September 27

This is the Day in which He Who held converse with God hath attained the light of the Ancient of Days, and quaffed the pure waters of reunion from this Cup that hath caused the seas to swell. Say: By the one true God! Sinai is circling round the Dayspring of Revelation, while from the heights of the Kingdom the Voice of the Spirit of God is heard proclaiming: “Bestir yourselves, ye proud ones of the earth, and hasten ye unto Him.” Carmel hath, in this Day, hastened in longing adoration to attain His court, whilst from the heart of Zion there cometh the cry: “The promise is fulfilled. That which had been announced in the holy Writ of God, the Most Exalted, the Almighty, the Best-Beloved, is made manifest.” 

(Baha’u’llah, ‘The Kitab-i-Aqdas’)

September 26

Since that Day is a great Day it would be sorely trying for thee to identify thyself with the believers. For the believers of that Day are the inmates of Paradise, while the unbelievers are the inmates of the fire. And know thou of a certainty that by Paradise is meant recognition of and submission unto Him Whom God shall make manifest, and by the fire the company of such souls as would fail to submit unto Him or to be resigned to His good-pleasure. On that Day thou wouldst regard thyself as the inmate of Paradise and as a true believer in Him, whereas in reality thou wouldst suffer thyself to be wrapt in veils and thy habitation would be the nethermost fire, though thou thyself wouldst not be cognizant thereof.

Compare His manifestation with that of the Point of the Qur’án. How vast the number of the Letters of the Gospel who eagerly expected Him, yet from the time of His declaration up to five years no one became an inmate of Paradise, except the Commander of the Faithful [Imám ‘Alí], and those who secretly believed in Him. All the rest were accounted as inmates of the fire, though they considered themselves as dwellers in Paradise. 

(The Báb, excerpt from the Persian Bayán; ‘Selections from the Writings of the Báb)

September 25

O Son of Love! Thou art but one step away from the glorious heights above and from the celestial tree of love. Take thou one pace and with the next advance into the immortal realm and enter the pavilion of eternity. Give ear then to that which hath been revealed by the pen of glory. 

(Baha’u’llah, ‘The Hidden Words of Baha’u’llah’)

September 24

In this Revelation the Lord of the universe hath deigned to bestow His mighty utterances and resplendent signs upon the Point of the Bayán, and hath ordained them as His matchless testimony for all created things. Were all the people that dwell on earth to assemble together, they would be unable to produce a single verse like unto the ones which God hath caused to stream forth from the tongue of the Point of the Bayán. Indeed, if any living creature were to pause to meditate he would undoubtedly realize that these verses are not the work of man, but are solely to be ascribed unto God, the One, the Peerless, Who causeth them to flow forth from the tongue of whomsoever He willeth, and hath not revealed nor will He reveal them save through the Focal Point of God’s Primal Will. He it is, through Whose dispensations divine Messengers are raised up and heavenly Books are sent down. Had human beings been able to accomplish this deed surely someone would have brought forth at least one verse during the period of twelve hundred and seventy years which hath elapsed since the revelation of the Qur’án until that of the Bayán. However, all men have proved themselves impotent and have utterly failed to do so, although they endeavoured, with their vehement might, to quench the flame of the Word of God. 

(The Báb, excerpt from the Persian Bayán; ‘Selections from the Writings of the Báb)

September 23

God hath, likewise, as a bounty from His presence, abolished the concept of “uncleanness”, whereby divers things and peoples have been held to be impure. He, of a certainty, is the Ever-Forgiving, the Most Generous. Verily, all created things were immersed in the sea of purification when, on that first day of Ridván, We shed upon the whole of creation the splendours of Our most excellent Names and Our most exalted Attributes. This, verily, is a token of My loving providence, which hath encompassed all the worlds. Consort ye then with the followers of all religions, and proclaim ye the Cause of your Lord, the Most Compassionate; this is the very crown of deeds, if ye be of them who understand. 

(Baha’u’llah, ‘The Kitab-i-Aqdas’)

September 22

O God, my God! I bear witness to Thy unity and Thy oneness, and that Thou art God, and that there is none other God but Thee. Thou hast everlastingly been sanctified above the mention of any one but Thee and the praise of all else except Thyself, and Thou wilt everlastingly continue to be the same as Thou wast from the beginning and hast ever been. I beseech Thee, O King of Eternity, by the Most Great Name, and by the effulgences of the Daystar of Thy Revelation upon the Sinai of Utterance, and by the billows of the Ocean of Thy knowledge among all created things, to graciously assist Me in that which will draw Me nigh unto Thee, and will detach Me from all except Thee. By Thy glory, O Lord of all being, and the Desire of all creation! I would love to lay My face upon every single spot of Thine earth, that perchance it might be honored by touching a spot ennobled by the footsteps of Thy loved ones! 

(Baha’u’llah, ‘Epistle to the Son of the Wolf’)

September 21

Another of his questions: “…The Hindus claim that whosoever partaketh of meat, for whatever reason or under whatever circumstances, shall never catch a glimpse of Paradise. The followers of Muhammad, Jesus and Moses maintain that a similar fate awaiteth those who fail to bear allegiance to their religions. Which belief is favoured by God, glorified be His mention?”

Concerning the remark attributed to the Hindus that whosoever partaketh of meat shall never catch a glimpse of Paradise, this runneth counter to their other assertion that all the Prophets are true. For if their truth be established, then it is absurd to claim that their followers will not ascend unto Paradise. One fain would ask what they intend by Paradise and what they have grasped thereof. 

(Baha’u’llah, ‘The Tabernacle of Unity, Bahá’u’lláh’s Responses to Mánikchí Sáhib and Other Writings’)

September 20

And now regarding His words, that the Son of man shall “come in the clouds of heaven.” By the term “clouds” is meant those things that are contrary to the ways and desires of men. Even as He hath revealed in the verse already quoted: “As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others.” [Qur’án 2:87] These “clouds” signify, in one sense, the annulment of laws, the abrogation of former Dispensations, the repeal of rituals and customs current amongst men, the exalting of the illiterate faithful above the learned opposers of the Faith. In another sense, they mean the appearance of that immortal Beauty in the image of mortal man, with such human limitations as eating and drinking, poverty and riches, glory and abasement, sleeping and waking, and such other things as cast doubt in the minds of men, and cause them to turn away. All such veils are symbolically referred to as “clouds.” 

(Baha'u'llah, The Kitab-i-Iqan)

September 19

O King of Paris! Tell the priest to ring the bells no longer. By God, the True One! The Most Mighty Bell hath appeared in the form of Him Who is the Most Great Name, and the fingers of the will of Thy Lord, the Most Exalted, the Most High, toll it out in the heaven of Immortality, in His name, the All-Glorious. Thus have the mighty verses of Thy Lord been again sent down unto thee, that thou mayest arise to remember God, the Creator of earth and heaven, in these days when all the tribes of the earth have mourned, and the foundations of the cities have trembled, and the dust of irreligion hath enwrapped all men, except such as God, the All-Knowing, the All-Wise, was pleased to spare. 

(Baha’u’llah, from a Tablet to Napoleon III, ‘Epistle to the Son of the Wolf’)

September 18

By God! however great Our desire to be brief, yet We feel We cannot restrain Our pen. Notwithstanding all that We have mentioned, how innumerable are the pearls which have remained unpierced in the shell of Our heart! How many the húrís of inner meaning that are as yet concealed within the chambers of divine wisdom! None hath yet approached them;—húrís, “whom no man nor spirit hath touched before.” [Qur’án 55:56] Notwithstanding all that hath been said, it seemeth as if not one letter of Our purpose hath been uttered, nor a single sign divulged concerning Our object. When will a faithful seeker be found who will don the garb of pilgrimage, attain the Ka’bih of the heart’s desire, and, without ear or tongue, discover the mysteries of divine utterance? 

(Baha'u'llah, The Kitab-i-Iqan)

September 17

Men have failed to perceive Our purpose in the references We have made to Divinity and Godhood. Were they to apprehend it, they would arise from their places, and cry out: “We, verily, ask pardon of God!” The Seal of the Prophets—may the souls of all else but Him be offered up for His sake—saith: “Manifold are Our relationships with God. At one time, We are He Himself, and He is We Ourself. At another He is that He is, and We are that We are.” 

(Baha’u’llah, ‘Epistle to the Son of the Wolf’) 

September 16

Once the validity of a divinely appointed Prophet hath been established, to none is given the right to ask why or wherefore. Rather is it incumbent upon all to accept and obey whatsoever He saith. This is that which God hath decreed in all His Books, Scriptures and Tablets. 

(Baha’u’llah, ‘The Tabernacle of Unity, Bahá’u’lláh’s Responses to Mánikchí Sáhib and Other Writings’)

September 15

Say: He Who is the Unconditioned is come, in the clouds of light, that He may quicken all created things with the breezes of His Name, the Most Merciful, and unify the world, and gather all men around this Table which hath been sent down from heaven. Beware that ye deny not the favor of God after it hath been sent down unto you. Better is this for you than that which ye possess; for that which is yours perisheth, whilst that which is with God endureth. He, in truth, ordaineth what He pleaseth. 

(Baha’u’llah, from a Tablet to Napoleon III, ‘Epistle to the Son of the Wolf’)

September 14

The heart must needs… be cleansed from the idle sayings of men, and sanctified from every earthly affection, so that it may discover the hidden meaning of divine inspiration, and become the treasury of the mysteries of divine knowledge. Thus hath it been said: “He that treadeth the snow-white Path, and followeth in the footsteps of the Crimson Pillar, shall never attain unto his abode unless his hands are empty of those worldly things cherished by men.” This is the prime requisite of whosoever treadeth this path. Ponder thereon, that, with eyes unveiled, thou mayest perceive the truth of these words. 

(Baha'u'llah, The Kitab-i-Iqan)

September 13

O Shaykh! No breeze can compare with the breezes of Divine Revelation, whilst the Word which is uttered by God shineth and flasheth as the sun amidst the books of men. Happy the man that hath discovered it, and recognized it, and said: “Praised be Thou, Who art the Desire of the world, and thanks be to Thee, O Well-Beloved of the hearts of such as are devoted to Thee!” 

(Baha’u’llah, ‘Epistle to the Son of the Wolf’)

September 12

To every discerning and illuminated heart it is evident that God, the unknowable Essence, the Divine Being, is immensely exalted beyond every human attribute, such as corporeal existence, ascent and descent, egress and regress. Far be it from His glory that human tongue should adequately recount His praise, or that human heart comprehend His fathomless mystery. He is, and hath ever been, veiled in the ancient eternity of His Essence, and will remain in His Reality everlastingly hidden from the sight of men. “No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving.”... 

(Baha’u’llah, ‘Gleanings from the Writings of Baha’u’llah’)

September 11

I give praise to Thee, O Lord my God! I entreat Thee by Thy Name through which Thou didst cause the dawn to appear, and the winds to blow, and the seas to surge, and the trees to bring forth their fruits, and the earth to be beautified with its rivers, that Thou wilt aid all them that are dear to Thee with both Thy visible and invisible hosts. 

(Baha’u’llah, ‘Prayers and Meditations of Baha’u’llah’)

September 10

In this day whosoever attaineth the good pleasure of the one true God, magnified be His glory, shall be remembered and accounted among the inmates of the all-highest Heaven and the most exalted Paradise, and shall partake of its benefits in all the worlds of God. By Him Who is the Desire of all men! The pen is powerless to portray this station or to expound this theme. How great the blessedness of him who hath attained unto the good-pleasure of God, and woe betide the heedless!
(Baha’u’llah, ‘The Tabernacle of Unity, Bahá’u’lláh’s Responses to Mánikchí Sáhib and Other Writings’)

September 9

Say: Is there any doubt concerning God? Behold how He hath come down from the heaven of His grace, girded with power and invested with sovereignty. Is there any doubt concerning His signs? Open ye your eyes, and consider His clear evidence. Paradise is on your right hand, and hath been brought nigh unto you, while Hell hath been made to blaze. Witness its devouring flame. Haste ye to enter into Paradise, as a token of Our mercy unto you, and drink ye from the hands of the All-Merciful the Wine that is life indeed.

Drink with healthy relish, O people of Bahá. Ye are indeed they with whom it shall be well. This is what they who have near access to God have attained. This is the flowing water ye were promised in the Qur’án, and later in the Bayán, as a recompense from your Lord, the God of Mercy. Blessed are they that quaff it. 

(Baha’u’llah, ‘Gleanings from the Writings of Baha’u’llah’) 

September 8

Another of his questions: “In the Mahábád and Zoroastrian religions it is said: ’Our faith and religion is superior to every other. The other Prophets and the religions they have instituted are true, but they occupy different stations before God, even as, in the court of a king, there is a gradation of ranks from the prime minister to the common soldier. Whosoever wisheth, let him keep the precepts of his religion.’ Nor do they impose upon any soul…”

Regarding their statement that “our faith and religion is superior to every other”, by this is meant such Prophets as have appeared before them. Viewed from one perspective these holy Souls are one: the first among them is the same as the last, and the last is the same as the first. All have proceeded from God, unto Him have they summoned all men, and unto Him have they returned. 

(Baha’u’llah, ‘The Tabernacle of Unity, Bahá’u’lláh’s Responses to Mánikchí Sáhib and Other Writings’)