 section 21 of the Baha'i Revelation by Thornton Chase. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Nicholas James Bridgewater. The Baha'i Revelation by Thornton Chase, section 21. What shall I do to be saved? It may be asked, how can man attain the spirit of faith and the endowment of the Holy Spirit? This is the most vital question that man can propound. The great majority of the Christian churches have taught that salvation is by faith, which is most certainly true, and also that faith is an intellectual ascent to the statement expressed in two lines of a hymn. Jesus paid it all, all the debt I owe. This statement is true in one sense, but cowardly, degrading, and ineffective for him who simply accords mental belief to the dogma and ascents gladly in his heart to casting the burden of his sin and wickedness upon the suffering and crucified Christ. Jesus paid it all indeed for him who believed on him and took up his cross and followed him, who proved the sincerity and actuality of his belief by his deeds of obedience. He said, Whosoever doth not bear his cross and come after me cannot be my disciple. Luke 14 27, Matthew 10 38. So likewise whosoever he be of you that forsake if not all that he hath, he cannot be my disciple. Luke 14 33. As the body without the spirit is dead, so faith without works is dead also. James 2 28. It is evident to any reader of the gospels that the central, vital element of man's salvation was declared to be faith, faith in the Christ, proved by works of righteousness, and that mere intellectual ascent was not an effective faith. Thou believest that there is one God, Thou doest well, the devils also believe and tremble. James 2 19. It appears that faith must be of such a character that it changes a man, severs him from attachment from everything of the world, causes him to bear the burden of the cross, the sacrifice of his will, his desires, his life if need be, and so to devote his entire being to the will of God as expressed in his commands. This kind of faith has its first impulse in the will of man. It often arises from suffering and the sense of need, and it always increases that consciousness. Faith is not an intellectual yielding to argument through being convinced that certain statements are correct, but it is rather from a hunger of the soul, a knowledge of personal helplessness, and the perception of a possible mighty helpfulness. Faith cannot rely on any man, but in God only. The required help must come from a higher power than man. The soul is craving that which does not pertain to humanity itself. The latent spark of divine longing is awaking to seek its promise, and it turns heavenward for the dawn of hope. It is looking for its father, God. Therefore, it is necessary that man shall have some knowledge of God, and for this he must turn toward the face of God. Here, O Lord, when I cry with my voice, have mercy also upon me and answer me, when thou saidst, Seek ye my face, my heart said unto thee, Thy face, Lord, will I seek. Psalm 27.8. His face is the revelation of himself in the realm of existence where man dwells. All the existence declares God and teaches of him, but the heart knowledge, the living knowledge, comes through his incarnate word, the human manifestation of his will. Therefore, man must seek and find the manifestation of God, believe in him, accept his word, obey his commands, and follow him in the pathway of sacrifice. The manifestation of God may be always known because he provides the kind of help which the seeking soul requires, heart help, spirit help, creating help. Man is a praying creature. When he finds himself in need, as he does from the moment of his birth, he strives by all means at his command to pray for help. All through his life, he seeks aid from others. He is always in need, always begging for assistance. When he is awakened through any means to the hunger and helplessness of his soul, he hesitates not to pray to God, and whatever may be thought of the action and working of prayer, it causes man to turn toward God and make it possible for God to answer him. Prayer changes his attitude from self-word to God-word. If he prays for things that pertain to his worldly affairs, his spirit is not turned toward God, but toward himself. His prayer must be in the name of God, that is, in accord with the divine word. Jesus told his disciples to ask in his name and said that whatever they asked in his name, they received. Name is a term used to express qualities, and the name of the manifestation of God signifies divine attributes. Therefore, to ask in his name means according to his nature and instructions, which are the nature and instructions of God. No prayer is prayer to God unless it be in God's way according to his word and with a sincere desire for his will to be done, regardless of the personal will. Prayer in its essence is the abandonment of the personal will in favor of the will of God, and such prayer God answers because it is in agreement with his law and can be answered. God asks man to pray to him. He has given freely everything for the necessities of human life. He has filled the lands and waters with foods, and taught man how to cultivate and use them. He has given the forests and all materials for shelter, the cotton and the wool, and enabled man to mold them for his comfort. He has given the reasoning faculties that man may progress in material welfare and exercise the ethical and moral knowledges offered to him. He has given conceptions of beauty that man may seek for more than the physical dimensions of existence, and he has implanted the perception of higher possibilities and a desire for eternal destinies that man may turn his face toward the infinite. All of these have been without the asking, but for the greater spiritual things, God tells man to pray that in so doing he may recognize his need, prove the reality of his desire, and put himself into the only attitude in which he can receive. One must face forward and hold out his hand if he would have the gift. He must meet the donor part way, otherwise there is no real gift. He who is in need will pray. He who hesitates to supplicate God for his most valuable treasures is standing in the station of pride, or has not awakened to their worth and his own need. Every man has what he desires the most if it can be obtained. The spirit of faith is attainable, but it is so infinitely higher and more valuable than all else in existence that all other things must loosen their hold on his heart before it can reign. God demands obedience. It is not for man to question God's commands. A little thought shows that all the ordinances of God expressed by his manifestation are for the uplifting and good of man. How then can he question the methods revealed from the same source? The scriptures throughout lay stress upon obedience as of the utmost importance in the sight of God, and he who would attain the higher blessings should welcome the opportunities to obey. Everything in existence is under law, and all things obey freely except man who has been granted ability to disobey, even God, and to obey himself. Man is always a servant. He obeys something how much better for him to serve the wise one, the true one, the beautiful one, instead of his own ignorance and greed. Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death or of obedience unto righteousness. Romans 6-16 The whole sin and consequent degradation of the Jewish people was their disobedience to God. He called them again and again to be his people. Obey my voice, and I will be your God, and ye shall be my people, and walk ye in all the ways that I have commanded you that it may be well with you. Jeremiah 7-23 The path of faith, which is the way of life, is to bring into captivity every thought to the obedience of Christ. 2 Corinthians 10-5 O Son of Man, neglect not my laws if thou lovest my beauty, and forget not my counsels if thou art hopeful to attain my will. Faith is entire confidence. Few recognize the value of confidence and the power of the will to induce it. When we retire from thoughts of earthly affairs to consider the Word of God, we find that not is there but the things of value, the best ways such as wisdom, knowledge, justice, mercy, generosity, beauty, power and love, whereas the opposites pertain to the natural man. Then it is easy for the sincere heart to turn itself toward the source of these things of worth and to trust the giver of them. A little true exercise of the will and purpose will soon establish the Spirit in that direction, and then the Spirit of God meets it and confirms it in a certainty that is beyond all that the highest philosophy or human effort can accomplish. O fleeting shadow, pass by the low degrees of fancy and soar to the exalted heights of certainty. O my brother, hear my beautiful words from my sweet tongue and drink the water of life from the fountain of my lips. That is, sow the seeds of my innate wisdom in the pure ground of the heart, and water it with conviction that the highest sense of my knowledge and wisdom shall spring up verdantly in the holy city of the heart. The whole question of salvation is one of the will of man. God wills it for man if he will, but God has endowed him with a will of his own to choose what he will, and he never interferes with the free use of that gift. He has made man after his own image, giving him a consciousness of individuality, of independence, the power of judgment between good and evil, a perception of values, and a will to make decisions. All these are God qualities, not dust qualities. As long as man considers these powers to be his own, to spring from himself and uses them only for his own worldly aggrandizement, he may advance in his plane of human life, but can never rise above that plane to a higher and nobler condition. When he is led to search the scriptures, and learns that there are better things, that God is the giver of all that he has and is, that it is possible for him to come into closer communion with him, and knowledge of him through his manifestation and his word, then the wise man, the true hearted one, turns to God, and seeks to know his will. He learns that all these powers were given him to enable him to grow, to prepare himself under the guidance of the Spirit for a higher service in God's universe. This is told in the parable, Likening the Kingdom of Heaven to the use of the talents, Matthew 25, 14-30. These endowments of man are his talents given him for use. He who uses them in such a manner as to gain others, that is, uses them according to the divine instructions, is not only called the good and faithful servant, but is also told, Thou hast been faithful over a few things, I will make thee ruler over many, while he who had buried his talent in the ground of himself and his desires lost the talent he had and was cast as an unprofitable servant into outer darkness. This life is a primary school in which to prepare for greater service and knowledge and larger responsibilities in the future. God offers to man the wonderful station of sonship to him, which means that man must become like him. 1 John 3-2. Be of divine character, reliable, able to render nobler service, and to be entrusted with the affairs of his father's house. Little does man conceive the meaning of those many things over which God desires him to rule, but he must first rule himself, and he is unable to do even this without the aid of the Spirit of God. Although all power, all strength, all ability is the pure gift of God through his Holy Spirit, yet his law is that man shall grow into a power of capacity for these gifts by the right use of that which he already has. He will not remove man's apparent independence, his apparent individuality, his freedom of will. He will not unman him and make him an automaton, therefore it becomes necessary for man to use his own faculties under the guidance of God's word and in unison with his Spirit in order that he may receive the glorious endowments of his father. Not can be accomplished until the will of God be supreme in the will of the man, until he can say with his whole being, there is no God but God, I will have no other gods before him, praise be unto his holy name. A man's spirit may be called the aspect of his will. When he turns it toward listening he hears, toward looking he sees, toward thinking he perceives. All of these are limited within the sensual human plane, but when he directs his spirit toward the word of God he receives instruction of a higher object of devotion, who is wisdom itself, knowledge itself, love itself, and then in response to the invitation of the word he turns his spirit toward that one and sends forth the wireless supplications from his heart to the heart of the universe. As he does this in all sincerity there comes to him an assurance, a confidence in a new connection, a new help, a new power, a presence and strength which are reliable, impregnable and life giving. His seeking spirit has been met by a mightier spirit, as was the prodigal son by the father. His spirit has been quickened and impregnated by a holier spirit, a new conception, a new birth has taken place within him. His spirit has become the spirit of faith and is made alive with the spirit of holiness shining forth from the presence of the divine unity on the luminous, light seeking human essence of himself. Then his spirit, being at one with the Holy Spirit of God, is vitalized with the attributes of their Source, God, who everlastingly was and is and shall be. The human spirit has an impression and effect in the world, but the divine spirit gives life to the souls and confers eternal life upon those who are attracted to the fragrances of God. This is the great cause from the kingdom of thy Lord. Be attracted to this new spirit which hath effective power in the realities of things and creates new creatures. Forsake every thought, every remembrance and every praise while holding to the Word of God. Confine thy interests, thy works and efforts to the cause of God. Thus the spirit of power and might will confirm thee and the manifest light will shine upon thy brow. Thank God that he enriched thee beyond the delicacies of this mortal world and caused thee to taste the sweetness of his love in his new kingdom. Abdu'l-Bahá The Baha'i Revelation by Thornton Chase, Section 22 The Baha'i Revelation The Baha'i Revelation is an invitation to love God. The Word of God speaking through Baha'u'llah says, O Son of Man, in my ancient entity and in my eternal being was I hidden. I knew my love in thee, therefore I created thee. Upon thee I laid my image and to thee revealed my beauty. Arabic Hidden Words 4 O Son of Man, I loved thy creation, therefore I created thee. Wherefore love me that I may acknowledge thee and in the spirit of life confirm thee. Arabic Hidden Words 5 O Friend, in the garden of the heart, plant only the flowers of love and withdraw not from clinging to the nightingale of love and yearning. Persian Hidden Words 3 O Son of Love, only one step separates thee from the plane of nearness and the exalted tree of love. Plant the first foot and with the other step into the kingdom of eternity and enter the pavilion of immortality. Then hearken to what hath descended from the pen of glory. O Son of Glory, be swift in the way of holiness and step into the heavens of intimacy. Clear the heart with the burnish of the spirit and but take thyself to the presence of the Most High. Persian Hidden Words 7 These are the words of Divine Love. None but the King of Love can utter such commands. Each of God's teachers has revealed the same, expressing it according to the human needs of his time and place. Moses the Lawgiver said, Thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy might. Deuteronomy 6.5 Jesus the Son repeated the command of Moses and said, This is the first and great commandment. Today the Father calls, O Son of Existence, Love me that I may love thee. If thou lovest me not, my love can never reach thee. Know this, O servant. Arabic Hidden Words 6 Love me that I may acknowledge thee and in the spirit of life confirm thee. Arabic Hidden Words 5 But how can man love God whom no eye hath seen? He himself answers and says, My love is in thee. Seek and thou wilt find me near. I have placed within thee a spirit from me that thou mightest be my lover. Arabic Hidden Words 20 The source of love is to advance to the beloved, to abandon all else save him and to have no hope save his will. The Baha'i Revelation is an invitation to obedience. Baha'u'llah himself first obeyed the commands of God and then proclaimed them to us. Note carefully these commands which were completely manifested in him. O Son of Humanity, the temple of being is my throne. Purge it of everything that I may descend to reign over it. Arabic Hidden Words 59 O Son of Existence, thy heart is my home. Purify it for my descent. Thy spirit is my outlook. Prepare it for my manifestation. Arabic Hidden Words 60 If my will thou seekest, regard not thine own, that thou mayest die in me and I live in thee. Arabic Hidden Words 8 O Son of Man, magnify my command that I may reveal to thee the secrets of greatness and illumine thee with the lights of eternity. Arabic Hidden Words 42 O Son of Man, lift up thy heart with the light that thou mayest be fitted to meet me and to mirror forth my beauty. Arabic Hidden Words 37 These are the divine councils to him who would be a manifestation of God. They were absolutely fulfilled in the blessed perfection and offered by him to all mankind. They are also entirely obeyed in Abdul Baha, the servant of Baha, the perfect man and exemplar to all men in the new covenant and dispensation of God. He who obeys these commands becomes a Baha'i, that is, a manifestor of the name of God, of God-like attributes according to the degree of the purity of his heart. The pure in heart shall see God, yes, and the pure hearted shall mirror forth his beauty. Thus is the command of the spirit obeyed, the same eternal spirit which said through the blessed mouth of Jesus, let your light so shine among men that they may see your good works and glorify your Father which is in heaven. Matthew 5.16 No man can glorify God by adding to his glory, but each soul can glorify God by so purging and polishing his own life that the holy attributes of God shall reflect from him to his neighbor and thus to all humanity. This is to be a Christian, to be a Baha'i. The alphabet of love is obedience. O son of existence, keep my commands for love of me and deny thyself thine own desires if thou wishest my pleasure. Arabic Hidden Words 39 O son of man, neglect not my laws if thou lovest my beauty and forget not my counsels if thou art hopeful to attain my will. Arabic Hidden Words 40 If ye keep my commandments, ye shall abide in my love even as I have kept my Father's commandments and abide in his love. John 15.10 If ye love me, keep my commandments. John 14.15 If a man love me, he will keep my words and my Father will love him and we will come unto him and make our abode with him. The word which ye hear is not mine, but the Father's which sent me. John 14.23 Obedience to the commands of God as revealed to man through his messengers is the only path to attainment of his spiritual blessings and bounties. It is for this that the men of God are sent. That man, wandering far from knowledge of his truth, troubled in the maze of man-made doctrines, discouraged with uncertainties and blinded by earthly clouds of material philosophies, may again perceive the light of truth, the revelation of God's instruction shining forth in the dawn of a new day, and that perceiving, he may walk in the light, recognize the gift of God, and humbly obey him. Line upon line, precept upon precept. This is the divine way. If we fail to learn his lesson in one of the days of God, his love and generosity offer the teachings to us again and again. They are always the same, yet ever changing in expression to meet our capacity and our need. End of Section 22. Recording by Nicholas James Bridgewater. Recorded in London, England. Section 23 of The Baha'i Revelation by Thornton Chase. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicholas James Bridgewater. The Baha'i Revelation by Thornton Chase. Section 23. The Baha'i Revelation is of authority. In these days of tummels, when churches, sects, dogmas, and sciences are antagonizing each other with assertions and denials, when all is cloud, change, and uncertainty, when material wars, mental tempests, psychic dangers, and spiritual temptations surround and attack us everywhere, when religions of authority are derided and scorned, when the entity of God is denied on the one hand and divided among innumerable individuals on the other, is it not refreshing and delightful to hear a voice, a trumpet of God, crying out again from the wilderness? Prepare ye the way of the Lord, make straight his paths. Isaiah 43. Malachi 3.1. Mark 1.3. For he whom God shall manifest, by on cometh. O Son of Spirit, the gospel of light I herald to thee, rejoice in it, and to the state of holiness I call thee, abide in it, that thou mayest be in peace forever and ever. Arabic Hidden Words 34. O Son of Perception, look thou to my face, and turn from all save me, for my authority is eternal and shall never cease. My kingdom is lasting, and shall not be overthrown. If thou seekest another than me, yea, if thou searchest the universe forevermore, yet shall thy search be vain. Arabic Hidden Words 36. O Son of Man, if thou run through all immensity and speed through the space of heaven, thou shalt find no rest, save in obedience to our command, and in devotion before our face. Arabic Hidden Words 41. O Son of Man, go not beyond thy limitation, nor claim what is not for thee. Venerate the countenance of thy Lord the Almighty. Arabic Hidden Words 25. What is that face, that countenance, but the human manifestation of his will, the revealer of his command, the proclaimer of his authority? Arabic Hidden Words 26. It is as necessary for the mind of man to have an empowered teacher, and for his spirit to have a centre of divine authority, as for the earth to have a sun shining from its heaven. Arabic Hidden Words 27. Man did not spring full-armed from the soil, he is a creature of growth, an evolution, and only that can be evolved which has first been involved. Arabic Hidden Words 28. All the earthly kingdoms of matter reach the fulfilment of their destinies, under and by the influence of the sun's rays. Arabic Hidden Words 29. And man, the fruited gen monarch of earth, and the embryo of heaven, cannot attain his heavenly possibilities except by virtue of the rays of command shining from the spiritual Son of Truth. Arabic Hidden Words 30. The day star of revelation prepared and appointed by God to show forth his light and declare his will. Arabic Hidden Words 31. This revelation is called in the Arabic language, Bahá'u'lláh, the glory of God, the shining light of his knowledge, the outpouring of his love, the revealing of his will. Arabic Hidden Words 31. The title Bahá'u'lláh is also given to the man, the instrument of light. It is a perfect revelation of God's manifestation in existence, containing the essence of all revelations, so it and he are called the blessed perfection. Arabic Hidden Words 31. As manifested perfection is beauty, he is called the beauty of God. Indeed all good names belong to this shining Son of Glory who is the manifester of God's will and the speaker of authority. Arabic Hidden Words 32. The Bahá'u'lláh revelation teaches the religion of living. Arabic Hidden Words 33. It is my life, your life, not philosophy, not meditation alone, not mysticism, not preaching or hearing, but doing. Arabic Hidden Words 34. Doing every day that which makes an advance and starts at least one ripple of progress in the little world of which the doer is temporarily the center. Arabic Hidden Words 35. It is effort, struggle to make today better than yesterday and to lay a new foundation, a higher base for the building of tomorrow. Arabic Hidden Words 36. There can be no life without change, stagnation is death. As religion is life, it demands action and the doing of that which will cause change and produce growth. Arabic Hidden Words 37. Man dies daily, as the apostle Paul said of himself, and the old dead cells must be replaced by the new, the higher, stronger, better, that it may serve for an advance in the scale of being. Arabic Hidden Words 39. Thus is the new creature born every day, yes in each thought, each purpose, each act. The rim of the rolling wheel of life touches the earth of existence a point at a time, moment after moment. Arabic Hidden Words 40. Its progress and direction depend upon the living of the now, this instant upon which hangs our eternity. We have to watch but a moment at a time, this little particle of life to make the best of it. O son of existence, examine thy deeds each day before thou art judged, for death will suddenly overtake thee, and then thy deeds shall judge thee. Arabic Hidden Words 32. Guidance have ever been by words, but at this time it is by deeds, that is, all pure deeds must appear from the temple of man, because all are partners in words, but pure and holy deeds belong especially to our friends. Then strive with your life to be distinguished among all people by deeds, thus we exhort ye in the holy and radiant tablet, Persian Hidden Words 76. The effect of deeds is in truth more powerful than that of words. The progress of man depends upon faithfulness, wisdom, chastity, intelligence, and deeds. The truth of words is tested by deeds and dependent upon life. Deeds reveal the station of the man. Words of Wisdom 62. It is the living of men which attracts the noble aspirations of others. End of Section 23. Recording by Nicholas James Bridgewater. Recorded in London, England. Section 24 of The Baha'i Revelation by Thornton Chase. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicholas James Bridgewater. The Baha'i Revelation by Thornton Chase. Section 24. This Revelation is a call to sacrifice, to the sacrifice of pure dying and pure living, dying to self and living to God. O son of humanity, if thou lovest me, turn away from thyself. If my will thou seekest, regard not thine own, that thou mayest die in me, and I live in thee. Arabic Hidden Words 8. O son of spirit, no pieces ordained for thee, save by departing from thyself and coming to me. Arabic Hidden Words 9. O son of life, forget all save me, and be comforted by my spirit. Arabic Hidden Words 17. O son of the earth, if thou desirest me, desire no other than me. Persian Hidden Words 31. O my servant, free thyself from the worldly bond and escape from the prison of the self. Persian Hidden Words 40. Repeatedly, man is counseled to escape from attachment to the things of earth and self, and to turn his desire and confidence to God only. He is urged to abandon the evil and seek the good. O my servant, purge the mind from malice and free from envy, enter the presence of unity. Persian Hidden Words 42. O sons of hope, divest yourselves of the garment of pride and lay aside the robe of haughtiness. Persian Hidden Words 47. O essence of passion, greed must be abandoned, that thou mayest find content, for the greedy hath ever been deprived, while the contented hath ever been loved and esteemed. Persian Hidden Words 50. O children of dust, giving and generosity are qualities of mine. Happy is he who adorns himself with my virtues. Persian Hidden Words 49. To be poor in all save God is a great blessing. Make it not small, for in the end it will make thee rich in God. Persian Hidden Words 53. In times past, religious sacrifice was interpreted to mean deprivation of material possessions and comforts, seclusion from the world and from human intercourse. It was considered to be separation from things as the only means of severance from attachment to things. True sacrifice is spiritual, not material only. It is the sacrifice of a meek and contrite spirit that the Lord requires. In this day of light, God does not demand the exclusion and casting away of that which we have, unless we hold it for evil and it offend us. Everything is good and of his bounty and is a blessing if properly used. He says, O son of dust, all things in the heavens and in the earth have I ordained for thee, except the hearts, which I have appointed as a place for the descent of the manifestation of my beauty and glory. Persian Hidden Words 27. God, who is love, demands the sacrifice of all other loves if they prevent the lover from him. He wills to be loved above all that is. Christ, speaking the word of God, said, He that loveth father or mother more than me is not worthy of me, and He that loveth son or daughter more than me is not worthy of me, and He that taketh not his cross and followeth after me is not worthy of me, He that saveth his life shall lose it, and He that loveth his life for my sake shall find it. Matthew 10.37 The meaning of the word sacrifice is to make holy, and true sacrifice is making holy every possession, each thought and deed, holy unto the Lord. It is a consecration of spirit, soul and body to the will of God, making our will subservient to him and his will the motive of each purpose and act, doing all things for the sake of God, then truly man dies to self and God lives in him, and thus his life becomes holy. When this form of sacrifice shall prevail among men and the will of God inspires them in society, in business, in politics, religion and life, then indeed shall this earth become a paradise of glory, then all life becomes a radiant sacrifice, and the prophecy of Zechariah 1420 shall be fulfilled. In that day there shall be upon the bells of the horses holiness unto the Lord, and the pots in the Lord's house shall be like the bowls before the altar. The Baha'i teaching is an invitation to service. The people of Baha'u must serve the Lord with wisdom, teach others by their lives and manifest the light of God in their deeds. In this day all must serve God with purity and virtue, words of Paradise 61. Service is a manifestation of God, for he serves all existence. He is the provider, and we are under his providence. He is the giver, and we receive his gifts. He is the generous, and we seek his favour. The only way we can praise him and give thanks is by imitating him in service to humanity, and this is acceptable as service to God. Service in his name and according to his commands is oneness with him. If man desires to be conscious of unity with the spirit of God, let him learn the will of God and serve humanity as God serves all. We cannot serve God, he needs no creature's service, neither can we serve ourselves alone, because such selfishness results in death, not life. But we can serve others, we can train ourselves to grow in strength and ability to serve humanity. That is our neighbour, the ones near to us and around us, as well as those far away, excluding none from our service. That is God's service, for two reasons, because it is obeying his command, and because it is God-like in man that we serve. It is written that if one have nine bad qualities, and but one that is good, it is our duty to notice and praise the good, that its growth be encouraged. Each human being has something of the image of God in him, and it is a blessing to us if we be able to serve that God-like quality and aid it to shine forth. O son of man, I knew my love in thee, therefore I created thee, upon thee I laid my image, and to thee revealed my beauty. Arabic Hidden Words 4 It is that image and that beauty which we delight to serve, no matter how faint its reflection. Indeed the less it appears, the more it demands our service and help in the name of God. O son of man, withhold not from my servant in whatsoever he may ask of thee, for his face is my face, and thou must reverence me. Arabic Hidden Words 31 When any member of the body is ill, all the other members endeavor to restore it to health, because all are affected by its illness. So the health of humanity is disturbed by the ignorance, weakness, and sin of its members, and all should strive under the guidance of the great physician to heal the sicknesses of the world as they appear in one or many of its creatures. And this soul healing, this overcoming evil with good, is to be done by encouraging the good and instilling the precepts of spiritual health. O son of man, breathe not the sins of anyone as long as thou art a sinner. If thou doest contrary to this command, thou art not of me, to this I bear witness. Arabic Hidden Words 28 O son of existence, attribute not to any soul that which thou desirous not to be attributed to thyself. Arabic Hidden Words 30 Fault finding and unkind criticism are not service either to God or to man. It is our own deeds that we must examine and criticize, but service is to discover and exalt the good in others and aid them in their efforts for good. Today the great exemplar of the Baha'i Revelation is Abdul Baha, the servant of God, who serves all mankind with no recompense except the joy of obedience. He is the appointed interpreter of the expressed will of God as written in the scriptures. He has borne exile and imprisonment for the sake of the beloved of God. He is no respecter of persons and serves all alike, giving to the poor and ignorant what befits their need, to the rich, the learned, the strong, that which benefits them. He commands those who seek God's will in preference to their own, to serve their enemies as their friends, their oppressors as brothers, to heal the sick, aid the weary, strengthen the weak, and help the afflicted, to be faithful and trustworthy in all conditions, patient under trial, strong in adversity, joyful in suffering, and to be content with what God gives. All this is service, the using of the talents entrusted to us for the benefit of mankind and the upholding of the banner of righteousness. Not the least service is that of example, and though a man open not his mouth, he serves greatly the cause of God and the uplifting of humanity by simply living as God asks of him. No one is so small that his life does not influence others. The good character of that influence constitutes service, so this means of oneness with God is open to every soul, no matter how poor or weak he may be. All souls are very poor and helpless who do not try to serve in some way, while he who uses the little he has will surely grow in strength and capacity to receive more. Among those who have accepted the Baha'i Revelation in the Orient, the desire to serve is remarkable, so much so that the name Baha'i has become a synonym for trustworthiness and reliable service. The natural desire of man is to be served, but the Baha'i esteems ability to serve others as a blessing. He watches for opportunity and seizes upon it as on a treasure. No matter how small or insignificant the act, he serves with such gladness and constancy that it has become noteworthy and has made the name Baha'i honored. Furthermore, this service breeds courtesy and inculcates love. It becomes an expression of love, so that the Baha'is there are not only the most serving people in the world, but also the most courteous and loving. As service implies consideration of the desires of others and the relinquishment of one's own, therein are the elements of true politeness, of affection, of heaven itself. No wonder that the conditions of the millennium are already visible among those people and that the Baha'i religion is called a new garden of paradise. It is written, O people of the delectable paradise, let the people of certainty know that a new garden has appeared near the paradise in the open court of holiness, and that all the people of the heights and the temples of the exalted heaven are around it. Persian Hidden Words 18 O people of my garden, I set the plant of your love and friendship in the holy garden of paradise with the hand of tenderness and watered it with the showers of mercy. The time for its frutage is at hand. Persian Hidden Words 34 O my servants, ye are the trees of my garden. Ye must bear fresh and beautiful fruits that ye and others may be profited by them. Persian Hidden Words 80 The life of Jesus was one of pure servitude and of example. How often he said, follow me, he gave similar lessons of service in many commands and parables such as those of the good Samaritan, the moat and beam, the division of the sheep and goats. In as much as ye have done it unto the least of these, ye have done it unto me. He said, and it was a prophecy, he that is greatest among you shall be your servant. Matthew 23.11 The service of man to man, especially to the weak and helpless, has been the command of God in all ages, and now it is given again with the power of the word and of example, and through Abdul Baha it is made the center of the new covenant of God with men for this age of peace, the millennium of consummation. End of Section 24. Recording by Nicholas James Bridgewater. Recorded in London, England. Section 25 of The Baha'i Revelation by Thornton Chase This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicholas James Bridgewater. The Baha'i Revelation by Thornton Chase. Section 25. Universal Love The command of unity requires the cultivation of universal love, which is the love of God expressed in love to man. All love is given to man to teach him the value of love. One needs but to calmly consider human love to learn many lessons of the value and meaning of love. Love teaches sacrifice, especially of the personal will. The lover always seeks to learn the wish or will of the beloved, and then to make his own will serve that will. This law runs all through the degrees of love, from lowest to highest. The manifestation or proof of love is giving or sacrifice of self. Self-love is hatred. It hates all that does not conduce or give to it. Love means giving, and he who gives most receives most. God, the generous, the giver, is love itself. He gives all that is in existence. Everything that man has is a free gift. His power to think, to know, to live, to work, to enjoy, to be is all the pure gift of God. What can he offer in payment? That which he receives is from above himself, utterly out of his ability to create. It is from the heavens, while all that he could offer in return would be simply dust. If love means giving, it may be asked, how can man love God if there is nothing he can give him? God has provided for this by endowing man with the consciousness of individuality, independence, and will, and then he asks man to give up all these great powers for love of him. He says, son, give me thine heart, which is asking him for his life. This is the great lesson of the cross. Christ taught man that oneness with God meant utter loss of the human life. He that looseth his life for my sake shall find it, for God gives to this brave loser another life which fadeeth not away, an eternal life. If, through obedience to the commands of God, he becomes able to taste one drop of the love of God in his being, he becomes evanescent in that melting love. He gives all that he has, is, or hopes to be, gives himself without a thought of reward. This giving is in obedience to the command of God as expressed through Baha'u'llah. O son of humanity, if thou lovest me, turn away from thyself. If my will thou seekest, regard not thine own, that thou mayest die in me, and I live in thee. Particular love, or a special love for an individual, is not universal love, which is no respecter of persons. As the town is greater than the citizen, the state of more importance than the town, the country than the state, and mankind more than all, so the love of mankind is immeasurably above affection for one person or an immediate circle of friends. The love of the individual has, at its best, elements of selfishness in it. It seeks a response, or it may be only a pleasurable emotion caused by interest or nearness. But the love of mankind is an affection for the welfare and highest good of each one and of all, recognizing that all are children of one father and brothers of one family. It may cause but little emotion, but it demands service. Each member of humanity becomes a type of the whole, and love, that is, service, goes out unsparingly to all without regard to kinship or recompense. If there be any preference, it is for the poor, the needy, the helpless, because the essence of love is to exalt the low and feed the hungry. Baha'u'llah has said, the most exalted word for harmony and love is, all are from God. This exalted word is like unto water, quenching the fire of animosity and rancor, hidden and deposited within hearts and breasts. Different religions will attain to the light of real union through this single word. Verily, he saith the truth and guideeth to the path. If one sees a poor creature who is repulsive, and he permits that word, all are from God, to enter his mind, the heart will soon respond and repulsion will be overcome in the longing to help that poor one, to lift him up from his degradation to a perception of his divine birthright. Abdu'l-Baha', the true servant of God, manifests this universal love in every word and act. Humanity, mankind, all of them are his beloved. He of all men can understand the lament of Christ. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee. How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? Universal love is true humanity. The one universal lover is God, and as man approaches him, he becomes a reflector of that love, and becomes a lover of mankind. The word incarnate, the glory of God, Bahá'u'lláh said, Glory is not to him who loves his country, but to him who loves his kind. The first is manlike, the last is Godlike. End of section 25, recording by Nicholas James Bridgewater, recorded in London, England. Section 26 of The Baha'i Revelation by Thornton Chase. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Nicholas James Bridgewater. The Baha'i Revelation by Thornton Chase, section 26. The Baha'i Revelation is needed. Is there any religion of the past that the whole world will accept? After 3,400 years of the Mosaic Law, 1,900 years of Christianity, and 1,300 years of Muhammadanism, it is as difficult to Christianize the world as to Muslimize it. If there were no further light, then that which shines from the ordinary Christianity of today, how long will it require to bring the Muhammadan races alone to accept its teaching? Indeed, Muhammadanism is making more rapid strides among ignorant peoples than Christianity, but neither of them are affecting the other. Judaism, Buddhism, Brahminism, Zoroastrianism are standing like great walls impervious to outside attacks, though all showing signs of corruption and decadence within themselves. Why is it that the Christian Word of God has not been accepted by all these peoples? A bit of history may give light on the matter. In 1820, Ramahan Roy, the great Indian reformer and founder of the Brahmo Samaj, a man of high and noble character, was so charmed with the teachings of Jesus that he published extracts from them under the title Precepts of Jesus. Although born and trained a Brahmin, he perceived clearly the awful practices that had been engrafted by the priests upon the original teachings, and he strove to find for himself the pure truths of religion. In his preface to the Precepts of Jesus, he stated his belief and hope that those simple and clear expressions of moral laws would have effect in uplifting his people, because they seemed to him the best expressions to be found in any religion of that which conduced to the real welfare of man, and because he thought that they could not be made aground for metaphysical criticism or dispute. He made no references to the recorded miracles of Jesus because, as he said, the Indian mind was already sodden with miracles and could not be further affected by any relation of them. This unique opportunity for the introduction of the teachings of Christ among the Brahmins was, however, rendered practically useless by the immediate and strong opposition of the Christian missionaries then in India. Because he laid stress only upon the teachings of Jesus as applicable to life and not upon the doctrines of the blood atonement and the miracles, he was set upon, denounced and ridiculed by the Christians, much to the delight of the Brahmin priesthood. Later, he succeeded in forming a sort of literary partnership with two Christian missionaries for the purpose of translating the Gospels into Bengali for native use. But when they came to the third verse of the first chapter of the Gospel of Saint John and Ramohan Roy desired to translate the Greek word dia to the Bengali word meaning through, both of the gentlemen refused to translate it except as in the Old English translation by, and one of them refused to assist further in that glorious work. The original meaning of the phrase is through whom all things were made. It is such an insistence upon partisan interpretations upon dogmas and doctrines rather than upon the life-helping power of the word that inspires ridicule and rejection by those who are called heathen. It is written, the faith of God and religion of God has been revealed and manifested from the heaven of the will of the king of pre-existence only for the union and concord of the dwellers upon earth. Make it not to cause of discord and dissension. Through the ages, religion has been made a cause of discord and dissension. The different religious teachings have separated the peoples more than differences in climate, country or race. And the same thing in each religion has been the cause of the division, namely the idea held by each nation that its religion was the only one authorized by God and the conception growing out of that idea that it was the one people especially chosen by God to be his favorite. He was ever deemed to be decidedly a respecter of persons. This same idea reached down from the great religion to its several sects between whom the bitterness was most severe. The Mohammedan Sunites and Shiites, the Christian Catholics and Protestants hated each other cordially. Even now, a convocation of Christian clergy looking toward a union of sects for service to humanity refuses to acknowledge Unitarians or Universalists as their brothers in association and service. Adherents to their self-chosen interpretations and opinions is of more value than the union of all possible earnest and noble workers for the uplifting of humanity. But a few years ago, within our memories, each sect of Christians claimed to control the only infallible path to heavenly safety. They considered each other one to be at least doubtful if not indeed the very broad road to destruction. The Protestant still protests while the adherent to Rome acknowledges no Christians except the children of that church. It is only when coming into light that we are able to recognize the darkness, and now in this day of light we see the gloom and chains of the spiritual prison houses in which mankind has been dwelling. We can also perceive that he who is incarcerated, barred in by walls of his own building, cannot extend the hand of assistance to the inmate of another prison. Nor can he reasonably expect to succeed in gathering others from their places of confinement into his own or inducing them to break their bonds to put on his. But when the deliverer appears, the messenger of God to open the prison doors, to break down the walls of separation, to bring light into their darkness, to lift them up into the liberty of divine manhood, to establish freedom, peace, harmony and love, to reveal heavenly happiness and glory as the birthright of man, and to make this earth a paradise of God, who that seeks good and truth can refrain from looking to this glorious light of revelation and lifting up his heart and hands in praise to Almighty God, the Father of generosity and love. Does the world need such an awakening? Such a spiritual sun rising and divine introduction to peace? For answer we have but to look at the nations of the world and their conditions during the last century and now. Peering into the darkness of the past, we perceive that all peoples have been dwelling in bondage. Religion, which was given by God to develop and lift man up to that highest state where the truth should make him free, has been used with craft and greed to shackle his soul. With the great masses of mankind, that captivity still exists. But we see here and there, in many directions, efforts for freedom. The conditions of the past no longer satisfy. On every hand, men are turning from their former teachers and doctrines, breaking their bonds and looking to new guides. The ground of dead dogmas is being plowed deep to prepare for a new seed sowing. The clouds of man-made doctrines are dispersing before the dawn of truth, and the ranks of darkness are breaking before the armies of light. Had the commands of God, spoken by the mouth of our Lord Jesus, been obeyed, there would have been no need for another revelation of the same teachings. But, as soon as the pure seed of the word sown by him, Matthew 1327, began to spring up, tears appeared with it. Men interpreted the words of God according to their own material imaginations, mingled pagan philosophies and false conceptions with the pure teachings, and proclaimed the whole as divine doctrine. This was easily done, as there were no actual writings of Jesus to correct them. To each great teaching was added a material interpretation which gradually robbed it of its spiritual instruction, and changed the laws of freedom, given for the liberation of God's people from the bonds of Jewish and pagan theocracies into new theological prisons for the souls of men. To Peter 219 Were it not for the tears of false doctrines, the word of God would have conquered the world centuries ago. The world is better than it knows. It is those tears which it refuses to accept, and which hinder the great nations from receiving the truth of Jesus. The world is better than it knows. It is those tears which it refuses to accept, and which hinder the great nations from receiving the truth of Jesus, so simply and beautifully declared by him. And now, God's loving kindness to his creation has again appeared in new instruction and command, such that all wayfarers in the path of God may not err therein. The human instrument is needed for the revealing of his will and guidance. The infinite God does not flame forth his brightness directly to finite man to blind and destroy him, but tempers it to man's condition. A pure instrument is needed, one that is selfless, strong to bear all indignities, weak in self, strong in God. A teacher is required for his children. When his lessons become an old story, and without effect, because of man's adulteration, mercy sends a new teacher, who is a mediator, a lamp to convey and express as much of the divine light as can be born. It is always darkest before dawn. He comes when the world is plunged in ignorance and uncertainty, and brings the light of knowledge and assurance, that mankind may be saved from self-destruction. Today, this is Bahá'u'lláh, the glory of God, the bearer of light. End of Section 26. Recording by Nicholas James Bridgewater. Recorded in London, England. Section 27 of The Baha'i Revelation by Thornton Chase. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicholas James Bridgewater. The Baha'i Revelation by Thornton Chase. Section 27. The object of The Baha'i Revelation is unity. It is to dispel the differences between religions, to overcome strife, to create the unity of mankind in the recognition of God's oneness and singleness, and to bring peace among all peoples and men as members of the one human family of the great Father and Creator of all. It is written, O people of the world, ye are the fruit of one tree and the leaves of one branch. Walk with perfect charity, concord, affection and agreement. I declare by the Son of Truth, the light of agreement shall brighten and illumine all horizons. Baha'u'llah. We know that each great religion had its beginning in one source, the word of God revealed by his messenger, that all taught the same truths of reverence and love to God and justice to man. We find the golden rule inculcated in each religion and as early as 5,400 years ago, 3,500 years before the time of Christ. Religion is one, always was one. Its pearl of truth was love and its duties the qualities of love. But man changed and coloured it to suit his desires, changed its God-love into self-love, its divine attainments to earthly ambitions. He set up an interpretation of his own, placed a ring of exclusion about it and made it a fortress of offence against all outside of his circle. Each of the great religions of God has taught that a time of consummation should come when there would be a great and universal revelation. When all the world should know the word of God would worship him and dwell together in peace. But each religious nation construed that to mean that the great coming would be through the return of its own prophet and founder. Who would then appear with such mighty powers and angel hosts that he would force all nations to acknowledge him and bow before the rule of that one special and chosen people. Alas for the pride and vanity of man that which he hopes is impossible and contrary to the essence of God's teaching. The prophecies of God are sure and true but man's interpretation of them is from his own wish and ignorance. Who hath declared this from ancient time? Who hath told it from that time? Have not I the Lord? And there is no God else beside me, a just God and a Saviour, there is none beside me. Look unto me and be ye saved, all the ends of the earth, for I am God and there is none else. I have sworn by myself the word is gone out of my mouth in righteousness and shall not return, that unto me every knee shall bow, every tongue shall swear. In the Lord shall all the seed of Israel be justified and shall glory, Isaiah 45, 21. The time has come. That great revelation, the word, has gone out to all the nations. But instead of holding up to the gaze of the world, one religion as perfect, admirable, and to be embraced, it declares every religion to be of the one God, all pure in their origin, one in their essence. And that each has gone astray and lost much of its truth as originally revealed. It points all men back to the teachings of their own prophet and shows the oneness of those instructions. It calls upon all mankind to thus learn the primary doctrine of the oneness of God the Father, the oneness of His word, the oneness of His prophets, the revealers of that word, the oneness of religion, and the oneness of the human race, His children. The adherents of each religion of the past have demanded that all men should accept it or be lost. This revelation of God's will calls upon the followers of each religion to acknowledge the divinity and truth in the others, and for all to unite in love, peace, and worship of the one God and Father of all. O children of men, do ye know why we have created ye from one clay? That no one should glorify himself over the other, be ye ever mindful of how ye were created? Since we created ye all from one substance, ye must be as one soul walking with the same feet, eating with one mouth and living in one land, that ye may manifest with your being and by your deeds and actions the signs of unity and the spirit of oneness. Arabic hidden words, 64. O son of man, my oneness is my design. I have designed it for thee, therefore clothe thyself with it. Thus thou mayest be a star of my omnipresent forever. Arabic hidden words, 65. The central Baha'i teaching is the oneness and singleness of God, the infinite entity who is above ascent or descent, and who singly and alone abideth in his own place, which is wholly above space and time, mention and utterance, sign, description and definition, height and depth. This unique one manifests through existence his oneness, which, in its true significance, means that God alone should be realized as the one power which animates and dominates all things, which are but manifestations of its energy. Baha'u'llah. Thus all things are manifestations according to their degrees of the oneness of God, and all are in unity, harmony and perfection, each in its own a special kingdom of the universe, accepting man who has been given the power to oppose the law of oneness and to injure himself by using his will contrary to the will of oneness. This gift enables him to ascend or descend in the scale of being. Were it not for this free ability, he could never ascend, because that signifies a change of condition, amounting to a recreation, and it depends upon his compliance with certain laws. It is a growth from one plane of existence to another. To attain this change, new faculties, new powers must be created in him, and he can be fitted to receive them only through a free personal choice and personal activity in compliance with instructions given by God through his revealed word. These powers and this elevation into the kingdom of God are divine gifts coming from the love and generosity of God, but they will not be forced upon him who turns his back upon them. The path of heedlessness and self-will is choked with thorns of suffering, loss, degradation and death that man may be pricked to consciousness and desire for better things. It is the way of self-ness, separation, disagreement and disunity. The path of ascent is that of unity, recognition of responsibility, of God's love, power, right, justice, mercy, generosity, immanence, oneness. It is fragrant with flowers of true friendship, love and peace, and it leads to eternal life. The revelation of God's word today invites the wanderers and prodigals to return to this way of unity, which leads to their father's house. End of Section 27. Recording by Nicholas James Bridgewater. Recorded in London, England. Section 28 of The Baha'i Revelation by Thornton Chase. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicholas James Bridgewater. The Baha'i Revelation by Thornton Chase. Section 28. The Baha'i Revelation makes all things new. Thou sendest forth thy spirit. They are created and thou renewest the face of the earth. The glory of the Lord shall endure forever. Psalms 104-30. The revealed Word of God is His creative power. Through it were all things made that were made. It creates new men, renews right spirits, and makes clean hearts. Its first command, uttered to the chaos of man's restless, indefinite, uncentred life is, let there be light. The Word is that light, and its divine power pierces the veils of selfness, penetrates the centres of being, and kindles a flame of love. Which melts away the barriers of separation, and opens the spirit of man to the spirit of God. O Son of Light, forget all save me, and be comforted by my spirit. Arabic Hidden Words 17. O my friend, thou art the Son of the heaven of my holiness. Defile not thyself with the eclipse of the world. Persian Hidden Words 73. O Son of Man, lift up thy heart with delight, that thou mayest be fitted to meet me, and to mirror forth my beauty. Arabic Hidden Words 37. When the light of that holy spirit shines forth from the heart of man, all the beasts of darkness, the doubt, suspicion, distrust, unbelief, fear, and sadness flee away, and assurance, certainty, trust, confidence, joy, and peace take possession of the new born creature, the new created Son of God. This work of creation has ever been the purpose of the divine revelation from the beginning of the world of mankind, in each beginning of a new dispensation of God's kingdom on earth, and in the beginning of each human soul's redemption from ignorance and death to knowledge, love, and life. The revelation of God's will brings the dawn of a new day of truth to disperse the night of error and discontent. Today it shines forth in glorious splendour, so that the minds and hearts of all people are awakening to renewed energy, to new perceptions and longings. Nature, under this wonderful light, is opening her long locked treasures to scientific search and giving the world the means of an immense progression toward better conditions of life. It is a day of wonderful revealing. The whole earth is flooded in the light of the spirit. It enters every mind that has reflective power and radiates in every plane of being. It is unfolding new things everywhere. The scientist discovers new laws and facts. The artist beholds new beauties. The physician uses new methods. The student learns new lessons. The philosopher conceives new ideas. The aspirant forms new ideals. Never before has earth witnessed such a disclosure of its secrets. In this clear spiritual atmosphere, everything reveals the laws and lessons of God, evidencing that one power which animates and dominates all things which are but manifestations of its energy. The apex, focus, and centre of all this manifestation is the Word of God, which in this day of light shines forth as the glory of God, Bahá'u'lláh, through his human instrument, his image, Bahá'u'lláh. This Word is the messenger of his instruction, his command, and invitation to the souls of men. It is the brilliant sun, the focal dynamo of the Holy Spirit, and the new knowledges of men, whether material, mental, moral, ethical, or spiritual, are around it as planets about their sun. They are all parts of a new created heavenly system, the new heaven and earth, of which the shining Word is the centre, the light giver. Man's discoveries are his perceptions of truths in the realms of existence, which become visible to him in the light of the Spirit, while the revelation of the Word of God is the sun of truth itself, shining into the minds and hearts and creating in them the powers of true perception. This is the revealing of God to men, that the seeking of men for God. The sun has brought the new day, though many earnest workers in the world may not yet see the real sun shining in the new heavens, yet they should know that it is day because the light is here. Even those who ascribe their new knowledges and progress to their own greatness must acknowledge that their success was invisible until the light shone forth. The new things were hidden, nonexistent to them, until the sun of this manifestation dawned on the eastern horizon. The eye of the blind cannot see until it be opened, and even then it can see but dimly until there be light. He said, and what he said is truth, the root of all knowledge is the knowledge of God, glory be to him, and this knowledge is impossible save through his manifestation. Let us lay our pride and self praise at his feet and give glory to God for all that we have, all that we are or shall be. Unity, wisdom, peace, justice, mercy and love, the elements of heaven on earth can be realized only through that creative power which makes all things new by recreating the hearts of men. All agreements of nations cannot bring peace until they be made in the fear of the Lord in knowledge of his word and obedience to his commands. Not but the changeless power of that word can give permanent welfare to man. The sooner this is recognized, the sooner shall appear the millennial heaven on earth, the time for reception of this heaven-bringing knowledge has come. Old doctrines and beliefs are being tested in the courts of modern judgment, for this is the day of judgment, and the chaff of false teachings is being cast into the fires of ridicule and rejection. On the one side are scholarly efforts to destroy both wheat and tares together to make way for new material philosophies. On the other are anxious hearts looking for the truth of the eternal God and lifting their eyes to the hills to behold the coming of their Helper and their Lord. There must be decomposition before a new composition. The old conditions must be disrupted and dissolved before the new can be established, and so the world is in a tumult of unrest. It is only the process of preparation, the cyclone which purifies the air, and out of its struggles and uncertainties shall come the peace of nations, and to the individual hearts the peace that passeth understanding. Through all the storm and stress, the Son of God's revealed Word, Bahá'u'lláh shines steadily piercing the clouds. Its light of knowledge and heat of love shall disperse them entirely in God's good time, and all the world shall acknowledge its Creator and declare, He is God, and there is no God but Him. He doeth what He willeth. Praise be to His holy name. O Son of Man, lift up thy head from slumber, for the sun hath climbed to the zenith that he may illumine thee with the lights of beauty. Arabic in words 63. O Son of Man, the light hath shone upon thee from the horizon of the mount, and the spirit of purity hath breathed in the Sinai of thy heart. Therefore empty thyself of doubts and fancies, then enter into this mansion that thou mayest be prepared for the eternal life and ready to meet me, herein there is no death, no trouble, nor burden. Arabic in words 64. End of Section 28. Recording by Nicholas James Bridgewater. Recorded in London, England. Section 29 of The Baha'i Revelation by Thornton Chase. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Nicholas James Bridgewater. The Baha'i Revelation by Thornton Chase. Section 29. The Revelation is complete in itself. Were all the books of former days lost and forgotten, the whole of true religious teaching would be found in the words of the Baha'i Revelation. It contains all that is needed for instruction and highest attainment, the salvation of all races and peoples. The essence of all sacred teaching is expressed in it. It is the renaissance of all religions and for the true believers in each religion. Each finds in it the essence and culmination of itself. Each acceptor recognizes it as the flower and beauty of his own religion. Each rejector denies it to have any relation to his own. The Muslim calls it Christianity. The Christian Opposer calls it Mohammedanism. While those of every religion who receive it call every man friend and brother. The first of its hidden words is as follows. This is that which hath descended from the source of majesty through the tongue of power and strength upon the prophets of the past. We have taken its essences and clothed them with the garment of brevity as a favor to the beloved that they may fulfill the covenant of God. That they may perform in themselves that which he hath entrusted to them and attain the victory by virtue of devotion in the land of the Spirit. The revelations of the past are still of vital value to their followers and for the identification of the essential oneness of God's word in all times then as now for with him a thousand years are as a day. In every scripture is sufficient for man's salvation if he wills for it, if he hungers for righteousness and thirsts for the waters of life. But darkness has covered the earth and grossed darkness the people and but little faith is found upon earth. Now again the people that walked in darkness have seen a great light, they that dwell in the land of the shadow of death upon them hath the light shined. Again it has come to the land of Zebulun and Naftali by the way of the sea in Galilee of the nations, Isaiah 9-1-2, Matthew 4-14-16. Since the time of the crusaders the shore road leading from Haifa to Aqqa and thence on to Damascus in the interior has been called the Via Maris, the way of the sea. Whoever has gone the nine miles from Mount Carmel to Aqqa riding in the surf along the Mediterranean shore will recognize the fitness of that name the way of the sea. By that way was the exile Bahá'u'lláh sent to his long imprisonment at Aqqa. God made the wrath of man to praise him and to accomplish his prophecies by sending his light bearer to that land which he had chosen throughout the ages for affliction and for the revealing of his glory. From that greatest prison he announced the word of God with such power that it passed through the bars of stone, through the walled and guarded fortress to distant countries even to the thrones of kings. It penetrated the hearts of seekers for truth everywhere and the victory it proclaimed from the prison room which seemed a mockery of truth has resounded from the lips and lives of the redeemed in many lands. No wall, no guard, no prison could prevent that word or hinder its effect. Today it is going on from victory to victory while all the powers of nature and the vices of men are working together in the hand of God to establish the new heavens and the new earth to prepare the way for the universal knowledge of God and that most great peace which he has declared must accompany his kingdom on earth. The last of the hidden words proclaims the completeness of this revelation. I testify, oh friends, that the bounty has become complete. The evidence is accomplished. The argument manifested and the reason affirmed. Now what will your endeavours show forth from the degrees of devotion? Thus are the favours perfected unto ye and unto all who are in the heavens and earths. Praise be unto God, the Lord of all mankind. End of Section 29, Recording by Nicholas James Bridgewater, Recorded in London, England Section 30 of The Baha'i Revelation by Thornton Chase This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org, recording by Nicholas James Bridgewater. The Baha'i Revelation by Thornton Chase, Section 30, Tablet from Abdul Baha Oh people, the doors of the kingdom are opened. The sun of truth is shining upon the world. The fountains of life are flowing. The day springs of mercy have appeared. The greatest and most glorious light is now manifest to illumine the hearts of men. Awake and hear the voice of God calling from all parts of the supreme world. Come unto me, oh ye children of men. Come unto me, oh ye who are thirsty and drink of this sweet water, which is descending in torrents upon all parts of the globe. Now is the time. Now is the accepted time. Look ye at the time of Christ. Had the people realized that the Holy Spirit was speaking to them through His divine mouth, they would not have waited three centuries before accepting Him. And now, is it meat for you that you are sleeping upon the beds of idleness and neglect, while the Father declared of Christ has come among us and opened the greatest door of bounteous gifts and divine favors? Let us not be like those in past centuries who were deaf to His call and blind to His beauty, but let us try and open our eyes that we may see Him, and open our ears that we may hear Him, and cleanse our hearts that He may come in and abide in our temples. These days are the days of faith and deeds, not the days of words and lip service. Let us arise from the sleep of negligence and realize what a great feast is prepared for us, first eating thereof ourselves, then giving to others who are thirsty for the water of knowledge and hungering for the bread of life. These great days are swiftly passing, and once gone, they can never be recalled. So, while the rays of the sun are still shining, and the center of the covenant of God is manifest, let us go forth to work, for after a while the night will come, and the way to the vineyard will not then be so easy to find. The light of knowledge hath appeared, before which the darkness of every superstitious fancy shall be annihilated. The hosts of the supreme concourse are descending to assist all those who rise up to serve their Lord, to subdue and gain the victory over the city of the hearts, to proclaim the glad tidings of the coming of God, and to unite the souls of His creatures. Commune By thy glory, every glance of my eye, whenever directed toward thy heaven, reminds me of thy greatness, exaltation, highness, and superiority. Whenever I look to the earth, it makes me acquainted with the manifestations of thy might and the appearance of thy grace. Whenever I gaze toward the sea, it speaks of thy greatness, might, authority, and loftiness. Whenever I turn to the mountains, they show me the standards of thy victory and the banners of thy power. By thy glory, O thou in whose grasp are the reins of the world and the control of nations, I was overtaken by the warmth of thy love and the exhilaration of the wine of thy unity, to such an extent that made me hear from the blowing of the wind thy mention and praise. From the murmuring of waters thy qualifications and attributes, and from the rustling of trees the mysteries of thy judgment, which thou hast deposited in thy kingdom. Praise be to thee, O God of names and creator of heaven. Praise be to thee, for that by reason of which thou hast made known to thy servants thy day, wherein the stream, calthor of life hath flowed from the finger of thy generosity, and the spring of revelation and unity hath become manifest through thy manifestation, to whomsoever is in thy earth and heaven. O God, this is a day, the light of which thou hast made holy above the sun and its effulgence. I testify this that thy man of day has been illumined by the light of thy face and by the effulgence of the dawning light and subatio. This is a day wherein every despondent one hath clad himself with the mantle of hope, every sick one adorned himself with the garments of healing, and every poor one came nigh to the sea of richness. Praise be to thee, O desired of the world. Praise be to thee, O beloved of the hearts of the yearning. Baha'u'llah.