When my own mother made the "great change" from

one world of God to another, 'Abdu'l-Bahá wrote a very

beautiful tablet to me, in which He spoke of my mother

as being "in the garden of rejuvenation." One day a friend,

who had not yet heard of the tablet of the Master, told

me of a vivid dream she had of my mother, whom she

had known and loved.

(She said) "I seemed to be in a marvelous garden,

where every type of rare and beautiful flower was

in bloom. Moving about among the flowers was a

young girl. She seemed to be a in a state of

inexpressible joy over the loveliness of her garden.

Her voice, as she chanted, was full of the ecstasy of

a complete happiness. She listened to the song of

birds, and inhaled the odor of the flowers as though

she were filling her soul with their fragrance. Suddenly

she turned towards me, as though conscious that

someone was there beside herself. The young girl

facing me with an enchanting smile was your mother,

in the full beauty of youth."

~ Lady Blomfield

(An Early Baha'i from the UK)

In her book entitled "The Chosen Highway"

p. 216

Esperanto

A friend enquired concerning Bahá’u’lláh’s prophecy in the Words of Paradise, that a universal language would be formed, and desired to know if Esperanto would be the language chosen.
“The love and effort put into Esperanto will not be lost,” he answered, “but no one person can construct a Universal Language. It must be made by a Council representing all countries, and must contain words from different languages. It will be governed by the simplest rules, and there will be no exceptions; neither will there be gender, nor extra and silent letters. Everything indicated will have but one name. In Arabic there are hundreds of names for the camel! In the schools of each nation the mother tongue will be taught, as well as the revised Universal Language.”

Tolstoy
The same questioner said: “I have read much of Tolstoy and I see a parallel between his teachings and yours. In one of his books he speaks of the Enigma of Life, and describes how life is wasted in our endeavour to find the Key. But Tolstoy goes on to say: ‘There is a man in Persia who holds the secret.’”
“Yes,” said ‘Abdu’l-Bahá, “I received a letter from Tolstoy, and in it he said that he wished to write a book upon Bahá’u’lláh.”

Symbols

Someone wished to know if it were a good custom to wear a symbol, as, for instance, a cross. He said: “You wear the cross for remembrance, it concentrates your thoughts; it has no magical power. Bahá’ís often wear a stone with the greatest name engraved on it: there is no magical influence in the stone; it is a reminder, and companion. If you are about to do some selfish or hasty action, and your glance falls on the ring on your hand, you will remember and change your intention.”

Christ and Bahá’u’lláh

A friend asked how the teachings of Bahá’u’lláh contrasted with the teachings of Jesus Christ. “The teachings are the same.” declared ‘Abdu’l-Bahá; “It is the same foundation and the same temple. Truth is one, and without division. The teachings of Jesus are in a concentrated form. Men do not agree to this day as to the meaning of many of His sayings. His teachings are as a flower in the bud. Today, the bud is unfolding into a flower! Bahá’u’lláh has expanded and fulfilled the teachings, and has applied them in detail to the whole world.
“There are no solitaries and no hermits among the Bahá’ís. Man must work with his fellows. Everyone should have some trade, or art or profession, be he rich or poor, and with this he must serve humanity. This service is acceptable as the highest form of worship.”

The Change of Heart

To one who spoke of the people’s desire to possess the land, and of the strong under-current of rebellion on the part of the labouring classes, ‘Abdu’l-Bahá said: “ Fighting, and the employment of force, even for the right cause, will not bring about good results. The oppressed who have right on their side, must not take that right by force; the evil would continue. Hearts must be changed. The rich must wish to give! Life in man should be like a flame, warming all with whom it comes into contact. The spiritually awakened are like to bright torches in the sight of God, they give light and comfort to their fellows.”
When asked if he did not find the manners of the English rude and awkward, compared with those of the East, ‘Abdu’l-Bahá said he had not felt this. As a nation increases in spirituality, the the manners become different.

Education

‘Abdu’l-Bahá laid great stress on Education. He said “The girl’s education is of more importance today than the boy’s, for she is the mother of the future race. It is the duty of all to look after the children. Those without children should, if possible, make themselves responsible for the education of a child.”
The condition of the destitute in the country villages as well as in London impressed ‘Abdu’l-Bahá greatly. In an earnest talk with the Rector of a Parish, ‘Abdu’l-Bahá said: “I find England awake; there is spiritual life here. But your poor are so very poor! This should not be. On the one hand you have wealth, and great luxury; on the other hand men and women are living in the extremities of hunger and want. This great contrast of life is one of the blots on the civilization of this enlightened age.
“You must turn attention more earnestly to the betterment of the conditions of the poor. Do not be satisfied until each one with whom you are concerned is to you as a member of your family. Regard each one either as a father, or as a brother, or as a sister, or as a mother, or as a child. If you can attain to this, your difficulties will vanish, you will know what to do. This is the teaching of Bahá’u’lláh.”

Inspired Messengers

When asked if it would be always necessary for prophets to come from time to time—“would not the world in the course of events through progress reach to a full realization of God?”—‘Abdu’l-Bahá replied: “Mankind needs a universal motive power to quicken it. The inspired messenger who is directly assisted by the power of God brings about universal results. Bahá’u’lláh rose as a light in Persia and now that light is going out to the whole world.”
“Is this what is meant by the Second Coming of Christ?” “Christ is an Expression of the Divine Reality, the Single Essence and Heavenly Entity, which hath no beginning or ending. It has appearance, arising, and manifestation and setting in each one of the Cycles.”
Those who have been with ‘Abdu’l-Bahá notice how, often, after speaking earnestly with people, he will suddenly turn and walk away to be alone. At such times no one follows him. On this occasion, when he finished speaking and went out through the orchard gate into the village, all were struck with his free and wonderful walk which has been described by one of our American friends as that of a shepherd or a king.
As he passed along the ragged children clustered about him by dozens, the boys saluting him as they had been taught in school, showing how instinctively they felt the greatness of his presence. Most noticeable was the silence of even the roughest men when ‘Abdu’l-Bahá appeared. One poor tramp exclaimed “He is a good man,” and added, “Ay, he’s suffered!”
He took particular interest in the sick, crippled and poorly nourished children. Mothers carrying their little ones followed him, and a friend explained that this great visitor had come over the seas from the Holy Land where Jesus was born.
All day long people of every condition gathered about the gate for a chance of seeing him, and more than sixty drove or cycled to Vanners to see him, many wishing to question him on some special subject. Among them were the clergy of several denominations, a head master of a boys’ public school, a member of Parliament, a doctor, a famous political writer, the vice-chancellor of a University, several journalists, a well known poet, and a magistrate from London.
He will long be remembered as he sat in the bow window in the afternoon sunshine, his arm round a very ragged but very happy little boy, who had come to ask ‘Abdu’l-Bahá for sixpence for his money box and for his invalid mother, whilst round him in the room were gathered men and women discussing Education, Socialism, the first Reform Bill, and the relation of submarines and wireless telegraphy to the new era on which man is entering.
During the evening a young betrothed couple in the village, who had read some of the Bahá’í books, begged permission to come to him. They entered shyly, the man, led by the girl. ‘Abdu’l-Bahá rose to greet them, and made them take a place in the circle. He talked earnestly to them upon the sacredness of marriage, the beauty of a real union, and the importance of the little child and its education. Before they left he blessed them, and touched their hair and foreheads with a Persian perfume.

The Power of God

A friend asked ‘Abdu’l-Bahá how far the individual could attain to that Christ consciousness in himself of which St. Paul speaks as our hope of Glory.
‘Abdu’l-Bahá turned with a look of great joy and said with an impressive gesture: “The bounty and power of God is limitless for each human soul. Consider what was the quickening power of the Christ when He was on earth. Look at His disciples! They were poor and uncultured men. Out of the rough fisherman He made the great Peter, and out of the poor village girl of Magdala He made one who is a power in all the world today. Many queens have reigned who are remembered by their dates in history, and nothing more is known of them. But Mary the Magdalene is greater than them all. It was she whose love strengthened the disciples when their faith was failing. What she did for the world cannot be measured. See what a divine power was enkindled in her by the power of God!”

Farewell words of ‘Abdu’l-BaháO NOBLE friends and seekers for the Kingdom of God! About sixty years ago in the time when the fire of war was blazing among the nations of the world, and bloodshed was considered an honour to mankind; in a time when the carnage of thousands stained the earth; when children were rendered fatherless; when fathers were without sons and mothers were spent with weeping; when the darkness of inter-racial hatred and animosity seemed to envelope mankind and blot out the divine light; when the wafting of the holy breath of God seemed to be cut off—in that time Bahá’u’lláh rose like a shining star from the horizon of Persia, inspired with the message of Peace and of Brotherhood among men.
He brought the light of guidance to the world; He kindled the fire of love and revealed the great reality of the True Beloved. He sought to destroy the foundations of religious and racial prejudice and of political rivalry.
He likened the world of humanity to a tree, and all the nations to its branches and the people to its leaves, buds and fruits.
His mission was to change ignorant fanaticism into Universal love, to establish in the minds of His followers the basis of the unity of humanity and to bring about in practice the equality of mankind. He declared that all men were equal under the mercy and bounty of God.
Then was the door of the Kingdom set wide and the light of a new heaven on earth revealed unto seeing eyes.
Yet the whole Bahá’u’lláh’s life was spent in the midst of great trial and cruel tyranny. In Persia He was thrown into prison, put into chains, and lived constantly under the menace of the sword. He was scorned and scourged.
When He was about thirty years old He was exiled to Baghdád, and from Baghdád to Constantinople, and from there to Adrianople and lastly to the prison of Akká.
Yet under chains and from His cell He succeeded in spreading His cause, and uplifting the banner of the oneness of humanity.
Now, God be praised, we see the light of Love shining in the East and in the West; and the tent of fellowship is raised in the midst of all the peoples for the drawing together of all hearts and souls.
The call of the Kingdom has been sounded, and the annunciation of the world’s need for Universal Peace has enlightened the world’s conscience.
My hope is that through the zeal and ardour of the pure of heart, the darkness of hatred and difference will be entirely abolished, and the light of love and unity shall shine; this world shall become a new world; things material shall become the mirror of the divine; human hearts shall meet and embrace each other; the whole world become as a man’s native country and the different races be counted as one race.
Then disputes and differences will vanish, and the Divine Beloved be revealed on this earth.
As the East and the West are illumined by one sun, so all races, nations, and creeds shall be seen as the servants of the One God. The whole earth is one home, and all peoples, did they but know it, are bathed in the oneness of God’s mercy. God created all. He gives sustenance to all. He guides and trains all under the shadow of his bounty. We must follow the example God Himself gives us, and do away with all disputations and quarrels.
Praise be to God! the signs of friendship are appearing, and as a proof of this I, today, coming from the East, have met in this London of the West with extreme kindness, regard and love, and I am deeply thankful and happy. I shall never forget this time I am spending with you.
Forty years I endured in a Turkish prison. Then in 1908 the Young Turks “Committee of Union and Progress” shook the gates of despotism and set all prisoners free, myself among them. I pray that blessing may be upon all who work for Union and Progress.
In the future untrue reports will be spread regarding Bahá’u’lláh in order to hinder the spread of Truth. I tell you this, that you may be awake and prepared.
I leave you with prayer that all the beauty of the Kingdom may be yours. In deep regret at our separation, I bid you good-bye.
____________________
The translation of the valedictory having been read by Professor Sadler, ‘Abdu’l-Bahá closed the meeting by giving his blessing in undulating rhythmic tones.
By the time these lines appear ‘Abdu’l-Bahá Abbás will have left our shores, but the memory of his gracious personality is a permanent possession. His influence will be felt for many days to come, and has already done much to promote that union of East and West for which many have long yearned.

97 Cadogan Gardens, London, Saturday,
January 4th, 1913

What a power is love!

It is the most wonderful, the greatest of all living powers.
Love gives life to the lifeless. Love lights a flame in the heart that is cold.
Love brings hope to the hopeless and gladdens the hearts of the sorrowful.
In the world of existence there is indeed no greater power than the power of love.
When the heart of man is aglow with the flame of love, he is ready to sacrifice all
even his life.
In the Gospel it is said God is love.
There are four kinds of love.
The first is the love that flows from God to man;
it consists of the inexhaustible graces,
the Divine effulgence and heavenly illumination.
Through this love the world of being receives life.
Through this love man is endowed with physical existence,
until, through the breath of the Holy Spirit
-- this same love--he receives eternal life
and becomes the image of the Living God.
This love is the origin of all the love in the world of creation.
The second is the love that flows from man to God.
This is faith, attraction to the Divine, enkindlement,
progress, entrance into the Kingdom of God,
receiving the Bounties of God, illumination with the lights of the Kingdom.
This love is the origin of all philanthropy;
this love causes the hearts of men to reflect the rays of the Sun of Reality.
The third is the love of God towards the Self or Identity of God.
This is the transfiguration of His Beauty, the reflection of Himself in the mirror of His Creation. This is the reality of love, the Ancient Love, the Eternal Love. Through one ray of this Love all other love exists.
The fourth is the love of man for man.
The love which exists between the hearts of believers is prompted by the ideal of the unity of spirits.
This love is attained through the knowledge of God, so that men see the Divine Love reflected in the heart. Each sees in the other the Beauty of God reflected in the soul, and finding this point of similarity, they are attracted to one another in love. This love will make all men the
waves of one sea, this love will make them all the stars of one heaven and the fruits of one tree. This love will bring the realization of true accord, the foundation of real unity.
But the love which sometimes exists between friends is not (true) love, because it is subject to transmutation;
this is merely fascination.
As the breeze blows, the slender trees yield. If the wind is in the East the tree leans to the West, and if the wind turns to the West the tree leans to the East.
This kind of love is originated by the accidental conditions of life.
This is not love, it is merely acquaintanceship; it is subject to change.
Today you will see two souls apparently in close friendship; tomorrow all this may be changed. Yesterday they were ready to die for one another,
today they shun one another's society!
This is not love; it is the yielding of the hearts to the accidents of life.
When that which has caused this `love' to exist passes, the love passes also;
this is not in reality love.
Love is only of the four kinds that I have explained.
(a) The love of God towards the identity of God. Christ has said God is Love.
(b) The love of God for His children--for His servants.
(c) The love of man for God and
(d) the love of man for man.
These four kinds of love originate from God.

These are rays from the Sun of Reality; these are the Breathings of the Holy Spirit; these are the Signs of the Reality.
Paris talk

ON THE PROCEEDING OF THE HUMAN SPIRIT FROM GOD

Question.--In the Bible it is said that God breathed the spirit into the body of man. What is the meaning of this verse?

Answer.--Know that proceeding is of two kinds: the proceeding and appearance through emanation, and the proceeding and appearance through manifestation. The proceeding through emanation is like the coming forth of the action from the actor, of the writing from the writer. Now the writing emanates from the writer, and the discourse emanates from the speaker, and in the same way the human spirit emanates from God. It is not that it manifests God--that is to say, no part has been detached from the Divine Reality to enter the body of man. No, as the discourse emanates from the speaker, the spirit appears in the body of man.

But the proceeding through manifestation is the manifestation of the reality of a thing in other forms, like the coming forth of this tree from the seed of the tree, or the coming forth of the flower from the seed of the flower, for it is the seed itself which appears in the form of the branches, leaves and flowers. This is called the proceeding through manifestation. The spirits of men, with reference to God, have dependence through emanation, just as the discourse proceeds from the speaker and the writing from the writer--that is to say, the speaker himself does not become the discourse, nor does the writer himself become the writing; no, rather they have the proceeding of emanation. The speaker has perfect ability and power, and the discourse emanates from him, as the action does from the actor. The Real Speaker, the Essence of Unity, has always been in one condition, which neither changes nor alters, has neither transformation nor vicissitude. He is the Eternal, the Immortal. Therefore, the proceeding of the human spirits from God is through emanation. When it is said in the Bible that God breathed His spirit into man, this spirit is that which, like the discourse, emanates from the Real Speaker, taking effect in the reality of man.

But the proceeding through manifestation (if by this is meant the divine appearance, and not division into parts), we have said, is the proceeding and the appearance of the Holy Spirit and the Word, which is from God. As it is said in the Gospel of John, "In the beginning was the Word, and the Word was with God"; [John 1:1.] then the Holy Spirit and the Word are the appearance of God. The Spirit and the Word mean the divine perfections that appeared in the Reality of Christ, and these perfections were with God; so the sun manifests all its glory in the mirror. For the Word does not signify the body of Christ, no, but the divine perfections manifested in Him. For Christ was like a clear mirror which was facing the Sun of Reality; and the perfections of the Sun of Reality--that is to say, its light and heat--were visible and apparent in this mirror. If we look into the mirror, we see the sun, and we say, "It is the sun." Therefore, the Word and the Holy Spirit, which signify the perfections of God, are the divine appearance. This is the meaning of the verse in the Gospel which says: "The Word was with God, and the Word was God"; [John 1:1.] for the divine perfections are not different from the Essence of Oneness. The perfections of Christ are called the Word because all the beings are in the condition of letters, and one letter has not a complete meaning, while the perfections of Christ have the power of the word because a complete meaning can be inferred from a word. As the Reality of Christ was the manifestation of the divine perfections, therefore, it was like the word. Why? because He is the sum of perfect meanings. This is why He is called the Word.
And know that the proceeding of the Word and the Holy Spirit from God, which is the proceeding and appearance of manifestation, must not be understood to mean that the Reality of Divinity had been divided into parts, or multiplied, or that it had descended from the exaltation of holiness and purity. God forbid! If a pure, fine mirror faces the sun, the light and heat, the form and the image of the sun will be resplendent in it with such manifestation that if a beholder says of the sun, which is brilliant and visible in the mirror, "This is the sun," it is true. Nevertheless, the mirror is the mirror, and the sun is the sun. The One Sun, even if it appears in numerous mirrors, is one. This state is neither abiding nor entering, neither commingling nor descending; for entering, abiding, descending, issuing forth and commingling are the necessities and characteristics of bodies, not of spirits; then how much less do they belong to the sanctified and pure Reality of God. God is exempt from all that is not in accordance with His purity and His exalted and sublime sanctity.

The Sun of Reality, as we have said, has always been in one condition; it has no change, no alteration, no transformation and no vicissitude. It is eternal and everlasting. But the Holy Reality of the Word of God is in the condition of the pure, fine and shining mirror; the heat, the light, the image and likeness--that is to say, the perfections of the Sun of Reality--appear in it. That is why Christ says in the Gospel, "The Father is in the Son"--that is to say, the Sun of Reality appears in the mirror. [Cf. John 14:11; 17:21.] Praise be to the One Who shone upon this Holy Reality, Who is sanctified among the beings!

THE EXISTENCE OF THE RATIONAL SOUL AFTER THE DEATH OF THE BODY
Question.--After the body is put aside and the spirit has obtained freedom, in what way will the rational soul exist? Let us suppose that the souls who are assisted by the bounty of the Holy Spirit attain to true existence and eternal life. But what becomes of the rational souls--that is to say, the veiled spirits? ["Veiled spirits" here signify rational souls, souls not possessing the spirit of faith. Cf. "Soul, Spirit and Mind," p. 208.]

Answer.--Some think that the body is the substance and exists by itself, and that the spirit is accidental and depends upon the substance of the body, although, on the contrary, the rational soul is the substance, and the body depends upon it. If the accident--that is to say, the body--be destroyed, the substance, the spirit, remains.
Second, the rational soul, meaning the human spirit, does not descend into the body--that is to say, it does not enter it, for descent and entrance are characteristics of bodies, and the rational soul is exempt from this. The spirit never entered this body, so in quitting it, it will not be in need of an abiding-place: no, the spirit is connected with the body, as this light is with this mirror. When the mirror is clear and perfect, the light of the lamp will be apparent in it, and when the mirror becomes covered with dust or breaks, the light will disappear.
The rational soul--that is to say, the human spirit-- has neither entered this body nor existed through it; so after the disintegration of the composition of the body, how should it be in need of a substance through which it may exist? On the contrary, the rational soul is the substance through which the body exists. The personality of the rational soul is from its beginning; it is not due to the instrumentality of the body, but the state and the personality of the rational soul may be strengthened in this world; it will make progress and will attain to the degrees of perfection, or it will remain in the lowest abyss of ignorance, veiled and deprived from beholding the signs of God.

Question.--Through what means will the spirit of man--that is to say, the rational soul--after departing from this mortal world, make progress?

Answer.--The progress of man's spirit in the divine world, after the severance of its connection with the body of dust, is through the bounty and grace of the Lord alone, or through the intercession and the sincere prayers of other human souls, or through the charities and important good works which are performed in its name.

THE IMMORTALITY OF CHILDREN

Question.--What is the condition of children who die before attaining the age of discretion or before the appointed time of birth?

Answer.--These infants are under the shadow of the favor of God; and as they have not committed any sin and are not soiled with the impurities of the world of nature, they are the centers of the manifestation of bounty, and the Eye of Compassion will be turned upon them.



Some Answered Questions
Part Four -- On the Origin, Powers and Conditions of Man

http://www.bahai-library.com/writings/abdulbaha/saq/66.html

STORIES OF 'ABDU'L-BAHA

"'Abdu'l-Baha's kind heart went out to those who were ill. If He could alleviate a pain or discomfort, he set about to do so. We are told that one old couple who were ill in bed for a month had twenty visits from the Master during that time in Akka. He daily sent a servant to inquire about the welfare of the ill, and as there was no hospital in town, He paid a doctor a regular salary to look after the poor. The doctor was instructed not to tell Who provided this service. When a poor and crippled woman was shunned on contracting measles, the Master, on being informed, 'immediately engaged a woman to care for her; took a room, put comfortable bedding (His own) into it, called the doctor, sent food and everything she needed. He went to see that she had every attention, and when she died in peace and comfort, He it was Who arranged her simple funeral, paying all charges.'" (Honnold, Vignettes from the Life of 'Abdu'l-Baha, p. 43-4)
*******
Lua Gestinger, one of the early Baha'is of America, tells of an experience she had in Akka. She had made the pilgrimage to the prison-city to see 'Abdu'l-Baha. One day He said to her that He was too busy today to call upon a friend of His who was very poor and sick. He wished Lua to go in His place. He told her to take food to the sick man and care for him as He had been doing.
Lua learned the address and immediately went to do as 'Abdu'l-Baha had asked. She felt proud that 'Abdu'l-Baha had trusted her with some of His own work. But soon she returned to 'Abdu'l-Baha in a state of excitement. "Master," she exclaimed, "You sent me to a very terrible place! I almost fainted from the awful smell, the dirty rooms, the degrading condition of that man and his house. I left quickly before I could catch some terrible disease." Sadly and sternly, 'Abdu'l-Baha gazed at her. If she wanted to serve God, He told her, she would have to serve her fellow man, because in every person she should see the image and likeness of God. Then He told her to go back to the man's house. If the house was dirty, she should clean it. If the man was dirty, she should bathe him. If he was hungry, she should feed him. He asked her not to come back until all of this was done. 'Abdu'l-Baha has done these things many times for this man, and he told Lua Getsinger that she should be able to do them once. This is how 'Abdu'l-Baha taught Lua to serve her fellow man.

Radiant Acquiescence

"The afflictions which come to humanity sometimes tend to center the consciousness upon the limitations. This is a veritable prison. Release comes by making of the will a door through which the confirmations of the spirit come. They come to a man or woman who accepts his life with Radiant Acquiescence."
'ABDU'LBAHÁ,Divine Philosophy

RADIANT ACQUIESCENCE

ACQUIESCENCE means to "give in," to drop resistance, to tacitly agree. Divine acquiescence means to be submissive to the divine will. Everything in nature is acquiescent to the plan of the Universe and works in harmony with it except man. "Radiant acquiescence" means not only to give up your will to the Divine Will, but to do so joyfully and with radiance, knowing it is the best way in the end. The ordinary way of meeting the circumstances of life is to have a negative, passive submission to God's will and to blame every circumstance that was unfortunate on the & "Will of God" and to be unwillingly resigned to this condition and to do nothing to change it. Many become bitter and at enmity with life because of obstacles and calamities, and their faces register discontent and unhappiness.
"The death of one thing is the birth of another," said Marcus Aurelius. "Watch the eternal course of destruction and realize that the universe itself sustains no harm amidst all this change. The only true good is religion, which teaches us to keep our guiding principles pure and untainted by bodily impressions. Nothing external can influence us unless we pronounce it good or evil. Cease your complaint and you are not hurt."
Epictetus advised: "Dare to look up to God and say, ‘Deal with me for the future as thou wilt, I am of the same mind as Thou art; I am Thine; I refuse nothing that pleases Thee; lead me where Thou wilt, clothe me in any dress Thou choosest; is it Thy will that I should hold the office of a magistrate; that I should be in the condition of a private man; stay here; or be an exile; be rich; be poor, I will make Thy defense to men in behalf of all these conditions."
"He who frets himself because things do not happen just as he would have them, and secedes and separates himself from the law of the universal nature, is but a sort of an ulcer of the world."
Be acquiescent and things will change. God closes one door and opens another.
"Is anyone afraid of change?" asked Aurelius "I would gladly know what can be done without it? And what is dearer and more suitable to your universal nature? Pray, must not your wood be transformed (i.e., into fire) before your bath can be ready for you? Must not your meat be changed to make it fit to nourish you? Indeed what part of life can go forward without alteration? Now in all likelihood a change in your condition may be as serviceable to the world in general as those alterations above mentioned are to you."
When we are radiantly acquiescent our fears and worries disappear, what we ourselves cannot overcome or accomplish, we place in the hands of God, living in the faith that God can and will make all things well, and as our faith is, so is it always done unto us. When you feel that you live within God's protection you will never fear, you know you are safe and secure; fully protected at all times and nothing but good can come to you.
If we would only learn radiant acquiescence. Since things cannot always be as we wish them it is better for us to acquiesce to realize that after all in the great Divine plan it may be better for us that they are changed, therefore let us be glad!
When things do not give you pleasure, proceed instead to create pleasure in your own heart and soul, and you can if you will always be glad. Besides things will change for the better if you continue in the spirit of rejoicing. When things do not please you, resolve to please yourself by being glad. When evil befalls you consider the fact that the good that is yet in your possession is many times as great as all the evil you could ever know. †
"It is a great thing to feel, when our small plans are in a moment destroyed, our own ambitions in a moment thwarted forever, that instead of losing we are exchanging a lower for a higher thing; that the fall of the blossom means the coming of the fruit; the opening up a soul to newer and greater truth."††
Radiant acquiescence means "not my will but Thine be done." Let us approach our disappointments, our failures with the thought, "This is all right but different," and how much better it would be.
A famous doctor who radiated sympathy and gladness had as his motto, "That's all right, that's the way it should be." Nothing ever upset him. He would work quietly to accomplish results and leave them in God's hands, perfectly willing to accept the ends as justifiable to the means.
"Magnify the faith in yourself and you will minimize the obstacles in your way," Marden has said.
"With God nothing shall be impossible."
When difficulties are to be met they should be met in the attitude of radiant acquiescence and joy, so that we may look upon them as a privilege through which the power of the Holy Spirit may be brought into action; this generates strong thought currents and attracts strong forces to help us.
A wonderful way to show your love for God and His Cause is to radiate from your personality the sunlight of His love. To be it is to live it.
"Resist not evil" has been sounded by all the prophets and a thoughtful perusal of their lives indicates how they met the circumstances in which they were placed-how they treated their enemies. To resist, to use force is against the law of harmony. All nature practices this law. In a storm when the wind is blowing, the trees in its path bend before its fury, those that resist it are snapped in two and broken off. It is better to let others learn through experience that they are on the wrong path than to force them to see it our way.
The best way to rise above the petty irritations and delays which attack the nervous system is to meet them with non-resistance. All the prophets have taught us not to resist evil. 'Abdu'l-Bahá calls it "radiant acquiescence." This is the most practical way to handle the affairs of life, to drop resistance to things we cannot change, be willing (and that happily) that circumstances should go against us, that others shall be unkind, unjust, impolite or disagreeable. Through this practice the mind is kept quiet and clear and greater power to go through life successfully is engendered. Resistance produces poisonous toxins in the glands which undermune the health. Most of the nervous illness in the world today (and there is much of it) is caused by resistance to circumstances or to people, which has kept the nerves and brain in such a state of tension and irritation that a breakdown is the only ultimate result. In order to get rest and healing, we should say to ourselves, "Drop it, what difference does it make?"
Whether we are aware of it or not we always arouse in others what is in our own mind. Anger in you will provoke anger in another, while love begets love. So there is a great scientific principle involved in the command, "love your enemies;" Hate begets hate, and in no way can it be changed except through love. Fear begets fear and confidence increases confidence. The cheerfulness of one person can affect a roomful of people and if persistently practiced may affect the whole neighborhood.
When you feel others irritating or disturbing you, get quiet, be tranquil, summon the spirit of joy and harmony—ask for guidance and strength from the Holy Spirit. Send out harmonious thoughts and soon you will find the attitudes of others will change toward you, if you have only love in your heart. Love can melt the meanest heart. It takes two to quarrel. If one of the angry parties will practice non-resistance and puts away all discordant thinking from himself, and waits without impatience, the anger of the other must subside for it will have nothing on which to feed. Keep your mind in a condition of harmony toward the other and wait. In waiting you will accomplish wonders with the right mental attitude. "They serve who only stand and wait."
Faith is patience to wait. There should not be any attempt at verbal reconciliation unless it comes naturally and without a truce of inharmony. The important thing is in attempting to correct one's own faults and never interfering with another unless help is asked.
"However he treats me, I am to act rightly with regard to him; for the one is my concern, the other is not," Epictetus wrote.
"Nothing another does can ever make it right for me to do wrong, because wrong is never right, and no combination of circumstances can ever make it so," declared Aaron Crane.
True self-control must not be thought to be a repression of the desire to do wrong but it must go farther and remove the desire in the thinking which will thereby remove all necessity for resistance or restraint. Substitute one thought or feeling for another.
Self-control in the spiritual sense is freedom from all control of things outside the spiritual self and of all those things that provoke discordant thoughts. The person who allows himself to be mentally disturbed is in the degree of the disturbance in the power of whatever suggested it. By relaxing the mind, by being willing that certain things should occur, by keeping the mind centered in the Holy Spirit through practicing radiant acquiescence, one will establish such habits that no attention need be given even to the control of self, because habits tend to act automatically, without conscious care or attention. This is the freedom of mind of little children. It is the freedom of heaven. "Except ye become as little children ye cannot enter the Kingdom of Heaven." As thoughts precede actions, then to stop thinking certain thoughts is to cease doing certain things. Resistance always interferes with freedom of thought and action.
"Who has more soul than I masters me, though he should not raise his finger. Round him I must revolve by the gravitation of spirits. Who has less, I rule with like facility."
"The power men possess to annoy me I give them by a weak curiosity. No man can come near me but through my act," Emerson realized.
Are you in the habit of "blowing up," of "going to pieces," when things don't suit you? If you are, you are indulging in an "emotional spree," a "nervous jag." These can be quite as disastrous to the body as an alcoholic one, due to the poisons poured out into the blood stream by the adrenalin glands. Victims of deficient self-control in time become sick, mentally.. It is their excuse that something that was said or some past experience is responsible for these upsets, but the breakdown in nervous morale is due to an inflated ego, an inferiority complex or the wrong attitude toward the speech and actions of other people.
A doctor made a list of some of the things that upset some of his patients. He found as many as forty causes in the list, most of them foolish. One man was continually upset because a business partner was always saying "listen," as an introduction to his sentences. A business man became furious if anyone in his office arrived a moment late in the morning, and he saw to it that be was there early enough to indulge in his favorite nervous jag."
These nervous types must remember that no matter where the blame rests, it is better to ignore things that can't be helped, to be "radiantly acquiescent." You can't allow other people and the circumstances of life to "get on your nerves." You cannot control the habits of the rest of the world, and therefore in self-protection you must develop, an attitude toward them that is less vehement. You will have to teach yourself to live in a world as it is, not as you wish it might be. Do not take yourself and circumstances so seriously. Laugh at yourself. What difference will it make in a hundred years, whether the dinner is on time or not? Decide that you will be the master of your own environment and don't expect to go through life and escape the experience of "self- abasement." We can't expect to. ride on the crest of the wave always but we can direct ourselves so that we can ride more smoothly. With understanding, love; tolerance, sympathy and cooperation many of these conditions can be "ironed out." They do not affect the man who has the "light of the Holy Spirit in his life."
Next to radiant acquiescence, the next best cure for "nerves" is the habit of self-examination and of looking to one's own faults. The Divine Manifestations have ever pointed out the need for man to examine his own motives first before be presumed to judge the actions of another.
"Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye. … Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye."
Bahá'u'lláh in this day admonishes us:
"If the fire of self overcome you, remember your own faults and not the faults of My creatures."
Real freedom from these irritations must begin within, the motives must be changed. If we only outwardly control the appearance of anger and irritability and are a seething furnace within we have no control. We must get free from the emotion itself to be free and to be master of the situation. So everyone must look within first and be relaxed there before he can act without. "Everyone," says Bahá'u'lláh in Hidden Words, "must show forth deeds that are pure and holy, for words are the property of all alike, whereas such deeds as these belong only to Our loved ones."
No matter where we find ourselves in life, all sickness, either of the mind or body, comes from the breaking of cosmic laws.1
When we walk in the ray of the Holy Spirit we learn to live positively and actively, to go about doing good and radiating the light of God's gift.
Let our light shine upon those who live in the shadows, let us radiate that light of the Holy Spirit so that the moment others come into our presence they will sense our power, our sincerity, our love, and that we have something they need.
As human beings we unconsciously radiate those inner forces which we possess and we influence those who come in contact by our radiations for good or ill. 'Abdu'l-Bahá felt the importance of this so keenly that in His correspondence He placed great emphasis on radiance of expression. He says: "The face is the mirror of the heart," and also: "Let all people see that you have the Light, that they may recognize something in you which they themselves do not possess."
______________________
† Christian O. Larson
†† Hamilton Wright Mabie
1Except those ills and misfortunes visited upon the holy ones, whose patience and sacrifice are the example to mankind.
©Copyright 1937, World Order Magazine

A TRUE BAHAI

Strive that your actions day by day may be beautiful prayers. Turn towards God, and seek always to do that which is right and noble. Enrich the poor, raise the fallen, comfort the sorrowful, bring healing to the sick, reassure the fearful, rescue the oppressed, bring hope to the hopeless, shelter the destitute!This is the work of a true Baha'i, and this is expected of him. If we strive to do all this, then are we true Baha'is, but if we neglect it, we are not followers of the Light, and we have no right to the name. God, who sees all hearts, knows how far our lives are the fulfilment of our words. .> Abdu'l-Baha, Paris Talks, p. 80

AN EXPERIENCE WITH 'ABDU'L BAHA

It was my great privilege to be in New York during the last days spent by 'Abdu'l-Bahá in America. There was a question which I greatly longed to ask, but fearing the reply would be that I must talk to people, everywhere, I hesitated.

Finally, on the last day, almost the last moment of my stay, it came to me that it was cowardly to hesitate. On that day, as I came into His presence, He immediately said, "Are there any questions?" At once I asked the question, "Which is the best way to give the Baha'i message?"

'Abdu'l-Bahá's face became very serious, His voice loud, as He answered in these words:

“ The first thing to do is to acquire a thirst for spirituality, then live the life! Live the life! Live the life! The way to acquire this thirst is to meditate upon the future life.

Study the Holy Words, read your Bible, read the Holy Books, especially study the Holy Utterances of Baha'u'llah; prayer and meditation, take much time for these two. Then will you know this great thirst, and then only can you begin to live the life!

To live the life you must be the very kindest woman, you must be the most pure, you must be absolutely truthful, and live a perfectly moral life.

Visit your neighbors when they are sick or in trouble, offer your services to them, try to show them that you are longing to serve them.

Feed the poor, divide what you have. Be contented to remain where God has placed you; be faithful in your care of those to whom He has trusted you, never waver in this. Show by your life you have something different, so that all will see and will say, “What has this person that I have not?”

Show the world that in spite of the utmost suffering, poverty, sickness, you have something which gives you comfort, strength and peace that you are happy, serene, satisfied with all that is in your life.

Then they, too, will want what you possess and will need no further teaching after you tell them what it is.”
- SW, Vol. 19, p. 69

Some Personal Characteristics of ABDU'L-BAHA

There is a note in ‘Abdu’l-Bahá’s character that has not been emphasized, and with which no idea of him is complete. The impressive dignity which distinguishes his presence and bearing is occasionally lighted by a delicate and tactful humour, which is as unaffected as it is infectious and delightful.
On his last afternoon in London, a reporter called to ask him of his future plans, finding him surrounded by a number of friends who had called to bid him good-bye. When, in answer to this query, ‘Abdu’l-Bahá told in perfect English of his intention to visit Paris and go from there to Alexandria, the press representative evinced surprise at his faultless pronunciation. Thereupon ‘Abdu’l-Bahá proceeded to march with a free stride up and down the flower-scented drawing room, his Oriental garb contrasting strangely with his modern surroundings; and, to the amusement of the assembly, uttered a string of elaborate English words, laughingly ending, “Very difficult English words I speak!” Then, a moment later, with the swift transition of one who knows both how to be grave and gay, he showed himself terribly in earnest.
He had left orders that none were to be turned away, but one who had twice vainly sought his presence, and was, through some oversight, prevented from seeing him, wrote a heartbreaking letter showing that he thought himself rebuffed. It was translated by the Persian interpreter. ‘Abdu’l-Bahá at once put on his coat, and, turning towards the door, said, with an expression of unspeakable sadness, “A friend of mine has been martyred, and I am very grieved. I go out alone.” and he swept down the steps. One could then see how well the title of “Master” became him.
Another phase of his character which none who saw him could ever forget was his attitude towards children who were brought to him. Many of his talks were given as he sat with his arm encircling one of them.
He invariably admonished the parents thus: “Give this child a good education; make every effort that it may have the best you can afford, so that it may be enabled to enjoy the advantage of this glorious age. Do all you can to encourage spirituality in them.” One who sought the presence of ‘Abdu’l-Bahá realized the father-like sympathy which is his. Speaking of his and others’ love for ‘Abdu’l-Bahá the reply was: “I know that you love me, I can see that it is so. I will pray for you that you may be firm and serve in the Cause, becoming a true servant to Bahá’u’lláh. Though I go away I will always be present with you all.” These words were spoken with the greatest loving sympathy and understanding of difficulties; during the moments of this little talk ‘Abdu’l-Bahá held and stroked the speaker’s hands, and at the end took his head and with a gentle touch drew it to him kissing the forehead of the young man, who felt that he had found a father and a friend.

Knowledge must result in Action

A representative from a well known society made reference to its meetings for the purpose of a search into the reality of truth, and ‘Abdu’l-Bahá said “I know of your work. I think a great deal of it. I know your desire is to serve mankind, and to draw together Humanity under the banner of Oneness; but its members must beware less it become only a discussion. Look about you. How many committees have been formed, and living for a little while, have died! Committees and Societies can not create or give life.
“People get together and talk, but it is God’s Word alone that is powerful in its results. Consider for a moment: you would not trade together if you had no income from it and derived no benefit! Look at the followers of Christ. Their power was due to their ardour and their deeds. Every effort must have its result, else it is not a true effort. You must become the means of lighting the world of humanity. This is the infallible proof and sign. Every progress depends on two things, knowledge and practice. First acquire knowledge, and, when conviction is reached, put it into practice.
“Once a learned man journeyed to see me to receive my blessing, saying he knew and comprehended the Bahá’í teachings. When I told him that he could receive the blessings of the Holy Spirit at any time when he put himself in a receptive attitude to accept them, he said he was always in a receptive attitude.
“‘What would you do,’ I asked ‘if I were to suddenly turn and strike you?’ He instantly flared with indignation and strode angrily about the room.
“After a little I went over and took his arm, saying, ‘But you must return good for evil. Whether I honoured you or despised you, you should follow the teachings; now you merely read them. Remember the words of Jesus who said, ‘The first shall be last, and the last first.’ The man turned, shook my hand and departed, and I have since heard of many kind acts he has done.” When ‘Abdu’l-Bahá was addressed by the name of prophet, he answered, “My name is ‘Abdu’l-Bahá, the Servant of God” [literally, the Slave of Glory.][1]
[1]Compare:—“My Name is ‘Abdu’l-Bahá. My Reality is ‘Abdu’l-Bahá: and Service to all the human race is my perpetual Religion.... ‘Abdu’l-Bahá is the Banner of the Most Great Peace ...The Herald of the Kingdom is he, so that he may awaken the people of the East and the West. The Voice of Friendship, of Truth, and of Reconciliation is he, quickening all regions. No name, no title will he ever have, except ‘Abdu’l-Bahá. This is my longing. This is my Supreme height. O ye friends of God! ‘Abdu’l-Bahá is the manifestation of Service, and not Christ. The Servant of humanity is he, and not a chief. Summon ye the people to the station of Service of ‘Abdu’l-Bahá and not his Christhood.” (From a letter sent to the friends in New York, January 1st, 1907.)

True Spirituality

Another morning ‘Abdu’l-Bahá began at once to speak as he joined the group of seekers. He said: “Praise be to God, this century is a glorious century; may love increase every day; may it strike fire to light the candle in the darkness, like a gift and mercy of God. “Know, O thou possessors of insight, that true spirituality is like unto a lake of clear water which reflects the divine. Of such was the spirituality of Jesus Christ. There is another kind which is like a mirage, seeming to be spiritual when it is not. That which is truly spiritual must light the path to God, and must result in deeds. We cannot believe the call to be spiritual when there is no result. Spirit is reality, and when the spirit in each of us seeks to join itself with the Great Reality, it must in turn give life. The Jews in the time of Christ were dead, having no real life, and Jesus actually wafted a new breath into their bodies. Behold what has been accomplished since!”

The Pure Heart

The Pure Heart

When asked for a definition of a pure heart, ‘Abdu’l-Bahá said, “The pure heart is one that is entirely cut away from self. To be selfless is to be pure.”