"The natural emotions are blameworthy and are like rust which deprives the heart of the bounties of God."

"Man possesses two kinds of susceptibilities: the natural emotions, which are like dust upon the mirror, and spiritual susceptibilities, which are merciful and heavenly characteristics.

There is a power which purifies the mirror from dust and transforms its reflection into intense brilliancy and radiance so that spiritual susceptibilities may chasten the hearts and heavenly bestowals sanctify them. What is the dust which obscures the mirror? It is attachment to the world, avarice, envy, love of luxury and comfort, haughtiness and self-desire; this is the dust which prevents reflection of the rays of the Sun of Reality in the mirror. The natural emotions are blameworthy and are like rust which deprives the heart of the bounties of God. But sincerity, justice, humility, severance, and love for the believers of God will purify the mirror and make it radiant with reflected rays from the Sun of Truth."

`Abdu'l-Bahá, The Promulgation of Universal Peace, p. 244

25 July 1912 
(excerpt from) Talk at Hotel Victoria 
Boston, Massachusetts

"Who is it that interrogates? Who is it that answers? There is no doubt that it is the spirit ..."

... "When you wish to reflect upon or consider a matter, you consult something within you. You say, shall I do it, or shall I not do it? Is it better to make this journey or abandon it? Whom do you consult? Who is within you deciding this question? Surely there is a distinct power, an intelligent ego. Were it not distinct from your ego, you would not be consulting it. It is greater than the faculty of thought. It is your spirit which teaches you, which advises and decides upon matters. Who is it that interrogates? Who is it that answers? There is no doubt that it is the spirit and that there is no change or transformation in it, for it is not a composition of elements, and anything that is not composed of elements is eternal. Change and transformation are peculiarities of composition. There is no change and transformation in the spirit. In proof of this, the body may become weakened in its members. It may be dismembered, or one of its members may be incapacitated. The whole body may be paralyzed; and yet the mind, the spirit, remains ever the same. The mind decides; the thought is perfect; and yet the hand is withered, the feet have become useless, the spinal column is paralyzed, and there is no muscular movement at all, but the spirit is in the same status. Dismember a healthy man; the spirit is not dismembered. Amputate his feet; his spirit is there. He may become lame; the spirit is not affected. The spirit is ever the same; no change or transformation can you perceive, and because there is no change or transformation, it is everlasting and permanent.

Consider man while in the state of sleep; it is evident that all his parts and members are at a standstill, are functionless. His eye does not see, his ear does not hear, his feet and hands are motionless; but, nevertheless, he does see in the world of dreams, he does hear, he speaks, he walks, he may even fly in an airplane. Therefore, it becomes evident that though the body be dead, yet the spirit is alive and permanent. Nay, the perceptions may be keener when man’s body is asleep, the flight may be higher, the hearing may be more acute; all the functions are there, and yet the body is at a standstill. Hence, it is proof that there is a spirit in the man, and in this spirit there is no distinction as to whether the body be asleep or absolutely dead and dependent. The spirit is not incapacitated by these conditions; it is not bereft of its existence; it is not bereft of its perfections. The proofs are many, innumerable.

These are all rational proofs. Nobody can refute them. As we have shown that there is a spirit and that this spirit is permanent and everlasting, we must strive to learn of it. May you become informed of its power, hasten to render it divine, to have it become sanctified and holy and make it the very light of the world illumining the East and the West."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 242-243

24 July 1912 
(excerpt from) Talk to Theosophical Society 
The Kensington Exeter and Boylston Streets, 
Boston, Massachusetts

"This is the important thing for you to do. Act in accordance with the teachings of Bahá’u’lláh."

... "While thousands are considering these questions, we have more essential purposes. The fundamentals of the whole economic condition are divine in nature and are associated with the world of the heart and spirit. This is fully explained in the Bahá’í teaching, and without knowledge of its principles no improvement in the economic state can be realized. The Bahá’ís will bring about this improvement and betterment but not through sedition and appeal to physical force—not through warfare, but welfare. Hearts must be so cemented together, love must become so dominant that the rich shall most willingly extend assistance to the poor and take steps to establish these economic adjustments permanently. If it is accomplished in this way, it will be most praiseworthy because then it will be for the sake of God and in the pathway of His service. For example, it will be as if the rich inhabitants of a city should say, “It is neither just nor lawful that we should possess great wealth while there is abject poverty in this community,” and then willingly give their wealth to the poor, retaining only as much as will enable them to live comfortably.

Strive, therefore, to create love in the hearts in order that they may become glowing and radiant. When that love is shining, it will permeate other hearts even as this electric light illumines its surroundings. When the love of God is established, everything else will be realized. This is the true foundation of all economics. Reflect upon it. Endeavor to become the cause of the attraction of souls rather than to enforce minds. Manifest true economics to the people. Show what love is, what kindness is, what true severance is and generosity. This is the important thing for you to do. Act in accordance with the teachings of Bahá’u’lláh. All His Books will be translated. Now is the time for you to live in accordance with His words. Let your deeds be the real translation of their meaning. Economic questions will not attract hearts. The love of God alone will attract them. Economic questions are most interesting; but the power which moves, controls and attracts the hearts of men is the love of God."

`Abdu'l-Bahá, The Promulgation of Universal Peace, pp. 238-239

23 July 1912 
(excerpt from) Talk at Hotel Victoria 
Boston, Massachusetts

Frank McKelvey RHA, RUA

"The essence of the Bahá’í spirit is that, in order to establish a better social order and economic condition, there must be allegiance to the laws and principles of government."

"The Bahá’ís must not engage in political movements which lead to sedition. They must interest themselves in movements which conduce to law and order. In Persia at the present time the Bahá’ís have no part in the revolutionary upheavals which have terminated in lawlessness and rebellion. Nevertheless, a Bahá’í may hold a political office and be interested in politics of the right type. Ministers, state officials and governor-generals in Persia are Bahá’ís, and there are many other Bahá’ís holding governmental positions; but nowhere throughout the world should the followers of Bahá’u’lláh be engaged in seditious movements. For example, if there should be an uprising here in America having for its purpose the establishment of a despotic government, the Bahá’ís should not be connected with it.

The Bahá’í Cause covers all economic and social questions under the heading and ruling of its laws. The essence of the Bahá’í spirit is that, in order to establish a better social order and economic condition, there must be allegiance to the laws and principles of government. Under the laws which are to govern the world, the socialists may justly demand human rights but without resort to force and violence. The governments will enact these laws, establishing just legislation and economics in order that all humanity may enjoy a full measure of welfare and privilege; but this will always be according to legal protection and procedure. Without legislative administration, rights and demands fail, and the welfare of the commonwealth cannot be realized. Today the method of demand is the strike and resort to force, which is manifestly wrong and destructive of human foundations. Rightful privilege and demand must be set forth in laws and regulations."

`Abdu'l-Bahá, The Promulgation of Universal Peace, p. 238 

23 July 1912 
(excerpt from) Talk at Hotel Victoria 
Boston, Massachusetts

“It is God who hath reared the heavens without pillars thou canst behold; then mounted His throne, and imposed laws on the sun and moon: each travelleth to its appointed goal. He ordereth all things. He maketh His signs clear, that ye may have firm faith in the presence of your Lord.”

"Were I to recount all the verses that have been revealed in connection with this exalted theme, it would weary the reader and divert Us from Our purpose. The following verse shall therefore suffice Us; may thine eyes be solaced therewith, and mayest thou attain unto that which hath been treasured and concealed therein: “It is God who hath reared the heavens without pillars thou canst behold; then mounted His throne, and imposed laws on the sun and moon: each travelleth to its appointed goal. He ordereth all things. He maketh His signs clear,  that ye may have firm faith in the presence of your Lord.” 10

Ponder then, O My friend, the words “firm faith” that have been mentioned in this verse. It saith that the heavens and the earth, the throne, the sun and the moon, all have been created to the end that His servants may have unswerving faith in His presence in His days. By the righteousness of God! Contemplate, O My brother, the greatness of this station, and behold the condition of the people in these days, fleeing from the Countenance of God and His Beauty “as though they were affrighted asses”. 11 Wert thou to reflect upon that which We have revealed unto thee, thou wouldst undoubtedly grasp Our purpose in this utterance and discover that which We have desired to impart unto thee within this paradise. Perchance thine eyes may rejoice in beholding it, thine ears take delight in hearing that which is recited therein, thy soul be enthralled by recognizing it, thy heart illumined by comprehending it, and thy spirit gladdened by the fragrant breezes that waft therefrom. Haply thou mayest attain unto the pinnacle of divine grace and abide within the Riḍván of transcendent holiness."

-Bahá'u'lláh, Gems of Divine Mysteries (Javáhiru’l-Asrár), pp. 43-44

10.Qur’án 13:2. 
11.Qur’án 74:50.

"What paradise can be loftier than this, what ingathering mightier, and what resurrection greater?"

"Know then that when Muḥammad, the Point of the Qur’án and the Light of the All-Glorious, came with perspicuous verses and luminous proofs manifested in such signs as are beyond the power of all existence to produce, He bade all men follow this lofty and outstretched Path in accordance with the precepts that He had brought from God. Whoso acknowledged Him, recognized the signs of God in His inmost Being, and saw in His beauty the changeless beauty of God, the decree of “resurrection”, “ingathering”, “life”, and “paradise” was passed upon him. For he who had believed in God and in the Manifestation of His beauty was raised from the grave of heedlessness, gathered together in the sacred ground of the heart, quickened to the life of faith and certitude, and admitted into the paradise of the divine presence. What paradise can be loftier than this, what ingathering mightier, and what resurrection greater? Indeed, should a soul be acquainted with these mysteries, he would grasp that which none other hath fathomed."

-Bahá'u'lláh, Gems of Divine Mysteries (Javáhiru’l-Asrár), pp. 41-42

“He is the First and the Last; the Seen and the Hidden; and He knoweth all things!”

"I shall restate here My theme, that perchance this may assist thee in recognizing thy Creator. Know thou that God—exalted and glorified be He—doth in no wise manifest His inmost Essence and Reality. From time immemorial He hath been veiled in the eternity of His Essence and concealed in the infinitude of His own Being. And when He purposed to manifest His beauty in the kingdom of names and to reveal His glory in the realm of attributes, He brought forth His Prophets from the invisible plane to the visible, that His name “the Manifest” might be distinguished from “the Hidden” and His name “the Last” might be discerned from “the First”, and that there may be fulfilled the words: “He is the First and the Last; the Seen and the Hidden; and He knoweth all things!” 5 Thus hath He revealed these most excellent names and most exalted words in the Manifestations of His Self and the Mirrors of His Being.

It is therefore established that all names and attributes return unto these sublime and sanctified Luminaries. Indeed, all names are to be found in their names, and all attributes can be seen in their attributes. Viewed in this light, if thou wert to call them by all the names of God, this would be true, as all these names are one and the same as their own Being. Comprehend then the intent of these words, and guard it within the tabernacle of thy heart, that thou mayest recognize the implications of thine inquiry, fulfil them according to that which God hath ordained for thee, and thus be numbered with those who have attained unto His purpose."


-Bahá'u'lláh, Gems of Divine Mysteries (Javáhiru’l-Asrár),pp. 34-36

5.	Qur’án 57:3

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