`Abdu'l-Bahá Dedicates North American Bahá’í Temple, 1912

"The power which has gathered you here today notwithstanding the cold and windy weather is, indeed, mighty and wonderful. It is the power of God, the divine favor of Bahá’u’lláh which has drawn you together. We praise God that through His constraining love human souls are assembled and associated in this way.

Thousands of Mashriqu’l-Adhkárs, dawning points of praise and mention of God for all religionists will be built in the East and in the West, but this, being the first one erected in the Occident, has great importance. In the future there will be many here and elsewhere—in Asia, Europe, even in Africa, New Zealand and Australia—but this edifice in Chicago is of especial significance. It has the same importance as the Mashriqu’l-Adhkár in Ishqábád, Caucasus, Russia, the first one built there. In Persia there are many; some are houses which have been utilized for the purpose, others are homes entirely devoted to the divine Cause, and in some places temporary structures have been erected. In all the cities of Persia there are Mashriqu’l-Adhkárs, but the great dawning point was founded in Ishqábád. It possesses superlative importance because it was the first Mashriqu’l-Adhkár built. All the Bahá’í friends agreed and contributed their utmost assistance and effort. The Afnán devoted his wealth, gave all he had to it. From such a mighty and combined effort a beautiful edifice arose. Notwithstanding their contributions to that building, they have assisted the fund here in Chicago as well. The Mashriqu’l-Adhkár in Ishqábád is almost completed. It is centrally located, nine avenues leading into it, nine gardens, nine fountains; all the arrangement and construction is according to the principle and proportion of the number nine. It is like a beautiful bouquet. Imagine a very lofty, imposing edifice surrounded completely by gardens of variegated flowers, with nine avenues leading through them, nine fountains and pools of water. Such is its matchless, beautiful design. Now they are building a hospital, a school for orphans, a home for cripples, a hospice and a large dispensary. God willing, when it is fully completed, it will be a paradise.

I hope the Mashriqu’l-Adhkár in Chicago will be like this. Endeavor to have the grounds circular in shape. If possible, adjust and exchange the plots in order to make the dimensions and boundaries circular. The Mashriqu’l-Adhkár cannot be triangular in shape. It must be in the form of a circle."

`Abdu'l-Bahá,  The Promulgation of Universal Peace, pp. 71-72 

1 May 1912 
Talk at Dedication of the Mashriqu’l-Adhkár Grounds 
Wilmette, Illinois

'Abdu'l-Bahá speaks to Fourth Annual Conference of the National Association for the Advancement of Colored People (NAACP), Chicago 1912

"According to the words of the Old Testament God has said, “Let us make man in our image, after our likeness.” This indicates that man is of the image and likeness of God—that is to say, the perfections of God, the divine virtues, are reflected or revealed in the human reality. Just as the light and effulgence of the sun when cast upon a polished mirror are reflected fully, gloriously, so, likewise, the qualities and attributes of Divinity are radiated from the depths of a pure human heart. This is an evidence that man is the most noble of God’s creatures.

Each kingdom of creation is endowed with its necessary complement of attributes and powers. The mineral possesses inherent virtues of its own kingdom in the scale of existence. The vegetable possesses the qualities of the mineral plus an augmentative virtue, or power of growth. The animal is endowed with the virtues of both the mineral and vegetable plane plus the power of intellect. The human kingdom is replete with the perfections of all the kingdoms below it with the addition of powers peculiar to man alone. Man is, therefore, superior to all the creatures below him, the loftiest and most glorious being of creation. Man is the microcosm; and the infinite universe, the macrocosm. The mysteries of the greater world, or macrocosm, are expressed or revealed in the lesser world, the microcosm. The tree, so to speak, is the greater world, and the seed in its relation to the tree is the lesser world. But the whole of the great tree is potentially latent and hidden in the little seed. When this seed is planted and cultivated, the tree is revealed. Likewise, the greater world, the macrocosm, is latent and miniatured  in the lesser world, or microcosm, of man. This constitutes the universality or perfection of virtues potential in mankind. Therefore, it is said that man has been created in the image and likeness of God.

Let us now discover more specifically how he is the image and likeness of God and what is the standard or criterion by which he can be measured and estimated. This standard can be no other than the divine virtues which are revealed in him. Therefore, every man imbued with divine qualities, who reflects heavenly moralities and perfections, who is the expression of ideal and praiseworthy attributes, is, verily, in the image and likeness of God. If a man possesses wealth, can we call him an image and likeness of God? Or is human honor and notoriety the criterion of divine nearness? Can we apply the test of racial color and say that man of a certain hue—white, black, brown, yellow, red—is the true image of his Creator? We must conclude that color is not the standard and estimate of judgment and that it is of no importance, for color is accidental in nature. The spirit and intelligence of man is essential, and that is the manifestation of divine virtues, the merciful bestowals of God, the eternal life and baptism through the Holy Spirit. Therefore, be it known that color or race is of no importance. He who is the image and likeness of God, who is the manifestation of the bestowals of God, is acceptable at the threshold of God—whether his color be white, black or brown; it matters not. Man is not man simply because of bodily attributes. The standard of divine measure and judgment is his intelligence and spirit. Therefore, let this be the only criterion and estimate, for this is the image and likeness of God. A man’s heart may be pure and white though his outer skin be black; or his heart be dark and sinful though his racial color is white. The character and purity of the heart is of all importance. The heart illumined by the light of God is nearest and dearest to God, and inasmuch as God has endowed man with such favor that he is called the image of God, this is truly a supreme perfection of attainment, a divine station which is not to be sacrificed by the mere accident of color."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp.69-70 

30 April 1912 
Talk at Fourth Annual Conference of the National Association for the Advancement of Colored People Handel Hall, Chicago, Illinois

Former Slaves

"Praise be to God! This American democracy manifests capacity, showing forth readiness to become the standard-bearer of the Most Great Peace."

(continued from yesterday)

"... These are the institutions of God and the foundations of His temple, the Mashriqu’l-Adhkár*.

The outer edifice is a symbol of the inner. May the people be admonished thereby. I pray in your behalf that your hearts may be enlightened with the light of the love of God; that your minds may develop daily; that your spirits may become aglow with the fire and illumination of His glad tidings, until these divine foundations may become established throughout the human world. The first of these institutions and foundations is the oneness of humanity and love among mankind. The second is the Most Great Peace. Praise be to God! This American democracy manifests capacity, showing forth readiness to become the standard-bearer of the Most Great Peace. May its hosts be the hosts of the oneness of humanity. May they serve the threshold of God and spread the message of the good pleasure of God.

O Thou kind Lord! This gathering is turning to Thee. These hearts are radiant with Thy love. These minds and spirits are exhilarated by the message of Thy glad tidings. O God! Let this American democracy become glorious in spiritual degrees even as it has aspired to material degrees, and render this just government victorious. Confirm this revered nation to upraise the standard of the oneness of humanity, to promulgate the Most Great Peace, to become thereby most glorious and praiseworthy among all the nations of the world. O God! This American nation is worthy of Thy favors and is deserving of Thy mercy. Make it precious and near to Thee through Thy bounty and bestowal."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 66-67

30 April 1912 
(excerpt from) Talk at Public Meeting Concluding Convention of Bahá’í Temple Unity 
Drill Hall, Masonic Temple, 
Chicago, Illinois




• Mashriqu’l-Adhkár, (mash-reck-ol-as-car) Dawning-place of the Praises or "Remembrances" of God. Bahá’í House of Worship. 

Happy Ninth Day of Ridván!

"Blessed is he who, at the hour of dawn, centring his thoughts on God, occupied with His remembrance, and supplicating His forgiveness, directeth his steps to the Mashriqu’l-Adhkár* and, entering therein, seateth himself in silence to listen to the verses of God, the Sovereign, the Mighty, the All-Praised. Say: The Mashriqu’l-Adhkár is each and every building which hath been erected in cities and villages for the celebration of My praise. Such is the name by which it hath been designated before the throne of glory, were ye of those who understand.

They who recite the verses of the All-Merciful in the most melodious of tones will perceive in them that with which the sovereignty of earth and heaven can never be compared. From them they will inhale the divine fragrance of My worlds—worlds which today none can discern save those who have been endowed with vision through this sublime, this beauteous Revelation. Say: These verses draw hearts that are pure unto those spiritual worlds that can neither be expressed in words nor intimated by allusion. Blessed be those who hearken."

-Bahá'u'lláh, The Kitáb-i-Aqdas, p. 61

"The world of existence may be likened to this temple and place of worship. For just as the external world is a place where the people of all races and colors, varying faiths, denominations and conditions come together—just as they are submerged in the same sea of divine favors—so, likewise, all may meet under the dome of the Mashriqu’l-Adhkár and adore the one God in the same spirit of truth; for the ages of darkness have passed away, and the century of light has come. Ignorant prejudices are being dispelled, and the light of unity is shining. The differences existing between nations and peoples will soon be annulled, and the fundamentals of the divine religions, which are no other than the oneness and solidarity of the human race, are being established. For thousands of years the human race has been at war. It is enough. Now let mankind, for a time at least, consort in amity and peace. Enmity and hatred have ruled. Let the world, for a period, exercise love. For thousands of years the nations have denied each other, considering each other as infidel and inferior. It is sufficient. We must now realize that we are the servants of one God, that we turn to one beneficent Father, live under one divine law, seek one reality and have one desire. Thus may we live in the utmost friendship and love, and in return the favors and bounties of God shall surround us; the world of humanity will be reformed; mankind, enjoy a new life; eternal light will illumine, and heavenly moralities become manifest.

Then divine policy shall govern the world, for the divine policy is the oneness of humanity. God is just and kind to all. He considers all as His servants. He excludes none, and His judgments are correct and true. No matter how complete human policy and foresight may appear, they are imperfect. If we do not seek the counsel of God or if we refuse to follow His dictates, it is presumptive evidence that we are knowing and wise, whereas God is ignorant; that we are sagacious and God is not. God forbid! We seek shelter in His mercy for this suggestion! No matter how far the human intelligence may advance, it is still but a drop, while divine omniscience is the ocean. Shall we say that a drop is imbued or endowed with qualities of which the ocean is devoid? Shall we believe that the policy and plan of this atom of a human soul are superior to the wisdom of the Omniscient? There is no greater ignorance than this. Briefly, some are mere children; with the utmost love we must educate them to make them wise. Others are sick and ailing; we must tenderly treat them until they recover. Some have unworthy morals; we must train them toward the standard of true morality. Other than this we are all the servants of one God and under the providence and protection of one Father." ... (to be continued tomorrow)

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 65-66

30 April 1912
(excerpt from) Talk at Public Meeting Concluding Convention of Bahá’í Temple Unity 
Drill Hall, Masonic Temple, 
Chicago, Illinois




• Mashriqu’l-Adhkár, (mash-reck-ol-as-car) Dawning-place of the Praises or "Remembrances" of God. Bahá’í House of Worship. 

" ..fellowship, which is an expression of composition, is conducive to life, whereas discord, which is an expression of decomposition, is the equivalent of death. "

"This evening I will speak to you upon the subject of existence and nonexistence, life and death. Existence is the expression and outcome of composition and combination. Nonexistence is the expression and outcome of division and disintegration. If we study the forms of existence in the material universe, we find that all created things are the result of composition. Material elements have grouped together in infinite variety and endless forms. Each organism is a compound; each object is an expression of elemental affinity. We find the complex human organism simply an aggregation of cellular structure; the tree is a composite of plant cells; the animal, a combination and grouping of cellular atoms or units, and so on. Existence or the expression of being is, therefore, composition; and nonexistence is decomposition, division, disintegration. When elements have been brought together in a certain plan of combination, the result is the human organism; when these elements separate and disperse, the outcome is death and nonexistence.  Life is, therefore, the product of composition; and death signifies decomposition.

Likewise, in the world of minds and souls, fellowship, which is an expression of composition, is conducive to life, whereas discord, which is an expression of decomposition, is the equivalent of death. Without cohesion among the individual elements which compose the body politic, disintegration and decay must inevitably follow and life be extinguished...."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 56-57

24 April 1912 
(excerpt from) Talk at Home of Mrs. Andrew J. Dyer 
1937 Thirteenth Street, NW, 
Washington, D.C.




Ellsworth Kelly

"The heart is like a box, and language is the key. Only by using the key can we open the box and observe the gems it contains."

"Today the greatest need of the world of humanity is discontinuance of the existing misunderstandings among nations. This can be accomplished through the unity of language. Unless the unity of languages is realized, the Most Great Peace and the oneness of the human world cannot be effectively organized and established because the function of language is to portray the mysteries and secrets of human hearts. The heart is like a box, and language is the key. Only by using the key can we open the box and observe the gems it contains. Therefore, the question of an auxiliary international tongue has the utmost importance. Through this means international education and training become possible; the evidence and history of the past can be acquired. The spread of the known facts of the human world depends upon language. The explanation of divine teachings can only be through this medium. As long as diversity of tongues and lack of comprehension of other languages continue, these glorious aims cannot be realized. Therefore, the very first service to the world of man is to establish this auxiliary international means of communication. It will become the cause of the tranquillity of the human commonwealth. Through it sciences and arts will be spread among the nations, and it will prove to be the means of the progress and development of all races. We must endeavor with all our powers to establish this international auxiliary language throughout the world. It is my hope that it may be perfected through the bounties of God and that intelligent men may be selected from the various countries of the world to organize an international congress whose chief aim will be the promotion of this universal medium of speech."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 60-61 

25 April 1912 Message to Esperantists 
Home of Mr. and Mrs. Arthur J. Parsons 
1700 Eighteenth Street, NW, 
Washington, D.C.

"Wherever he finds truth or reality, he must hold to it, forsaking, discarding all else; for outside of reality there is naught but superstition and imagination."

"Although the divine teachings are truth and reality, yet with the passage of time thick clouds envelop and obscure them. These clouds are imitations and superstitions; they are not the fundamentals. Then the Sun of Truth, the Word of God, arises again, shines forth once more in the glory of its power and disperses the enveloping darkness. For a long time the divine precepts of the effulgent Word were obscured by clouds of superstition and error until Bahá’u’lláh appeared upon the horizon of humanity, rent the shadows, scattered the clouds and revealed anew the foundations of the teachings of God.

The first teaching of Bahá’u’lláh is the duty incumbent upon all to investigate reality. What does it mean to investigate reality? It means that man must forget all hearsay and examine truth himself, for he does not know whether statements he hears are in accordance with reality or not. Wherever he finds truth or reality, he must hold to it, forsaking, discarding all else; for outside of reality there is naught but superstition and imagination. For example, during the days of Jesus Christ the Jews were expecting the appearance of the Messiah, praying and beseeching God day and night that the Promised One might appear. Why did they reject Him when He did appear? They denied Him absolutely, refused to believe in Him. There was no abuse and persecution which they did not heap upon Him. They reviled Him with curses, placed a crown of thorns upon His head, led Him through the streets in scorn and derision and finally crucified Him. Why did they do this? Because they did not investigate the truth or reality of Christ and were not able to recognize Him as the Messiah of God. Had they investigated sincerely for themselves, they would surely have believed in Him, respected Him and bowed before Him in reverence. They would have considered His manifestation the greatest bestowal upon mankind. They would have accepted Him as the very Savior of man; but, alas, they were veiled, they held to imitations of ancestral beliefs and hearsay and did not investigate the truth of Christ. They were submerged in the sea of superstitions and were, therefore, deprived of witnessing that glorious bounty; they were withheld from the fragrances or breaths of the Holy Spirit and suffered in themselves the greatest debasement and degradation.

Reality or truth is one, yet there are many religious beliefs, denominations, creeds and differing opinions in the world today. Why should these differences exist? Because they do not investigate and examine the fundamental unity, which is one and unchangeable. If they seek reality itself, they will agree and be united; for reality is indivisible and not multiple. It is evident, therefore, that there is nothing of greater importance to mankind than the investigation of truth."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp.62-63 25 

25 April 1912 
(excerpt from) Talk at Home of Mr. and Mrs. Arthur J. Parsons 
1700 Eighteenth Street, NW, 
Washington, D.C.