In prayer the believers can turn their consciousness toward the Shrine of Bahá'u'lláh, provided that in doing so they have a clear and correct understanding of His station as a Manifestation of God.
- Shoghi Effendi (From a letter dated 15 November 1935 written on behalf of Shoghi Effendi to two believers; The Compilation of Compilations, Vol. II, The Importance of Prayer, Meditation and the Devotional Attitude)
The gift of God to this enlightened age is the knowledge of the oneness of mankind and of the fundamental oneness of religion. War shall cease between nations, and by the will of God the Most Great Peace shall come; the world will be seen as a new world, and all men will live as brothers.
- ‘Abdu’l-Baha (From an address given at London’s City Temple, Sunday, September 10th, 1911; ‘’Abdu’l-Baha in London’)
O noble friends; seekers after God! Praise be to God! Today the light of Truth is shining upon the world in its abundance; the breezes of the heavenly garden are blowing throughout all regions; the call of the Kingdom is heard in all lands, and the breath of the Holy Spirit is felt in all hearts that are faithful. The Spirit of God is giving eternal life. In this wonderful age the East is enlightened, the West is fragrant, and everywhere the soul inhales the holy perfume. The sea of the unity of mankind is lifting up its waves with joy, for there is real communication between the hearts and minds of men. The banner of the Holy Spirit is uplifted, and men see it, and are assured with the knowledge that this is a new day.
This is a new cycle of human power. All the horizons of the world are luminous, and the world will become indeed as a garden and a paradise. It is the hour of unity of the sons of men and of the drawing together of all races and all classes.
- ‘Abdu’l-Baha (From an address given at London’s City Temple, Sunday, September 10th, 1911; ‘’Abdu’l-Baha in London’)
No created thing shall ever attain its paradise unless it appeareth in its highest prescribed degree of perfection. For instance, this crystal representeth the paradise of the stone whereof its substance is composed. Likewise there are various stages in the paradise for the crystal itself... So long as it was stone it was worthless, but if it attaineth the excellence of ruby -- a potentiality which is latent in it -- how much a carat will it be worth? Consider likewise every created thing.
Man's highest station, however, is attained through faith in God in every Dispensation and by acceptance of what hath been revealed by Him, and not through learning; inasmuch as in every nation there are learned men who are versed in divers sciences. Nor is it attainable through wealth; for it is similarly evident that among the various classes in every nation there are those possessed of riches. Likewise are other transitory things.
- The Báb ('Selections from the Writings of the Báb')
These Essences of Detachment, [Manifestations of God] these resplendent Realities are the channels of God's all-pervasive grace. Led by the light of unfailing guidance, and invested with supreme sovereignty, They are commissioned to use the inspiration of Their words, the effusions of Their infallible grace and the sanctifying breeze of Their Revelation for the cleansing of every longing heart and receptive spirit from the dross and dust of earthly cares and limitations. Then, and only then, will the Trust of God, latent in the reality of man, emerge, as resplendent as the rising Orb of Divine Revelation, from behind the veil of concealment, and implant the ensign of its revealed glory upon the summits of men's hearts.
- Baha'u'llah ('Gleanings from the Writings of Baha'u'llah')
The degree to which the use of alcohol has spread in the world today is truly alarming; it is a great evil, and we Bahá'ís can see clearly why Bahá'u'lláh prohibits its being taken at all.
- Shoghi Effendi (From a letter dated 23 February 1946 written on behalf of Shoghi Effendi to an individual beiever; The Compilation of Compilations, vol. II, Prohibition on Drinking Alcohol)
Thou hast written regarding the four canine teeth in man, saying that these teeth, two in the upper jaw and two in the lower, are for the purpose of eating meat. Know thou that these four teeth are not created for meat-eating, although one can eat meat with them. All the teeth of man are made for eating fruit, cereals and vegetables. These four teeth, however, are designed for breaking hard shells, such as those of almonds. But eating meat is not forbidden or unlawful, nay, the point is this, that it is possible for man to live without eating meat and still be strong. Meat is nourishing and containeth the elements of herbs, seeds and fruits; therefore sometimes it is essential for the sick and for the rehabilitation of health. There is no objection in the Law of God to the eating of meat if it is required. So if thy constitution is rather weak and thou findest meat useful, thou mayest eat it.
- 'Abdu'l-Bahá (From a Tablet; The Compilation of Compilations, vol. I, Some Aspects of Heath, Healing, Nutrition and Related Matters)
The heart is a divine trust; cleanse it from the stain of self-love, adorn it with the coronal of pure intent… This handful of days on earth will slip away like shadows and be over. Strive then that God may shed His grace upon you, that you may leave a favorable remembrance in the hearts and on the lips of those to come. “And grant that I be spoken of with honor by posterity.” [Qur’án 26:84]
Happy the soul that shall forget his own good, and like the chosen ones of God, vie with his fellows in service to the good of all…
- ‘Abdu’l-Baha (‘The Secret of Divine Civilization’)
Among the teachings of Baha'u'llah are principles which concern the readjustment of livelihood, that is to say, certain regulations are revealed which insure the welfare and well-being of all humanity. Just as the rich man enjoys his rest and his pleasures surrounded by luxuries, the poor man must likewise have a home, be provided with sustenance, and not be in want. In order that all human kind may be at ease, the readjustment of the economical situation is necessary and of utmost importance; until this is effected happiness is impossible.
- ‘Abdu’l-Baha (From a talk, Philadelphia, June 9, 1912
‘Star of the West, vol. 23, no. 3, June 1932)
The fruits that best befit the tree of human life are trustworthiness and godliness, truthfulness and sincerity; but greater than all, after recognition of the unity of God, praised and glorified be He, is regard for the rights that are due to one’s parents. This teaching hath been mentioned in all the Books of God, and reaffirmed by the Most Exalted Pen. Consider that which the Merciful Lord hath revealed in the Qur’án, exalted are His words: “Worship ye God, join with Him no peer or likeness; and show forth kindliness and charity towards your parents...” Observe how loving-kindness to one’s parents hath been linked to recognition of the one true God! Happy they who are endued with true wisdom and understanding, who see and perceive, who read and understand, and who observe that which God hath revealed in the Holy Books of old, and in this incomparable and wondrous Tablet.
- Baha’u’llah (‘The Kitab-i-Aqdas’)
And since there can be no tie of direct intercourse to bind the one true God with His creation, and no resemblance whatever can exist between the transient and the Eternal, the contingent and the Absolute, He hath ordained that in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven. Unto this subtle, this mysterious and ethereal Being He hath assigned a twofold nature; the physical, pertaining to the world of matter, and the spiritual, which is born of the substance of God Himself. He hath, moreover, conferred upon Him a double station. The first station, which is related to His innermost reality, representeth Him as One Whose voice is the voice of God Himself… The second station is the human station…
- Baha'u'llah ('Gleanings from the Writings of Baha'u'llah')
The laws of God, such as fasting, obligatory prayer and the like, as well as His counsels regarding virtues, good deeds and proper conduct, must be carried out everywhere to the extent possible, unless some insurmountable obstacle or some great danger presents itself or it runneth counter to the dictates of wisdom. For indolence and laxity hinder the outpourings of love from the clouds of divine mercy, and people will thus remain deprived.
- ‘Abdu’l-Baha (From a Tablet, Compilation ‘The Importance of Obligatory Prayer and Fasting’, prepared by the Research Department of the Universal House of Justice; The American Baha’i September 2000)
The first duty of the members is to effect their own unity and harmony, in order to obtain good results. If there be no unity, or the committee becomes the cause of inharmony, undoubtedly, it is better that it does not exist.... Therefore, when the unity of the members of the Committee is established, their second duty is to read the verses and communes, to be in a state of commemoration and mindfulness, that they may see each other as if in the presence of God.
- ‘Abdu'l-Bahá (From a Tablet, 'Star of the West', vol. 8, no. 9, 20 August 1917; The Compilation of Compilations, vol. I, Consultation)
You must always be happy. You must associate with joyous and happy people and be adorned with divine morals. Happiness has a direct influence in preserving our health while being upset causes illness. The basis of eternal happiness is spirituality and divine virtue, which is not followed by sorrow. But physical happiness is subject to a thousand changes and vicissitudes.
Have you heard the story of the emperor who looked into the mirror and became very sad and despondent? He said, `Oh! What a healthy and vigorous body I had but how worn it has become now! What a handsome face I had but how ugly it has become now! What graceful stature I had but how bent my body has become with age!' Thus he spoke one by one of the physical conditions of his youth and expressed his sadness at their loss. Such is the end of the physical happiness.
- 'Abdu'l-Baha (Utterances of ‘Abdu’l-Baha, New York, June 19, 1912; ‘Mahmud’s Diary’)
Thou didst write of reincarnation. A belief in reincarnation goeth far back into the ancient history of almost all peoples, and was held even by the philosophers of Greece, the Roman sages, the ancient Egyptians, and the great Assyrians. Nevertheless such superstitions and sayings are but absurdities in the sight of God.
The major argument of the reincarnationists was this, that according to the justice of God, each must receive his due: whenever a man is afflicted with some calamity, for example, this is because of some wrong he hath committed. But take a child that is still in its mother’s womb, the embryo but newly formed, and that child is blind, deaf, lame, defective—what sin hath such a child committed, to deserve its afflictions? They answer that, although to outward seeming the child, still in the womb, is guilty of no sin—nevertheless he perpetrated some wrong when in his previous form, and thus he came to deserve his punishment.
These individuals, however, have overlooked the following point. If creation went forward according to only one rule, how could the all-encompassing Power make Itself felt? How could the Almighty be the One Who “doeth as He pleaseth and ordaineth as He willeth”?
Briefly, a return is indeed referred to in the Holy Scriptures, but by this is meant the return of the qualities, conditions, effects, perfections, and inner realities of the lights which recur in every dispensation. The reference is not to specific, individual souls and identities.
- ‘Abdu’l-Baha (From a Tablet; ‘Selections from the Writings of ‘Abdu’l-Bahá'; compilation ‘Reincarnation and the Nature and Progress of the Soul’, compiled by Research Department of the Universal House of Justice)
Beautify your tongues, O people, with truthfulness, and adorn your souls with the ornament of honesty. Beware, O people, that ye deal not treacherously with anyone. Be ye the trustees of God amongst His creatures, and the emblems of His generosity amidst His people. They that follow their lusts and corrupt inclinations, have erred and dissipated their efforts. They, indeed, are of the lost....
- Baha’u’llah (‘Gleanings from the Writings of Bahá'u'lláh; The Compilation of Compilations, Vol. II, Trustworthiness)
Thou hast asked concerning the fundamentals of religion and its ordinances: Know thou that first and foremost in religion is the knowledge of God. This attaineth its consummation in the recognition of His divine unity, which in turn reacheth its fulfilment in acclaiming that His hallowed and exalted Sanctuary, the Seat of His transcendent majesty, is sanctified from all attributes. And know thou that in this world of being the knowledge of God can never be attained save through the knowledge of Him Who is the Dayspring of divine Reality.
- The Báb ('Selections from the Writings of the Báb')
As regards producing a book of Bahá'í songs, your understanding that there is no cultural expression which could be called Bahá'í at this time (distinctive music, literature, art, architecture, etc., being the flower of the civilization and not coming at the beginning of a new Revelation), is correct. However, that does not mean that we haven't Bahá'í songs, in other words, songs written by Bahá'ís on Bahá'í subjects....
- Shoghi Effendi (From a letter written on behalf of Shoghi Effendi dated 21 September 1957 to the National Spiritual Assembly of the United States; The Compilation of Compilations, vol. II, Music)
O ye beloved of the Lord! The Cause of God hath never had any place for denouncing others as infidel or profligate, nor hath it allowed anyone to humiliate or belittle another. Contend and wrangle not with any man, and seek ye not the abasement of any soul. Disparage not anyone's name, and wish no harm upon anyone. Defile not your tongues with calumny, and engage ye not in backbiting. Lift not the veil from the doings of others, and so long as a person professeth to be steadfast, remonstrate not with him, nor expose him.
Let not these very words be a pretext for dispute and contention. Through your constancy and steadfastness destroy the edifice of vacillation, and by your faithful adherence and scrupulous observance, strengthen the foundations of the Cause of God. Leave the people of negligence unto themselves and refer them for judgement to the Lord of the Covenant and Testament.
- ‘Abdu’l-Baha (From a Tablet; included in a letter dated 18 April 2001 written on behalf of the Universal House of Justice to an individual believer)
I need not tell you how grievously he deplores the fact that there are so many negative forces prevailing in Bahá'í gatherings and particularly in such an important meeting as the Convention. The oft-repeated words of the Master concerning unity and harmonious co-operation among the friends should be carefully and thoughtfully remembered now more than ever. Nothing is more contrary to the spirit of the Cause than discord and strife, which are the inevitable outcome of selfishness and greed. Pure detachment and selfless service, these should be the sole motives of every true believer. And unless each and every one of the friends succeeds in translating such qualities into living action, no hope of further progress can be entertained. It is now that unity of thought and action is most needed. It is now, when the Cause s entering a new phase of development, when its Administration is being gradually consolidated amid the welter and chaos of a tottering civilization, that the friends should present a united front to those forces of internal dissension, which, if not completely wiped out, will bring our work to inevitable destruction.
- Shoghi Effendi (From a letter dated 24 September 1933 written on behalf of Shoghi Effendi to an individual believer; The Compilation of Compilations, vol. II, Living the Life)
Regarding the use of liquor: According to the texts of the Book of Aqdas, both light and strong drinks are prohibited. The reason for this prohibition is that it leads the mind astray and is the cause of weakening the body. If alcohol were beneficial, it would have been brought into the world by the divine creation and not by the effort of man. Whatever is beneficial for man exists in creation. Now, it has been proved and is established medically and scientifically that liquors are harmful.
Therefore the meaning of that which is written in the Tablets: "I have chosen for thee whatsoever is in the heaven and earth," signifies those things which are according to the divine creation and not the things which are harmful. For instance, poison is one of the things: now, can we say that poisons are to be used habitually because God has created them for man? However, spirituous liquors, if prescribed by a physician for the patient and their use is necessary, then they may be used as directed.
In brief, I hope that thou mayest find eternal bliss and receive inexhaustible joy and happiness. The after effect of drinking is depression, but the wine of the Love of God bestows exaltation of the spirit.
- ‘Abdu’l-Baha (From a Tablet, Star of the West, vol. 1, no. 6, June 24, 1910)
Having created the world and all that liveth and moveth therein, He, through the direct operation of His unconstrained and sovereign Will, chose to confer upon man the unique distinction and capacity to know Him and to love Him -- a capacity that must needs be regarded as the generating impulse and the primary purpose underlying the whole of creation.... Upon the inmost reality of each and every created thing He hath shed the light of one of His names, and made it a recipient of the glory of one of His attributes. Upon the reality of man, however, He hath focused the radiance of all of His names and attributes, and made it a mirror of His own Self. Alone of all created things man hath been singled out for so great a favor, so enduring a bounty.
These energies with which the Day Star of Divine bounty and Source of heavenly guidance hath endowed the reality of man lie, however, latent within him, even as the flame is hidden within the candle and the rays of light are potentially present in the lamp. The radiance of these energies may be obscured by worldly desires even as the light of the sun can be concealed beneath the dust and dross which cover the mirror. Neither the candle nor the lamp can be lighted through their own unaided efforts, nor can it ever be possible for the mirror to free itself from its dross. It is clear and evident that until a fire is kindled the lamp will never be ignited, and unless the dross is blotted out from the face of the mirror it can never represent the image of the sun nor reflect its light and glory.
- Baha'u'llah ('Gleanings from the Writings of Baha'u'llah')
Were any man to ponder in his heart that which the Pen of the Most High hath revealed and to taste of its sweetness, he would, of a certainty, find himself emptied and delivered from his own desires, and utterly subservient to the Will of the Almighty. Happy is the man that hath attained so high a station, and hath not deprived himself of so bountiful a grace.
- Baha’u’llah (‘Gleanings from the Writings of Bahá'u'lláh’; The Compilation of the Compilations, Vol. II, The Importance of Prayer, Meditation, and the Devotional Attitude)
Know thou, verily, it is becoming in a weak one to supplicate to the Strong One, and it behooveth a seeker of bounty to beseech the Glorious Bountiful One. When one supplicates to his Lord, turns to Him and seeks bounty from His Ocean, this supplication brings light to his heart, illumination to his sight, life to his soul and exaltation to his being.
- ‘Abdu’l-Baha (The Compilation of Compilations, Vol. II, The Importance of Prayer, Meditation and the Devotional Attitude)
For desire is a flame that has reduced to ashes uncounted lifetime harvests of the learned, a devouring fire that even the vast sea of their accumulated knowledge could never quench. How often has it happened that an individual who was graced with every attribute of humanity and wore the jewel of true understanding, nevertheless followed after his passions until his excellent qualities passed beyond moderation and he was forced into excess. His pure intentions changed to evil ones, his attributes were no longer put to uses worthy of them, and the power of his desires turned him aside from righteousness and its rewards into ways that were dangerous and dark. A good character is in the sight of God and His chosen ones and the possessors of insight, the most excellent and praiseworthy of all things, but always on condition that its centre of emanation should be reason and knowledge and its base should be true moderation....
- ‘Abdu’l-Baha (‘The Secret of Divine Civilization’; Compilation of Compilations, vol. I, A Chase and Holy Life)