Thou didst write as to the children: from the very beginning, the children must receive divine education and must continually be reminded to remember their God. Let the love of God pervade their inmost being, commingled with their mother’s milk.
In a time to come, morals will degenerate to an extreme degree. It is essential that children be reared in the Bahá’í way, that they may find happiness both in this world and the next. If not, they shall be beset by sorrows and troubles, for human happiness is founded upon spiritual behavior.
O ye who have peace of soul! Among the divine Texts as set forth in the Most Holy Book and also in other Tablets is this: it is incumbent upon the father and mother to train their children both in good conduct and the study of books; study, that is, to the degree required, so that no child, whether girl or boy, will remain illiterate. Should the father fail in his duty he must be compelled to discharge his responsibility, and should he be unable to comply, let the House of Justice take over the education of the children; in no case is a child to be left without an education. This is one of the stringent and inescapable commandments to neglect which would draw down the wrathful indignation of Almighty God.
O true companions! All humankind are as children in a school, and the Dawning-Points of Light, the Sources of divine revelation, are the teachers, wondrous and without peer. In the school of realities they educate these sons and daughters, according to teachings from God, and foster them in the bosom of grace, so that they may develop along every line, show forth the excellent gifts and blessings of the Lord, and combine human perfections; that they may advance in all aspects of human endeavor, whether outward or inward, hidden or visible, material or spiritual, until they make of this mortal world a widespread mirror, to reflect that other world which dieth not.
O ye friends of God! Because, in this most momentous of ages, the Sun of Truth hath risen at the highest point of the spring equinox, and cast its rays on every clime, it shall kindle such tremulous excitement, it shall release such vibrations in the world of being, it shall stimulate such growth and development, it shall stream out with such a glory of light, and clouds of grace shall pour down such plentiful waters, and fields and plains shall teem with such a galaxy of sweet-smelling plants and blooms, that this lowly earth will become the Abhá Kingdom, and this nether world the world above. Then will this fleck of dust be as the vast circle of the skies, this human place the palace-court of God, this spot of clay the dayspring of the endless favors of the Lord of Lords.
Wherefore, O loved ones of God! Make ye a mighty effort till you yourselves betoken this advancement and all these confirmations, and become focal centers of God’s blessings, daysprings of the light of His unity, promoters of the gifts and graces of civilized life. Be ye in that land vanguards of the perfections of humankind; carry forward the various branches of knowledge, be active and progressive in the field of inventions and the arts. Endeavor to rectify the conduct of men, and seek to excel the whole world in moral character. While the children are yet in their infancy feed them from the breast of heavenly grace, foster them in the cradle of all excellence, rear them in the embrace of bounty. Give them the advantage of every useful kind of knowledge. Let them share in every new and rare and wondrous craft and art. Bring them up to work and strive, and accustom them to hardship. Teach them to dedicate their lives to matters of great import, and inspire them to undertake studies that will benefit mankind.
The education and training of children is among the most meritorious acts of humankind and draweth down the grace and favor of the All-Merciful, for education is the indispensable foundation of all human excellence and alloweth man to work his way to the heights of abiding glory. If a child be trained from his infancy, he will, through the loving care of the Holy Gardener, drink in the crystal waters of the spirit and of knowledge, like a young tree amid the rilling brooks. And certainly he will gather to himself the bright rays of the Sun of Truth, and through its light and heat will grow ever fresh and fair in the garden of life.
Therefore must the mentor be a doctor as well: that is, he must, in instructing the child, remedy its faults; must give him learning, and at the same time rear him to have a spiritual nature. Let the teacher be a doctor to the character of the child, thus will he heal the spiritual ailments of the children of men.
If, in this momentous task, a mighty effort be exerted, the world of humanity will shine out with other adornings, and shed the fairest light. Then will this darksome place grow luminous, and this abode of earth turn into Heaven. The very demons will change to angels then, and wolves to shepherds of the flock, and the wild-dog pack to gazelles that pasture on the plains of oneness, and ravening beasts to peaceful herds, and birds of prey, with talons sharp as knives, to songsters warbling their sweet native notes.
For the inner reality of man is a demarcation line between the shadow and the light, a place where the two seas meet;1 it is the lowest point on the arc of descent,2 and therefore is it capable of gaining all the grades above. With education it can achieve all excellence; devoid of education it will stay on, at the lowest point of imperfection.
Every child is potentially the light of the world—and at the same time its darkness; wherefore must the question of education be accounted as of primary importance. From his infancy, the child must be nursed at the breast of God’s love, and nurtured in the embrace of His knowledge, that he may radiate light, grow in spirituality, be filled with wisdom and learning, and take on the characteristics of the angelic host.
Since ye have been assigned to this holy task, ye must therefore exert every effort to make that school famed in all respects throughout the world; to make it the cause of exalting the Word of the Lord.
O loved ones of God and handmaids of the Merciful! A large body of scholars is of the opinion that variations among minds and differing degrees of perception are due to differences in education, training and culture. That is, they believe that minds are equal to begin with, but that training and education will result in mental variations and differing levels of intelligence, and that such variations are not an inherent component of the individuality but are the result of education: that no one hath any inborn superiority over another.…
The Manifestations of God are likewise in agreement with the view that education exerteth the strongest possible influence on humankind. They affirm, however, that differences in the level of intelligence are innate; and this fact is obvious, and not worth debating. For we see that children of the same age, the same country, the same race, indeed of the same family, and trained by the same individual, still are different as to the degree of their comprehension and intelligence. One will make rapid progress, one will receive instruction only gradually, one will remain at the lowest stage of all. For no matter how much you may polish a shell, it will not turn into a gleaming pearl, nor can you change a dull pebble into a gem whose pure rays will light the world. Never, through training and cultivation, will the colocynth and the bitter tree1 change into the Tree of Blessedness.2 That is to say, education cannot alter the inner essence of a man, but it doth exert tremendous influence, and with this power it can bring forth from the individual whatever perfections and capacities are deposited within him. A grain of wheat, when cultivated by the farmer, will yield a whole harvest, and a seed, through the gardener’s care, will grow into a great tree. Thanks to a teacher’s loving efforts, the children of the primary school may reach the highest levels of achievement; indeed, his benefactions may lift some child of small account to an exalted throne. Thus is it clearly demonstrated that by their essential nature, minds vary as to their capacity, while education also playeth a great role and exerteth a powerful effect on their development.
As to the difference between that material civilization now prevailing, and the divine civilization which will be one of the benefits to derive from the House of Justice, it is this: material civilization, through the power of punitive and retaliatory laws, restraineth the people from criminal acts; and notwithstanding this, while laws to retaliate against and punish a man are continually proliferating, as ye can see, no laws exist to reward him. In all the cities of Europe and America, vast buildings have been erected to serve as jails for the criminals.
Divine civilization, however, so traineth every member of society that no one, with the exception of a negligible few, will undertake to commit a crime. There is thus a great difference between the prevention of crime through measures that are violent and retaliatory, and so training the people, and enlightening them, and spiritualizing them, that without any fear of punishment or vengeance to come, they will shun all criminal acts. They will, indeed, look upon the very commission of a crime as a great disgrace and in itself the harshest of punishments. They will become enamored of human perfections, and will consecrate their lives to whatever will bring light to the world and will further those qualities which are acceptable at the Holy Threshold of God.
See then how wide is the difference between material civilization and divine. With force and punishments, material civilization seeketh to restrain the people from mischief, from inflicting harm on society and committing crimes. But in a divine civilization, the individual is so conditioned that with no fear of punishment, he shunneth the perpetration of crimes, seeth the crime itself as the severest of torments, and with alacrity and joy, setteth himself to acquiring the virtues of humankind, to furthering human progress, and to spreading light across the world.
Among the greatest of all services that can possibly be rendered by man to Almighty God is the education and training of children, young plants of the Abhá Paradise, so that these children, fostered by grace in the way of salvation, growing like pearls of divine bounty in the shell of education, will one day bejewel the crown of abiding glory.
It is, however, very difficult to undertake this service, even harder to succeed in it. I hope that thou wilt acquit thyself well in this most important of tasks, and successfully carry the day, and become an ensign of God’s abounding grace; that these children, reared one and all in the holy Teachings, will develop natures like unto the sweet airs that blow across the gardens of the All-Glorious, and will waft their fragrance around the world.
It is the hope of ‘Abdu’l‑Bahá that those youthful souls in the schoolroom of the deeper knowledge will be tended by one who traineth them to love. May they all, throughout the reaches of the spirit, learn well of the hidden mysteries; so well that in the Kingdom of the All-Glorious, each one of them, even as a nightingale endowed with speech, will cry out the secrets of the Heavenly Realm, and like unto a longing lover pour forth his sore need and utter want of the Beloved.
Ye should consider the question of goodly character as of the first importance. It is incumbent upon every father and mother to counsel their children over a long period, and guide them unto those things which lead to everlasting honor.
Encourage ye the school children, from their earliest years, to deliver speeches of high quality, so that in their leisure time they will engage in giving cogent and effective talks, expressing themselves with clarity and eloquence.
O ye recipients of the favors of God! In this new and wondrous Age, the unshakable foundation is the teaching of sciences and arts. According to explicit Holy Texts, every child must be taught crafts and arts, to the degree that is needful. Wherefore, in every city and village, schools must be established and every child in that city or village is to engage in study to the necessary degree.
Since ye have striven hard toward this all-important end, it is my hope that ye will reap your reward from the Lord of clear tokens and signs, and that the glances of heavenly grace will turn your way.
As to the organization of the schools: if possible the children should all wear the same kind of clothing, even if the fabric is varied. It is preferable that the fabric as well should be uniform; if, however, this is not possible, there is no harm done. The more cleanly the pupils are, the better; they should be immaculate. The school must be located in a place where the air is delicate and pure. The children must be carefully trained to be most courteous and well-behaved. They must be constantly encouraged and made eager to gain all the summits of human accomplishment, so that from their earliest years they will be taught to have high aims, to conduct themselves well, to be chaste, pure, and undefiled, and will learn to be of powerful resolve and firm of purpose in all things. Let them not jest and trifle, but earnestly advance unto their goals, so that in every situation they will be found resolute and firm.
Training in morals and good conduct is far more important than book learning. A child that is cleanly, agreeable, of good character, well-behaved—even though he be ignorant—is preferable to a child that is rude, unwashed, ill-natured, and yet becoming deeply versed in all the sciences and arts. The reason for this is that the child who conducts himself well, even though he be ignorant, is of benefit to others, while an ill-natured, ill-behaved child is corrupted and harmful to others, even though he be learned. If, however, the child be trained to be both learned and good, the result is light upon light.
Children are even as a branch that is fresh and green; they will grow up in whatever way ye train them. Take the utmost care to give them high ideals and goals, so that once they come of age, they will cast their beams like brilliant candles on the world, and will not be defiled by lusts and passions in the way of animals, heedless and unaware, but instead will set their hearts on achieving everlasting honor and acquiring all the excellences of humankind.
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 façade.
It followeth that the children’s school must be a place of utmost discipline and order, that instruction must be thorough, and provision must be made for the rectification and refinement of character; so that, in his earliest years, within the very essence of the child, the divine foundation will be laid and the structure of holiness raised up.
Thus, if God will, out of these spiritual schools illumined children will arise, adorned with all the fairest virtues of humankind, and will shed their light not only across Persia, but around the world.
It is extremely difficult to teach the individual and refine his character once puberty is passed. By then, as experience hath shown, even if every effort be exerted to modify some tendency of his, it all availeth nothing. He may, perhaps, improve somewhat today; but let a few days pass and he forgetteth, and turneth backward to his habitual condition and accustomed ways. Therefore it is in early childhood that a firm foundation must be laid. While the branch is green and tender it can easily be made straight.
Our meaning is that qualities of the spirit are the basic and divine foundation, and adorn the true essence of man; and knowledge is the cause of human progress. The beloved of God must attach great importance to this matter, and carry it forward with enthusiasm and zeal.
In this holy Cause the question of orphans hath the utmost importance. The greatest consideration must be shown towards orphans; they must be taught, trained and educated. The Teachings of Bahá’u’lláh, especially, must by all means be given to them as far as is possible.
I supplicate God that thou mayest become a kind parent to orphaned children, quickening them with the fragrances of the Holy Spirit, so that they will attain the age of maturity as true servants of the world of humanity and as bright candles in the assemblage of mankind.
O handmaid of God!… To the mothers must be given the divine Teachings and effective counsel, and they must be encouraged and made eager to train their children, for the mother is the first educator of the child. It is she who must, at the very beginning, suckle the newborn at the breast of God’s Faith and God’s Law, that divine love may enter into him even with his mother’s milk, and be with him till his final breath.
So long as the mother faileth to train her children, and start them on a proper way of life, the training which they receive later on will not take its full effect. It is incumbent upon the Spiritual Assemblies to provide the mothers with a well-planned program for the education of children, showing how, from infancy, the child must be watched over and taught. These instructions must be given to every mother to serve her as a guide, so that each will train and nurture her children in accordance with the Teachings.
Thus will these young plants in the garden of God’s love grow and flourish under the warmth of the Sun of Truth, the gentle spring winds of Heaven, and their mother’s guiding hand. Thus, in the Abhá Paradise, will each become a tree, bearing his clustered fruit, and each one, in this new and wondrous season, out of the bounties of the spring, will become possessed of all beauty and grace.
O ye loving mothers, know ye that in God’s sight, the best of all ways to worship Him is to educate the children and train them in all the perfections of humankind; and no nobler deed than this can be imagined.
O ye two well-loved handmaids of God! Whatever a man’s tongue speaketh, that let him prove by his deeds. If he claimeth to be a believer, then let him act in accordance with the precepts of the Abhá Kingdom.
Praised be God, ye two have demonstrated the truth of your words by your deeds, and have won the confirmations of the Lord God. Every day at first light, ye gather the Bahá’í children together and teach them the communes and prayers. This is a most praiseworthy act, and bringeth joy to the children’s hearts: that they should, at every morn, turn their faces toward the Kingdom and make mention of the Lord and praise His Name, and in the sweetest of voices, chant and recite.
These children are even as young plants, and teaching them the prayers is as letting the rain pour down upon them, that they may wax tender and fresh, and the soft breezes of the love of God may blow over them, making them to tremble with joy.
O thou daughter of the Kingdom! Thy letters were received. Their contents indicated that thy mother hath ascended to the invisible realm and that thou hast been left alone. Thy wish is to serve thy father, who is dear to thee, and also to serve the Kingdom of God, and thou art perplexed as to which of the two thou shouldst do. Assuredly engage in service to thy father, and as well, whenever thou findest time, diffuse the divine fragrances.
O dear one of ‘Abdu’l‑Bahá! Be the son of thy father and be the fruit of that tree. Be a son that hath been born of his soul and heart and not only of water and clay. A real son is such a one as hath branched from the spiritual part of man. I ask God that thou mayest be at all times confirmed and strengthened.
O ye young Bahá’í children, ye seekers after true understanding and knowledge! A human being is distinguished from an animal in a number of ways. First of all, he is made in the image of God, in the likeness of the Supernal Light, even as the Torah saith, “Let us make man in our image, after our likeness.”1 This divine image betokeneth all the qualities of perfection whose lights, emanating from the Sun of Truth, illumine the realities of man. And among the greatest of these attributes of perfection are wisdom and knowledge. Ye must therefore put forth a mighty effort, striving by night and day and resting not for a moment, to acquire an abundant share of all the sciences and arts, that the Divine Image, which shineth out from the Sun of Truth, may illumine the mirror of the hearts of men.
Whatever other children learn in a year, let Bahá’í children learn in a month. The heart of ‘Abdu’l‑Bahá longeth, in its love, to find that Bahá’í young people, each and all, are known throughout the world for their intellectual attainments. There is no question but that they will exert all their efforts, their energies, their sense of pride, to acquire the sciences and arts.
O my dear children! Your letter was received. A degree of joy was attained that is beyond words or writing that, praise be to God, the power of the Kingdom of God hath trained such children who, from their early childhood, eagerly wish to acquire Bahá’í education that they may, from the period of their childhood, engage in service to the world of humanity.
My highest wish and desire is that ye who are my children may be educated according to the teachings of Bahá’u’lláh and may receive a Bahá’í training; that ye may each become a lighted candle in the world of humanity, may be devoted to the service of all mankind, may give up your rest and comfort, so that ye may become the cause of the tranquillity of the world of creation.
O thou whose years are few, yet whose mental gifts are many! How many a child, though young in years, is yet mature and sound in judgment! How many an aged person is ignorant and confused! For growth and development depend on one’s powers of intellect and reason, not on one’s age or length of days.
Although still in the season of childhood, yet hast thou recognized thy Lord, while myriads of women are oblivious of Him and are shut away from His heavenly Kingdom and deprived of His bestowals. Render thou thanks unto thy Lord for this wondrous gift.
As to thy question regarding the education of children: it behooveth thee to nurture them at the breast of the love of God, and urge them onward to the things of the spirit, that they may turn their faces unto God; that their ways may conform to the rules of good conduct and their character be second to none; that they make their own all the graces and praiseworthy qualities of humankind; acquire a sound knowledge of the various branches of learning, so that from the very beginning of life they may become spiritual beings, dwellers in the Kingdom, enamored of the sweet breaths of holiness, and may receive an education religious, spiritual, and of the Heavenly Realm. Verily will I call upon God to grant them a happy outcome in this.
O thou who gazest upon the Kingdom of God! Thy letter was received and we note that thou art engaged in teaching the children of the believers, that these tender little ones have been learning The Hidden Words and the prayers and what it meaneth to be a Bahá’í.
The instruction of these children is even as the work of a loving gardener who tendeth his young plants in the flowering fields of the All-Glorious. There is no doubt that it will yield the desired results; especially is this true of instruction as to Bahá’í obligations and Bahá’í conduct, for the little children must needs be made aware in their very heart and soul that “Bahá’í” is not just a name but a truth. Every child must be trained in the things of the spirit, so that he may embody all the virtues and become a source of glory to the Cause of God. Otherwise, the mere word “Bahá’í,” if it yield no fruit, will come to nothing.
Strive then to the best of thine ability to let these children know that a Bahá’í is one who embodieth all the perfections, that he must shine out like a lighted taper—not be darkness upon darkness and yet bear the name “Bahá’í.”
The Sunday school for the children in which the Tablets and Teachings of Bahá’u’lláh are read, and the Word of God is recited for the children is indeed a blessed thing. Thou must certainly continue this organized activity without cessation, and attach importance to it, so that day by day it may grow and be quickened with the breaths of the Holy Spirit. If this activity is well organized, rest thou assured that it will yield great results. Firmness and steadfastness, however, are necessary, otherwise it will continue for some time, but later be gradually forgotten. Perseverance is an essential condition. In every project firmness and steadfastness will undoubtedly lead to good results; otherwise it will exist for some days, and then be discontinued.
The changing of teachers should be neither too frequent nor too much delayed; moderation is preferable. Holding your meetings when it is the time of prayer in other churches is not advisable; it would lead to alienation, since the Bahá’í children who have their own Sunday school would be deprived of it if they tried to attend other Sunday schools. Moreover, the admission of children of non-Bahá’í parents to the school for Bahá’í children is permissible. And if, in this school, an outline of the fundamental principles underlying all religions be set forth for the information of the children, it can do no harm.
As the children are few in number, it is not possible to have different classes and naturally only one is necessary. Concerning the last question regarding differences among children, act as ye deem advisable.
Thy letter was received. Praise be to God it imparted the good news of thy health and safety and indicated that thou art ready to enter an agricultural school. This is highly suitable. Strive as much as possible to become proficient in the science of agriculture, for in accordance with the divine teachings the acquisition of sciences and the perfection of arts are considered acts of worship. If a man engageth with all his power in the acquisition of a science or in the perfection of an art, it is as if he has been worshipping God in churches and temples. Thus as thou enterest a school of agriculture and strivest in the acquisition of that science thou art day and night engaged in acts of worship—acts that are accepted at the threshold of the Almighty. What bounty greater than this that science should be considered as an act of worship and art as service to the Kingdom of God.
O thou servant of the One true God! In this universal dispensation man’s wondrous craftsmanship is reckoned as worship of the Resplendent Beauty. Consider what a bounty and blessing it is that craftsmanship is regarded as worship. In former times, it was believed that such skills were tantamount to ignorance, if not a misfortune, hindering man from drawing nigh unto God. Now consider how His infinite bestowals and abundant favors have changed hellfire into blissful paradise, and a heap of dark dust into a luminous garden.
It behooveth the craftsmen of the world at each moment to offer a thousand tokens of gratitude at the Sacred Threshold, and to exert their highest endeavor and diligently pursue their professions so that their efforts may produce that which will manifest the greatest beauty and perfection before the eyes of all men.
Thy letter was received. I hope that thou mayest be protected and assisted under the providence of the True One, be occupied always in mentioning the Lord and display effort to complete thy profession. Thou must endeavor greatly so that thou mayest become unique in thy profession and famous in those parts, because attaining perfection in one’s profession in this merciful period is considered to be worship of God. And whilst thou art occupied with thy profession, thou canst remember the True One.
O Friends of the Pure and Omnipotent God! 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.
This is why, in Holy Scriptures, the counsels of heaven are likened to water, even as the Qur’án saith: “And pure water send We down from Heaven,”1 and the Gospel: “Except a man be baptized of water and of the spirit, he cannot enter into the Kingdom of God.”2 Thus is it clear that the Teachings which come from God are heavenly outpourings of grace; they are rain-showers of divine mercy, and they cleanse the human heart.
My meaning is this, that in every aspect of life, purity and holiness, cleanliness and refinement, exalt the human condition and further the development of man’s inner reality. Even in the physical realm, cleanliness will conduce to spirituality, as the Holy Writings clearly state. And although bodily cleanliness is a physical thing, it hath, nevertheless, a powerful influence on the life of the spirit. It is even as a voice wondrously sweet, or a melody played: although sounds are but vibrations in the air which affect the ear’s auditory nerve, and these vibrations are but chance phenomena carried along through the air, even so, see how they move the heart. A wondrous melody is wings for the spirit, and maketh the soul to tremble for joy. The purport is that physical cleanliness doth also exert its effect upon the human soul.
Observe how pleasing is cleanliness in the sight of God, and how specifically it is emphasized in the Holy Books of the Prophets; for the Scriptures forbid the eating or the use of any unclean thing. Some of these prohibitions were absolute, and binding upon all, and whoso transgressed the given law was abhorred of God and anathematized by the believers. Such, for example, were things categorically forbidden, the perpetration of which was accounted a most grievous sin, among them actions so loathsome that it is shameful even to speak their name.
But there are other forbidden things which do not cause immediate harm, and the injurious effects of which are only gradually produced: such acts are also repugnant to the Lord, and blameworthy in His sight, and repellent. The absolute unlawfulness of these, however, hath not been expressly set forth in the Text, but their avoidance is necessary to purity, cleanliness, the preservation of health, and freedom from addiction.
Among these latter is smoking tobacco, which is dirty, smelly, offensive—an evil habit, and one the harmfulness of which gradually becometh apparent to all. Every qualified physician hath ruled—and this hath also been proven by tests—that one of the components of tobacco is a deadly poison, and that the smoker is vulnerable to many and various diseases. This is why smoking hath been plainly set forth as repugnant from the standpoint of hygiene.
The Báb, at the outset of His mission, explicitly prohibited tobacco, and the friends one and all abandoned its use. But since those were times when dissimulation was permitted, and every individual who abstained from smoking was exposed to harassment, abuse and even death—the friends, in order not to advertise their beliefs, would smoke. Later on, the Book of Aqdas was revealed, and since smoking tobacco was not specifically forbidden there, the believers did not give it up. The Blessed Beauty, however, always expressed repugnance for it, and although, in the early days, there were reasons why He would smoke a little tobacco, in time He completely renounced it, and those sanctified souls who followed Him in all things also abandoned its use.
My meaning is that in the sight of God, smoking tobacco is deprecated, abhorrent, filthy in the extreme; and, albeit by degrees, highly injurious to health. It is also a waste of money and time, and maketh the user a prey to a noxious addiction. To those who stand firm in the Covenant, this habit is therefore censured both by reason and experience, and renouncing it will bring relief and peace of mind to all men. Furthermore, this will make it possible to have a fresh mouth and unstained fingers, and hair that is free of a foul and repellent smell. On receipt of this missive, the friends will surely, by whatever means and even over a period of time, forsake this pernicious habit. Such is my hope.
As to opium, it is foul and accursed. God protect us from the punishment He inflicteth on the user. According to the explicit Text of the Most Holy Book, it is forbidden, and its use is utterly condemned. Reason showeth that smoking opium is a kind of insanity, and experience attesteth that the user is completely cut off from the human kingdom. May God protect all against the perpetration of an act so hideous as this, an act which layeth in ruins the very foundation of what it is to be human, and which causeth the user to be dispossessed for ever and ever. For opium fasteneth on the soul, so that the user’s conscience dieth, his mind is blotted away, his perceptions are eroded. It turneth the living into the dead. It quencheth the natural heat. No greater harm can be conceived than that which opium inflicteth. Fortunate are they who never even speak the name of it; then think how wretched is the user.
O ye lovers of God! In this, the cycle of Almighty God, violence and force, constraint and oppression, are one and all condemned. It is, however, mandatory that the use of opium be prevented by any means whatsoever, that perchance the human race may be delivered from this most powerful of plagues. And otherwise, woe and misery to whoso falleth short of his duty to his Lord.3
O Divine Providence! Bestow Thou in all things purity and cleanliness upon the people of Bahá. Grant that they be freed from all defilement, and released from all addictions. Save them from committing any repugnant act, unbind them from the chains of every evil habit, that they may live pure and free, wholesome and cleanly, worthy to serve at Thy Sacred Threshold and fit to be related to their Lord. Deliver them from intoxicating drinks and tobacco, save them, rescue them, from this opium that bringeth on madness, suffer them to enjoy the sweet savors of holiness, that they may drink deep of the mystic cup of heavenly love and know the rapture of being drawn ever closer unto the Realm of the All-Glorious. For it is even as Thou hast said: “All that thou hast in thy cellar will not appease the thirst of my love—bring me, O cupbearer, of the wine of the spirit a cup full as the sea!”
O ye, God’s loved ones! Experience hath shown how greatly the renouncing of smoking, of intoxicating drink, and of opium, conduceth to health and vigor, to the expansion and keenness of the mind and to bodily strength. There is today a people4 who strictly avoid tobacco, intoxicating liquor and opium. This people is far and away superior to the others, for strength and physical courage, for health, beauty and comeliness. A single one of their men can stand up to ten men of another tribe. This hath proved true of the entire people: that is, member for member, each individual of this community is in every respect superior to the individuals of other communities.
Make ye then a mighty effort, that the purity and sanctity which, above all else, are cherished by ‘Abdu’l‑Bahá, shall distinguish the people of Bahá; that in every kind of excellence the people of God shall surpass all other human beings; that both outwardly and inwardly they shall prove superior to the rest; that for purity, immaculacy, refinement, and the preservation of health, they shall be leaders in the vanguard of those who know. And that by their freedom from enslavement, their knowledge, their self-control, they shall be first among the pure, the free and the wise.
O thou distinguished physician!… Praise be to God that thou hast two powers: one to undertake physical healing and the other spiritual healing. Matters related to man’s spirit have a great effect on his bodily condition. For instance, thou shouldst impart gladness to thy patient, give him comfort and joy, and bring him to ecstasy and exultation. How often hath it occurred that this hath caused early recovery. Therefore, treat thou the sick with both powers. Spiritual feelings have a surprising effect on healing nervous ailments.
When giving medical treatment turn to the Blessed Beauty, then follow the dictates of thy heart. Remedy the sick by means of heavenly joy and spiritual exultation, cure the sorely afflicted by imparting to them blissful glad tidings and heal the wounded through His resplendent bestowals. When at the bedside of a patient, cheer and gladden his heart and enrapture his spirit through celestial power. Indeed, such a heavenly breath quickeneth every moldering bone and reviveth the spirit of every sick and ailing one.
There are two ways of healing sickness, material means and spiritual means. The first is by the treatment of physicians; the second consisteth in prayers offered by the spiritual ones to God and in turning to Him. Both means should be used and practiced.
Illnesses which occur by reason of physical causes should be treated by doctors with medical remedies; those which are due to spiritual causes disappear through spiritual means. Thus an illness caused by affliction, fear, nervous impressions, will be healed more effectively by spiritual rather than by physical treatment. Hence, both kinds of treatment should be followed; they are not contradictory. Therefore thou shouldst also accept physical remedies inasmuch as these too have come from the mercy and favor of God, Who hath revealed and made manifest medical science so that His servants may profit from this kind of treatment also. Thou shouldst give equal attention to spiritual treatments, for they produce marvelous effects.
Now, if thou wishest to know the true remedy which will heal man from all sickness and will give him the health of the divine kingdom, know that it is the precepts and teachings of God. Focus thine attention upon them.
O thou who art attracted to the fragrant breathings of God! I have read thy letter addressed to Mrs. Lua Getsinger. Thou hast indeed examined with great care the reasons for the incursion of disease into the human body. It is certainly the case that sins are a potent cause of physical ailments. If humankind were free from the defilements of sin and waywardness, and lived according to a natural, inborn equilibrium, without following wherever their passions led, it is undeniable that diseases would no longer take the ascendant, nor diversify with such intensity.
But man hath perversely continued to serve his lustful appetites, and he would not content himself with simple foods. Rather, he prepared for himself food that was compounded of many ingredients, of substances differing one from the other. With this, and with the perpetrating of vile and ignoble acts, his attention was engrossed, and he abandoned the temperance and moderation of a natural way of life. The result was the engendering of diseases both violent and diverse.
For the animal, as to its body, is made up of the same constituent elements as man. Since, however, the animal contenteth itself with simple foods and striveth not to indulge its importunate urges to any great degree, and committeth no sins, its ailments relative to man’s are few. We see clearly, therefore, how powerful are sin and contumacy as pathogenic factors. And once engendered these diseases become compounded, multiply, and are transmitted to others. Such are the spiritual, inner causes of sickness.
The outer, physical causal factor in disease, however, is a disturbance in the balance, the proportionate equilibrium of all those elements of which the human body is composed. To illustrate: the body of man is a compound of many constituent substances, each component being present in a prescribed amount, contributing to the essential equilibrium of the whole. So long as these constituents remain in their due proportion, according to the natural balance of the whole—that is, no component suffereth a change in its natural proportionate degree and balance, no component being either augmented or decreased—there will be no physical cause for the incursion of disease.
For example, the starch component must be present to a given amount, and the sugar to a given amount. So long as each remaineth in its natural proportion to the whole, there will be no cause for the onset of disease. When, however, these constituents vary as to their natural and due amounts—that is, when they are augmented or diminished—it is certain that this will provide for the inroads of disease.
This question requireth the most careful investigation. The Báb hath said that the people of Bahá must develop the science of medicine to such a high degree that they will heal illnesses by means of foods. The basic reason for this is that if, in some component substance of the human body, an imbalance should occur, altering its correct, relative proportion to the whole, this fact will inevitably result in the onset of disease. If, for example, the starch component should be unduly augmented, or the sugar component decreased, an illness will take control. It is the function of a skilled physician to determine which constituent of his patient’s body hath suffered diminution, which hath been augmented. Once he hath discovered this, he must prescribe a food containing the diminished element in considerable amounts, to reestablish the body’s essential equilibrium. The patient, once his constitution is again in balance, will be rid of his disease.
The proof of this is that while other animals have never studied medical science, nor carried on researches into diseases or medicines, treatments or cures—even so, when one of them falleth a prey to sickness, nature leadeth it, in fields or desert places, to the very plant which, once eaten, will rid the animal of its disease. The explanation is that if, as an example, the sugar component in the animal’s body hath decreased, according to a natural law the animal hankereth after an herb that is rich in sugar. Then, by a natural urge, which is the appetite, among a thousand different varieties of plants across the field, the animal will discover and consume that herb which containeth a sugar component in large amounts. Thus the essential balance of the substances composing its body is reestablished, and the animal is rid of its disease.
This question requireth the most careful investigation. When highly skilled physicians shall fully examine this matter, thoroughly and perseveringly, it will be clearly seen that the incursion of disease is due to a disturbance in the relative amounts of the body’s component substances, and that treatment consisteth in adjusting these relative amounts, and that this can be apprehended and made possible by means of foods.
It is certain that in this wonderful new age the development of medical science will lead to the doctors’ healing their patients with foods. For the sense of sight, the sense of hearing, of taste, of smell, of touch—all these are discriminative faculties, their purpose being to separate the beneficial from whatever causeth harm. Now, is it possible that man’s sense of smell, the sense that differentiates odors, should find some odor repugnant, and that odor be beneficial to the human body? Absurd! Impossible! In the same way, could the human body, through the faculty of sight—the differentiator among things visible—benefit from gazing upon a revolting mass of excrement? Never! Again, if the sense of taste, likewise a faculty that selecteth and rejecteth, be offended by something, that thing is certainly not beneficial; and if, at the outset, it may yield some advantage, in the long run its harmfulness will be established.
And likewise, when the constitution is in a state of equilibrium, there is no doubt that whatever is relished will be beneficial to health. Observe how an animal will graze in a field where there are a hundred thousand kinds of herbs and grasses, and how, with its sense of smell, it snuffeth up the odors of the plants, and tasteth them with its sense of taste; then it consumeth whatever herb is pleasurable to these senses, and benefiteth therefrom. Were it not for this power of selectivity, the animals would all be dead in a single day; for there are a great many poisonous plants, and animals know nothing of the pharmacopoeia. And yet, observe what a reliable set of scales they have, by means of which to differentiate the good from the injurious. Whatever constituent of their body hath decreased, they can rehabilitate by seeking out and consuming some plant that hath an abundant store of that diminished element; and thus the equilibrium of their bodily components is reestablished, and they are rid of their disease.
At whatever time highly skilled physicians shall have developed the healing of illnesses by means of foods, and shall make provision for simple foods, and shall prohibit humankind from living as slaves to their lustful appetites, it is certain that the incidence of chronic and diversified illnesses will abate, and the general health of all mankind will be much improved. This is destined to come about. In the same way, in the character, the conduct and the manners of men, universal modifications will be made.
According to the explicit decree of Bahá’u’lláh one must not turn aside from the advice of a competent doctor. It is imperative to consult one even if the patient himself be a well-known and eminent physician. In short, the point is that you should maintain your health by consulting a highly skilled physician.
O thou who art voicing the praises of thy Lord! I have read thy letter, wherein thou didst express astonishment at some of the laws of God, such as that concerning the hunting of innocent animals, creatures who are guilty of no wrong.
Be thou not surprised at this. Reflect upon the inner realities of the universe, the secret wisdoms involved, the enigmas, the interrelationships, the rules that govern all. For every part of the universe is connected with every other part by ties that are very powerful and admit of no imbalance, nor any slackening whatever. In the physical realm of creation, all things are eaters and eaten: the plant drinketh in the mineral, the animal doth crop and swallow down the plant, man doth feed upon the animal, and the mineral devoureth the body of man. Physical bodies are transferred past one barrier after another, from one life to another, and all things are subject to transformation and change, save only the essence of existence itself—since it is constant and immutable, and upon it is founded the life of every species and kind, of every contingent reality throughout the whole of creation.
Whensoever thou dost examine, through a microscope, the water man drinketh, the air he doth breathe, thou wilt see that with every breath of air, man taketh in an abundance of animal life, and with every draught of water, he also swalloweth down a great variety of animals. How could it ever be possible to put a stop to this process? For all creatures are eaters and eaten, and the very fabric of life is reared upon this fact. Were it not so, the ties that interlace all created things within the universe would be unraveled.
And further, whensoever a thing is destroyed, and decayeth, and is cut off from life, it is promoted into a world that is greater than the world it knew before. It leaveth, for example, the life of the mineral and goeth forward into the life of the plant; then it departeth out of the vegetable life and ascendeth into that of the animal, following which it forsaketh the life of the animal and riseth into the realm of human life, and this is out of the grace of thy Lord, the Merciful, the Compassionate.
I beg of God that He will assist thee to comprehend the mysteries that lie at the heart of creation, and will draw away the veil from before thine eyes and thy sister’s, that the well-guarded secret may be disclosed unto thee, and the hidden mystery be revealed as clear as the sun at noonday; that He will aid thy sister and thy husband to enter the Kingdom of God, and will heal thee of every ill, whether physical or spiritual, that assaileth one in this life.
O ye beloved of the Lord! The Kingdom of God is founded upon equity and justice, and also upon mercy, compassion, and kindness to every living soul. Strive ye then with all your heart to treat compassionately all humankind—except for those who have some selfish, private motive, or some disease of the soul. Kindness cannot be shown the tyrant, the deceiver, or the thief, because, far from awakening them to the error of their ways, it maketh them to continue in their perversity as before. No matter how much kindliness ye may expend upon the liar, he will but lie the more, for he believeth you to be deceived, while ye understand him but too well, and only remain silent out of your extreme compassion.
Briefly, it is not only their fellow human beings that the beloved of God must treat with mercy and compassion, rather must they show forth the utmost loving-kindness to every living creature. For in all physical respects, and where the animal spirit is concerned, the selfsame feelings are shared by animal and man. Man hath not grasped this truth, however, and he believeth that physical sensations are confined to human beings, wherefore is he unjust to the animals, and cruel.
And yet in truth, what difference is there when it cometh to physical sensations? The feelings are one and the same, whether ye inflict pain on man or on beast. There is no difference here whatever. And indeed ye do worse to harm an animal, for man hath a language, he can lodge a complaint, he can cry out and moan; if injured he can have recourse to the authorities and these will protect him from his aggressor. But the hapless beast is mute, able neither to express its hurt nor take its case to the authorities. If a man inflict a thousand ills upon a beast, it can neither ward him off with speech nor hale him into court. Therefore is it essential that ye show forth the utmost consideration to the animal, and that ye be even kinder to him than to your fellow man.
Train your children from their earliest days to be infinitely tender and loving to animals. If an animal be sick, let the children try to heal it, if it be hungry, let them feed it, if thirsty, let them quench its thirst, if weary, let them see that it rests.
Most human beings are sinners, but the beasts are innocent. Surely those without sin should receive the most kindness and love—all except animals which are harmful, such as bloodthirsty wolves, such as poisonous snakes, and similar pernicious creatures, the reason being that kindness to these is an injustice to human beings and to other animals as well. If, for example, ye be tenderhearted toward a wolf, this is but tyranny to a sheep, for a wolf will destroy a whole flock of sheep. A rabid dog, if given the chance, can kill a thousand animals and men. Therefore, compassion shown to wild and ravening beasts is cruelty to the peaceful ones—and so the harmful must be dealt with. But to blessed animals the utmost kindness must be shown, the more the better. Tenderness and loving-kindness are basic principles of God’s heavenly Kingdom. Ye should most carefully bear this matter in mind.
O thou handmaid of God! The heavenly glad tidings must be delivered with the utmost dignity and magnanimity. And until a soul ariseth with qualities which are essential for the bearer of these tidings, his words will take no effect.
O bondswoman of God! The human spirit possesseth wondrous powers, but it should be reinforced by the Holy Spirit. What thou hearest other than this is pure imagination. If, however, it be assisted by the bounty of the Holy Spirit, then will its strength be a thing to marvel at. Then will that human spirit uncover realities, and unravel mysteries. Turn thy heart fully to the Holy Spirit, and invite others to do the same; then shall ye witness wonderful results.
O handmaid of God! The stars in the sky do not exert any spiritual influence on this world of dust; but all the members and parts of the universe are very strongly linked together in that limitless space, and this connection produceth a reciprocity of material effects. Outside the bounty of the Holy Spirit, whatsoever thou hearest as to the effect of trances, or the mediums’ trumpets, conveying the singing voices of the dead, is imagination pure and simple. As to the bounty of the Holy Spirit, however, relate whatsoever thou wilt—it cannot be overstated; believe, therefore, whatsoever thou hearest of this. But the persons referred to, the trumpet-people, are entirely shut out from this bounty and receive no portion thereof; their way is an illusion.
O handmaid of God! Prayers are granted through the universal Manifestations of God. Nevertheless, where the wish is to obtain material things, even where the heedless are concerned, if they supplicate, humbly imploring God’s help—even their prayer hath an effect.
O handmaid of God! Although the reality of Divinity is sanctified and boundless, the aims and needs of the creatures are restricted. God’s grace is like the rain that cometh down from heaven: the water is not bounded by the limitations of form, yet on whatever place it poureth down, it taketh on limitations—dimensions, appearance, shape—according to the characteristics of that place. In a square pool, the water, previously unconfined, becometh a square; in a six-sided pool it becometh a hexagon, in an eight-sided pool an octagon, and so forth. The rain itself hath no geometry, no limits, no form, but it taketh on one form or another, according to the restrictions of its vessel. In the same way, the Holy Essence of the Lord God is boundless, immeasurable, but His graces and splendors become finite in the creatures, because of their limitations, wherefore the prayers of given persons will receive favorable answers in certain cases.
O handmaid of God! It is with the Lord Christ even as with Adam. Did the first human being who came into existence on this earth have a father or mother? It is certain that he had neither. But Christ lacked only a father.
O handmaid of God! The prayers which were revealed to ask for healing apply both to physical and spiritual healing. Recite them, then, to heal both the soul and the body. If healing is right for the patient, it will certainly be granted; but for some ailing persons, healing would only be the cause of other ills, and therefore wisdom doth not permit an affirmative answer to the prayer.
O handmaid of God! It is recorded in the Torah: And I will give you the valley of Achor for a door of hope. This valley of Achor is the city of ‘Akká, and whoso hath interpreted this otherwise is of those who know not.
Thou didst ask as to the transfiguration of Jesus, with Moses and Elias and the Heavenly Father on Mount Tabor, as referred to in the Bible. This occurrence was perceived by the disciples with their inner eye, wherefore it was a secret hidden away, and was a spiritual discovery of theirs. Otherwise, if the intent be that they witnessed physical forms, that is, witnessed that transfiguration with their outward eyes, then there were many others at hand on that plain and mountain, and why did they fail to behold it? And why did the Lord charge them that they should tell no man? It is clear that this was a spiritual vision and a scene of the Kingdom. Wherefore did the Messiah bid them to keep this hidden, “till the Son of Man were risen from the dead,”1—that is, until the Cause of God should be exalted, and the Word of God prevail, and the reality of Christ rise up.
O thou yearning flame, thou who art afire with the love of God! I have read thy letter, and its contents, well-expressed and eloquent, delighted my heart, showing as they did thy deep sincerity in the Cause of God, thy persevering steps along the pathway of His Kingdom, and thy staunchness in His Faith—for of all great things, this is the greatest in His sight.
How many a soul hath turned itself unto the Lord and entered into the protective shadow of His Word, and become famed throughout the world—for example, Judas Iscariot. And then, when the tests grew harsh and the violence thereof intensified, their feet slipped on the pathway and they turned backward from the Faith after having acknowledged its truth, and they denied it, and fell away from harmony and love into mischief and hate. Thus became visible the power of tests, which maketh mighty pillars to tremble and shake.
Judas Iscariot was the greatest of the disciples, and he summoned the people to Christ. Then it seemed to him that Jesus was showing increasing regard to the Apostle Peter, and when Jesus said, “Thou art Peter, and upon this rock I will build My church,” these words addressed to Peter, and this singling out of Peter for special honor, had a marked effect on the Apostle, and kindled envy within the heart of Judas. For this reason he who had once drawn nigh did turn aside, and he who had believed in the Faith denied it, and his love changed to hate, until he became a cause of the crucifixion of that glorious Lord, that manifest Splendor. Such is the outcome of envy, the chief reason why men turn aside from the Straight Path. So hath it occurred, and will occur, in this great Cause. But it doth not matter, for it engendereth loyalty in the rest, and maketh souls to arise who waver not, who are fixed and unshakable as the mountains in their love for the Manifest Light.
Convey thou unto the handmaids of the Merciful the message that when a test turneth violent they must stand unmoved, and faithful to their love for Bahá. In winter come the storms, and the great winds blow, but then will follow spring in all its beauty, adorning hill and plain with perfumed plants and red anemones, fair to see. Then will the birds trill out upon the branches their songs of joy, and sermonize in lilting tones from the pulpits of the trees. Erelong shall ye bear witness that the lights are streaming forth, the banners of the realm above are waving, the sweet scents of the All-Merciful are wafted abroad, the hosts of the Kingdom are marching down, the angels of heaven are rushing forward, and the Holy Spirit is breathing upon all those regions. On that day thou shalt behold the waverers, men and women alike, frustrated of their hopes and in manifest loss. This is decreed by the Lord, the Revealer of Verses.
As to thee, blessed art thou, for thou art steadfast in the Cause of God, firm in His Covenant. I beg of Him to bestow upon thee a spiritual soul, and the life of the Kingdom, and to make thee a leaf verdant and flourishing on the Tree of Life, that thou mayest serve the handmaids of the Merciful with spirituality and good cheer.
Thy generous Lord will assist thee to labor in His vineyard and will cause thee to be the means of spreading the spirit of unity among His handmaids. He will make thine inner eye to see with the light of knowledge, He will forgive thy sins and transform them into goodly deeds. Verily He is the Forgiving, the Compassionate, the Lord of immeasurable grace.
O thou dear handmaid of God! Praise thou God, because thou art favored at His Holy Threshold, and cherished in the Kingdom of His might. Thou art the head of an assembly which is the very imprint of the Company on high, the mirror image of the all-glorious realm. Strive thou with heart and soul, in prayerful humility and self-effacement, to uphold the Law of God and spread His sweet savors abroad. Endeavor thou to become the true president of the assemblies of spiritual souls, and a companion to the angels in the realm of the All-Merciful.
Thou didst ask as to the tenth to the seventeenth verses of the twenty-first chapter of Saint John the Divine’s Revelation. Know thou that according to mathematical principles, the firmament of this earth’s brilliant daystar hath been divided among twelve constellations, which they call the twelve zodiacal signs. In the same way, the Sun of Truth shineth out from and sheddeth its bounties through twelve stations of holiness, and by these heavenly signs are meant those stainless and unsullied personages who are the very wellsprings of sanctity, and the dawning-points proclaiming the oneness of God.
Consider how in the days of the Interlocutor (Moses), there were twelve holy beings who were leaders of the twelve tribes; and likewise in the dispensation of the Spirit (Christ), note that there were twelve Apostles gathered within the sheltering shade of that supernal Light, and from those splendid dawning-points the Sun of Truth shone forth even as the sun in the sky. Again, in the days of Muḥammad, observe that there were twelve dawning-points of holiness, the manifestors of God’s confirming help. Such is the way of it.
Accordingly did Saint John the Divine tell of twelve gates in his vision, and twelve foundations. By “that great city, the holy Jerusalem, descending out of heaven from God” is meant the holy Law of God, and this is set forth in many Tablets and still to be read in the Scriptures of the Prophets of the past: for instance, that Jerusalem was seen going out into the wilderness.
The meaning of the passage is that this heavenly Jerusalem hath twelve gates, through which the blessed enter into the City of God. These gates are souls who are as guiding stars, as portals of knowledge and grace; and within these gates there stand twelve angels. By “angel” is meant the power of the confirmations of God—that the candle of God’s confirming power shineth out from the lamp-niche of those souls—meaning that every one of those beings will be granted the most vehement confirming support.
These twelve gates surround the entire world, that is they are a shelter for all creatures. And further, these twelve gates are the foundation of the City of God, the heavenly Jerusalem, and on each one of these foundations is written the name of one of the Apostles of Christ. That is to say, each one maketh manifest the perfections, the joyous message, and the excellency of that holy Being.
In brief, the Scripture saith: “And he that talked with me had a rod made out of gold, that is, a measure, wherewith he measured the city and the gates thereof and the towers thereof.” The meaning is that certain personages guided the people with a staff grown out of the earth, and shepherded them with a rod, like unto the rod of Moses. Others trained and shepherded the people with a rod of iron, as in the Dispensation of Muḥammad. And in this present cycle, because it is the mightiest of Dispensations, that rod grown out of the vegetable kingdom and that rod of iron will be transformed into a rod of purest gold, taken from out the endless treasure houses in the Kingdom of the Lord. By this rod will the people be trained.
Note well the difference: at one time the Teachings of God were as a staff, and by this means the Holy Scriptures were spread abroad, the Law of God was promulgated and His Faith established. Then followed a time when the staff of the true Shepherd was as iron. And today, in this new and splendid age, the rod is even as pure gold. How wide is the difference here! Know, then, how much ground hath been gained by the Law of God and His Teachings in this dispensation, how they have reached such heights that they far transcend the dispensations gone before: truly this rod is purest gold, while those of other days were of iron and wood.
This is a brief answer that hath been written for thee, because there was no time for more. It is certain that thou wilt forgive me. The handmaids of God must rise to such a station that they will, by themselves and unaided, comprehend these inner meanings, and be able to expound at full length every single word; a station where, out of the truth of their inmost hearts, a spring of wisdom will well up, and jet forth even as a fountain that leapeth from its own original source.