefore, the prophets who had arisen in Israel were the daysprings of revelation and brilliant stars in the heaven of the will of God.

Therefore, Christ really promulgated Judaism; for he was a Jew and not opposed to the Jews. He did not deny the Prophethood of Moses; on the contrary, He proclaimed and ratified it. He did not invalidate the Torah; He spread its teachings. That portion of the ordinances of Moses which concerned transactions and unimportant conditions underwent transformation, but the essential teachings of Moses were revoiced and confirmed by Christ without change. He left nothing unfinished or incomplete. Likewise, through the supreme efficacy and power of the Word of God He united most of the nations of the East and the West. This was accomplished at a time when these nations were opposed to each other in hostility and strife. He led them beneath the overshadowing tent of the oneness of humanity. He educated them until they became united and agreed, and through His spirit of conciliation the Roman, Greek, Chaldean and Egyptian were blended in a composite civilization. This wonderful power and extraordinary efficacy of the Word prove conclusively the validity of Christ. Consider how His heavenly sovereignty is still permanent and lasting. Verily, this is conclusive proof and manifest evidence.

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

The very moving visit of the Master to the resting place of Thornton Chase

Celebrating the Centenary: The Master in America

Curated by Anne Perry

October 19, 1912

  1. Menon, Jonathan. “‘Abdu’l-Bahá in the City of Angels.” 239 Days in America, 19 Oct. 2012, https://239days.com/2012/10/19/abdul-baha-in-the-city-of-angels/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 169. ↩
  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#section210 ↩
  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, 366-367. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/27#593986573 ↩

239 Days in America, Day 188: October 15, 1912 | San Francisco

Mrs. Hearst Visits a Prisoner in ‘Akká 1

IN 1898 IT WASN’T easy to see ‘Abdu’l-Bahá. He was still a political prisoner after thirty years, and Ottoman government spies reported on his activities. It was a dangerous prospect for him to be seen welcoming one of America’s wealthiest and most famous women into the prison city of ‘Akká in the bright light of day. Therefore, Phoebe Hearst stole into ‘Akká under cover of night.

Not long after she had first heard of ‘Abdu’l-Bahá and his father, Bahá’u’lláh, Mrs. Hearst had planned a trip to Egypt and Palestine, and had invited some younger members of her family and a few friends. The pilgrims arrived in small groups so as to avoid raising the suspicions of the authorities; Mrs. Hearst, her maid, and her British friend, Mrs. Thornburgh-Cropper, reached Palestine on or around Tuesday, December 20, 1898. “Mrs. Hearst and I arrived in Cairo, Egypt, after a terrible storm at sea,” her friend later wrote, “and remained there for a few days until all had been explained to us regarding our actual journey into the prison city.”

After a storm-tossed trip to Haifa in “a small, miserable boat,” the ladies checked into a hotel to wait for the sun to retire. Once darkness descended they mounted a carriage for the five-mile trip around the bay to ‘Akká along the hard beach sand. The carriage entered the prison city’s wooden gates, and turned left toward the house of ‘Abdu’lláh Páshá, a residence originally built about 1817 by the governor of the city, but which was now a run-down complex of apartments whose stucco suffered from an advanced stage of decay. ‘Abdu’l-Bahá had rented rooms for his family there in 1896.

California 2

The next morning [October 15], in general conversation, the Presidential election was mentioned. ”’The president,’” ‘Abdu’l-Bahá noted, “‘must be a man who is not hankering for the presidency. He should be a person free from all thoughts of name and fame; he must think himself unworthy of the rank; and should say that he thinks himself unfit for the place and unable to bear this burdensome duty. … If the public good is the object, the president must be a person sensitive to the public weal and not a selfish and self-seeking one.’” During the day ‘Abdu’l-Bahá and the Persian friends toured the gardens.

Tuesday, October 15, 1912 3

Early in the morning Mrs Phoebe Hearst presented the Master with flowers of various hues and perfumes. She suggested that, if He wished, He could stroll through the surrounding gardens and nursery. He first toured the house and then went to the nursery which had many beautiful flowers. A few rare specimens attracted His particular attention. He said that the seeds of those flowers should be sent to the Holy Land for cultivation in the gardens adjoining the Shrines of the Báb and Bahá’u’lláh. Continuing, He said: ‘The real flowers are those in the garden of the hearts. The flowers of the love of God which are grown with the warmth of the Sun of Truth perfume the peoples of the world and never wither.’

At the table during lunch His discourse concerned the greatness of this time, the dignity of the world of humanity and the importance of acquiring eternal virtues and perfections. Turning to the grandchildren of Mrs Hearst He said:

“In reality, children are the ornaments at the table, especially these children, who are very sweet! The hearts of children are extremely pure and simple. A person’s heart must be like a child’s, pure and free from all contamination.”

His prayer at the dinner table was this:

“He is God! How can we render Thee thanks, O Lord? Thy bounties are endless and our gratitude cannot equal them. How can the finite utter praise of the Infinite? Unable are we to voice our thanks for Thy favors and in utter powerlessness we turn wholly to Thy Kingdom beseeching the increase of Thy bestowals and bounties. Thou are the Giver, the Bestower, the Almighty.”

He then gave an account of the history of the kings of the world and concluded with remarks about the death of Alexander.

“When in the city of Zor the lamp of his life was extinguished and the last morn had dawned upon him, the wise men assembled by his corpse. One of them said, ‘Gracious God! The whole world could not contain this ambitious man yesterday but today a small plot of earth is sufficient to hold him.’ Another remarked, ‘With all his greatness, glory and eloquence of speech, Alexander never advised us in such a manner as he is instructing us today with this silence.’ Another said, ‘A few hours ago this man considered himself the sovereign of the whole world but now it has become evident that he was a servant and a subject.’”

After dinner, He went into the salon. Mrs Hearst and her guests were so attracted by His words and actions that although she had not spoken openly to her relatives about the Faith and had been cautious about it, without hesitation she invited the Master to speak about the teachings of the Cause of God. He spoke of devotion to the Cause, the appearance of the lights of the Kingdom, universal peace and the oneness of humanity. After an exposition of the teachings, He spoke briefly on the variety and diversity in human capacities, adding: ‘Christ likened divine words to seeds, and the hearts and capacities of his listeners to soil of different kinds.’ Mrs Hearst related her experiences of her days in ‘Akká and told of her joy on hearing a prayer chanted in the Holy Land. At her request the Master, in a melodious voice, read a prayer in eloquent Arabic. Although the listeners did not understand Arabic, most of them said that the beauty of the Tablet and ‘Abdu’l-Bahá’s voice caused them to draw nearer to God. Some of those present this evening expressed their desire to accept the Faith. They said that although they had been aware of the Cause and had associated with the believers, by listening to the Master they now understood more.

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

When a movement fundamentally religious makes a weak nation strong, changes a nondescript tribal people into a mighty and powerful civilization, rescues them from captivity and elevates them to sovereignty, transforms their ignorance into knowledge and endows them with an impetus of advancement in all degrees of development (this is not theory, but historical fact), it becomes evident that religion is the cause of man’s attainment to honor and sublimity.

But when we speak of religion, we mean the essential foundation or reality of religion, not the dogmas and blind imitations which have gradually encrusted it and which are the cause of the decline and effacement of a nation. These are inevitably destructive and a menace and hindrance to a nation’s life—even as it is recorded in the Torah and confirmed in history that when the Jews became fettered by empty forms and imitations, the wrath of God became manifest. When they forsook the foundations of the law of God, Nebuchadnezzar came and conquered the Holy Land. He killed and made captive the people of Israel, laid waste the country and populous cities and burned the villages. Seventy thousand Jews were carried away captive to Babylon. He destroyed Jerusalem, despoiled the great Temple, desecrated the Holy of Holies and burned the Torah, the heavenly book of Scriptures. Therefore, we learn that allegiance to the essential foundation of the divine religions is ever the cause of development and progress, whereas the abandonment and beclouding of that essential reality through blind imitations and adherence to dogmatic beliefs are the causes of a nation’s debasement and degradation. After their conquest by the Babylonians the Jews were successively subjugated by the Greeks and Romans. Under the Roman general Titus in A.D. 70 the Holy Land was stripped and pillaged, Jerusalem razed to its foundations and the Israelites scattered broadcast throughout the world. So complete was their dispersion that they have continued without a country and government of their own to the present day.

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

While strolling through the gardens the Master said: “The real flowers are those in the garden of the hearts….”

Celebrating the Centenary: The Master in America

Curated by Anne Perry

October 15, 1912

  1. Jones, Caitlin Shayda, and Jonathan Menon. “Mrs. Hearst Visits a Prisoner in ‘Akká.” 239 Days in America, 15 Oct. 2012, https://239days.com/2012/10/15/phoebe-hearst-visits-a-prisoner-in-akka/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 168. ↩
  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#section206 ↩
  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, 363-364. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/27#272161810 ↩

239 Days in America, Day 184: October 11, 1912 | San Francisco

‘Abdu’l-Bahá, Darwin, and the Evolution of All Things 1

On the evening of October 10, 1912, ‘Abdu’l-Bahá addressed the Open Forum in San Francisco — a group devoted to the discussion of economic and philosophical ideas — and he tackled the issue of evolution head on. He argued in favor of evolution, albeit with critical differences from the physical mechanics of Darwin’s theory, and he drew an entirely different set of metaphysical conclusions. …

‘Abdu’l-Bahá’s talk at the Open Forum was one of the longest and most intricate he delivered during his time in America. But its underlying logic rested on two principles. First, while human beings have developed biologically through many stages of evolution, we were always destined to be human, realizing a latent potential over time. Second, the qualities that distinguish us — reason, abstract thought, scientific advancement, and so on — are not merely minor differentiators, but characteristics that separate us fundamentally from animals.

Friday, October 11, 1912 2

Some physicians were in His presence today. The Master spoke with them about the use of diet to heal diseases. He then dealt with the spiritual remedy for the intellectual diseases of the people and nations:

“Today, the greatest and speediest remedy and the sole effective antidote that the Divine Physician has prescribed for the world’s ills is the oneness of humanity, universal peace, the explanation of the principles of the divine religions and the removal of dogmatic imitations and customs which are contrary to science and reason. Indeed, one of the chief reasons for irreligion among people is that the leaders of religion, such as the Catholic priests, take a little bread and wine, blow a breath over it and then say that the bread is the flesh of Christ and the wine is the blood of Christ. Of course, a man of understanding would not accept these dogmas and would say that if this bread and wine is turned into the flesh and blood of Christ by the breath of a priest, then the priest must be superior to Christ. Thus Bahá’u’lláh has said, ‘Every matter that is contrary to sound reason and science and is opposed to the fundamental principles of the divine religions is an obstacle to progress and a cause of people avoiding and rejecting the laws of God.’”

A Bahá’í children’s meeting was held in the afternoon at the home of Mrs Goodall and Mrs Cooper. When the Master saw the children, He remarked: ‘Praise be to God! What radiant children they are!’ He spoke briefly, encouraging and praising them for their courtesy and upbringing. Kissing them one by one, He greeted each child in short English sentences and each received from Him some flowers and sweets.

He then went upstairs to meet with some Hindus who had come to visit Him. His conversation with them was this:

“Man must irrigate the Blessed Tree which has eternal fruits and is the cause of life for all on earth. This goodly Tree, though hidden at first, will erelong envelop the whole world, and its leaves and branches will reach the heavens. It is like the Tree which Buddha planted: although at first it was a small sapling, it eventually enveloped the countries of Asia.”

The Master left Mrs Goodall’s home to go for a walk. He stopped at a neighbor’s door. The lady of the house brought a chair for Him. He sat for awhile, pleased with the woman’s reverence and thoughtfulness, and bestowed His loving kindness upon her.

In the evening the Master spoke before a joyful gathering of the Theosophical Society. The president of the society introduced ‘Abdu’l-Bahá in glowing terms, referring to the appearance of perfect souls and divine manifestations, saying:

“Each of those teachers was an educator of the world of humanity and each brought a Book for the training of the souls. This evening we have the exalted honor to have one of these educators among us. He has brought a new Message for the evolution of humanity and will speak to us this evening. I have the utmost honor to introduce to you His Holiness ‘Abdu’l-Bahá, whom you know well.”

The Master then spoke about the rising of the Sun of Reality from different signs of the zodiac, the immortality of the spirit and the universality of the new Revelation. The audience was very interested and requested His permission to ask questions. Their enthusiasm and admiration was heightened when they heard His persuasive answers.

10 October 1912, Talk at Open Forum, San Francisco, California 3

Virtue, or perfection, belongs to man, who possesses both the capacity of the senses and ideal perception. For instance, astronomical discoveries are man’s accomplishments. He has not gained this knowledge through his senses. The greater part of it has been attained through intellect, through the ideal senses. Man’s inventions have appeared through the avenue of his reasonable faculties. All his scientific attainments have come through the faculty of reason. Briefly, the evidences of intellect or reason are manifest in man. By them he is differentiated from the animal. Therefore, the animal kingdom is distinct and inferior to the human kingdom. Notwithstanding this, the philosophers of the West have certain syllogisms, or demonstrations, whereby they endeavor to prove that man had his origin in the animal kingdom; that although he is now a vertebrate, he originally lived in the sea; from thence he was transferred to the land and became vertebrate; that gradually his feet and hands appeared in his anatomical development; then he began to walk upon all fours, after which he attained to human stature, walking erect. They find that his anatomy has undergone successive changes, finally assuming human form, and that these intermediate forms or changes are like links connected. Between man and the ape, however, there is one link missing, and to the present time scientists have not been able to discover it. Therefore, the greatest proof of this western theory of human evolution is anatomical, reasoning that there are certain vestiges of organs found in man which are peculiar to the ape and lower animals, and setting forth the conclusion that man at some time in his upward progression has possessed these organs which are no longer functioning but appear now as mere rudiments and vestiges.

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

We need spiritual remedy for the intellectual diseases of the people and nations

Celebrating the Centenary: The Master in America

Curated by Anne Perry

October 11, 1912

  1. Sockett, Robert. “‘Abdu’l-Bahá, Darwin, and the Evolution of All Things.” 239 Days in America, 11 Oct. 2012, https://239days.com/2012/10/11/abdul-baha-darwin-and-the-evolution-of-all-things/. ↩
  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=8#section202 ↩
  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, 357-358. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/27#962400967 ↩

239 Days in America, Day 146: September 03, 1912 | Montreal

‘Abdu’l-Bahá and Montreal’s Socialists 1

OVER FIVE HUNDRED PEOPLE crammed into Montreal’s Coronation Hall on September 3, 1912, for a meeting of Montreal’s Socialist Club. They had come to hear ‘Abdu’l-Bahá speak on “The Economic Happiness of the Human Race,” wrote the Montreal Star, and “they seemed to represent almost every nationality under the sun.” The President of the association, Mr. H.A. Goulden introduced ‘Abdu’l-Bahá as “a great messenger of love and brotherhood from the East to the West.” Mahmúd-i-Zarqání noted that Goulden told the crowd that they would hear about “the principles of brotherhood, prosperity and the upliftment of the poor.”

1 September 1912, Talk at Home of Mr. and Mrs. William Sutherland Maxwell, 716 Pine Avenue West, Montreal, Canada 2

I am exceedingly happy to meet you. Praise be to God! I see before me souls who have unusual capability and the power of spiritual advancement. In reality, the people of this continent possess great capacity; they are the cause of my happiness, and I ever pray that God may confirm and assist them to progress in all the degrees of existence. As they have advanced along material lines, may they develop in idealistic degrees, for material advancement is fruitless without spiritual progress and not productive of everlasting results. For example, no matter how much the physical body of man is trained and developed, there will be no real progression in the human station unless the mind correspondingly advances. No matter how much man may acquire material virtues, he will not be able to realize and express the highest possibilities of life without spiritual graces. God has created all earthly things under a law of progression in material degrees, but He has created man and endowed him with powers of advancement toward spiritual and transcendental kingdoms. He has not created material phenomena after His own image and likeness, but He has created man after that image and with potential power to attain that likeness. He has distinguished man above all other created things. All created things except man are captives of nature and the sense world, but in man there has been created an ideal power by which he may perceive intellectual or spiritual realities. He has brought forth everything necessary for the life of this world, but man is a creation intended for the reflection of divine virtues. Consider that the highest type of creation below man is the animal, which is superior to all degrees of life except man. Manifestly, the animal has been created for the life of this world. Its highest virtue is to express excellence in the material plane of existence. The animal is perfect when its body is healthy and its physical senses are whole. When it is characterized by the attributes of physical health, when its physical forces are in working order, when food and surrounding conditions minister to its needs, it has attained the ultimate perfection of its kingdom. But man does not depend upon these things for his virtues. No matter how perfect his health and physical powers, if that is all, he has not yet risen above the degree of a perfect animal. Beyond and above this, God has opened the doors of ideal virtues and attainments before the face of man. He has created in his being the mysteries of the divine Kingdom. He has bestowed upon him the power of intellect so that through the attribute of reason, when fortified by the Holy Spirit, he may penetrate and discover ideal realities and become informed of the mysteries of the world of significances. As this power to penetrate the ideal knowledges is superhuman, supernatural, man becomes the collective center of spiritual as well as material forces so that the divine spirit may manifest itself in his being, the effulgences of the Kingdom shine within the sanctuary of his heart, the signs of the attributes and perfections of God reveal themselves in a newness of life, the everlasting glory and eternal existence be attained, the knowledge of God illumine, and the mysteries of the realm of might be unsealed.

Tuesday, September 3, 1912 3

The morning was cloudy and rainy. At the hotel the Master was presented with some newspaper articles reporting last night’s meeting and giving an account of His talk. Dr Faríd arrived today from Boston to join us. As some professors and clergymen had come by to visit the Master, He spoke to them on the relationship of human souls, universal peace and the harm caused by prejudices. His words were particularly enjoyed by the professors from the university and the ministers showed their humility. After giving a detailed description of the teachings of the Supreme Pen, He said:

“This is the purpose of the people of Bahá. Would you not like to serve such an ideal? I hope you will put forth effort in this direction so that the world of men may find real unity, become released from prejudice and be freed from war and bloodshed. Our efforts are for this. Bahá’u’lláh has opened a broad vista to humanity. For instance, when the people of different religions, races and nations were reviling each other, He addressed the people of the world saying, ‘O people! Ye are the fruits of one tree and the leaves of one branch.’”

The minister from the black church extended an invitation to the Master to speak at his church. Because of the lack of time, the Master gave His apologies. Although the Master had intended to stay in Montreal for only two or three days, His visit had lengthened into a week. The fame of the Master had spread throughout the vicinity. Newspapers printed accounts of the meetings and many of the tributes to ‘Abdu’l-Bahá. The Master had requested copies of the news stories to be sent to the friends in the East. The response was so generous that one room was completely filled.

During the afternoon, while cheering the friends, He also attended to the mail and read petitions from the friends of the East and the West. At one moment He was answering important questions and the next He was dictating words conducive to the betterment of the social status of women and their confirmation in the Kingdom of God.

When the guests had left and the Master was completely exhausted, He went out alone for a walk to refresh Himself. He then boarded a tram which took Him far out of the city, then another tram which went out of the city by another route and finally took a taxi. The driver asked for the name of the hotel but ‘Abdu’l-Bahá did not know. He pointed to him to go straight ahead and, suddenly, there was the hotel. With His hair dishevelled and His smiling face, He told us how He had gotten lost. ‘Once in the Holy Land,’ He said,

“’Áqá Faraj lost the way to Yirkih. I advised him to loosen the reins of the animal. When the ass was left to itself it went straight to its destination. Today I pointed to the chauffeur to go straight on and by chance I reached my hotel among all these hotels.”

That evening He spoke to a meeting of the Socialist Club with majesty and dignity. The audience lined His way and the chairman, who was speaking as the Master arrived, stepped forward, grasped His hand and led Him to the podium. The president introduced the Master in most glowing terms, concluding, ‘Now, ‘Abdu’l-Bahá will teach us the principles of brotherhood, prosperity and the upliftment of the poor.’

As the Master was delivering His address on economics and the adjustment of society according to the principle of moderation, the audience broke into spontaneous applause, clapping their hands with joy and excitement. At the end, the chairman sought ‘Abdu’l-Bahá’s permission for those who had questions to ask them. Every answer evoked further applause and admiration to such an extent that the walls of the building seemed to vibrate to their foundations.

The meeting continued to such a late hour that the audience itself began to realize that to continue would not only be impolite but might also be injurious to ‘Abdu’l-Bahá’s health. As the Master moved towards His carriage, the people surrounded Him, demonstrating their heartfelt reverence and humility. ‘Abdu’l-Bahá, often moved to express His thankfulness for the help and assistance of the Blessed Beauty, said, ‘Praise be to God that the confirmations of the Kingdom of Abhá are descending continually. Mr Woodcock used to say that Montreal was a city of Catholics and the center of intolerance. Now let him come and see what has transpired here. Not a sound can be heard from the Catholics.’

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

Meeting with some professors and clergymen

Celebrating the Centenary: The Master in America

Curated by Anne Perry

September 3, 1912

  1. Michel, Tony. “‘Abdu’l-Bahá and Montreal’s Socialists.” 239 Days in America, 3 Sept. 2012, https://239days.com/2012/09/03/abdul-baha-and-montreals-socialists/. ↩
  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, 302-303. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/21#228777817 ↩
  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=7#section163 ↩

239 Days in America, Day 88: July 07, 1912 | New York

Who Is ‘Abdu’l-Bahá? 1

On June 2, 1912, at the Church of the Ascension in New York, ‘Abdu’l-Bahá was asked a question that got to the heart of how he saw himself. A woman asked: “What relation do you sustain to the founder of your belief? Are you his successor in the same manner as the Pope of Rome?”

‘Abdu’l-Bahá was neither a priest, nor an ecclesiastical leader, nor a figure to be worshipped. His father, Bahá’u’lláh, in his Will and Testament, gave ‘Abdu’l-Bahá sole authority to interpret his teachings. ‘Abdu’l-Bahá explained what this meant to an audience in America on December 2, 1912: “To ensure unity and agreement [Bahá’u’lláh] has entered into a Covenant with all the people of the world, including the interpreter and explainer of His teachings, so that no one may interpret or explain the religion of God according to his own view or opinion and thus create a sect founded upon his individual understanding . . . .”

Bahá’u’lláh appointed ‘Abdu’l-Bahá to ensure that his religion would never splinter into competing sects, as had happened to every other major faith. His name, literally, means “servant of Bahá.”

New York City 2

On Sunday, July 7, the New York Times carried an article headed, “Billion Dollar Subways World’s Biggest Undertaking.”

When one of the inquirers of Greek background asked ‘Abdu’l-Bahá to accompany Him to a park outside the city where his friends were waiting to ask questions, ‘Abdu’l-Bahá went with him. In the subway He said, “‘Man’s nature must attain an inclination to ascend and not to descend.’”

Early that week ‘Abdu’l-Bahá went to the Museum of Natural History and saw the enormous model of a whale. He commented, as Juliet Thompson recalled on July 12, “He could hold seventy Jonahs!” 3

Sunday, July 7, 1912 4

Lua Getsinger was again instructed by the Master to leave for California. His words to her were very emphatic and clear; among them was this admonition:

“The Blessed Beauty entered into this Covenant for obedience and not for opposition. I say this merely for the protection of the Cause of God and for the purpose of safeguarding unity among the friends. Were it not for the removal of vain imaginings and the eradication of differences, I should not have asserted that I am ‘the Center of the Covenant’. We must obey the Blessed Beauty. We must never forget His favors and exhortations. If even a breath of egotism is found in us, we shall perish at once. The friends must be alert. Everyone who expresses a word not from the texts sows discord among the believers. The Blessed Beauty entered into this Covenant for obedience; that is, that no one should utter a word from his own self or cause any conflict. If it were not so, everyone would open a way for himself and expound the Words of God in his own manner. One would say, for instance, ‘As I have the power of the Holy Spirit, I have a greater capacity for understanding.’ Others, even these old ladies, would at once retort, ‘We, too, have the power of the Holy Spirit.’

“The power of the Holy Spirit is limited to the Blessed Beauty and the interpretation thereof to none but me. If it is so, then there will be no differences. We must occupy ourselves with thoughts of spreading the Cause. Know that whoever has any thought other than this will become the cause of discord among the friends.”

’ Abdu’l-Bahá sent Lua with Mrs [Georgia] Ralston, a new believer who had been very much welcomed by the Master. He gave Mrs Ralston a beautiful small Persian carpet.

In the evening at a public meeting ‘Abdu’l-Bahá spoke of the animosity shown by a Catholic priest towards the Cause of God. The Master called the friends to His presence and emphatically exhorted them to associate with one another with love and unity.

Talk at 309 West Seventy-eighth Street, New York, 6 July 1912 5

Therefore, in this world he must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so, likewise, the indispensable forces of the divine existence must be potentially attained in this world.

What is he in need of in the Kingdom which transcends the life and limitation of this mortal sphere? That world beyond is a world of sanctity and radiance; therefore, it is necessary that in this world he should acquire these divine attributes. In that world there is need of spirituality, faith, assurance, the knowledge and love of God. These he must attain in this world so that after his ascension from the earthly to the heavenly Kingdom he shall find all that is needful in that eternal life ready for him.

That divine world is manifestly a world of lights; therefore, man has need of illumination here. That is a world of love; the love of God is essential. It is a world of perfections; virtues, or perfections, must be acquired. That world is vivified by the breaths of the Holy Spirit; in this world we must seek them. That is the Kingdom of everlasting life; it must be attained during this vanishing existence.

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

“If even a breath of egotism is found in us, we shall perish at once.”

Celebrating the Centenary: The Master in America

Curated by Anne Perry

July 07, 1912

  1. Sockett, Robert. “Who Is ‘Abdu’l-Bahá?” 239 Days in America, 7 July 2012, https://239days.com/2012/07/07/who-is-abdul-baha/. ↩
  2. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 108-109. ↩
  3. Thompson, Juliet. The Diary of Juliet Thompson. Edited by Marzieh Gail. 1st ed. 1947. Reprint, Los Angeles: Kalimát Press, 1983, 329, https://archive.org/details/diaryofjuliettho0000thom/page/328/mode/2up. ↩
  4. ’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#section105. ↩
  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, 226. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/16#653095072 ↩

239 Days in America, Day 69: June 18, 1912 | New York

The Pursuit of Happiness 1

‘“ARE YOU HAPPY?”

‘Abdu’l-Bahá was known to spring this disarming question on unsuspecting Americans. They had agreed to “life, liberty, and the pursuit of happiness” when declaring their independence from rainy England. Happiness, it seemed, was an important instrument in ‘Abdu’l-Bahá’s repertoire.

On June 19, 1912, he tried it out again in New York. Mrs. Hinkle Smith came from a well-off family in Philadelphia. Her husband, William Hinkle Smith, was the director of a large copper mining outfit. When she first met ‘Abdu’l-Bahá, she had asked him to give her a Persian name. He called her Tábandih, which means “Light-Giver.”

Today she had a headache.

After suggesting a particular type of medicine, ‘Abdu’l-Bahá offered an additional remedy. “You must always be happy,” he said. “You must associate with joyous and happy people . . . . Happiness has a direct influence in preserving our health, while being upset causes illness.” 2

But ‘Abdu’l-Bahá’s philosophy on happiness ran deeper than platitudes or sentimentality. “The basis of eternal happiness,” he said, “is spirituality and divine virtue, which is not followed by sorrow. But physical happiness is subject to a thousand changes and vicissitudes.”

Talk at 309 West Seventy-eighth Street, New York 3

No matter how much the world of humanity advances in material civilization, it is nevertheless in need of the spiritual development mentioned in the Gospel. The virtues of the material world are limited, whereas divine virtues are unlimited. Inasmuch as material virtues are limited, man’s need of the perfections of the divine world is unlimited.

Throughout human history we find that although the very apex of human virtues has been reached at various times, yet they were limited, whereas divine attainments have ever been unbounded and infinite. The limited is ever in need of the unlimited. The material must be correlated with the spiritual. The material may be likened to the body, but divine virtues are the breathings of the Holy Spirit itself. The body without spirit is not capable of real accomplishment. Although it may be in the utmost condition of beauty and excellence, it is, nevertheless, in need of the spirit. The chimney of the lamp, no matter how polished and perfect it be, is in need of the light. Without the light, the lamp or candle is not illuminating. Without the spirit, the body is not productive. The teacher of material principles is limited. The philosophers who claimed to be the educators of mankind were at most only able to train themselves. If they educated others, it was within a restricted circle; they failed to bestow general education and development. This has been conferred upon humanity by the power of the Holy Spirit.

New York, Philadelphia, New York 4

Tuesday [June 18] was the day of movie-making. Previously, a motion-picture company had filmed ‘Abdu’l-Bahá at the entrance of the Hotel Ansonia for national distribution. This gave the Bahá’ís the idea of making a more extensive film. On June 18, at the home of Mr. MacNutt, five different sequences were photographed. After that Mahmúd noted, “He went to see a Jewish friend who was ill at his home, which was forty miles from Brooklyn, He returned exhausted at night to New York.

Tuesday, June 18, 1912

At a public meeting ‘Abdu’l-Bahá again spoke on the “Tablet of the Branch,” His talk centering around the Covenant and its promise. After the meeting, many pleaded for a private interview and continued visiting Him until noon.

Today He received the manuscript of The Brilliant Proof written by Mírzá Abu’l-Fadl, which had been written in answer to the objections of a minister in London. Being pleased with the book, the Master instructed that it be translated and published.

He also spoke of the malice, mischief and misdeeds of the Azalis.

In the afternoon several friends visited and described the picturesque scenery and interesting places of America. ‘Abdu’l-Bahá said:

We love meetings of fidelity and not picturesque scenes. We must first be faithful to God, to His ordinances and Covenant and to His servants. If we wish to see places of interest and picturesque scenes, we do so when we go visiting or when we pass through such places and scenes.

Sometimes during these days ‘Abdu’l-Bahá would evince a mood similar to that He had when He was staying in Egypt, when He wished for martyrdom, desiring to be sacrificed at the Threshold of God. Among the many Tablets revealed at this time was one in honor of Áqá Ridáy-i-Shírází, Qannád, who had recently ascended to the Abhá Kingdom. Some of the verses of the Tablet were on this same theme:

Fidelity demands roaming over deserts and mountains. True fidelity is attained when a wanderer, nameless and traceless, becomes a target for the arrows of oppression on the plain of martyrdom. O Lord! Ordain for Thy servant the realization of his utmost wish, this bounty which shines resplendent upon the horizon of fidelity, like unto the sun arisen at dawn. One request I have to put to the loved ones of Bahá, that they prostrate themselves before the holy threshold, lay their heads on the ground and ask that the sinful ‘Abdu’l-Bahá be granted the cup of immolation, so that he may, in servitude to the threshold of Bahá, taste the sweet savor of a drop from the ocean of fidelity. 5

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

Stories about ‘Abdu’l-Bahá — Service …

Celebrating the Centenary: The Master in America

Curated by Anne Perry

June 18, 1912 The Filming of Abdu’l-Baha

  1. Jones, Caitlin Shayda. “The Pursuit of Happiness.” 239 Days in America, 18 June 2012, https://239days.com/2012/06/18/the-pursuit-of-happiness/. ↩
  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=4#section87 ↩
  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, 205-206. https://www.bahai.org/library/authoritative-texts/abdul-baha/promulgation-universal-peace/14#975580776 ↩
  4. Ward, Allan L. 239 Days: ʻAbdu’l-Bahá’s Journey in America. Wilmette, Ill: Bahá’í Publishing Trust, 1979, 91. ↩
  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#section86 ↩