Before giving a talk one should “turn” his “face toward the kingdom of Abha”

O thou maid-servant of God! Whenever thou art intending to deliver a speech, turn thy face toward the kingdom of Abha and, with a heart detached, begin to talk. The breaths of the Holy Spirit will assist thee. (‘Abdu'l-Baha, Tablets of Abdu'l-Baha v2, p. 246)

One’s “face is the mirror of” his “heart”

Thou hast forwarded thy photograph and it was considered. In thy face a brilliant light is apparent and that sparkling light is the love of God. All faces are dark except the face which is a mirror of the light of the love of divinity. This light is not accidental -- it is eternal. It is not temporal but real. When the heart hath become clear and pure then the face will become illuminated, because the face is the mirror of the heart. (‘Abdu'l-Baha, Tablets of Abdu'l-Baha v2, p. 244)

Meaning of becoming “entirely” forgetful of self

As to the fact that man must entirely forget himself, by this is meant that he should arise in the mystery of sacrifice and that is the disappearance of mortal sentiments and extinction of blamable morals which constitute the temporal gloom, and not that the physical health should be changed into weakness and debility. ('Abdu'l-Baha, Tablets of Abdu'l-Baha v2, p. 243)

We “should speak in the language of heaven – in the language of the spirit”

‘Abdu'l-Baha said we should speak in the language of heaven -- in the language of the spirit -- for there is a language of the spirit and heart. It is as different from our language as our own language is different from that of the animals, who express themselves only by cries and sounds.
When we pray to God a feeling fills our hearts. This is the language of the spirit which speaks to God.

When in prayer we are freed from all outward things and turn to God, then it is as if in our hearts we heard the voice of God. Without words we speak, we communicate, we converse with God and hear the answer. It is said that Moses in the wilderness heard the voice of God. But that wilderness, that holy land was his own heart. All of us when we attain to a true spiritual condition can hear the voice of God speaking to us in that wilderness. We must strive to attain to that condition by being separated from all things and from the people of the world and by turning to God alone. It will take some effort on the part of man to attain to that condition but he must work for it, strive for it. We can attain to it by thinking and caring less for material things and more for the spiritual. The further we go from the one, the nearer we are to the other the choice is ours!

Our spiritual perception, our inward sight must be opened so that we can see the signs and traces of God's spirit in everything. Everything can reflect to us the light of the spirit. (Words of ‘Abdul-Baha; extract from a talk given to Miss Laura Barney; Star of the West, vol. 8, no. 4, May 17, 1917)

Music “moves and awakens” whatever “is in the heart of man”

Whatever is in the heart of man, melody moves and awakens. If a heart full of good feelings and a pure voice are joined together, a great effect is produced. For instance: if there be love in the heart, through melody, it will increase until its intensity can scarcely be borne; but if bad thoughts are in the heart, such as hatred, it will increase and multiply. For instance: the music used in war awakens the desire for bloodshed. The meaning is that melody causes whatever feeling is in the heart to increase. ('Abdu'l-Bahá's words to Mrs. Mary L. Lucas, as quoted in "A Brief Account of My Visit to Acca" (Chicago: Bahá'í Publishing Society, 1905), pp. 11-14; The Compilation of Compilations vol II, pp. 78) (To read the entire talk please visit Talks of ‘Abdu’l-Baha)

Human voice has a “connection with spiritual realities”

In the world of existence physical things have a connection with spiritual realities. One of these things is the voice, which connects itself with the spirit; and the spirit can be uplifted by this means -- for though it is a physical thing, it is one of the material, natural organizations -- therefore, it is effective. ('Abdu'l-Bahá's words to Mrs. Mary L. Lucas, as quoted in "A Brief Account of My Visit to Acca", Chicago Bahá'í Publishing Society, 1905, pp. 11-14; The Compilation of Compilations vol II, pp. 78) (To read the entire talk please visit Talks of ‘Abdu’l-Baha)

“Do not listen to anything that is prejudiced”

I shall ask you a question: Did God create us for love or for enmity? Did He create us for peace or discord? Surely He has created us for love; therefore, we should live in accordance with His will. Do not listen to anything that is prejudiced, for self-interest prompts men to be prejudiced. They are thoughtful only of their own will and purposes. They live and move in darkness. (‘Abdu’l-Baha, excerpt from a talk given on 21 April 1912 in Washington D.C.; Promulgation of Universal Peace, p. 42) (To read the entire talk please visits Talks of ‘Abdu’l-Baha)

The “physical” versus the “merciful or divine” aspects of a human being

Man has two aspects: the physical, which is subject to nature, and the merciful or divine, which is connected with God. If the physical or natural disposition in him should overcome the heavenly and merciful, he is, then, the most degraded of animal beings; and if the divine and spiritual should triumph over the human and natural, he is, verily, an angel. The Prophets come into the world to guide and educate humanity so that the animal nature of man may disappear and the divinity of his powers become awakened. The divine aspect or spiritual nature consists of the breaths of the Holy Spirit. (‘Abdu’l-Baha, excerpt from a talk given on 21 April 1912 in Washington D.C.; Promulgation of Universal Peace, p. 39) (To read the entire talk please visits Talks of ‘Abdu’l-Baha)

Contrary to animals a human being should “not follow his own natural impulse but govern his action by the light of” the “precept and example” shown by Prophets of God

In the world of existence the animal is a captive of nature. Its actions are according to the exigencies and requirements of nature. It has no consideration or consciousness of good and evil. It simply follows its natural instinct and inclination. The Prophets of God have come to show man the way of righteousness in order that he may not follow his own natural impulse but govern his action by the light of Their precept and example. According to Their teachings he should do that which is found to be praiseworthy by the standard of reason and judgment of intellect, even though it be opposed to his natural human inclination; and he should not do that which is found to be unworthy by that same standard, even though it be in the direction of his natural impulse and desire. Therefore, man must follow and manifest the attributes of the Merciful. (‘Abdu’l-Baha, excerpt from a talk given on 21 April 1912 in Washington D.C.; Promulgation of Universal Peace, p. 39) (To read the entire talk please visits Talks of ‘Abdu’l-Baha)

We should become “the expressions of the Merciful”

The Prophets have appeared in this world with the mission that human souls may become the expressions of the Merciful, that they may be educated and developed, attain to love and amity and establish peace and agreement. (‘Abdu’l-Baha, excerpt from a talk given on 21 April 1912 in Washington D.C.; Promulgation of Universal Peace, p. 38) (To read the entire talk please visits Talks of ‘Abdu’l-Baha)

“prejudices arising from adherence to religious forms and imitation of ancestral beliefs” are like “mirage of imitations”

It is evident that prejudices arising from adherence to religious forms and imitation of ancestral beliefs have hindered the progress of humanity thousands of years. How many wars and battles have been fought, how much division, discord and hatred have been caused by this form of prejudice! But inasmuch as this century is a century of the revelation of reality -- praise be to God! -- the thoughts of men are being directed toward the welfare and unity of humanity. Daily the mirage of imitations is passing away, and the ocean of truth is surging more tumultuously. (‘Abdu’l-Baha, excerpt from a talk given on 21 April 1912 in Washington D.C.) (To read the entire talk please visits Talks of ‘Abdu’l-Baha)

Our “minds and spirits” need to “come into the knowledge of the verities of God” so that “the realities of the Kingdom be made manifest in human hearts.”

Just as human intellects have revealed the secrets of matter and have brought forth from the realm of the invisible the mysteries of nature, may minds and spirits, likewise, come into the knowledge of the verities of God, and the realities of the Kingdom be made manifest in human hearts. Then the world will be the paradise of Abha, the standard of the Most Great Peace will be borne aloft, and the oneness of the world of humanity in all its beauty, glory and significance will become apparent. (Abdu'l-Baha, excerpt from a talk; The Promulgation of Universal Peace, pp. 36-38) (To read the entire talk please visit Talks of ‘Abdu’l-Baha)

How to view each other: “The only real difference that exists between people is that they are at various stages of development.”

Consort together in brotherly love, be ready to lay down your lives one for the other, and not only for those who are dear to you, but for all humanity. Look upon the whole human race as members of one family, all children of God; and, in so doing, you will see no difference between them.

Humanity may be likened to a tree. This tree has branches, leaves, buds and fruit. Think of all men as being flowers, leaves or buds of this tree, and try to help each and all to realize and enjoy God's blessings. God neglects none: He loves all.

The only real difference that exists between people is that they are at various stages of development. Some are imperfect -- these must be brought to perfection. Some are asleep -- they must be awakened; some are negligent -- they must be roused; but one and all are the children of God. Love them all with your whole heart; no one is a stranger to the other, all are friends. (Abdu'l-Baha, Paris Talks, pp. 170-171)

Our human mind cannot comprehend God -- Man's concept of God is his own creation

"All the people have formed a God in the world of thought and they worship that form of their own imagination, while the act is that the imagined concept is comprehended by the mind Which is comprehensive. Surely that which comprehends is greater than the comprehended, for imagination is accidental (non-essential) while the mind is essential. Surely the essential is greater than the accidental.

"Therefore consider-all the sects and peoples worship their own thought. They create a God in their own minds and acknowledge him to be the creator of all things, while that form is a superstition. Thus people adore and worship imagination (or illusion).

"That Essence of the Divine Reality and Unseen of the Unseen is holy above the imagination, and is beyond thought. Consciousness does not reach it. In the capacity of every produced (created) reality that Ancient Reality cannot be contained. That is a different world; from it there is no information; arrival thereat is impossible; attainment thereto is prohibited and inaccessible. This much is known--that it exists, and its existence is certain and proved, but the condition is unknown.

“When man is attached to the Love of God, music has a great effect upon him.”

… musical melodies form an important role in the associations, or outward and inward characteristics, or qualities of man, for it is the inspirer or motive power of both the material and spiritual susceptibilities. What a motive power it is in all feelings of love! When man is attached to the Love of God, music has a great effect upon him. (From a “Table Talk” by ‘Abdu’l-Baha, Acca, July 1909, quoted in “Herald of the South”, January 13, 1933, pp. 2-3; The Compilation of Compilations, vol. 2. pp. 76-78) (To see the entire talk please visit Talks of ‘Abdu’l-Baha)

“If our chalice is full of self, there is no room in it for the water of life.”

If five people meet together to seek for truth, they must begin by cutting themselves free from all their own special conditions and renouncing all preconceived ideas. In order to find truth we must give up our prejudices, our own small trivial notions; an open receptive mind is essential. If our chalice is full of self, there is no room in it for the water of life. The fact that we imagine ourselves to be right and everybody else wrong is the greatest of all obstacles in the path towards unity, and unity is necessary if we would reach truth, for truth is one.

Therefore it is imperative that we should renounce our own particular prejudices and superstitions if we earnestly desire to seek the truth. Unless we make a distinction in our minds between dogma, superstition and prejudice on the one hand, and truth on the other, we cannot succeed. When we are in earnest in our search for anything we look for it everywhere. This principle we must carry out in our search for truth.

America’s role in establishing “the foundation of international agreement”, in proclaiming “the universality of mankind”, in upraising “the standard of the Most Great Peace”

May this American democracy be the first nation to establish the foundation of international agreement. May it be the first nation to proclaim the universality of mankind. May it be the first to upraise the standard of the Most Great Peace, and through this nation of democracy may these philanthropic intentions and institutions be spread broadcast throughout the world. Truly, this is a great and revered nation. Here liberty has reached its highest degree. The intentions of its people are most praiseworthy. They are, indeed, worthy of being the first to build the Tabernacle of the Most Great Peace and proclaim the oneness of mankind. I will supplicate God for assistance and confirmation in your behalf. (Abdu'l-Baha, excerpt from a talk given in Washington DC; The Promulgation of Universal Peace, p. 37) (To read the entire talk please visit Talks of ‘Abdu’l-Baha)

How to “attract divine bounties”

Endeavor to keep your hearts sanctified and your intentions pure so that you may attract divine bounties. Remember, although the sun shines equally on all things, yet in the mirror its effulgence is intense, and not in the dark stone. The cause of this intensity and heat in the glass is its purity; without purity and cleanliness, these effects would never appear in it. Similarly, if rain fall on barren land, it produces nothing, but if it fall on pure fertile land, it makes it verdant and causes it to yield a harvest. This is the day in which only pure and chaste hearts can derive benefit from the eternal bounties and only pious souls can receive light from the ever-existent splendors. (‘Abdu’l-Baha, excerpt from a talk given during His last day in Chicago, The Diary of Mirza Mahmud-i-Zarqani, p. 80) (To see the entire talk please visit Talks of ‘Abdu’l-Baha)

“When your heart is filled with the love of God there will be no room for sorrow.”

He [‘Abdu’l-Baha] asked me about myself, if I were well and if I were happy. I replied to thr latter question: “I have had many sorrows.” “Forget them!” he answered. “When your heart is filled with the love of God there will be no room for sorrow. There will only be love and happiness.” I can not tell you the sweet sympathy of his voice as he said these beautiful and comforting words. (Excerpt from 'An Interview with ‘Abdu’l-Baha', a letter written by an American visiting Palestine to her Baha’i friend in the States, Star of the West , vol. 1 no. 9, August 20, 1910)

Knowledge is secondary in importance to devotion

A humble man without learning, but filled with the Holy Spirit, is more powerful than the most nobly born, profound scholar without that inspiration. ('Abdu'l-Baha, Paris Talks, p. 156)

"Mental faculties are in truth of the inherent properties of the soul"

Mental faculties are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changes not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul depends not upon the body. It is through the power of the soul that the mind comprehends, imagines and exerts its influence, while the soul is a power that is free. The mind comprehends the abstract by the aid of the concrete, but the soul has limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch that the mind comprehends, whereas the soul is free from all agencies. The soul, as you observe, whether it be in sleep or waking, is in motion and ever active. Possibly it may, while in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understands not while the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. (‘Abdu’l-Baha, excerpts from a Tablet to Dr. August Forel, The Baha’i World, 1926-1928, p.64)

Our desire in life should be for spirituality and for union with God

Some of the people of the earth desire conquest over others: some of them are longing for rest and ease; others desire a high position; some desire to become famous: -- thank God our desire is for spirituality and for union with God. (‘Abdu’l-Baha in London, p. 46)

Human beings are “the highest specialized organism of visible creation”

If we look with a perceiving eye upon the world of creation, we find that all existing things may be classified as follows: first, mineral -- that is to say, matter or substance appearing in various forms of composition; second, vegetable -- possessing the virtues of the mineral plus the power of augmentation or growth, indicating a degree higher and more specialized than the mineral; third, animal -- possessing the attributes of the mineral and vegetable plus the power of sense perception; fourth, human -- the highest specialized organism of visible creation, embodying the qualities of the mineral, vegetable and animal plus an ideal endowment absolutely absent in the lower kingdoms -- the power of intellectual investigation into the mysteries of outer phenomena. The outcome of this intellectual endowment is science, which is especially characteristic of man. (‘Abdu’l-Baha, The Promulgation of Universal Peace, p. 29)

What is the Truth?

“‘Abdu’l-Baha was asked, ‘What is the truth’. He replied, ‘Truth is the Word of God, which gives life to humanity. It restores sight to the blind and hearing to the deaf; it makes eloquent those who are dumb, and living beings out of dead beings; it illuminates the world of the heart and soul; it reduces to nothingness the iniquities of the neglectful and erring ones. Beauty, perfection, brilliancy and spirituality of this existence come from or through the Word of God. For all it is the supreme goal, the greatest desire, the cause of life, light, instruction. The road to attain to this Truth is the Love of God. When the light of the Love of God is burning in the mirror of the heart, that flame shows the way and guides to the Kingdom of the Word of God.’

“’As to that which causes the growth of the love of God, know that it is to turn one's self toward God.’" (‘Abdu’l-Baha, quoted in the Introductory section of the book: The Baha’i Revelation, by Thornton Chase, 1909)

Our “rational soul” or “mind” has a “potential existence before its appearance in human life”

In the human, worldly soul signifies the "rational being, or mind." This has a potential existence before its appearance in human life. It is like unto the existence of a tree within the seed. The existence of the tree within the seed is potential: but when the seed is sown and watered, the signs thereof, its roots and branches, and all of its different qualities, appear. Likewise, the "rational soul" has a potential existence before its appearance in the human body, and through the mixture of elements and a wonderful combination, according to the natural order, law, conception, and birth, it appears with its identity.

What happens to one's spirit after it leaves the body

Thou has asked concerning the spirit and its immortality after its departure. Know thou that at the time of its translation it ascends and ascends until it reaches the presence of God, clothed in a temple (body) which will not become subject to the changes wrought by ages and cycles, nor by the contingencies of the world, nor the emanations thereof.
It will continue to exist through the eternity of the Kingdom of God -- its sovereignty, its dominion, its potency. From it will appear the signs of God and his qualities, the providence of God and his bestowal. Verily the pen is unable to move in a befitting manner in explaining this truth -- its exaltation and loftiness.

Question: "How can one love another whose personality is unpleasant?”

Answer: ''We are creatures of the same God. We must therefore love all as children of God even though they are doing us harm. Christ loved his persecutors. It is possible for us to attain to that love. God manifested his love by creating man in His own image. Man must manifest his love by developing himself and others more and more in the image of God. The true fruit of man is, therefore, love. The purpose of a tree is to produce fruit. Man is like a tree; his fruit should be love." (‘Abdul-Baha, Unity Through Love; p. 27; Star of the West, vol. 8, no. 10, Sept. 1917)

We each have two types of susceptibilities – physical and spiritual in character

Man is possessed of two types of susceptibilities. One is physical, the other spiritual, in character.

Physical susceptibilities have certain avenues of expression, and spiritual susceptibilities likewise have their avenues. The physical or material susceptibilities have their channels of expression in the physical realm. Earthly fraternity is due either to a family relationship, or to a commercial bond, or to a bond of love based upon policy or politics, or to a racial bond which supplies that affection, or to a bond patriotic in foundation. These are physical susceptibilities and ordinary outward love.

But spiritual susceptibilities, namely, real love and heavenly fraternity, emanate through divine channels. They emanate from faith, or they emanate from knowledge, or they emanate from the bounty of the Holy Spirit or they emanate from the effulgence of the Sun of Reality.

The soul of the unbeliever and the spiritually defective

Question: "You have made it clear to us that the soul is immortal, but what will become of the soul of the wicked and the unbeliever in the next world?

‘Abdu'l Baha: realities and souls or spirits are immortal. Even the soul of the unbeliever and the spiritually defective are immortal. But when these are compared with holy souls and sanctified spirits, they are not worth mentioning. It is just like this wood, which has an existence, but in comparison to the existence of man, it is as if nonexistent. (Quoted by Dr. Zia Baghdadi, one of ‘Abdu’l-Baha’s translators during His visit to the West; Star of the West, Vol. 19, no. 12, March 1929)

The mind is superior to the soul – the soul being “that power which is the mover of this physical body”

… By soul we mean that power which is the mover of this physical body which is entirely under its control and lives in accordance with its dictates. The soul that lives in the material world is dark for in the material world there is aggression, struggles greed, vice and transgression. If the soul remains in this station, and moves along these paths it will receive no uplift, but if it becomes the recipient of the world of mind, its darkness will be transformed into light; its tyranny into justice, its ignorance into wisdom and its aggression into loving kindness. There will be no more struggle for existence and man will become free from egotism. He will be released from the material world and become the embodiment of justice, the personification of the virtues. He will become a sanctified soul and be the means of the illumination of the world of humanity and an honor to human kind. He will confer life upon the children of men so that all nations will attain to the station of perfection. To such a person we may apply the name of "a holy soul."
The soul in itself cannot unravel the mysteries; but the mind is superior to the soul. The mind is a power whereby man can investigate the reality of every object. It unfolds to his vision the secrets of existence and leads him on and on to the station of divine sublimity. It frees man from the fetters of self and causes him to ascend to the pure heaven of sanctity. (‘Abdu’l-Baha, a talk given on January 30, 1913, at 30 rue St. Didier Paris; from Persian notes, translated by Ahmad Sohrab; Star of the West, vol. IV, no. 2, April 9, 1913)