Some Basic Baha’i Principles

One Human Family 

The conviction that we belong to one human family is at the heart of the Bahá’í
Faith. The principle of the oneness of humankind is “the pivot round which all the
teachings of Bahá’u’lláh revolve”.

Bahá’u’lláh compared the world of humanity to the human body. Within this

organism, millions of cells, diverse in form and function, play their part in
maintaining a healthy system. The principle that governs the functioning of the
body is cooperation. Its various parts do not compete for resources; rather, each
cell, from its inception, is linked to a continuous process of giving and receiving.
Acceptance of the oneness of humanity demands that prejudice—whether racial,
religious, or gender related—must be totally eliminated.

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Elimination of Prejudice
Acceptance of the oneness of humanity demands that prejudice—whether racial,
religious, or gender-related—must be totally eliminated.

Misconceptions and prejudices that consider one group of people as superior to another
are a major contributor to humanity’s present afflictions. Prejudice is a false perception,
or preconception, of others based on ignorance, blinding us to the fact that every person
is essentially a spiritual being with unique talents and capacities, a “mine rich in gems of
inestimable value.”1
Forging strong relationships with people from all walks of life is the antidote to the
corrosive disease of prejudice. “[S]earch diligently for the truth and make all men your
friends,”2 said ‘Abdu’l-Bahá.
The achievement of full equality between the sexes is one of the most important
prerequisites for building a united world. Gender prejudice perpetrates an injustice
against women and promotes in men harmful attitudes and habits that are carried from the
family to the workplace, to economic and political life, and ultimately to relations among
states. There are no grounds, moral, practical, or biological, upon which denial of the
equality of the sexes can be justified.

“The world of humanity is possessed of two wings: the male and the female,” observed
‘Abdu’l-Bahá. “So long as these two wings are not equivalent in strength, the bird will
not fly.”3
No ethnic or cultural grouping is superior to another. All receive God’s love in equal
measure. ‘Abdu’l-Bahá said: “God is the Shepherd of all and we are His flock. There are
not many races. There is only one race.”4
Recognition by the biological and social sciences of only one human species removes any
basis for racial prejudice. Every individual, from whatever background, can contribute to
the betterment of the world.

Racism retards the potentiality of its victims, corrupts its perpetrators, and blights human
progress. If this problem is to be overcome, the oneness of humanity must be universally
upheld and protected by law and through social policies.

Love of all the world’s peoples does not exclude love of one’s country. But unbridled
nationalism and its associated prejudices must give way to a wider loyalty, to the love of
humanity as a whole. “Let not a man glory in that he loves his country;” said Bahá’u’lláh,
“let him rather glory in this, that he loves his kind.”5
Strife between religions throughout history has been the cause of innumerable wars and
conflicts, and a major barrier to progress. Yet religion, wrote Bahá’u’lláh, “is the greatest
of all means for the establishment of order in the world and for the peaceful contentment
of all that dwell therein.”6
Religious prejudice must be eliminated as the human race moves towards its maturity.
Followers of all religions must ask how differences between them are to be resolved. The
challenge facing their leaders is to contemplate the plight of people everywhere and to
ask themselves whether they cannot submerge their differences in a great spirit of mutual
forbearance that will enable them to work together for the advancement of human
understanding and peace.

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Revelation 
God, the Creator of the universe, is all-knowing, all-loving and all-merciful. Just
as the physical sun shines on the world, so the light of God is shed upon all
Creation. It is impossible for any mortal mind to truly understand the reality of
God. However broad or imaginative our concept of God may be, it will always be
circumscribed by the limitations of the human mind.

Throughout the ages, God has sent Divine Messengers known as Manifestations
of God—among them Abraham, Krishna, Zoroaster, Moses, Buddha, Jesus
Christ, Muhammad, and, in more recent times, the Báb and Bahá’u’lláh—to
cultivate humanity’s spiritual, intellectual and moral capacities. Following the
coming of a Manifestation of God extraordinary progress occurs in the world.
Reaching to the roots of human motivation, His teachings awaken in whole
populations capacities to contribute to the advancement of civilization to an extent
never before possible.
Today, we find ourselves at the threshold of the coming of age of the human
race. Passing through different stages, we have collectively traversed our infancy
and childhood. Around the world, human society is being reshaped, and the
ultimate trend is clear: we are witnessing nothing less than the organization of
human society as a planetary civilization.

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Universal Peace 
The teachings of Baha’u’llah are vast in their scope, exploring as they do such
themes as the nature and purpose of Revelation, the inherent nobility of the human
being, the cultivation of spiritual qualities, and humanity’s interactions with the
natural world. The Bahá’í Writings are also replete with references to universal
peace—“the supreme goal of all mankind”—as well as explanations of the social
principles with which this peace is associated.
Among these principles are the independent search after truth; the oneness of
the entire human race, which is the pivotal principle of the Bahá’í Faith; the
abolition of all forms of prejudice; the harmony which must exist between religion
and science; the equality of men and women, the two wings on which the bird of
humankind is able to soar; the introduction of compulsory education; the adoption
of a universal auxiliary language; the abolition of the extremes of wealth and
poverty; the institution of a world tribunal for the adjudication of disputes between
nations; and the confirmation of justice as the ruling principle in human affairs.
Bahá’ís do not view these principles as mere statements of vague aspiration—
they are understood as matters of immediate and practical concern
for individuals, communities, and institutions alike.

In October 1985, the Universal House of Justice announced the publication of a

letter addressed to the generality of humankind on the subject of universal
peace, titled “The Promise of World Peace”. Explaining the reasons underlying
the Bahá’í community’s confidence in the advent of international peace as the
next stage in the evolution of society, it stated plainly:

The Great Peace towards which people of goodwill throughout the centuries have
inclined their hearts, of which seers and poets for countless generations have expressed
their vision, and for which from age to age the sacred scriptures of mankind have
constantly held the promise, is now at long last within the reach of the nations. For the
first time in history it is possible for everyone to view the entire planet, with all its myriad
diversified peoples, in one perspective. World peace is not only possible but inevitable.

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An Ever-Advancing Civilization 
Humanity, the Bahá’í writings explain, has passed through the stage of childhood
and now stands at the threshold of its collective maturity. The revolutionary and
far-reaching changes occurring today are characteristic of this period of transition
—a time which can be likened to adolescence. In this period, thoughts, attitudes,
and habits from humanity’s earlier stages of development are being swept away
and new patterns of thought and action which reflect its approaching maturity are
gradually taking root. ‘Abdu’l-Baháexplains: “That which was applicable to human
needs during the early history of the race can neither meet nor satisfy the demands of this
day, this period of newness and consummation.” He continues: “Man must now become
imbued with new virtues and powers, new moral standards, new capacities…The gifts
and blessings of the period of youth, although timely and sufficient during the
adolescence of mankind, are now incapable of meeting the requirements of its maturity.”
The hallmark of this approaching age of maturity is the unification of the human
race. Shoghi Effendi writes that, while unity “of family, of tribe, of city-state, and
nation have been successively attempted and fully established” world-encompassing
unity is “the goal towards which a harassed humanity is striving.” In another passage,
he refers to “the inauguration of a world civilization such as no mortal eye hath ever
beheld or human mind conceived.” He asks: “Who is it that can imagine the lofty
standard which such a civilization, as it unfolds itself, is destined to attain? Who can
measure the heights to which human intelligence, liberated from its shackles, will soar?
Who can visualize the realms which the human spirit, vitalized by the outpouring light of
Bahá’u’lláh, shining in the plenitude of its glory, will discover?”
The emergence of a global civilization prosperous in both its material and
spiritual dimensions implies that the spiritual and practical aspects of life are to
advance together. Through faith and reason, it becomes possible to discover the
powers and capacities latent in individuals and in humanity as a whole, and to
work for the realization of these potentialities. Recognition of the fundamental
harmony of science and religion also allows for the generation, application, and
diffusion of spiritual and material knowledge among all the world’s inhabitants.

“The well-being of mankind, its peace and security, are unattainable unless and until its
unity is firmly established.”
— Bahá’u’lláh

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The Individual and Society 

We are living today in a unique period in history. As humanity emerges from
childhood and approaches its collective maturity, the need for a new
understanding of the relationships between the individual, the community, and
the institutions of society becomes ever more pressing.
The interdependence of these three protagonists in the advancement of
civilization has to be recognized and old paradigms of conflict, in which, for
example, institutions demand submission while individuals clamour for freedom,
need to be replaced with more profound conceptions of the complementary roles
to be played by each in building a better world.
To accept that the individual, the community, and the institutions of society are
the protagonists of civilization building, and to act accordingly, opens up great
possibilities for human happiness and allows for the creation of environments in
which the true powers of the human spirit can be released.

“All men have been created to carry forward an ever-advancing civilization.”

— Bahá’u’lláh

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Devotion 
Acts of devotion are inherent to religious life. Through them, individuals and
communities continually reinforce the unique bond that exists between God and
humanity. This bond vitalizes the relationships that sustain society—between
individuals and among the various elements of the community and its institutions.
Prayer is essential for our spiritual sustenance and growth. Through it we may
praise God and express our love for Him, as well as beseech Him for assistance.
The capacity to meditate is a distinguishing feature of the human being.
Indeed, the Bahá’í writingssuggest that human progress would be impossible
without reflection and contemplation. Fasting and pilgrimage are two other acts of
devotion that have played an important part in religious life over the course of
human history. Work may be also seen as an act of worship when it is performed
in a spirit of service.  

“Gather ye together with the utmost joy and fellowship and recite the verses revealed by
the merciful Lord. By so doing the doors to true knowledge will be opened to your inner
beings, and ye will then feel your souls endowed with steadfastness and your hearts filled
with radiant joy.”
— Bahá’u’lláh

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A Life of Generous Giving 

Just as a candle’s purpose is to provide light, the human soul was created to give
generously. We fulfil our highest purpose in a life of service, in which we offer our
time, energy, knowledge, and financial resources.
The impulse to give springs forth from the love of God. As this love fills our
hearts, generosity comes to characterize the pattern of our conduct; when we
serve others for the love of God, we are neither motivated by the hope of
recognition and reward nor by fear of punishment. A life of service to humanity
implies humility and detachment, not self-interest and ostentation.
Shoghi Effendi has written: “We must be like the fountain or spring that is continually
emptying itself of all that it has and is continually being refilled from an invisible source.
To be continually giving out for the good of our fellows undeterred by fear of poverty and
reliant on the unfailing bounty of the Source of all wealth and all good–this is the secret
of right living.”
“To give and to be generous are attributes of Mine; well is it with him that adorneth
himself with My virtues.”
—  Bahá’u’lláh

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Character and Conduct 

Central to the spiritual life is the development of spiritual qualities that assist each
of us in our eternal journey towards God. In this world, the cultivation of such
qualities is inseparable from an ongoing refinement of our conduct in which our
actions increasingly come to reflect the nobility and integrity with which every
human being is endowed. ‘Abdu’l-Bahá states:
“We must strive unceasingly and without rest to accomplish the development of the
spiritual nature in man, and endeavor with tireless energy to advance humanity toward
the nobility of its true and intended station.”
Spiritual qualities develop in a matrix of growing love and knowledge, and in
accordance with divine law. As we allow the knowledge of God to increase in our
minds and hearts, the qualities of our higher nature begin to flourish. With greater
and greater clarity, we discern between that which is conducive to loftiness and
that which leads to abasement, and we advance in our understanding of the
physical universe, the human being, society, and the life of the spirit. Love grows
with knowledge and true understanding is enhanced by love. A false dichotomy
between heart and mind is avoided.
There are many factors that contribute to this development, among them prayer,
reflection, willingness to learn, and constant daily effort—particularly in service to
humanity. In striving to live a spiritual life, too much focus on oneself can be
counterproductive. Bahá’u’lláh writes that we should fix our thoughts on “that
which will sanctify…the hearts and souls of men.” “This,” He continues, “can best be
achieved through pure and holy deeds, through a virtuous life and a goodly behavior.”
‘Abdu’l-Bahá has written: “How excellent, how honorable is man if he arises to fulfill
his responsibilities; how wretched and contemptible, if he shuts his eyes to the welfare of
society and wastes his precious life in pursuing his own selfish interests and personal
advantages.”

We may think of our efforts to develop spiritual qualities in terms of walking

humbly with our Lord, persevering and learning, free from guilt, accepting the
inevitability of error, but never losing sight of what is potentially within us.
Although difficulties and setbacks are unavoidable, this is a joyful pursuit, full of
happiness.

Among the greatest dangers in this lifelong process, in this gradual refinement of
character, are self-righteousness, superiority and pride—traits which distort the
entire spiritual enterprise and undermine its foundation. Bahá’u’lláh has written:

“O CHILDREN OF MEN! Know ye not why We created you all from the same dust?
That no one should exalt himself over the other. Ponder at all times in your hearts how
ye were created. Since We have created you all from one same substance it is incumbent
on you to be even as one soul, to walk with the same feet, eat with the same mouth and
dwell in the same land, that from your inmost being, by your deeds and actions, the signs
of oneness and the essence of detachment may be made manifest. Such is My counsel to
you, O concourse of light! Heed ye this counsel that ye may obtain the fruit of holiness
from the tree of wondrous glory.”

Owing to the nature of the subject being considered, this topic collection
assumes a different form than others in this part of the website. It consists of one
article on the subject of divine law, followed by extracts from the Writings of the
Bahá’í Faith arranged into four topics: love and knowledge; truthfulness,
trustworthiness, and justice; purity of heart; and humility and trust in God. As is
the case with other topic collections, however, a selection of relevant articles and
resources is included.

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Character and Conduct 

Divine Law
“The supreme and most important happening in the human world,” ‘Abdu’l-Bahá states, “is
the Manifestation of God and the descent of the law of God.”1 Bahá’u’lláh explains that God
has enjoined upon each of us twin duties: to recognize the Manifestation of God, and, for
those who have done so, to observe His laws and ordinances “These twin duties,” He
writes, “are inseparable. Neither is acceptable without the other.”2
The Bahá’í Writings describe the existence of two complementary aspects of divine law.
The first refers to the universal, unchangeable spiritual laws which are animated by, and
reflected in, all of God’s religions. The other concerns the laws which serve to order
humanity’s social and spiritual life—laws which change according to the particular
conditions and circumstances of the time.
Each Manifestation—as a Divine Educator—upholds the universal law of God, and
brings a new set of laws governing the spiritual and social aspects of humanity's life
during the next stage of its evolution. The ultimate purpose of the appearance of the
Manifestations of God, ‘Abdu’l-Bahá states, is “to illumine the world of humanity, to render
the earthly world celestial, to make the human kingdom a realm of angels, to unite the hearts, to
enkindle the light of love in human souls, so that such souls might become independent, attaining
complete unity and fellowship, turning to God, entering into the divine Kingdom, receiving the
bounties and bestowals of God and partaking of the manna from heaven.”3
Many of the laws of Bahá’u’lláh related to the social and spiritual life of the individual
are found in the Kitáb-i-Aqdas. This book includes specific provisions related to
obligatory prayer, fasting, marriage, inheritance, and the use of alcohol and drugs. In its
pages, Bahá’u’lláh also abolishes the institution of priesthood, prohibits slavery, forbids
asceticism and monasticism, denounces cruelty to animals, condemns backbiting, sets out
the importance of engaging in some trade or profession, emphasizes the necessity of
providing the means for the education of children, lays upon every person the duty of
obedience to government, exhorts Bahá’ís to consort with the adherents of all religions in
a spirit of amity, and underscores the importance of truthfulness, trustworthiness,
hospitality, courtesy, forbearance, justice, and fairness.
While the significance of adhering to these and other laws and ordinances is clear,
Bahá’ís also try to keep in mind that divine law cannot be reduced to a simple list of do's
and don'ts. What is at stake is the transformative power of Revelation to refine the
patterns of conduct of the individual, to uplift the hearts and souls of all people, to order
humanity's collective life, to shape culture, and to vitalize the structures of society—in
the final analysis, to propel the advancement of civilization.
Indeed, in the Kitáb-i-Aqdas, Bahá’u’lláh Himself counsels His followers not to reduce
His commandments to “a mere code of laws”. “Nay, rather,” He states, “We have unsealed
the choice Wine with the fingers of might and power.”4 He describes His commandments as
“the lamps of My loving providence among My servants, and the keys of My mercy for My
creatures.”5 He avers:
“The Tongue of My power hath, from the heaven of My omnipotent glory, addressed to My
creation these words:‘Observe My commandments, for the love of My beauty.’ Happy is the
lover that hath inhaled the divine fragrance of his Best-Beloved from these words, laden with the
perfume of a grace which no tongue can describe.”6

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Character and Conduct 
Humility and Trust
To develop spiritual qualities and contribute to social progress requires trust in
God. Such trust allows us to be confident that our efforts will attract divine
confirmations. However, confident action has to be undertaken with
humility. Bahá’u’lláh states: “Humility exalteth man to the heaven of glory and power, whilst
pride abaseth him to the depths of wretchedness and degradation.” True humility does not
breed passivity or inaction, and should not be confused with a lack of motivation.
Humility and trust in God bring steadfastness and joy to a spiritual life.
He must never seek to exalt himself above anyone, must wash away from the tablet of his
heart every trace of pride and vainglory, must cling unto patience and resignation,
observe silence, and refrain from idle talk.

Bahá’u’lláh, The Kitáb-i-Íqan
Every soul that walketh humbly with its God, in this Day, and cleaveth unto Him, shall
find itself invested with the honor and glory of all goodly names and stations.

Gleanings from the Writings of Bahá'u’lláh, LXXXII

No man shall attain the shores of the ocean of true understanding except he be detached
from all that is in heaven and on earth. Sanctify your souls, O ye peoples of the world,
that haply ye may attain that station which God hath destined for you and enter thus the
tabernacle which, according to the dispensations of Providence, hath been raised in the
firmament of the Bayán.

The essence of these words is this: they that tread the path of faith, they that thirst for the
wine of certitude, must cleanse themselves of all that is earthly—their ears from idle talk,
their minds from vain imaginings, their hearts from worldly affections, their eyes from
that which perisheth. They should put their trust in God, and, holding fast unto Him,
follow in His way.

Bahá'u’lláh, The Kitáb-i-Íqan
O SON OF MAN! Wert thou to speed through the immensity of space and traverse the
expanse of heaven, yet thou wouldst find no rest save in submission to Our command and
humbleness before Our Face.

Bahá'u’lláh, The Arabic Hidden Words, no. 40

O MY SERVANT! 
Free thyself from the fetters of this world, and loose thy soul from the prison of self.
Seize thy chance, for it will come to thee no more.

Bahá'u’lláh, The Persian Hidden Words, no. 40

Humility exalteth man to the heaven of glory and power, whilst pride abaseth him to the
depths of wretchedness and degradation.

Bahá'u’lláh, Epistle to the Son of the Wolf

Grieve not at what hath befallen thee, but put thy whole trust in God, the Almighty, the
All-Knowing, the Wise. Raise thy house upon the solid foundation of divine utterances,
and give praise to thy Lord. He, verily, shall suffice thee above all the peoples of the
earth.

Bahá'u’lláh, The Summons of the Lord of Hosts

Oh, trust in God! for His Bounty is everlasting, and in His Blessings, for they are superb.
Oh! put your faith in the Almighty, for He faileth not and His goodness endureth forever!
His Sun giveth Light continually, and the Clouds of His Mercy are full of the Waters of
Compassion with which He waters the hearts of all who trust in Him. His refreshing
Breeze ever carries healing in its wings to the parched souls of men!

‘Abdu’l-Bahá, Paris Talks
[Self-love] is a strange trait and the means of the destruction of many important souls in
the world. If man be imbued with all good qualities but be selfish, all the other virtues
will fade or pass away and eventually he will grow worse.

Tablets of ‘Abdu’l-Bahá, vol. 1, p. 136

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Character and Conduct 

Purity of Heart
“First in a human being’s way of life must be purity, then freshness, cleanliness, and
independence of spirit” ‘Abdu’l-Bahá states. “First must the stream bed be cleansed, then
may the sweet river waters be led into it…a pure sense inhaleth the fragrances that blow from
the rose gardens of His grace; a burnished heart will mirror forth the comely face of truth.” The
human heart is like a mirror that is able to reflect spiritual qualities and manifest
divine attributes. In order to do so, it needs to be continually cleaned of the dust
and dross of the world. “May your hearts become clear and pure like unto polished mirrors
in which may be reflected the full glory of the Sun of Truth” are ‘Abdu’l-Bahá’s words.
O SON OF SPIRIT! My first counsel is this: Possess a pure, kindly and radiant heart, that
thine may be a sovereignty ancient, imperishable and everlasting.

Bahá'u’lláh, The Hidden Words, Arabic no. 1

O SON OF MAN! Rejoice in the gladness of thine heart, that thou mayest be worthy to
meet Me and to mirror forth My beauty.

Bahá'u’lláh, The Hidden Words, Arabic no. 36

O CHILDREN OF ADAM! Holy words and pure and goodly deeds ascend unto the
heaven of celestial glory. Strive that your deeds may be cleansed from the dust of self and
hypocrisy and find favor at the court of glory; for ere long the assayers of mankind shall,
in the holy presence of the Adored One, accept naught but absolute virtue and deeds of
stainless purity. This is the daystar of wisdom and of divine mystery that hath shone
above the horizon of the divine will. Blessed are they that turn thereunto.

Bahá'u’lláh, The Hidden Words, Persian no. 69

The world will pass away, and so will all the things whereat your hearts rejoice, or
wherein ye pride yourselves before men. Cleanse the mirrors of your hearts from the
dross of the world and all that is therein, that they may reflect the resplendent light of
God. This, indeed, shall enable you to dispense with all save God, and to attain unto the
good pleasure of your Lord, the Most Bountiful, the All-Knowing, the All-Wise.

Bahá’u’lláh, The Summons of the Lord of Hosts

Blessed thou art and more blessed thou shalt be if thy feet be firm, thy heart tranquil
through the fragrance of His Holy Spirit and thy secret and hidden thoughts pure before
the Lord of Hosts!

Tablets of ‘Abdu’l-Bahá, vol. 3, p. 704

To be pure and holy in all things is an attribute of the consecrated soul and a necessary
characteristic of the unenslaved mind. The best of perfections is immaculacy and the
freeing of oneself from every defect. Once the individual is, in every respect, cleansed
and purified, then will he become a focal center reflecting the Manifest Light.

First in a human being’s way of life must be purity, then freshness, cleanliness, and
independence of spirit. First must the stream bed be cleansed, then may the sweet river
waters be led into it. Chaste eyes enjoy the beatific vision of the Lord and know what this
encounter meaneth; a pure sense inhaleth the fragrances that blow from the rose gardens
of His grace; a burnished heart will mirror forth the comely face of truth.

Selections from the Writings of ‘Abdu’l-Bahá

According to the direct and sacred command of God we are forbidden to utter slander, are
commanded to show forth peace and amity, are exhorted to rectitude of conduct,
straightforwardness and harmony with all the kindreds and peoples of the world.

‘Abdu’l-Bahá, The Will and Testament of ‘Abdu’l-Bahá

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Character and Conduct 

Truthfulness, Trustworthiness and Justice
Truthfulness and trustworthiness involve much more than not telling lies; they
embody the overarching capacity to discern, value, and uphold truth itself.
Without these spiritual qualities, neither individual nor social progress is possible.
Justice is vital to the establishment of unity and harmony at all levels of society,
as it provides the standard by which individual conduct and collective effort are
judged. A requirement for living a life of service to humanity, then, is constant
effort to develop truthfulness, trustworthiness, and justice, ensuring that they are
ever-present in thought and action.

We beseech Him—exalted be He—to aid every one to become the essence of

truthfulness, and to draw nigh unto Him.

Bahá'u’lláh, Epistle to the Son of the Wolf

The virtues and attributes pertaining unto God are all evident and manifest, and have
been mentioned and described in all the heavenly Books. Among them are
trustworthiness, truthfulness, purity of heart while communing with God, forbearance,
resignation to whatever the Almighty hath decreed, contentment with the things His Will
hath provided, patience, nay, thankfulness in the midst of tribulation, and complete
reliance, in all circumstances, upon Him. These rank, according to the estimate of God,
among the highest and most laudable of all acts.

Gleanings from the Writings of Bahá'u’lláh, CXXXIV

Trustworthiness is the greatest portal leading unto the tranquility and security of the
people. In truth the stability of every affair hath depended and doth depend upon it. All
the domains of power, of grandeur and of wealth are illumined by its light.

Tablets of Bahá'u’lláh, Tarázát

Truthfulness is the foundation of all human virtues. Without truthfulness progress and
success, in all the worlds of God, are impossible for any soul. When this holy attribute is
established in man, all the divine qualities will also be acquired.

‘Abdu’l-Bahá, cited in The Advent of Divine Justice

Truthfulness, uprightness and integrity are the attributes of the righteous and the
hallmarks of the pure. Truthfulness is the goodliest of qualities as it comprehendeth all
other virtues. A truthful person will be protected from all moral afflictions, will shrink
from every evil deed, and be preserved from every wicked act, inasmuch as all vices and
misdeeds are the very antithesis of truthfulness, and a truthful man will hold them all in
utter abhorrence.

‘Abdu’l-Bahá, from a Tablet, translated from the Persian

O SON OF SPIRIT ! The best beloved of all things in My sight is Justice; turn not away
therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou
shalt see with thine own eyes and not through the eyes of others, and shalt know of thine
own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart;
how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-
kindness. Set it then before thine eyes.

Bahá’u’lláh, The Hidden Words, Arabic no. 2

No light can compare with the light of justice. The establishment of order in the world
and the tranquillity of the nations depend upon it.

Bahá'u’lláh, Epistle to the Son of the Wolf

The light of men is Justice. Quench it not with the contrary winds of oppression and
tyranny. The purpose of justice is the appearance of unity among men. The ocean of
divine wisdom surgeth within this exalted word, while the books of the world cannot
contain its inner significance.

Tablets of Bahá'u’lláh, Kalimát-i-Firdawsíyyih

There can be no doubt whatever that if the daystar of justice, which the clouds of tyranny
have obscured, were to shed its light upon men, the face of the earth would be completely
transformed.

Gleanings from the Writings of Bahá'u’lláh, CXII

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The Human Soul 

The essential identity of every human being is a rational and immortal soul, which
is “entirely out of the order of the physical creation.” Bahá’u’lláh uses the metaphor of
the sun to explain the relationship between the soul and the body: “The soul of
man is the sun by which his body is illumined, and from which it draweth its sustenance,
and should be so regarded.”
It is through the exercise of the powers of the soul that human progress is
achieved. ‘Abdu’l-Bahá has said that the soul “can discover the realities of things,
comprehend the peculiarities of beings, and penetrate the mysteries of existence. All
sciences, knowledge, arts, wonders, institutions, discoveries and enterprises come from
the exercised intelligence of the rational soul.”
We are able to reflect divine attributes to the extent that we cleanse the mirrors of
our hearts and minds through prayer, the study and application of the Sacred
Scriptures, the acquisition of knowledge, efforts to improve our conduct and to
overcome tests and difficulties, and service to humanity.
When death occurs in this world, the soul is separated from the body, and
continues to progress in an eternal journey towards perfection.

“When a soul has in it the life of the spirit, then does it bring forth good fruit and become
a Divine tree.”
— ‘Abdu’l-Bahá

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