We should “cling to those things which prove to be the cause of happiness” for humanity

You must cling to those things which prove to be the cause of happiness for the world of man. You must show kindness to the orphans, give food to the hungry, clothe the naked and offer help to the poor so that you may be accepted in the Court of God. (Words of ‘Abdu’l-Baha, Montreal, September 6, 1912; Mahmud’s Diary)

A universal language should be adopted which can be acquired by all so that all people will be able to communicate

… a universal language is necessary. A language should be adopted which can be acquired by all. Every person will have to learn two languages -- one, his own, and the other, universal, so that all persons will have a means of communication. This will cause the removal of misunderstandings among the various nations. All worship one God and all are the servants of the one God. Differences occur when people cannot understand one another. When they can talk in the same language, differences due to misunderstandings will melt away, while love and harmony will have their sway. The East and the West will then join hands and unite with each other in bonds of union. (Words of ‘Abdu’l-Baha, First public talk in Canada, September 1, 1912, Mahmud’s Diary)

Fanaticism is “destructive of the basis of humanity”

Among the teachings of Baha'u'llah is one relative to the abolition of fanaticism that is based upon ignorance. Such fanaticism is destructive of the basis of humanity; it is a veil obscuring man's vision and preventing him from seeing reality aright, hindering him from seeking the spiritual development to which he should aspire and thereby attaining to the sublime virtues characterizing perfect manhood. The veils of such prejudice must be rent asunder in order that the light of reality may shine forth gloriously. So long as the world of humanity continues to be controlled by baseless prejudice it day by day becomes more degraded, more steeped in ignorance, until at last the human eye becomes as blind, the human ear as deaf, the human spirit as dead, and man becomes bereft of all the favors. But if this veil of prejudice and fanaticism should be rent asunder, then the light of reality would become effulgent. The light of reality is one, and it is the foundation of all the divine religions. (Words of ‘Abdu’l-Baha, excerpt from a Talk at Theosophical Society, San Francisco, October 11, 1912; Unpublished Manuscript by Ella Cooper) (To read the entire talk please visit Talks of ‘Abdu’l-Baha)

Mother is “the first teacher of the child” – she “establisheth the character and conduct of the child”

The mother is the first teacher of the child. For children, at the beginning of life, are fresh and tender as a young twig, and can be trained in any fashion you desire. If you rear the child to be straight, he will grow straight, in perfect symmetry. It is clear that the mother is the first teacher and that it is she who establisheth the character and conduct of the child. (‘Abdu’l-Baha, ‘Selections from the Writings of 'Abdu'l-Bahá’; The Compilation of Compilations, vol. I, Baha’i Education)

Father is responsible for material and spiritual education of his children

Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet. (Baha’u’llah, ‘A Synopsis and Codification of the Kitáb-i-Aqdas; The Compilation of Compilations, vol. I, Baha’i Education)

We must become like a “blessed tree bearing eternal fruits.” These fruits are: “the love for God”; “the knowledge of God”; “service to the world of humanity”; “kindness to all mankind”; and “endeavoring and striving for the material and spiritual … development of the world”.

And among the teachings of Baha'u'llah is one relative to the fact that God has created man to yield some fruit from his being, or existence, an eternal fruit an everlasting result. If the world of humanity be confined to the short space of material life here, if man should devote his energies to temporary results -- for the life of this world is short, the blessings of this world are temporary, the verdures of the world of nature are temporary the happiness of the world of nature is temporary -- this cannot be called fruitage, because it is temporary and hence useless. Nay, rather, man, must be a blessed tree bearing eternal fruits. Thus everlasting spirituality may be his.

The real fruit of the human tree is everlasting, and that is the love for God, that is the knowledge of God, that is service to the world of humanity, that is kindness to all mankind, and that is endeavoring and striving for the material and spiritual -- or ideal -- development of the world of man. This is the everlasting fruit. This is the divine effulgence. This is the divine bestowal. This is the everlasting life. (Excerpt From a talk by ‘Abdu’l-Baha in Oakland, California, at the home of Helen Goodall, October 3, 1912; Star of the West, vol. 4, no. 11, September 27, 1913) (To read the entire talk please visit Talks of ‘Abdu’l-Baha)

Men and women are equal in the sight of God

O maid-servant of God! Know thou that in the sight of God, the conduct of women is the same as that of men. All are the creatures of God and He has created them after His form and likeness; that is to say, after the form and likeness of the Manifestations of His names and His attributes. From the spiritual point of view, therefore, there is no difference between women and men. "The nearer we draw to God, the nearer He comes to us" without regard to whether the person be a man or a woman. (‘Abdu'l-Baha, Tablets of Abdu'l-Baha vol. 1)

He[Baha’u’llah] establishes the equality of man and woman. This is peculiar to the teachings of Bahá'u'lláh, for all other religions have placed man above woman. (‘Abdu’l-Baha, ‘The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’; The Compilation of Compilations, vol. II, Women)

“Unless ethics be improved, the world of humanity will be incapable of true advancement.”

The teachings of Baha’u’llah are likewise concerned with good conduct, and good conduct is the greatest effulgence of the All Glorious. Unless ethics be improved, the world of humanity will be incapable of true advancement. Real advancement is dependent upon the world of humanity becoming a center of divine morals, becoming a place of the effulgences of the Merciful, becoming a mirror reflecting the bestowals of God. Thereby the world of humanity will become the image and likeness of God. Until these virtues reveal themselves in the world of humanity, real progress and advancement will not be possible. (Excerpt From a talk by ‘Abdu’l-Baha in Oakland, California, at the home of Helen Goodall, October 3, 1912; Star of the West, vol. 4, no. 11, September 27, 1913) (To read the entire talk please visit Talks of ‘Abdu’l-Baha)

“The Revelation of Baha’u’llah is, in relation to the body of the world, as the spirit of man is to his body.”

The Revelation of Baha’u’llah is, in relation to the body of the world, as the spirit of man is to his body. In relation to the body of the world (humanity) Divinity is as the light within a lantern. In relation to the soil of the hearts, it is the quickening shower. In relation to the spiritual growth of the trees, it is the vernal breeze; and in relation to the recovery of the diseased body politic, it is a quick acting remedy, because it is the cause of the oneness of the world of humanity. It is love among all mankind. It is a bond which unites all the religions. It is the unity which welds together all the races. It is the connection between all the countries. It is universal peace among the nations. It is universal peace among all the peoples. It is the universal peace which will bring together all nativities. And undoubtedly it is the spirit of the world. It is the light of the world. Likewise, it is an impetus to the promulgation of knowledge, and it is the cause of agreement of religion with science and reason. (Excerpt From a talk by ‘Abdu’l-Baha in Oakland, California, at the home of Helen Goodall, October 3, 1912; Star of the West, vol. 4, no. 11, September 27, 1913) (To read the entire talk please visit Talks of ‘Abdu’l-Baha)

There should be “no extremes in human conditions as regards wealth and sustenance”

One of Bahá'u'lláh's teachings is the adjustment of means of livelihood in human society. Under this adjustment there can be no extremes in human conditions as regards wealth and sustenance. For the community needs financier, farmer, merchant and laborer just as an army must be composed of commander, officers and privates. All cannot be commanders; all cannot be officers or privates. Each in his station in the social fabric must be competent -- each in his function according to ability but with justness of opportunity for all....

We “must not look to the faults of others”

You must not look to the faults of others; you must look with the eye of forgiveness and pardon. The eye that regards faults sees nothing but faults and the eye that overlooks faults is fixed on the Creator of the souls. It is He Who has created all, has nurtured all, has endowed all with life and spirit and has given to all eyes and ears. Thus all are the signs of His power and for His sake we must love all, and show kindness to all, assist the poor, render help to the weak, heal the sick and educate the ignorant. (Parting words of ‘Abdu’l-Baha to Baha’is of Chicago, May 5, 1912; Mahmud’s Diary. P. 81)

“The foundation of all the religions is one ..” Their “social laws are subject to the demands of time and place, so they are modified in each age.”

The foundation of all the religions is one and this foundation is truth. In this respect there is no difference between either the divine religions or their Founders. The subsidiary laws that pertain to the affairs of society differ. These social laws are subject to the demands of time and place, so they are modified in each age. (Words of ‘Abdu’l-Baha, Mahmud’s Diary, p. 78)

The degree to which we keep our hearts “sanctified” and our intentions “pure” we “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’s departing words to the Baha’is in Chicago, May 5, 1912; Mahmud’s Diary, p. 80)

“The Baha’i Teachings … raise marriage to the status of a divine institution”

The Bahá'í Teachings do not only encourage marital life, considering it the natural and normal way of existence for every sane, healthy and socially-conscious and responsible person, but raise marriage to the status of a divine institution, its chief and sacred purpose being the perpetuation of the human race -- which is the very flower of the entire creation -- and its elevation to the true station destined for it by God. (From a letter written on behalf of Shoghi Effendi to an individual believer, dated 15 April 1939; The Compilation of Compilations, vol. I, Preserving Baha’i Marriages)

“Knowledge is as wings to man's life, and a ladder for his ascent”

...Arts, crafts and sciences uplift the world of being, and are conducive to its exaltation. Knowledge is as wings to man's life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth ... truth, knowledge is a veritable treasure for man, and a source of glory, of bounty, of joy, of exaltation, of cheer and gladness unto him. Happy the man that cleaveth unto it, and woe betide the heedless. (Baha’u’llah, ‘Epistle to the Son of the Wolf’; The Compilation of Compilations, vol. I, Baha’i Education)

Music has a “great effect upon the human spirit”

Music is one of the important arts. It has a great effect upon the human spirit. Musical melodies are a certain something which prove to be accidental upon etheric vibrations, for voice is nothing but the expression of vibrations, which, reaching the tympanum, affect the nerves of hearing. Musical melodies are, therefore, those peculiar effects produced by, or from, vibration. However, they have the keenest effect upon the spirit. In sooth, although music is a material affair, yet its tremendous effect is spiritual, and its greatest attachment is to the realm of the spirit. (‘Abdu’l-Baha, ‘Table Talk’ Acca, July 1909, quoted in "Herald of the South" (January 13, 1933), pp. 2-3; The Compilation of Compilations, vol. II, Music)

God can be likened to the Sun Whose Spirit reaches us through the Souls of His Manifestations

We liken God to the Sun, which gives us all our life. So the Spirit of God reaches us through the Souls of the Manifestations. We must learn to commune with Their Souls …, This is the true mysticism, and the secret, inner meaning of life... (From a letter dated 28 July 1950 written on behalf of Shoghi Effendi Manchester Spiritual Assembly; The Unfolding Destiny of the British Baha'i Community)

Meditation and prayer help us bring about and maintain that state of “spiritual communion”, “that mystical feeling”, that unites us with God

… the core of religious faith is that mystic feeling that unites man with God. This state of spiritual communion can be brought about and maintained by means of meditation and prayer. And this is the reason why Bahá'u'lláh has so much stressed the importance of worship. It is not sufficient for a believer to merely accept and observe the teachings. He should, in addition, cultivate the sense of spirituality, which he can acquire chiefly by the means of prayer. The Bahá'í Faith, like all other Divine religions, is thus fundamentally mystic in character. Its chief goal is the development of the individual and society, through the acquisition of spiritual virtues and powers. It is the soul of man that has first to be fed. And this spiritual nourishment prayer can best provide. Laws and institutions, as viewed by Bahá'u'lláh, can become really effective only when our inner spiritual life has been perfected and transformed. Otherwise religion will degenerate into a mere organization, and become a dead thing. (From a letter dated 8 December 1935 written on behalf of Shoghi Effendi to an individual believer, published in "Bahá'í News" 102 (August 1936), p. 3; The Compilation of Compilations, Vol. II, The Importance of Prayer, Meditation and the Devotional Attitude)

Children should first be taught “the oneness of God and the laws of God”

That which is of paramount importance for the children, that which must precede all else, is to teach them the oneness of God and the laws of God. For lacking this, the fear of God cannot be inculcated, and lacking the fear of God an infinity of odious and abominable actions will spring up, and sentiments will be uttered that transgress all bounds... parents must exert every effort to rear their offspring to be religious, for should the children not attain this greatest of adornments, they will not obey their parents, which in a certain sense means that they will not obey God. Indeed, such children will show no consideration to anyone, and will do exactly as they please. (Baha’u’llah, The Compilation of Compilations’, vol. I, Baha’i Education)

The “Law of God is divided into two parts”: “One is the fundamental basis which comprises all spiritual things,” and the other “refers to material things”. The first part “does not change nor alter” with time, whereas those pertaining to “material world” are “modified and altered in each prophetic cycle in accordance with the necessities of the times.”

… the Law of God is divided into two parts. One is the fundamental basis which comprises all spiritual things -- that is to say, it refers to the spiritual virtues and divine qualities; this does not change nor alter: it is the Holy of Holies, which is the essence of the Law of Adam, Noah, Abraham, Moses, Christ, Muhammad, the Báb, and Bahá'u'lláh, and which lasts and is established in all the prophetic cycles. It will never be abrogated, for it is spiritual and not material truth; it is faith, knowledge, certitude, justice, piety, righteousness, trustworthiness, love of God, benevolence, purity, detachment, humility, meekness, patience and constancy. It shows mercy to the poor, defends the oppressed, gives to the wretched and uplifts the fallen. 

These divine qualities, these eternal commandments, will never be abolished; nay, they will last and remain established for ever and ever. These virtues of humanity will be renewed in each of the different cycles; for at the end of every cycle the spiritual Law of God -- that is to say, the human virtues -- disappears, and only the form subsists….. 

The second part of the Religion of God, which refers to the material world, and which comprises fasting, prayer, forms of worship, marriage and divorce, the abolition of slavery, legal processes, transactions, indemnities for murder, violence, theft and injuries -- this part of the Law of God, which refers to material things, is modified and altered in each prophetic cycle in accordance with the necessities of the times. (‘Abdu'l-Baha, Some Answered Questions)

It is through our “deeds” that the “brightness” of our “light can be shed upon the whole earth.”

Strive that ye may be enabled to manifest to the peoples of the earth the signs of God, and to mirror forth His commandments. Let your acts be a guide unto all mankind, for the professions of most men, be they high or low, differ from their conduct. It is through your deeds that ye can distinguish yourselves from others. Through them the brightness of your light can be shed upon the whole earth. Happy is the man that heedeth My counsel, and keepeth the precepts prescribed by Him Who is the All-Knowing, the All-Wise. (Baha'u'llah, ‘Gleanings from the Writings of Baha'u'llah’; The Baha’i World 2002-2003)

The “virtues” that “befit” one’s “dignity are forbearance, mercy, compassion and loving-kindness towards all the peoples and kindreds of the earth.”

All men have been created to carry forward an ever-advancing civilization. The Almighty beareth Me witness: To act like the beasts of the field is unworthy of man. Those virtues that befit his dignity are forbearance, mercy, compassion and loving-kindness towards all the peoples and kindreds of the earth. (Baha'u'llah, ‘Gleanings from the Writings of Baha'u'llah’)

The Cause of Bahá'u'lláh is the same as the Cause of Christ

The Cause of Bahá'u'lláh is the same as the Cause of Christ. It is the same Temple and the same Foundation. Both of these are Spiritual Springs, the seasons of the soul-refreshing awakening and the cause of the renovation of the life of mankind. The spring of this year is the same as the spring of last year. The origin and end are the same. The sun of today is the sun of yesterday. In the coming of Christ, the divine teachings were given in accordance with the infancy of the human race. The teachings of Bahá'u'lláh have the same basic principles, but are according to the stage of the maturity of the world and the requirements of this illumined age. (‘Abdu'l-Baha, Star of the West, vol. 19, no. 1, April 1928)

Our educational system should “take into consideration not only the physical and the intellectual side of man but also his spiritual and ethical aspects.”

Bahá'u'lláh considered education as one of the most fundamental factors of a true civilization. This education, however, in order to be adequate and fruitful, should be comprehensive in nature and should take into consideration not only the physical and the intellectual side of man but also his spiritual and ethical aspects. (From a letter dated 9 July 1931 written on behalf of Shoghi Effendi to an individual believer; The Compilation of Compilations, vol. III, Scholarship)

We should not “exalt yourselves above others" -- we should consider all as our "equals, recognizing them as the servants of one God”

You must manifest complete love and affection toward all mankind. Do not exalt yourselves above others, but consider all as your equals, recognizing them as the servants of one God. Know that God is compassionate toward all; therefore, love all from the depths of your hearts, prefer all religionists before yourselves, be filled with love for every race, and be kind toward the people of all nationalities. (‘Abdu'l-Baha, The Promulgation of Universal Peace)

To be generous and patient

Be generous in your days of plenty, and be patient in the hour of loss. Adversity is followed by success and rejoicings follow woe. (Bahá'u'lláh, Tablets of Baha'u'lláh revealed after the Kitáb-i-Aqdas)

Marriage should be viewed as a “union of the body and of the spirit”

Marriage, among the mass of the people, is a physical bond, and this union can only be temporary, since it is foredoomed to a physical separation at the close. Among the people of Bahá, however, marriage must be a union of the body and of the spirit as well, for here both husband and wife are aglow with the same wine, both are enamoured of the same matchless Face, both live and move through the same spirit, both are illumined by the same glory. This connection between them is a spiritual one, hence it is a bond that will abide forever. Likewise do they enjoy strong and lasting ties in the physical world as well, for if the marriage is based both on the spirit and the body, that union is a true one, hence it will endure. If, however, the bond is physical and nothing more, it is sure to be only temporary, and must inexorably end in separation. When, therefore, the people of Bahá undertake to marry, the union must be a true relationship, a spiritual coming together as well as a physical one, so that throughout every phase of life, and in all the worlds of God, their union will endure; for this real oneness is a gleaming out of the love of God. (‘Abdu’l-Baha, ‘Selections from the Writings of `Abdu'l-Bahá’; The Compilation of Compilations, Vol. I, Family Life)

The Teachings of the Baha’i Faith encourage every believer to “strive to obtain a more adequate understanding of the significance of Bahá'u'lláh's stupendous Revelation”

The beloved Guardian wrote, "To strive to obtain a more adequate understanding of the significance of Bahá'u'lláh's stupendous Revelation must, it is my unalterable conviction, remain the first obligation and the object of the constant endeavour of each one of its loyal adherents. An exact and thorough comprehension of so vast a system, so sublime a revelation, so sacred a trust, is for obvious reasons beyond the reach and ken of our finite minds. We can, however, and it is our bounden duty to seek to derive fresh inspiration and added sustenance as we labor for the propagation of His Faith through a clearer apprehension of the truths it enshrines and the principles on which it is based. (Shoghi Effendi, ‘The World Order of Baha'u'llah’)

We should observe moderation in “all matters”

... In all matters moderation is desirable. If a thing is carried to excess, it will prove a source of evil. (Baha’u’llah, ‘Tablets of Bahá'u'lláh revealed after the Kitab-i-Aqdas’; The Compilation of Compilations, vol. II, Peace)

We should “resist the natural tendency to let our attention dwell on the faults and failings of others rather than on our own”

… one of the first essentials insisted on by Bahá'u'lláh and 'Abdu'l-Bahá is that we resist the natural tendency to let our attention dwell on the faults and failings of others rather than on our own. Each of us is responsible for one life only, and that is our own. Each of us is immeasurably far from being "perfect as our heavenly father is perfect" and the task of perfecting our own life and character is one that requires all our attention, our will-power and energy. If we allow our attention and energy to be taken up in efforts to keep others right and remedy their faults, we are wasting precious time. We are like ploughmen each of whom has his team to manage and his plough to direct, and in order to keep his furrow straight he must keep his eye on his goal and concentrate on his own task. If he looks to this side and that to see how Tom and Harry are getting on and to criticize their ploughing, then his own furrow will assuredly become crooked. On no subject are the Bahá'í teachings more emphatic than on the necessity to abstain from faultfinding and backbiting while being ever eager to discover and root out our own faults and overcome our own failings…. (From a letter dated 12 May 1925 written on behalf of Shoghi Effendi to an individual believer; The Compilation of Compilations, vol. II, Living the Life)

We should pray to God “only for the love of God” not because we “fear Him or hell, or hope for bounty or heaven”

In the highest prayer, men pray only for the love of God, not because they fear Him or hell, or hope for bounty or heaven.... When a man falls in love with a human being, it is impossible for him to keep from mentioning the name of his beloved. How much more difficult is it to keep from mentioning the Name of God when one has come to love Him.... The spiritual man finds no delight in anything save in commemoration of God. (Report of 'Abdu'l-Bahá's words as quoted in J. E. Esslemont, ‘Bahá'u'lláh and the New Era’; The Compilation of Compilations, Vol. II, The Importance of Prayer, Meditation and the Devotional Attitude)

We need to “acquire the heavenly characteristics of the spirit” in the “school of humanity”

The root cause of wrongdoing is ignorance, and we must therefore hold fast to the tools of perception and knowledge. Good character must be taught. Light must be spread afar, so that, in the school of humanity, all may acquire the heavenly characteristics of the spirit, and see for themselves beyond any doubt that there is no fiercer hell, no more fiery abyss, than to possess a character that is evil and unsound; no more darksome pit nor loathsome torment than to show forth qualities which deserve to be condemned. The individual must be educated to such a high degree that he would rather have his throat cut than tell a lie, and would think it easier to be slashed with a sword or pierced with a spear than to utter calumny or be carried away by wrath.

Thus will be kindled the sense of human dignity and pride, to burn away the reapings of lustful appetites. Then will each one of God's beloved shine out as a bright moon with qualities of the spirit, and the relationship of each to the Sacred Threshold of his Lord will be not illusory but sound and real, will be as the very foundation of the building, not some embellishment on its facade. (‘Abdu'l-Baha, Selections from the Writings of ‘Abdu'l-Baha)

We should strive to be like a “raining cloud in moments of charity and benevolence” and “a blazing fire” in “restraining” our “base and appetitive natures”

We have ere this uttered these sublime words: Let them that bear allegiance to this Wronged One be even as a raining cloud in moments of charity and benevolence and as a blazing fire in restraining their base and appetitive natures. (Baha'u'llah, Tablets of Baha'u'llah revealed after the Kitab-i-Aqdas)

Good "attributes and virtues which are the adornments” of the “reality” of a human being are:

• the divine appearances,
• the heavenly bounties,
• the sublime emotions,
• the love and knowledge of God;
• universal wisdom,
• intellectual perception,
• scientific discoveries,
• justice,
• equity,
• truthfulness,
• benevolence,
• natural courage and innate fortitude;
• the respect for rights and the keeping of agreements and covenants;
• rectitude in all circumstances;
• serving the truth under all conditions;
• the sacrifice of one's life for the good of all people;
• kindness and esteem for all nations;
• obedience to the teachings of God;
• service in the Divine Kingdom;
• the guidance of the people, and
• the education of the nations and races.

Prayer “transcends all ritualistic forms and formulae”

Prayer is essentially a communion between man and God, and as such transcends all ritualistic forms and formulae. (From a letter dated 15 June 1935 written on behalf of Shoghi Effendi to the National Spiritual Assembly of the United States; The Compilation of Compilations, vol. III, Service in Baha’i Temples)