May 31

…the perfect man, the Prophet, is one who is transfigured, one who has the purity and clearness of a perfect mirror—one who reflects the Sun of Truth. Of such a one—of such a Prophet and Messenger—we can say that the Light of Divinity with the heavenly Perfections dwells in him.

If we claim that the sun is seen in the mirror, we do not mean that the sun itself has descended from the holy heights of his heaven and entered into the mirror! This is impossible. The Divine Nature is seen in the Manifestations and its Light and Splendor are visible in extreme glory. (‘Abdu’l-Baha, from a talk, London, England, September 17, 1911; “‘Abdu’l-Baha in London”)

May 30

O maid-servant of God! The human spirit hath an impression and effect in the world, but the divine Spirit giveth life to the souls and conferreth eternal life upon those who are attracted to the fragrances of God. This is the Great Cause from the Kingdom of thy Lord.

Be attached to this New Spirit which hath effective power in the realities of things and creates new creatures. (‘Abdu’l-Baha, ‘Tablets of ‘Abdu’l-Baha’, vol. 1)

May 29

O maid-servant of God! The mystery of sacrifice is that man should sacrifice all his conditions for the divine station of God. The station of God is mercy, kindness, forgiveness, sacrifice, favor, grace and giving life to the spirits and lighting the fire of His love in the hearts and arteries. I asked God to make thee a sign of mercy, the banner of kindness among His maid-servants. (‘Abdu’l-Baha, ‘Tablets of ‘Abdu’l-Baha, vol. 1)

May 28

As to the Holy Manifestations of God, They are the focal points where the signs, tokens and perfections of that sacred, pre-existent Reality appear in all their splendour. They are an eternal grace, a heavenly glory, and on Them dependeth the everlasting life of humankind. To illustrate: the Sun of Truth dwelleth in a sky to which no soul hath any access, and which no mind can reach, and He is far beyond the comprehension of all creatures. Yet the Holy Manifestations of God are even as a looking-glass, burnished and without stain, which gathereth streams of light out of that Sun, and then scattereth the glory over the rest of creation. In that polished surface, the Sun with all Its majesty standeth clearly revealed. Thus, should the mirrored Sun proclaim, ‘I am the Sun!’ this is but truth; and should It cry, ‘I am not the Sun!’ this is the truth as well. And although the Day-Star, with all Its glory, Its beauty, Its perfections, be clearly visible in that mirror without stain, still It hath not come down from Its own lofty station in the realms above, It hath not made Its way into the mirror; rather doth It continue to abide, as It will forever, in the supernal heights of Its own holiness. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

May 27

Bahá’u’lláh endured ordeals and hardships sixty years. There was no persecution, vicissitude or suffering He did not experience at the hand of His enemies and oppressors. All the days of His life were passed in difficulty and tribulation—at one time in prison, another in exile, sometimes in chains. He willingly endured these difficulties for the unity of mankind, praying that the world of humanity might realize the radiance of God, the oneness of humankind become a reality, strife and warfare cease and peace and tranquillity be realized by all. In prison He hoisted the banner of human solidarity, proclaiming universal peace, writing to the kings and rulers of nations, summoning them to international unity and counseling arbitration. His life was a vortex of persecution and difficulty; yet catastrophes, extreme ordeals and vicissitudes did not hinder the accomplishment of His work and mission. Nay, on the contrary, His power became greater and greater, His efficiency and influence spread and increased until His glorious light shone throughout the Orient, love and unity were established, and the differing religions found a center of contact and reconciliation. (‘Abdu’l-Baha, from a talk, 25 May 1912, Boston, Massachusetts, ‘The Promulgation of Universal Peace)

May 26

O ye beloved of the Lord! It is incumbent upon the Guardian of the Cause of God to appoint in his own life-time him that shall become his successor, that differences may not arise after his passing. He that is appointed must manifest in himself detachment from all worldly things, must be the essence of purity, must show in himself the fear of God, knowledge, wisdom and learning. Thus, should the first-born of the Guardian of the Cause of God not manifest in himself the truth of the words:—”The child is the secret essence of its sire,” that is, should he not inherit of the spiritual within him (the Guardian of the Cause of God) and his glorious lineage not be matched with a goodly character, then must he, (the Guardian of the Cause of God) choose another branch to succeed him.

The Hands of the Cause of God must elect from their own number nine persons that shall at all times be occupied in the important services in the work of the Guardian of the Cause of God. The election of these nine must be carried either unanimously or by majority from the company of the Hands of the Cause of God and these, whether unanimously or by a majority vote, must give their assent to the choice of the one whom the Guardian of the Cause of God hath chosen as his successor. This assent must be given in such wise as the assenting and dissenting voices may not be distinguished (i.e., secret ballot).

O friends! The Hands of the Cause of God must be nominated and appointed by the Guardian of the Cause of God. All must be under his shadow and obey his command. Should any, within or without the company of the Hands of the Cause of God disobey and seek division, the wrath of God and His vengeance will be upon him, for he will have caused a breach in the true Faith of God. (‘Abdu’l-Baha, ‘The Will and Testament of ‘Abdu’l-Baha’)

May 25

As to the existence of spirit in the mineral: it is indubitable that minerals are endowed with a spirit and life according to the requirements of that stage. This unknown secret, too, hath become known unto the materialists who now maintain that all beings are endowed with life, even as He saith in the Qur’án, ‘All things are living’.

In the vegetable world, too, there is the power of growth, and that power of growth is the spirit. In the animal world there is the sense of feeling, but in the human world there is an all-embracing power. In all the preceding stages the power of reason is absent, but the soul existeth and revealeth itself. The sense of feeling understandeth not the soul, whereas the reasoning power of the mind proveth the existence thereof. (‘Abdu’l-Baha, ‘Tablet to August Forel)

May 24

I give you my advice, and it is this: Train these children with divine exhortations. From their childhood instill in their hearts the love of God so they may manifest in their lives the fear of God and have confidence in the bestowals of God. Teach them to free themselves from human imperfections and to acquire the divine perfections latent in the heart of man. The life of man is useful if he attains the perfections of man. If he becomes the center of the imperfections of the world of humanity, death is better than life, and nonexistence better than existence. Therefore, make ye an effort in order that these children may be rightly trained and educated and that each one of them may attain perfection in the world of humanity. Know ye the value of these children, for they are all my children. (‘Abdu’l-Baha, excerpt from a talk, 24 April 1912, Washington D.C., ‘The Promulgation of Universal Peace)

May 23

…men’s interest increased, and in all parts of Persia some [of God’s] servants inclined toward Him, until the matter acquired such importance that the late king Muhammad Sháh delegated a certain person named Siyyid Yahyá of Daráb, who was one of the best known of doctors and Siyyids as well as an object of veneration and confidence, giving him a horse and money for the journey so that he might proceed to Shíráz and personally investigate this matter[Muhammad Sháh died September 4, 1848; the English translation of A Traveler’s Narrative first appeared in 1891].

When the above-mentioned Siyyid arrived at Shíráz he interviewed the Báb three times. In the first and second conferences questioning and answering took place; in the third conference he requested a commentary on the Súrih called Kawthar[Qur’án 108], and when the Báb, without thought or reflection, wrote an elaborate commentary on the Kawthar in his presence, the above-mentioned Siyyid was charmed and enraptured with Him, and straightway, without consideration for the future or anxiety about the results of this affection, hastened to Burújird to his father Siyyid Ja’far, known as Kashfí, and acquainted him with the matter. And, although he was wise and prudent and was wont to have regard to the requirements of the time, he wrote without fear or care a detailed account of his observations to Mírzá Lutf-‘Alí the chamberlain in order that the latter might submit it to the notice of the late king, while he himself journeyed to all parts of Persia, and in every town and station summoned the people from the pulpit-tops in such wise that other learned doctors decided that he must be mad, accounting it a sure case of bewitchment. (‘Abdu’l-Baha, ‘A Traveler’s Narrative’)

May 22

One day they summoned Him[the Báb] to the mosque urging and constraining Him to recant, but He discoursed from the pulpit in such wise as to silence and subdue those present and to stablish and strengthen His followers. It was then supposed that He claimed to be the medium of grace from His Highness the Lord of the Age (upon Him be peace); but afterwards it became known and evident that His meaning was the Gatehood [Bábíyyat] of another city and the mediumship of the graces of another Person Whose qualities and attributes were contained in His books and treatises. (‘Abdu’l-Baha, ‘A Traveler’s Narrative’)

May 21

The governor of Fárs, acting according to that which the doctors deemed expedient, sent several horsemen, caused the Báb to be brought before him, censured and blamed Him in the presence of the doctors and scholars, and loosed his tongue in the demand for reparation. And when the Báb returned his censure and withstood him greatly, at a sign from the president they struck Him a violent blow, insulting and contemning Him, in such wise that His turban fell from His head and the mark of the blow was apparent on His face. At the conclusion of the meeting they decided to take counsel, and, on receiving bail and surety from His maternal uncle Hájí Siyyid ‘Alí, sent Him to His house forbidding Him to hold intercourse with relations or strangers. (‘Abdu’l-Baha, ‘A Traveler’s Narrative’)

May 20

One of the explanations given today concerned the meaning of the Tablets of chrysolite mentioned in the Hidden Words, about which one of the friends had asked. The Master replied:

“What is meant is one of the holy Tablets. But it also alludes to the fact that the divine Tablets should be engraved on precious stones. In addition, there is a saying in the East by which the color white symbolizes divine will; red, divine decree and martyrdom; green, predestination; and yellow, execution of the decree.” (‘Abdu’l-Baha, July 10, 1912; Mahmud’s Diary)

May 19

O people of the world!

The dawn of the Sun of Reality is assuredly for the illumination of the world and for the manifestation of mercy. In the assemblage of the family of Adam results and fruits are praiseworthy, and the holy bestowals of every bounty are abundant. It is an absolute mercy and a complete bounty, the illumination of the world, fellowship and harmony, love and union; nay, rather, mercifulness and oneness, the elimination of discord and the unity of whosoever are on the earth in the utmost of freedom and dignity. The Blessed Beauty said: “All are the fruits of one tree and the leaves of one branch.” He likened the world of existence to one tree and all the souls to leaves, blossoms and fruits. Therefore all the branches, leaves, blossoms and fruits must be in the utmost of freshness, and the bringing about of this delicacy and sweetness depends upon union and fellowship. Therefore they must assist each other with all their power and seek everlasting life. Thus the friends of God must manifest the mercy of the Compassionate Lord in the world of existence and must show forth the bounty of the visible and invisible King. They must purify their sight, and look upon mankind as the leaves, blossoms and fruits of the tree of creation, and must always be thinking of doing good to someone, of love, consideration, affection and assistance to somebody. They must see no enemy and count no one as an ill wisher. They must consider every one on the earth as a friend; regard the stranger as an intimate, and the alien as a companion. They must not be bound by any tie, nay, rather, they should be free from every bond. In this day the one who is favored in the threshold of grandeur is the one who offers the cup of faithfulness and bestows the pearl of gift to the enemies, even to the fallen oppressor, lends a helping hand, and considers every bitter foe as an affectionate friend. (‘Abdu’l-Baha, ‘Baha’i World Faith’)

May 18

The Báb announced that the greater Manifestation would take place after Him and called the Promised One “Him Whom God shall make manifest,” saying that nine years later the reality of His own mission would become apparent. In His writings He stated that in the ninth year this expected One would be known; in the ninth year they would attain to all glory and felicity; in the ninth year they would advance rapidly. Between Bahá’u’lláh and the Báb there was communication privately. The Báb wrote a letter containing three hundred and sixty derivatives of the root Bahá. (‘Abdu’l-Baha, from a talk, New York, 18 April 1912, ‘The Promulgation of the Universal Peace’)

May 17

The Báb hath said that the people of Bahá must develop the science of medicine to such a high degree that they will heal illnesses by means of foods. The basic reason for this is that if, in some component substance of the human body, an imbalance should occur, altering its correct, relative proportion to the whole, this fact will inevitably result in the onset of disease. If, for example, the starch component should be unduly augmented, or the sugar component decreased, an illness will take control. It is the function of a skilled physician to determine which constituent of his patient’s body hath suffered diminution, which hath been augmented. Once he hath discovered this, he must prescribe a food containing the diminished element in considerable amounts, to re-establish the body’s essential equilibrium. The patient, once his constitution is again in balance, will be rid of his disease. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

May 16

Know thou that every soul is fashioned after the nature of God, each being pure and holy at his birth. Afterwards, however, the individuals will vary according to what they acquire of virtues or vices in this world. Although all existent beings are in their very nature created in ranks or degrees, for capacities are various, nevertheless every individual is born holy and pure, and only thereafter may he become defiled. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

May 15

I desire for you all that you will have this great assistance and partake of this great bounty, and that in spirit and heart you will strive and endeavor until the world of war become the world of peace; the world of darkness the world of light; satanic conduct be turned into heavenly behavior; the ruined places become built up; the sword be turn into the olive branch; the flash of hatred become the flame of the love of God and the noise of the gun the voice of the Kingdom; the soldiers of death the soldiers of life; all the nations of the world one nation; all races as one race; and all national anthems harmonized into one melody.

Then this material realm will be Paradise, the earth Heaven, and the world of Satan becomes the world of Angels. (‘Abdu’l-Baha, ‘Tablets of ‘Abdu’l-Baha’, vol. 1)

May 14

Muhammad received the Divine Revelation among these tribes, and after enduring thirteen years of persecution from them, He fled. [To Medina] But this people did not cease to oppress; they united to exterminate Him and all His followers. It was under such circumstances that Muhammad was forced to take up arms. This is the truth: we are not bigoted and do not wish to defend Him, but we are just, and we say what is just. Look at it with justice. If Christ Himself had been placed in such circumstances among such tyrannical and barbarous tribes, and if for thirteen years He with His disciples had endured all these trials with patience, culminating in flight from His native land—if in spite of this these lawless tribes continued to pursue Him, to slaughter the men, to pillage their property, and to capture their women and children—what would have been Christ’s conduct with regard to them? If this oppression had fallen only upon Himself, He would have forgiven them, and such an act of forgiveness would have been most praiseworthy; but if He had seen that these cruel and bloodthirsty murderers wished to kill, to pillage and to injure all these oppressed ones, and to take captive the women and children, it is certain that He would have protected them and would have resisted the tyrants. What objection, then, can be taken to Muhammad’s action? Is it this, that He did not, with His followers, and their women and children, submit to these savage tribes? To free these tribes from their bloodthirstiness was the greatest kindness, and to coerce and restrain them was a true mercy. They were like a man holding in his hand a cup of poison, which, when about to drink, a friend breaks and thus saves him. If Christ had been placed in similar circumstances, it is certain that with a conquering power He would have delivered the men, women and children from the claws of these bloodthirsty wolves. (‘Abdu’l-Baha, ‘Some Answered Questions’)

May 13

… the Essence of Divinity, the Sun of Truth, shines forth upon all horizons and is spreading its rays upon all things. Each creature is the recipient of some portion of that power, and man, who contains the perfection of the mineral, the vegetable and animal, as well as his own distinctive qualities, has become the noblest of created beings. It stands written that he is made in the Image of God. Mysteries that were hidden he discovers; and secrets that were concealed he brings into the light. By Science and by Art he brings hidden powers into the region of the visible world. Man perceives the hidden law in created things and co-operates with it. (‘Abdu’l-Baha, from a talk in London, England, September 17, 1911; “‘Abdu’l-Baha in London”)

May 12

Be thou kind and compassionate to thine enfeebled mother, and speak to her of the Kingdom, that her heart may rejoice. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

May 11

The Báb Himself set out to perform the circumambulation of the House of God. [Undertake the pilgrimage to Mecca.] On His return, when the news of His arrival at Búshihr reached Shíráz, there was much discussion, and a strange excitement and agitation became apparent in that city. The great majority of the doctors set themselves to repudiate Him, decreeing slaughter and destruction, and they induced usayn Khán Ajúdán-báshí, who was the governor of Fárs, to inflict a beating on the Báb’s missionaries, that is on Mullá Sádiq Muqaddas; then, having burnt his moustaches and beard together with those of Mírzá Muhammad-‘Alí of Barfurúsh and Mullá ‘Alí-Akbar of Ardistán, they put halters on all the three and led them round the streets and bazaars.

Now since the doctors of Persia have no administrative capacity, they thought that violence and interference would cause extinction and silence and lead to suppression and oblivion; whereas interference in matters of conscience causes stability and firmness and attracts the attention of men’s sight and souls; which fact has received experimental proof many times and often. So this punishment caused notoriety, and most men fell to making inquiry. (‘Abdu’l-Baha, ‘A Traveler’s Narrative’)

May 10

Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas the soul is free from all agencies. The soul as thou observest, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist. (‘Abdu’l-Baha, ‘Tablet to August Forel’)

May 9

You have observed that while ‘Abdu’l-Bahá was in the utmost bodily weakness and feebleness, while he was indisposed, and had not the power to move—notwithstanding this physical state he traveled through many countries, in Europe and America, and in churches, meetings and conventions was occupied with the promotion of the divine principles and summoned the people to the manifestation of the Kingdom of Abhá. You have also observed how the confirmations of the Blessed Perfection encompassed all. What result is forthcoming from material rest, tranquillity, luxury and attachment to this corporeal world? It is evident that the man who pursues these things will in the end become afflicted with regret and loss. (‘Abdu’l-Baha, ‘Tablets of the Divine Plan’)

May 8

In accordance with the divine teachings in this glorious dispensation we should not belittle anyone and call him ignorant, saying: ‘You know not, but I know’. Rather, we should look upon others with respect, and when attempting to explain and demonstrate, we should speak as if we are investigating the truth, saying: ‘Here these things are before us. Let us investigate to determine where and in what form the truth can be found.’ The teacher should not consider himself as learned and others ignorant. Such a thought breedeth pride, and pride is not conducive to influence. The teacher should not see in himself any superiority; he should speak with the utmost kindliness, lowliness and humility, for such speech exerteth influence and educateth the souls. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

May 7

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

The power of the Holy Spirit is limited to the Blessed Beauty and the interpretation thereof to none but me. If it is so, then there will be no differences. We must occupy ourselves with thoughts of spreading the Cause. Know that whoever has any thought other than this will become the cause of discord among the friends. (‘Abdu’l-Baha, from a talk, New York, July 7, 1912; ‘Mahmud’s Diary’)

May 6

Thou didst begin thy letter with a blessed phrase, saying: ‘I am a Christian.’ O would that all were truly Christian! It is easy to be a Christian on the tongue, but hard to be a true one. Today some five hundred million souls are Christian, but the real Christian is very rare: he is that soul from whose comely face there shineth the splendour of Christ, and who showeth forth the perfections of the Kingdom; this is a matter of great moment, for to be a Christian is to embody every excellence there is. I hope that thou, too, shalt become a true Christian. Praise thou God that at last, through the divine teachings, thou hast obtained both sight and insight to the highest degree, and hast become firmly rooted in certitude and faith. It is my hope that others as well will achieve illumined eyes and hearing ears, and attain to everlasting life: that these many rivers, each flowing along in diverse and separated beds, will find their way back to the circumambient sea, and merge together and rise up in a single wave of surging oneness; that the unity of truth, through the power of God, will make these illusory differences to vanish away. This is the one essential: for if unity be gained, all other problems will disappear of themselves. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

May 5

By materialists, whose belief with regard to Divinity hath been explained, is not meant philosophers in general, but rather that group of materialists of narrow vision who worship that which is sensed, who depend upon the five senses only, and whose criterion of knowledge is limited to that which can be perceived by the senses. All that can be sensed is to them real, whilst whatever falleth not under the power of the senses is either unreal or doubtful. The existence of the Deity they regard as wholly doubtful. (‘Abdu’l-Baha, Tablet to Dr. August Forel)

May 4

All the peoples of the world are awaiting two Manifestations, Who must be contemporaneous; all wait for the fulfillment of this promise. In the Bible the Jews have the promise of the Lord of Hosts and the Messiah; in the Gospel the return of Christ and Elijah is promised.

In the religion of Muhammad there is the promise of the Mihdí and the Messiah, and it is the same with the Zoroastrian and the other religions, but if we relate these matters in detail, it would take too long. The essential fact is that all are promised two Manifestations, Who will come, one following on the other. It has been prophesied that in the time of these two Manifestations the earth will be transformed, the world of existence will be renewed, and beings will be clothed in new garments. Justice and truth will encompass the world; enmity and hatred will disappear; all causes of division among peoples, races and nations will vanish; and the cause of union, harmony and concord will appear. The negligent will awake, the blind will see, the deaf will hear, the dumb will speak, the sick will be cured, the dead will arise. War will give place to peace, enmity will be conquered by love, the causes of dispute and wrangling will be entirely removed, and true felicity will be attained. The world will become the mirror of the Heavenly Kingdom; humanity will be the Throne of Divinity. All nations will become one; all religions will be unified; all individual men will become of one family and of one kindred. All the regions of the earth will become one; the superstitions caused by races, countries, individuals, languages and politics will disappear; and all men will attain to life eternal, under the shadow of the Lord of Hosts. (‘Abdu’l-Baha, ‘Some Answered Questions’)

May 3

O ye [1] children of the Kingdom!

It is New Year; that is to say, the rounding of the cycle of the year. A year is the expression of a cycle (of the sun); but now is the beginning of a cycle of Realty, a New Cycle, a New Age, a New Century, a New Time and a New Year. Therefore it is very blessed.

I wish this blessing to appear and become manifest in the faces and characteristics of the believers, so that they, too, may become a new people, and having found new life and been baptized with fire and spirit, may make the world a new world, to the end that the old earth may disappear and the new earth appear; old ideas depart and new thoughts come; old garments be cast aside and new garments put on; ancient politics whose foundation is war be discarded and modern politics founded on peace raise the standard of victory; the new star shine and gleam and the new sun illumine and radiate; new flowers bloom; the new spring become known; the new breeze blow; the new bounty descend; the new tree give forth new fruit; the new voice become raised and this new sound reach the ears, that the new will follow the new, and all the old furnishings and adornments be cast aside and new decorations put in their places. ('Abdu'l-Baha, 'Tablets of 'Abdu'l-Baha', vol. 1)
[1] Revealed for American believers in 1906, who had sent Abdul-Baha a New Year’s greeting

May 2

Abraham appeared in the East. In the East Moses arose to lead and teach the people. On the Eastern horizon arose the Lord Christ. Muhammad was sent to an Eastern nation. The Báb arose in the Eastern land of Persia. Bahá’u’lláh lived and taught in the East. All the great Spiritual Teachers arose in the Eastern world. But although the Sun of Christ dawned in the East the radiance thereof was apparent in the West, where the effulgence of its glory was more clearly seen. The divine light of His Teaching shone with a greater force in the Western world, where it has made a more rapid headway than in the land of its birth.(‘Abdu’l-Baha, from a talk, Paris, October 20, 1911, ‘Paris Talks’)

May 1

This help and assistance are from Him[Baha’u’llah] and these confirmations are through His bounty and favor; otherwise, we are nothing but weak servants. We are as reeds and all these melodies are from Him. We are ants and this dignity of Solomon is from Him. We are servants and this heavenly dominion is from Him. We must, therefore, offer our constant gratitude to Him for His favors and must join heart and soul to praise Him for His blessings. (‘Abdu’l-Baha, from a talk, New York, June 30, 1912; ‘Mahmud’s Diary’)