Archive for July, 2016

Baha’i Sabbath: Kalimat 17, 173 B.E. (7/29/2016)

Thursday, July 28th, 2016

ECONOMIC JUSTICE

by

‘Abdu’l-Baha

(1908 AD)

The principal cause of these difficulties lies in the laws of the present civilization; for they lead to a small number of individuals accumulating incomparable fortunes, beyond their needs, whilst the greater number remains destitute, stripped and in the greatest misery. This is contrary to justice, to humanity, to equity; it is the height of iniquity, the opposite to what causes divine satisfaction.

This contrast is peculiar to the world of man: with other creatures, that is to say with nearly all animals, there is a kind of justice and equality. Thus in a shepherd’s flock of sheep, in a troop of deer in the country, among the birds of the prairie, of the plain, of the hill or of the orchard, almost every animal receives a just share based on equality. With them such a difference in the means of existence is not to be found: so they live in the most complete peace and joy.

It is quite otherwise with the human species, which persists in the greatest error, and in absolute iniquity. Consider an individual who has amassed treasures by colonizing a country for his profit: he has obtained an incomparable fortune, and has secured profits and incomes which flow like a river, whilst a hundred thousand unfortunate people, weak and powerless, are in need of a mouthful of bread. There is neither equality nor brotherhood. So you see that general peace and joy are destroyed, the welfare of humanity is partially annihilated, and that collective life is fruitless. Indeed, fortune, honors, commerce, industry are in the hands of some industrials, whilst other people are submitted to quite a series of difficulties and to limitless troubles: they have neither advantages nor profits, nor comforts, nor peace.

Then rules and laws should be established to regulate the excessive fortunes of certain private individuals, and limit the misery of millions of the poor masses; thus a certain moderation would be obtained. However, absolute equality is just as impossible, for absolute equality in fortunes, honors, commerce, agriculture, industry, would end in a want of comfort, in discouragement, in disorganization of the means of existence, and in universal disappointment: the order of the community would be quite destroyed. Thus, there is a great wisdom in the fact that equality is not imposed by law: it is, therefore, preferable for moderation to do its work. The main point is, by means of laws and regulations to hinder the constitution of the excessive fortunes of certain individuals, and to protect the essential needs of the masses.

For instance, the manufacturers and the industrials heap up a treasure each day, and the poor artisans do not gain their daily sustenance: that is the height of iniquity, and no just man can accept it. Therefore, laws and regulations should be established which would permit the workmen to receive from the factory owner their wages and a share in the fourth or the fifth part of the profits, according to the wants of the factory; or in some other way the body of workmen and the manufacturers should share equitably the profits and advantages. Indeed, the direction and administration of affairs come from the owner of the factory, and the work and labor, from the body of the workmen. In other words, the workmen should receive wages which assure them an adequate support, and when they cease work, becoming feeble or helpless, they should receive from the owner of the factory a sufficient pension. The wages should be high enough to satisfy the workmen with the amount they receive, so that they may be able to put a little aside for days of want and helplessness.

When matters will be thus fixed, the owner of the factory [read: CEO’s, etc.] will no longer put aside daily a treasure which he has absolutely no need of (without taking into consideration that if the fortune is disproportionate, the capitalist succumbs under a formidable burden, and gets into the greatest difficulties and troubles; the administration of an excessive fortune is very difficult, and exhausts man’s natural strength). And, the workmen and artisans will no longer be in the greatest misery and want, they will no longer be submitted to the worst privations at the end of their life.

It is, then, clear and evident that the repartition of excessive fortunes amongst a small number of individuals, while the masses are in misery, is an iniquity and an injustice. In the same way, absolute equality would be an obstacle to life, to welfare, to order and to the peace of humanity. In such a question a just medium is preferable. It lies in the capitalists being moderate in the acquisition of their profits, and in their having a consideration for the welfare of the poor and needy; that is to say, that the workmen and artisans receive a fixed and established daily wage, and have a share in the general profits of the factory.

It would be well, with regard to the social rights of manufacturers, workmen and artisans, that laws be established, giving moderate profits to manufacturers, and to workmen the necessary means of existence and security for the future. Thus, when they become feeble and cease working, get old and helpless, and die leaving children under age, these children will not be annihilated by excess of poverty. And it is from the income of the factory itself, to which they have a right, that they will derive a little of the means of existence.

 In the same way, the workmen should no longer rebel and revolt, nor demand beyond their rights; they should no longer go out on strike, they should be obedient and submissive, and not ask for impudent wages. But the mutual rights of both associated parties will be fixed and established according to custom by just and impartial laws. In case one of the two parties should transgress, the courts of justice would have to give judgment, and by an efficacious fine put an end to the transgression; thus order will be re-established, and the difficulties settled. The interference of courts of justice and of the Government in difficulties pending between manufacturers and workmen is legal, for the reason that current affairs between workmen and manufacturers cannot be compared with ordinary affairs between private persons, which do not concern the public, and with which the Government should not occupy itself. In reality, although they appear to be matters between private persons, these difficulties between patrons and workmen produce a general detriment; for commerce, industry, agriculture and the general affairs of the country are all intimately linked together. If one of these suffers an abuse, the detriment affects the mass. Thus the difficulties between workmen and manufacturers become a cause of general detriment.

The court of justice and the Government have therefore the right of interference. When a difficulty occurs between two individuals with reference to private rights, it is necessary for a third to settle the question: this is the part of the Government: then the question of strikes–which cause troubles in the country and are often connected with the excessive vexations of the workmen, as well as with the rapacity of manufacturers–how could it remain neglected?

Good God! is it possible that, seeing one of his fellow-creatures starving, destitute of everything, a man can rest and live comfortably in his luxurious mansion?

He who meets another in the greatest misery, can he enjoy his fortune?

That is why, in the religion of God, it is prescribed and established that wealthy men each year give over a certain part of their fortune for the maintenance of the poor and unfortunate. That is the foundation of the religion of God, and the most essential of the commandments.

As now man is not forced nor obliged by the Government, if by the natural tendency of his good heart, with the greatest spirituality, he goes to this expense for the poor, this will be a thing very much praised, approved and pleasing.

Such is the meaning of the good works in the Divine Books and Tablets.

Baha’i Sabbath: Kalimat 10, 173 B.E. (7/22/2016)

Friday, July 22nd, 2016

Even as the people of Israel, in the time of Moses, bartered away the bread of heaven for the sordid things of the earth, these people, likewise, sought to exchange the divinely-revealed verses for their foul, their vile, and idle desires. In like manner, thou beholdest in this day that although spiritual sustenance hath descended from the heaven of divine mercy, and been showered from the clouds of His loving kindness, and although the seas of life, at the behest of the Lord of all being, are surging within the Riḍván of the heart, yet these people, ravenous as the dogs, have gathered around carrion, and contented themselves with the stagnant waters of a briny lake. Gracious God! how strange the way of this people! They clamour for guidance, although the standards of Him Who guideth all things are already hoisted. They cleave to the obscure intricacies of knowledge, when He, Who is the Object of all knowledge, shineth as the sun. They see the sun with their own eyes, and yet question that brilliant Orb as to the proof of its light. They behold the vernal showers descending upon them, and yet seek an evidence of that bounty. The proof of the sun is the light thereof, which shineth and envelopeth all things. The evidence of the shower is the bounty thereof, which reneweth and investeth the world with the mantle of life. Yea, the blind can perceive naught from the sun except its heat, and the arid soil hath no share of the showers of mercy. “Marvel not if in the Qur’án the unbeliever perceiveth naught but the trace of letters, for in the sun, the blind findeth naught but heat.”

Baha’u’llah, Kitab-i-Iqan, para. 230

Baha’i Sabbath: Kalimat 3, 173 B.E. (7/15/2016)

Friday, July 15th, 2016

Were they to be questioned concerning those signs that must needs herald the revelation and rise of the sun of the Muḥammadan Dispensation, to which We have already referred, none of which have been literally fulfilled, and were it to be said to them: “Wherefore have ye rejected the claims advanced by Christians and the peoples of other faiths and regard them as infidels,” knowing not what answer to give, they will reply: “These Books have been corrupted and are not, and never have been, of God.” Reflect: the words of the verses themselves eloquently testify to the truth that they are of God. A similar verse hath been also revealed in the Qur’án, were ye of them that comprehend. Verily I say, throughout all this period they have utterly failed to comprehend what is meant by corrupting the text.

Yea, in the writings and utterances of the Mirrors reflecting the sun of the Muḥammadan Dispensation mention hath been made of “Modification by the exalted beings” and “alteration by the disdainful.” Such passages, however, refer only to particular cases. Among them is the story of Ibn-i-Ṣúríyá. When the people of Khaybar asked the focal center of the Muḥammadan Revelation concerning the penalty of adultery committed between a married man and a married woman, Muḥammad answered and said: “The law of God is death by stoning.” Whereupon they protested saying: “No such law hath been revealed in the Pentateuch.” Muḥammad answered and said: “Whom do ye regard among your rabbis as being a recognized authority and having a sure knowledge of the truth?” They agreed upon Ibn-i-Súríyá. Thereupon Muḥammad summoned him and said: “I adjure thee by God Who clove the sea for you, caused manna to descend upon you, and the cloud to overshadow you, Who delivered you from Pharaoh and his people, and exalted you above all human beings, to tell us what Moses hath decreed concerning adultery between a married man and a married woman.” He made reply: “O Muḥammad! death by stoning is the law.” Muḥammad observed: “Why is it then that this law is annulled and hath ceased to operate among the Jews?” He answered and said: “When Nebuchadnezzar delivered Jerusalem to the flames, and put the Jews to death, only a few survived. The divines of that age, considering the extremely limited number of the Jews, and the multitude of the Amalekites, took counsel together, and came to the conclusion that were they to enforce the law of the Pentateuch, every survivor who hath been delivered from the hand of Nebuchadnezzar would have to be put to death according to the verdict of the Book. Owing to such considerations, they totally repealed the penalty of death.” Meanwhile Gabriel inspired Muḥammad’s illumined heart with these words: “They pervert the text of the Word of God.”

This is one of the instances that have been referred to. Verily by “perverting” the text is not meant that which these foolish and abject souls have fancied, even as some maintain that Jewish and Christian divines have effaced from the Book such verses as extol and magnify the countenance of Muḥammad, and instead thereof have inserted the contrary. How utterly vain and false are these words! Can a man who believeth in a book, and deemeth it to be inspired by God, mutilate it? Moreover, the Pentateuch had been spread over the surface of the earth, and was not confined to Mecca and Medina, so that they could privily corrupt and pervert its text. Nay, rather, by corruption of the text is meant that in which all Muslim divines are engaged today, that is the interpretation of God’s holy Book in accordance with their idle imaginings and vain desires. And as the Jews, in the time of Muḥammad, interpreted those verses of the Pentateuch that referred to His Manifestation after their own fancy, and refused to be satisfied with His holy utterance, the charge of “perverting” the text was therefore pronounced against them. Likewise, it is clear, how in this day, the people of the Qur’án have perverted the text of God’s holy Book, concerning the signs of the expected Manifestation, and interpreted it according to their inclination and desires.

In yet another instance, He saith: “A part of them heard the Word of God, and then, after they had understood it, distorted it, and knew that they did so.” This verse, too, doth indicate that the meaning of the Word of God hath been perverted, not that the actual words have been effaced. To the truth of this testify they that are sound of mind.

Again in another instance, He saith: “Woe unto those who, with their own hands, transcribe the Book corruptly, and then say: ‘This is from God,’ that they may sell it for some mean price.” This verse was revealed with reference to the divines and leaders of the Jewish Faith. These divines, in order to please the rich, acquire worldly emoluments, and give vent to their envy and misbelief, wrote a number of treatises, refuting the claims of Muḥammad, supporting their arguments with such evidences as it would be improper to mention, and claimed that these arguments were derived from the text of the Pentateuch.

The same may be witnessed today. Consider how abundant are the denunciations written by the foolish divines of this age against this most wondrous Cause! How vain their imaginings that these calumnies are in conformity with the verses of God’s sacred Book, and in consonance with the utterances of men of discernment!

Our purpose in relating these things is to warn you that were they to maintain that those verses wherein the signs referred to in the Gospel are mentioned have been perverted, were they to reject them, and cling instead to other verses and traditions, you should know that their words were utter falsehood and sheer calumny. Yea “corruption” of the text, in the sense We have referred to, hath been actually effected in particular instances. A few of these We have mentioned, that it may become manifest to every discerning observer that unto a few untutored holy Men hath been given the mastery of human learning, so that the malevolent opposer may cease to contend that a certain verse doth indicate “corruption” of the text, and insinuate that We, through lack of knowledge, have made mention of such things. Moreover, most of the verses that indicate “corruption” of the text have been revealed with reference to the Jewish people, were ye to explore the isles of Qur’ánic Revelation.

We have also heard a number of the foolish of the earth assert that the genuine text of the heavenly Gospel doth not exist amongst the Christians, that it hath ascended unto heaven. How grievously they have erred! How oblivious of the fact that such a statement imputeth the gravest injustice and tyranny to a gracious and loving Providence! How could God, when once the Daystar of the beauty of Jesus had disappeared from the sight of His people, and ascended unto the fourth heaven, cause His holy Book, His most great testimony amongst His creatures, to disappear also? What would be left to that people to cling to from the setting of the daystar of Jesus until the rise of the sun of the Muḥammadan Dispensation? What law could be their stay and guide? How could such people be made the victims of the avenging wrath of God, the omnipotent Avenger? How could they be afflicted with the scourge of chastisement by the heavenly King? Above all, how could the flow of the grace of the All-Bountiful be stayed? How could the ocean of His tender mercies be stilled? We take refuge with God, from that which His creatures have fancied about Him! Exalted is He above their comprehension!

Baha’u’llah, Kitab-i-Iqan, paragraphs 91-98

 

Twelve hundred and eighty years have passed since the dawn of the Muḥammadan Dispensation, and with every break of day, these blind and ignoble people have recited their Qur’án, and yet have failed to grasp one letter of that Book! Again and again they read those verses which clearly testify to the reality of these holy themes, and bear witness to the truth of the Manifestations of eternal Glory, and still apprehend not their purpose. They have even failed to realize, all this time, that, in every age, the reading of the scriptures and holy books is for no other purpose except to enable the reader to apprehend their meaning and unravel their innermost mysteries. Otherwise reading, without understanding, is of no abiding profit unto man.

Baha’u’llah, Kitab-i-Iqan, paragraph 185

Baha’i Month: Kalimat/Words 1, 173 B.E. (7/13/2016)

Wednesday, July 13th, 2016

EVIL

“What is evil?”

‘Abdu’l‑Bahá: “Evil is imperfection. Sin is the state of man in the world of the baser nature, for in nature exist defects such as injustice, tyranny, hatred, hostility, strife: these are characteristics of the lower plane of nature. These are the sins of the world, the fruits of the tree from which Adam did eat. Through education we must free ourselves from these imperfections. The Prophets of God have been sent, the Holy Books have been written, so that man may be made free. Just as he is born into this world of imperfection from the womb of his earthly mother, so is he born into the world of spirit through divine education. When a man is born into the world of phenomena he finds the universe; when he is born from this world to the world of the spirit, he finds the Kingdom.”

Abdu’l-Baha’, Paris, 1911

THE FOUR KINDS OF LOVE

WHAT a power is love! It is the most wonderful, the greatest of all living powers.

Love gives life to the lifeless. Love lights a flame in the heart that is cold. Love brings hope to the hopeless and gladdens the hearts of the sorrowful.

In the world of existence there is indeed no greater power than the power of love. When the heart of man is aglow with the flame of love, he is ready to sacrifice all—even his life. In the Gospel it is said God is love.

There are four kinds of love. The first is the love that flows from God to man; it consists of the inexhaustible graces, the Divine effulgence and heavenly illumination. Through this love the world of being receives life. Through this love man is endowed with physical existence, until, through the breath of the Holy Spirit—this same love—he receives eternal life and becomes the image of the Living God. This love is the origin of all the love in the world of creation.

The second is the love that flows from man to God. This is faith, attraction to the Divine, enkindlement, progress, entrance into the Kingdom of God, receiving the Bounties of God, illumination with the lights of the Kingdom. This love is the origin of all philanthropy; this love causes the hearts of men to reflect the rays of the Sun of Reality.

The third is the love of God towards the Self or Identity of God. This is the transfiguration of His Beauty, the reflection of Himself in the mirror of His Creation. This is the reality of love, the Ancient Love, the Eternal Love. Through one ray of this Love all other love exists.

The fourth is the love of man for man. The love which exists between the hearts of believers is prompted by the ideal of the unity of spirits. This love is attained through the knowledge of God, so that men see the Divine Love reflected in the heart. Each sees in the other the Beauty of God reflected in the soul, and finding this point of similarity, they are attracted to one another in love. This love will make all men the waves of one sea, this love will make them all the stars of one heaven and the fruits of one tree. This love will bring the realization of true accord, the foundation of real unity.

But the love which sometimes exists between friends is not (true) love, because it is subject to transmutation; this is merely fascination. As the breeze blows, the slender trees yield. If the wind is in the East the tree leans to the West, and if the wind turns to the West the tree leans to the East. This kind of love is originated by the accidental conditions of life. This is not love, it is merely acquaintanceship; it is subject to change.

Today you will see two souls apparently in close friendship; tomorrow all this may be changed. Yesterday they were ready to die for one another, today they shun one another’s society! This is not love; it is the yielding of the hearts to the accidents of life. When that which has caused this “love” to exist passes, the love passes also; this is not in reality love.

Love is only of the four kinds that I have explained. (a) The love of God towards the identity of God. Christ has said God is Love. (b) The love of God for His children—for His servants. (c) The love of man for God and (d) the love of man for man. These four kinds of love originate from God. These are rays from the Sun of Reality; these are the Breathings of the Holy Spirit; these are the Signs of the Reality.

Abdu’l-Baha’, Paris, 1911

Holy Day: The Martyrdom Of The Bab: Rahmat 16, 173 B.E. (7/9/2016)

Saturday, July 9th, 2016

Reflect, O Shaykh, upon the Shí’ih sect. How many the edifices which they reared with the hands of idle fancies and vain imaginings, and how numerous the cities which they built! At length those vain imaginings were converted into bullets and aimed at Him Who is the Prince of the world. Not one single soul among the leaders of that sect acknowledged Him in the Day of His Revelation! Whenever His blessed name was mentioned, all would say: “May God hasten the joy His coming will bring!” On the day of the Revelation of that Sun of Truth, however, all, as hath been observed, have exclaimed, saying: “May God hasten His chastisement!” He Who was the Essence of being and Lord of the seen and unseen they suspended, and committed what made the Tablet to weep, and the Pen to groan, and the cries of the sincere to break forth, and the tears of the favored ones to flow.

Baha’u’llah, Epistle To The Son Of The Wolf

 

In the Kitáb-i-Aqdas (Most Holy Book) the following hath been revealed: “Say: O leaders of religion! Weigh not the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men. In this most perfect Balance whatsoever the peoples and kindreds possess must be weighed, while the measure of its weight should be tested according to its own standard, did ye but know it. The eye of My loving-kindness weepeth sore over you, inasmuch as ye have failed to recognize the One upon Whom ye have been calling in the daytime and in the night season, at even and at morn.

Baha’u’llah, Epstle To The Son Of The Wolf

 

It hath been said: “To seek evidence, when the Proof hath been established is but an unseemly act, and to be busied with the pursuit of knowledge when the Object of all learning hath been attained is truly blameworthy.”

Baha’u’llah, Kitab-i-Iqan, para 155

 

No man can ever claim to have comprehended the nature of the hidden and manifold grace of God; none can fathom His all-embracing mercy. Such hath been the perversity of men and their transgressions, so grievous have been the trials that have afflicted the Prophets of God and their chosen ones, that all mankind deserveth to be tormented and to perish. God’s hidden and most loving providence, however, hath, through both visible and invisible agencies, protected and will continue to protect it from the penalty of its wickedness. Ponder this in thine heart, that the truth may be revealed unto thee, and be thou steadfast in His path.

Baha’u’llah, Gleanings #XXXII

Baha’i Sabbath: Rahmat 15, 173 B.E. (7/8/2016)

Friday, July 8th, 2016

PAIN AND SORROW

IN this world we are influenced by two sentiments, Joy and Pain.

Joy gives us wings! In times of joy our strength is more vital, our intellect keener, and our understanding less clouded. We seem better able to cope with the world and to find our sphere of usefulness. But when sadness visits us we become weak, our strength leaves us, our comprehension is dim and our intelligence veiled. The actualities of life seem to elude our grasp, the eyes of our spirits fail to discover the sacred mysteries, and we become even as dead beings.

There is no human being untouched by these two influences; but all the sorrow and the grief that exist come from the world of matter—the spiritual world bestows only the joy!

If we suffer it is the outcome of material things, and all the trials and troubles come from this world of illusion.

For instance, a merchant may lose his trade and depression ensues. A workman is dismissed and starvation stares him in the face. A farmer has a bad harvest, anxiety fills his mind. A man builds a house which is burnt to the ground and he is straightway homeless, ruined, and in despair.

All these examples are to show you that the trials which beset our every step, all our sorrow, pain, shame and grief, are born in the world of matter; whereas the spiritual Kingdom never causes sadness. A man living with his thoughts in this Kingdom knows perpetual joy. The ills all flesh is heir to do not pass him by, but they only touch the surface of his life, the depths are calm and serene.

Today, humanity is bowed down with trouble, sorrow and grief, no one escapes; the world is wet with tears; but, thank God, the remedy is at our doors. Let us turn our hearts away from the world of matter and live in the spiritual world! It alone can give us freedom! If we are hemmed in by difficulties we have only to call upon God, and by His great Mercy we shall be helped.

If sorrow and adversity visit us, let us turn our faces to the Kingdom and heavenly consolation will be outpoured.

If we are sick and in distress let us implore God’s healing, and He will answer our prayer.

When our thoughts are filled with the bitterness of this world, let us turn our eyes to the sweetness of God’s compassion and He will send us heavenly calm! If we are imprisoned in the material world, our spirit can soar into the Heavens and we shall be free indeed!

When our days are drawing to a close let us think of the eternal worlds, and we shall be full of joy!

You see all round you proofs of the inadequacy of material things—how joy, comfort, peace and consolation are not to be found in the transitory things of the world. Is it not then foolishness to refuse to seek these treasures where they may be found? The doors of the spiritual Kingdom are open to all, and without is absolute darkness.

Thank God that you in this assembly have this knowledge, for in all the sorrows of life you can obtain supreme consolation. If your days on earth are numbered, you know that everlasting life awaits you. If material anxiety envelops you in a dark cloud, spiritual radiance lightens your path. Verily, those whose minds are illumined by the Spirit of the Most High have supreme consolation.

I myself was in prison forty years—one year alone would have been impossible to bear—nobody survived that imprisonment more than a year! But, thank God, during all those forty years I was supremely happy! Every day, on waking, it was like hearing good tidings, and every night infinite joy was mine. Spirituality was my comfort, and turning to God was my greatest joy. If this had not been so, do you think it possible that I could have lived through those forty years in prison?

Thus, spirituality is the greatest of God’s gifts, and “Life Everlasting” means “Turning to God.” May you, one and all, increase daily in spirituality, may you be strengthened in all goodness, may you be helped more and more by the Divine consolation, be made free by the Holy Spirit of God, and may the power of the Heavenly Kingdom live and work among you.

This is my earnest desire, and I pray to God to grant you this favor.

Abdu’l-Baha’, Paris, 1911

Baha’i Sabbath: Rahmat 10, 173 B.E. (7/1/2016)

Friday, July 1st, 2016

THE TRUE MEANING OF THE PROPHECIES CONCERNING THE COMING OF CHRIST

IN the Bible there are prophecies of the coming of Christ. The Jews still await the coming of the Messiah, and pray to God day and night to hasten His advent.

When Christ came they denounced and slew Him, saying: “This is not the One for whom we wait. Behold when the Messiah shall come, signs and wonders shall testify that He is in truth the Christ. We know the signs and conditions, and they have not appeared. The Messiah will arise out of an unknown city. He shall sit upon the throne of David, and behold, He shall come with a sword of steel, and with a scepter of iron shall He rule! He shall fulfill the law of the Prophets, He shall conquer the East and the West, and shall glorify His chosen people the Jews. He shall bring with Him a reign of peace, during which even the animals shall cease to be at enmity with man. For behold the wolf and the lamb shall drink from the same spring, and the lion and the doe shall lie down in the same pasture, the serpent and the mouse shall share the same nest, and all God’s creatures shall be at rest.”

According to the Jews, Jesus the Christ fulfilled none of these conditions, for their eyes were holden and they could not see.

He came from Nazareth, no unknown place. He carried no sword in His hand, nor even a stick. He did not sit upon the Throne of David, He was a poor man. He reformed the Law of Moses, and broke the Sabbath Day. He did not conquer the East and the West, but was Himself subject to the Roman Law. He did not exalt the Jews, but taught equality and brotherhood, and rebuked the Scribes and Pharisees. He brought in no reign of peace, for during His lifetime injustice and cruelty reached such a height that even He Himself fell a victim to it, and died a shameful death upon the cross.

Thus the Jews thought and spoke, for they did not understand the Scriptures nor the glorious truths that were contained in them. The letter they knew by heart, but of the life-giving spirit they understood not a word.

Hearken, and I will show you the meaning thereof. Although He came from Nazareth, which was a known place, He also came from Heaven. His body was born of Mary, but His Spirit came from Heaven. The sword He carried was the sword of His tongue, with which He divided the good from the evil, the true from the false, the faithful from the unfaithful, and the light from the darkness. His Word was indeed a sharp sword! The Throne upon which He sat is the Eternal Throne from which Christ reigns forever, a heavenly throne, not an earthly one, for the things of earth pass away but heavenly things pass not away. He reinterpreted and completed the Law of Moses and fulfilled the Law of the Prophets. His word conquered the East and the West. His Kingdom is everlasting. He exalted those Jews who recognized Him. They were men and women of humble birth, but contact with Him made them great and gave them everlasting dignity. The animals who were to live with one another signified the different sects and races, who, once having been at war, were now to dwell in love and charity, drinking together the water of life from Christ the Eternal Spring.

Thus, all the spiritual prophecies concerning the coming of Christ were fulfilled, but the Jews shut their eyes that they should not see, and their ears that they should not hear, and the Divine Reality of Christ passed through their midst unheard, unloved and unrecognized.

It is easy to read the Holy Scriptures, but it is only with a clean heart and a pure mind that one may understand their true meaning. Let us ask God’s help to enable us to understand the Holy Books. Let us pray for eyes to see and ears to hear, and for hearts that long for peace.

God’s eternal Mercy is immeasurable. He has always chosen certain souls upon whom He has shed the Divine Bounty of His heart, whose minds He has illumined with celestial light, to whom He has revealed the sacred mysteries, and kept clear before their sight the Mirror of Truth. These are the disciples of God, and His goodness has no bounds. You who are servants of the Most High may be disciples also. The treasuries of God are limitless.

The Spirit breathing through the Holy Scriptures is food for all who hunger. God Who has given the revelation to His Prophets will surely give of His abundance daily bread to all those who ask Him faithfully.

Abdu’l-Baha’, Paris, 1911