November 30

During His[Baha’u’llah’s] lifetime He was intensely active. His energy was unlimited. Scarcely one night was passed in restful sleep. He bore these ordeals, suffered these calamities and difficulties in order that a manifestation of selflessness and service might become apparent in the world of humanity; that the Most Great Peace should become a reality; that human souls might appear as the angels of heaven; that heavenly miracles would be wrought among men; that human faith should be strengthened and perfected; that the precious, priceless bestowal of God—the human mind—might be developed to its fullest capacity in the temple of the body; and that man might become the reflection and likeness of God, even as it hath been revealed in the Bible, “Let us make man in our image.” (‘Abdu’l-Baha, from a talk, 18 April 1912; ‘The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’)

November 29

O thou seeker after the knowledge of numbers!

Thy letter was received. The science of numbers is one of the common sciences, but the aim of ‘Abdu’l-Baha is, that the Heavenly Knowledge and Divine Wisdom encircle the world of existence.

Shouldst thou desire to become my pupil thou must acquire the Mysteries of God and attain to the Knowledges and Sciences of the Kingdom -- for they are the cause of the life of the world and the salvation of humanity.

Upon thee be greeting and praise! (‘Abdu’l-Baha, Star of the West, vol. 1, no. 6, June 24, 19100) 

November 28

O thou handmaid of God! In this day, to thank God for His bounties consisteth in possessing a radiant heart, and a soul open to the promptings of the spirit. This is the essence of thanksgiving.

As for offering thanks by speaking out or writing, although this is indeed acceptable, yet when compared with that other thanksgiving, it is only a semblance and unreal; for the essential thing is these intimations of the spirit, these emanations from the deep recess of the heart. It is my hope that thou wilt be favoured therewith. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

November 27

Regarding the use of liquors: 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, Star of the West, vol. 1, no. 6, June 24, 1910)

November 26

O ye two truthful believers!

Your letter was received. Its contents were faith, certainty and sincerity. It was an evidence of perceiving eyes, attentive ears and acute mind. Were it not so, ye would not have witnessed the lights of the Sun of Truth, heard the divine Call, nor attained the knowledge of God.

Although in body we are far from one another, yet—praise be to God! —with life and heart we are present in one assembly; we enjoy the spiritual meeting, abide under the shadow of one Blessed Tree, are attracted to the beauty of one Beloved and gaze in the direction of one Object. Therefore, be not sorry on account of the remoteness, but rather engage in the commemoration of God and praise Him. I hope that we may be together in all the worlds of God.

Teach the dear child Rooha this commune:

O God! Rear this little babe in the bosom of Thy love and give it milk from the breast of Providence. Cultivate this fresh plant in the rose-garden of Thy love and nurture it by showers from the clouds of Providence. Make it a child of the Kingdom and lead it to the divine world. Thou art powerful and kind! Thou art the Giver, the Bestower, whose blessings precede all else! (‘Abdu’l-Baha, ‘Tablets of ‘Abdu’l-Baha, vol. 1) 

November 25

When the Báb reached Tabríz they brought Him after some days before the government tribunal… [T]he learned doctors …asked concerning the claims of the Báb. He advanced the claim of Mihdí-hood; whereon a mighty tumult arose. Eminent doctors in overwhelming might compassed Him on all sides, and such was the onset of orthodoxy that it had been no great wonder if a mere youth had not withstood the mountain of Elburz. They demanded proof. Without hesitation He recited texts, saying, “This is the permanent and most mighty proof.” They criticized His grammar. He adduced arguments from the Qur’án, setting forth therefrom instances of similar infractions of the rules of grammar. So the assembly broke up and the Báb returned to His own dwelling. 

The heaven-cradled Crown-Prince was at that time governor of Ádhirbayján. He pronounced no sentence with regard to the Báb, nor did he desire to interfere with Him. The doctors, however, considered it advisable at least to inflict a severe chastisement, and beating was decided on. But none of the corps of farráshes would agree to become the instruments of the infliction of this punishment. So Mírzá ‘Alí-Asghar the Shaykhu’l-Islám, who was one of the noble Siyyids, brought Him to his own house and applied the rods with his own hand. After this they sent the Báb back to Chihríq and subjected Him to a strict confinement. (‘Abdu’l-Baha, ‘A Traveler’s Narrative’)

November 24

…everything can have only one shape, whether it be triangular, square or pentagonal. An object cannot have different shapes at the same time. For instance, this carpet is rectangular; is it possible that it can have a circular shape as well? It cannot. That is possible only if it loses its first form and takes a new one. Nevertheless, while it is impossible for an object to possess diverse forms at one and the same time, the spirit of man possesses all forms and has manifold shapes simultaneously. It has no need to change from one form to another. (‘Abdu’l-Baha, excerpt from a talk at the residence of Mr. and Mrs. Parsons, August 7, 1912, Dublin, USA; Mahmud’s Diary)

November 23

Blessed is the spirit which abandons the body, previously sanctified and freed from the doubts of the nations. Verily, it moves in the atmosphere of the will of its Lord, and it enters into the supreme paradise. It is welcomed by the angels of the Most High. It associates with the prophets of God, and his chosen ones, and it converses with them, and relates to them those events which have happened to it in the path of God, the Lord of both worlds.

Were one to become informed of that which is pre-ordained for the spirit in the worlds of God, the Lord of the throne and the earth, he would become immediately enkindled with the fire of yearning for this impregnable, exalted, holy, and most glorious state of being. (Words of ‘Abdul-Baha from Diary of Mirza Ahmad Sohrab, February, 1914; Star of the West vol. 7, March 2, 1917)

November 22

Whosoever and whatsoever meeting becometh a hindrance to the diffusion of the Light of Faith, let the loved ones give them counsel and say: “Of all the gifts of God the greatest is the gift of Teaching. It draweth unto us the Grace of God and is our first obligation. Of such a gift how can we deprive ourselves? Nay, our lives, our goods, our comforts, our rest, we offer them all as a sacrifice for the Abhá Beauty and teach the Cause of God.” Caution and prudence, however, must be observed even as recorded in the Book. The veil must in no wise be suddenly rent asunder. The Glory of Glories rest upon you. (‘Abdu’l-Baha, ‘The Will and Testament of ‘Abdu’l-Baha’)

November 21

O servant of God!

I was very happy to receive thy letter because it showed thy servitude to the One God and indicated belief and assurance in the Cause of His Presence. Thank God that thou art favored with this blessing, that thou servest the friends of God and thou waitest at the Threshold of the Merciful. I beg of God that thou mayest be baptized by the baptism of Baha’u’llah and become free from all the stains of the mortal world and that thou mayest take delight in the favors of God in the paradise of unity, and that thou mayest be able to become pleasing to God and mayest appear with thy face illuminated as a candle in the world of eternity. (‘Abdu’l-Baha, ‘Tablets of ‘Abdu’l-Baha, vol. 1’)

November 20

The change in conditions, alterations and transformations are necessities of the essence of beings, and essential necessities cannot be separated from the reality of things. So it is absolutely impossible to separate heat from fire, humidity from water, or light from the sun, for they are essential necessities. As the change and alteration of conditions are necessities for beings, so laws also are changed and altered in accordance with the changes and alterations of the times. For example, in the time of Moses, His Law was conformed and adapted to the conditions of the time; but in the days of Christ these conditions had changed and altered to such an extent that the Mosaic Law was no longer suited and adapted to the needs of mankind; and it was, therefore, abrogated. Thus it was that Christ broke the Sabbath and forbade divorce. After Christ four disciples, among whom were Peter and Paul, permitted the use of animal food forbidden by the Bible, except the eating of those animals which had been strangled, or which were sacrificed to idols, and of blood. [Acts 15:20] They also forbade fornication. They maintained these four commandments. Afterward, Paul permitted even the eating of strangled animals, those sacrificed to idols, and blood, and only maintained the prohibition of fornication. So in chapter 14, verse 14 of his Epistle to the Romans, Paul writes: “I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.”

Also in the Epistle of Paul to Titus, chapter 1, verse 15: “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.”

Now this change, these alterations and this abrogation are due to the impossibility of comparing the time of Christ with that of Moses. The conditions and requirements in the later period were entirely changed and altered. The former laws were, therefore, abrogated. (‘Abdu’l-Baha, table talks in Akka, authenticated by ‘Abdu’l-Baha; ‘Some Answered Questions’)

November 19

And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God’s faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to be found in the explicit Holy Text. By this body all the difficult problems are to be resolved and the Guardian of the Cause of God is its sacred head and the distinguished member for life of that body. Should he not attend in person its deliberations, he must appoint one to represent him. Should any of the members commit a sin, injurious to the common weal, the Guardian of the Cause of God hath at his own discretion the right to expel him, whereupon the people must elect another one in his stead. This House of Justice enacteth the laws and the government enforceth them. The legislative body must reinforce the executive, the executive must aid and assist the legislative body so that through the close union and harmony of these two forces, the foundation of fairness and justice may become firm and strong, that all the regions of the world may become even as Paradise itself. (‘Abdu’l-Baha, ‘The Will and Testament of ‘Abdu’l-Baha’)

November 18

Today all the communities of the world are engaged in fighting and quarreling with each other. There is a religious strife, a sectarian strife, racial bias, patriotism, political contentions, commercial competition, industrial rivalry and a battle to defend their honor. In reality these strifes are continual, and there is no cessation or interruption thereto.

Now consider ye with what power and strength, love and devotion, union and harmony, happiness and joy the friends of God must arise, so that they may reconcile and crystallize together these different fighting and quarreling communities. Were it not for the confirmations of the Word of God the realization of these facts would have been impossible and improbable. But the confirmation of the Kingdom of God, the penetration of the Word of God, the illumination of the Divine Teachings, the instructions and advices of Baha’u’llah will solve these problems and ere long the Tabernacle of the Oneness of humanity will be raised in all regions, the beloved will find great rejoicing and beatitude and like unto the luminous stars they will shine from the horizon of sanctity. (‘Abdu’l-Baha, Star of the West, vol. 1, no. 6, June 24, 1910)

November 17

I have come hither to find that material civilization has progressed greatly, but the spiritual civilization has been left behind. The material civilization is likened unto the glass of a lamp chimney. The spiritual civilization is like the light in that chimney. The material civilization should go hand-in-hand with the spiritual civilization. Material civilization may be likened unto a beautiful body, while spiritual civilization is the spirit that enters the body and gives to it life. With the propelling power of spiritual civilization the result will be greater.

His Holiness Jesus Christ came to this world that the people might have through Him the civilization of Heaven, a spirit of oneness with God. He came to breathe the spirit into the body of the world. There must be oneness in the world of man. When this takes place we will have the Most Great Peace. (‘Abdu’l-Baha, from an address at the church of Ascension, New York, 1912; ‘Diary of Juliet Thompson’)

November 16

O thou dear handmaid of God! Thy letter hath been received and its contents noted. Thou didst ask for a rule whereby to guide thy life.

Believe thou in God, and keep thine eyes fixed upon the exalted Kingdom; be thou enamoured of the Abhá Beauty; stand thou firm in the Covenant; yearn thou to ascend into the Heaven of the Universal Light. Be thou severed from this world, and reborn through the sweet scents of holiness that blow from the realm of the All-Highest. Be thou a summoner to love, and be thou kind to all the human race. Love thou the children of men and share in their sorrows. Be thou of those who foster peace. Offer thy friendship, be worthy of trust. Be thou a balm to every sore, be thou a medicine for every ill. Bind thou the souls together. Recite thou the verses of guidance. Be engaged in the worship of thy Lord, and rise up to lead the people aright. Loose thy tongue and teach, and let thy face be bright with the fire of God’s love. Rest thou not for a moment, seek thou to draw no easeful breath. Thus mayest thou become a sign and symbol of God’s love, and a banner of His grace. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

November 15

O ye lovers of this wronged one! Cleanse ye your eyes, so that ye behold no man as different from yourselves. See ye no strangers; rather see all men as friends, for love and unity come hard when ye fix your gaze on otherness. And in this new and wondrous age, the Holy Writings say that we must be at one with every people; that we must see neither harshness nor injustice, neither malevolence, nor hostility, nor hate, but rather turn our eyes toward the heaven of ancient glory. For each of the creatures is a sign of God, and it was by the grace of the Lord and His power that each did step into the world; therefore they are not strangers, but in the family; not aliens, but friends, and to be treated as such. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

November 14

On the morning …the Báb with Siyyid Kázim of Zanján set out from Shíráz for Isfáhán. Before reaching Isfáhán He wrote a letter to the Mu’tamídu’d-Dawlih, the governor of the province, requesting a lodging in some suitable place with the sanction of the government. The governor appointed the mansion of the Imám-Jum’ih[the leading clergy]. There He abode forty days; and one day, agreeably to the request of the Imám, He wrote without reflection a commentary on [the Súrih of] V’al-‘Asr before the company. [Qur’án 103] When this news reached the Mu’tamíd he sought an interview with Him and questioned Him concerning the “Special Mission.” At that same interview an answer proving the “Special Mission” was written.

The Mu’tamíd[the governor] then gave orders that all the doctors should assemble and dispute with Him in one conclave, and that the discussion should be faithfully recorded without alteration by the instrumentality of his private secretary, in order that it might be sent to Tihrán, and that whatever the royal edict and decree should ordain might be carried out.

The doctors, however, considering this arrangement as a weakening of the Law, did not agree, but held a conclave and wrote, “If there be doubt in the matter there is need of assembly and discussion, but as this person’s disagreement with the most luminous Law is clearer than the sun therefore the best possible thing is to put in practice the sentence of the Law.” (‘Abdu’l-Baha, ‘A Traveler’s Narrative’)

November 13

A few, who are unaware of the reality below the surface of events, who cannot feel the pulse of the world under their fingers, who do not know what a massive dose of truth must be administered to heal this chronic old disease of falsehood, believe that the Faith can only be spread by the sword, and bolster their opinion with the Tradition, “I am a Prophet by the sword.” If, however, they would carefully examine this question, they would see that in this day and age the sword is not a suitable means for promulgating the Faith, for it would only fill peoples’ hearts with revulsion and terror. According to the Divine Law of Muhammad, it is not permissible to compel the People of the Book to acknowledge and accept the Faith. While it is a sacred obligation devolving on every conscientious believer in the unity of God to guide mankind to the truth, the Traditions “I am a Prophet by the sword” and “I am commanded to threaten the lives of the people until they say, ‘There is none other God but God’” referred to the idolaters of the Days of Ignorance, who in their blindness and bestiality had sunk below the level of human beings. A faith born of sword thrusts could hardly be relied upon, and would for any trifling cause revert to error and unbelief. After the ascension of Muhammad, and His passing to “the seat of truth, in the presence of the potent King,” [Qur’án 54:55] the tribes around Medina apostatized from their Faith, turning back to the idolatry of pagan times. (‘Abdu’l-Baha, ‘The Secret of Divine Civilization’)

November 12

Although He was a prisoner, He pitched His tent with glory on Mount Carmel. Even outwardly His power and majesty were such that for five years the governor of 'Akká wished to attain His presence but was not permitted to do so by Him; indeed, He took no notice of him. (‘Abdu’l-Baha, from a conversation, New York, June 14, 1912; Mahmud’s Diary)

November 11

Tonight I wish to tell you something of the history of the Bahá’í Revelation.

The Blessed Perfection, Bahá’u’lláh, belonged to the nobility of Persia. From earliest childhood He was distinguished among His relatives and friends. They said, “This child has extraordinary power.” In wisdom, intelligence and as a source of new knowledge, He was advanced beyond His age and superior to His surroundings. All who knew Him were astonished at His precocity. It was usual for them to say, “Such a child will not live,” for it is commonly believed that precocious children do not reach maturity. During the period of youth the Blessed Perfection did not enter school. He was not willing to be taught. This fact is well established among the Persians of Ṭihrán. Nevertheless, He was capable of solving the difficult problems of all who came to Him. In whatever meeting, scientific assembly or theological discussion He was found, He became the authority of explanation upon intricate and abstruse questions presented.

Until His father passed away, Bahá’u’lláh did not seek position or political station notwithstanding His connection with the government. This occasioned surprise and comment. It was frequently said, “How is it that a young man of such keen intelligence and subtle perception does not seek lucrative appointments? As a matter of fact, every position is open to him.” This is an historical statement fully attested by the people of Persia.

November 10

In the days of old an instinct for warfare was developed in the struggle with wild animals; this is no longer necessary; nay, rather, co-operation and mutual understanding are seen to produce the greatest welfare of mankind. Enmity is now the result of prejudice only. (‘Abdu’l-Baha, from a talk, September 10, 1911; ‘Abdu'l-Bahá in London: Addresses and Notes of Conversations’)

November 9

The darkness of error that has enveloped the East and the West is, in this most great cycle, battling with the light of Divine Guidance. Its swords and its spears are very sharp and pointed; its army keenly bloodthirsty. (‘Abdu’l-Baha, quoted by Shoghi Effendi in ‘The Advent of Divine Justice’)

November 8

…when a man looks at creation, he sees two things: that which is perceptible to the senses and that which is abstract. The things that are perceptible to the senses, such as vegetables, minerals and animals, that can be seen by the eyes, heard by the ears, smelled, touched or tasted, are subject to change. But rational powers are not perceived by the physical senses. The power of the mind and knowledge are intellectual realities and are not subject to change or alteration. The eye cannot see them; the ear cannot hear them. It is impossible that knowledge, which is an intellectual reality, be changed into ignorance. The soul, too, is one of the intellectual realities: it is unalterable and is not subject to annihilation. (‘Abdu’l-Baha, excerpt from a talk at the residence of Mr. and Mrs. Parsons, August 7, 1912, Dublin, USA; Mahmud’s Diary)

November 7

The Heavenly Wise One proclaimeth: A harsh word is like a sword, but gentle speech is like unto milk. The children of the world attain to knowledge and better themselves through this. The tongue of Wisdom says: Whosoever possesses Me not, has nothing. Pass by whatever exists in this world and find Me. I am the Sun of Perception and the Ocean of Science. I revive the withered ones and quicken the dead. I am that Light which illumines the path of Insight. I am the Falcon of the Hand of the Almighty; I bear healing in My wings and teach the knowledge of soaring to the Heaven of Truth. (‘Abdu’l-Baha, Star of the West, vol. 1, no. 3, April 28, 1910)

November 6

The aim is this: The intention of the teacher must be pure, his heart independent, his spirit attracted, his thought at peace, his resolution firm, his magnanimity exalted and in the love of God a shining torch. Should he become as such, his sanctified breath will even affect the rock; otherwise there will be no result whatsoever. As long as a soul is not perfected, how can he efface the defects of others? Unless he is detached from aught else save God, how can he teach severance to others? (‘Abdu’l-Baha, ‘Tablets of the Divine Plan’)

November 5

Fifteen centuries after Christ, Luther, who was originally one of the twelve members of a Catholic religious body at the center of the Papal government and later on initiated the Protestant religious belief, opposed the Pope on certain points of doctrine such as the prohibition of monastic marriage, the revering and bowing down before images of the Apostles and Christian leaders of the past, and various other religious practices and ceremonies which were accretional to the ordinances of the Gospel. Although at that period the power of the Pope was so great and he was regarded with such awe that the kings of Europe shook and trembled before him, and he held control of all Europe’s major concerns in the grasp of his might—nevertheless because Luther’s position as regards the freedom of religious leaders to marry, the abstention from worshiping and making prostrations before images and representations hung in the churches, and the abrogation of ceremonials which had been added on to the Gospel, was demonstrably correct, and because the proper means were adopted for the promulgation of his views: within these last four hundred and some years the majority of the population of America, four-fifths of Germany and England and a large percentage of Austrians, in sum about one hundred and twenty-five million people drawn from other Christian denominations, have entered the Protestant Church. (‘Abdu’l-Baha, ‘The Secret of Divine Civilization’)

November 4

Tablets were also sent to other kings, and among them was the letter to H. M. Násiri’d-Dín Sháh. In that epistle Bahá’u’lláh said, “Have Me summoned, gather the ‘ulamá, and ask for proofs and arguments, so that the truth and falsehood may become known.” H. M. Násiri’d-Dín Sháh sent the blessed epistle to the ‘ulamá and proposed to them that they should undertake this mission, but they dared not do so. Then he asked seven of the most celebrated among them to write an answer to the challenge. After some time they returned the blessed letter, saying, “This man is the opposer of religion and the enemy of the Sháh.” His majesty the Sháh of Persia was much vexed, and said, “This is a question for proofs and arguments, and of truth or falsehood: what has it to do with enmity to the government? Alas! how much we respected these ‘ulamá, who cannot even reply to this epistle.” (‘Abdu’l-Baha, table talks in Akka, authenticated by ‘Abdu’l-Baha; ‘Some Answered Questions’)

November 3

When Bahá’u’lláh arrived at Akká, through the power of God He was able to hoist His banner. His light at first had been a star; now it became a mighty sun, and the illumination of His Cause expanded from the East to the West. Inside prison walls He wrote Epistles to all the kings and rulers of nations, summoning them to arbitration and universal peace. Some of the kings received His words with disdain and contempt. One of these was the Sulṭán of the Ottoman kingdom. Napoleon III of France did not reply. A second Epistle was addressed to him. It stated, “I have written you an Epistle before this, summoning you to the Cause of God, but you are of the heedless. You have proclaimed that you were the defender of the oppressed; now it hath become evident that you are not. Nor are you kind to your own suffering and oppressed people. Your actions are contrary to your own interests, and your kingly pride must fall. Because of your arrogance God shortly will destroy your sovereignty. France will flee away from you, and you will be overwhelmed by a great conquest. There will be lamentation and mourning, women bemoaning the loss of their sons.” This arraignment of Napoleon III was published and spread.

Read it and consider: one prisoner, single and solitary, without assistant or defender, a foreigner and stranger imprisoned in the fortress of Akká, writing such letters to the Emperor of France and Sulṭán of Turkey. Reflect upon this: how Bahá’u’lláh upraised the standard of His Cause in prison. Refer to history. It is without parallel. No such thing has happened before that time nor since—a prisoner and an exile advancing His Cause and spreading His teachings broadcast so that eventually He became powerful enough to conquer the very king who banished Him. (‘Abdu’l-Baha, from a talk, 18 April, 1912, New York; ‘The Promulgation of Universal Peace: Talks Delivered by Abdu'l-Bahá during His Visit to the United States and Canada in 1912’)

November 2

O thou who art dear, and wise! Thy letter dated 27 May 1906 hath been received and its contents are most pleasing and have brought great joy.

Thou didst ask whether this Cause, this new and living Cause, could take the place of the dead religious rites and ceremonials of England; whether it would be possible, now that various groups have appeared, whose members are highly placed divines and theologians, far superior in their attainments to those of the past, for this new Cause so to impress the members of such groups as to gather them and the rest into its all-protecting shade.

O thou dear friend! Know thou that the distinguished Individual of every age is endowed according to the perfections of His age. That Individual who in past ages was set above His fellows was gifted according to the virtues of His time. But in this age of splendours, this era of God, the pre-eminent Personage, the luminous Orb, the chosen Individual will shine out with such perfections and such power as ultimately to dazzle the minds of every community and group. And since such a Personage is superior to all others in spiritual perfections and heavenly attainments, and is indeed the focal centre of divine blessings and the pivot of the circle of light, He will encompass all others, and there is no doubt whatsoever that He will shine out with such power as to gather every soul into His sheltering shade. (‘Abdu’l-Baha, ‘Selections from the Writings of ‘Abdu’l-Baha’)

November 1

The superiority of man over the rest of the created world is seen again in this, that man has a soul in which dwells the divine spirit; the souls of the lower creatures are inferior in their essence.

There is no doubt then, that of all created beings man is the nearest to the nature of God, and therefore receives a greater gift of the Divine Bounty.

The mineral kingdom possesses the power of existing. The plant has the power of existing and growing. The animal, in addition to existence and growth, has the capacity of moving about, and the use of the faculties of the senses. In the human kingdom we find all the attributes of the lower worlds, with much more added thereto. Man is the sum of every previous creation, for he contains them all.

To man is given the special gift of the intellect by which he is able to receive a larger share of the light Divine. The Perfect Man is as a polished mirror reflecting the Sun of Truth, manifesting the attributes of God.

The Lord Christ said, ‘He that hath seen Me hath seen the Father’—God manifested in man. (‘Abdu’l-Baha, from a talk, Paris, October 20, 1911, ‘Paris Talks’)