TABLET TO AUGUST FOREL
(George Ronald, 1978 ed.)
Filename: TAF.ZIP (FN)
Filedate: 02/19/94
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&ABDU'L-BAHA'S
TABLET TO DR. FOREL+F1
O revered personage, lover of truth! Thy letter
dated 28 July 1921+F2 hath been received. The contents
thereof were most pleasing and indicated that,
praised be the Lord, thou art as yet young, and
searchest after truth, that thy power of thought is
strong and the discoveries of thy mind manifest.
Numerous copies of the epistle I had written to
Dr. F. are spread far and wide and every one
knoweth that it hath been revealed in the year 1910.
Apart from this, numerous epistles have been
written before the war upon the same theme, and
reference, too, hath been made to these questions
in the Journal of the San Francisco University, the
date whereof is known beyond any doubt.+F3 In like
manner have the philosophers of broad vision
praised highly the discourse eloquently delivered
+F1 Original Persian text first published Cairo 1922. This translation
+F1 taken from The &Baha'i World, Vol. XV, pp. 37-43.
+F2 &Abdu'l-Baha is obviously referring to the letter from Forel
+F2 translated above and dated 28 December 1920.
+F3 &Abdu'l-Baha refers to His talk at Stanford University, Palo Alto,
+F3 California, in 1912, which was published in the local newspaper and is
+F3 also included in the collection of His talks in America, entitled The
+F3 Promulgation of Universal Peace.
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in the above-named University.+F1 A copy of that
paper is thus enclosed and forwarded. Thy works
are no doubt of great benefit, and if published, send
us a copy of each.
By materialists, whose belief with regard to
Divinity hath been explained, is not meant philosophers
in general, but rather that group of
materialists of narrow vision who worship that
which is sensed, who depend upon the five senses
only, and whose criterion of knowledge is limited
to that which can be perceived by the senses. All
that can be sensed is to them real, whilst whatever
falleth not under the power of the senses is either
unreal or doubtful. The existence of the Deity they
regard as wholly doubtful.
It is as thou hast written, not philosophers in
general but narrow-minded materialists that are
meant. As to deistic philosophers, such as Socrates,
Plato and Aristotle, they are indeed worthy of
esteem and of the highest praise, for they have
rendered distinguished services to mankind. In like
manner we regard the materialistic, accomplished,
moderate philosophers, who have been of service
(to mankind).
+F1 There &Abdu'l-Baha distinguishes the materialistic and empirical
+F1 philosophy of the modern West from the standard rationalistic
+F1 philosophy of the Greeks and Persians, and highlights the difference
+F1 between theories of the essence of nature and of the origin of man.
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We regard knowledge and wisdom as the
foundation of the progress of mankind, and extol
philosophers who are endowed with broad vision.
Peruse carefully the San Francisco University
Journal that the truth may be revealed to thee.
Now concerning mental faculties, they are in
truth of the inherent properties of the soul, even
as the radiation of light is the essential property of
the sun. The rays of the sun are renewed but the
sun itself is ever the same and unchanged. Consider
how the human intellect develops and weakens,
and may at times come to naught, whereas the soul
changeth not. For the mind to manifest itself, the
human body must be whole; and a sound mind
cannot be but in a sound body, whereas the soul
dependeth not upon the body. It is through the
power of the soul that the mind comprehendeth,
imagineth and exerteth its influence, whilst the soul
is a power that is free. The mind comprehendeth
the abstract by the aid of the concrete, but the soul
hath limitless manifestations of its own. The mind
is circumscribed, the soul limitless. It is by the aid
of such senses as those of sight, hearing, taste, smell
and touch, that the mind comprehendeth, whereas
the soul is free from all agencies. The soul as thou
observest, whether it be in sleep or waking, is in
motion and ever active. Possibly it may, whilst in
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a dream, unravel an intricate problem, incapable
of solution in the waking state. The mind, moreover,
understandeth not whilst the senses have
ceased to function, and in the embryonic stage and
in early infancy the reasoning power is totally
absent, whereas the soul is ever endowed with full
strength. In short, the proofs are many that go to
show that despite the loss of reason, the power of
the soul would still continue to exist. The spirit
however possesseth various grades and stations.
As to the existence of spirit in the mineral: it is
indubitable that minerals are endowed with a spirit
and life according to the requirements of that stage.
This unknown secret, too, hath become known
unto the materialists who now maintain that all
beings are endowed with life, even as He saith in
the &Qur'an, `All things are living'.
In the vegetable world, too, there is the power
of growth, and that power of growth is the spirit.
In the animal world there is the sense of feeling,
but in the human world there is an all-embracing
power. In all the preceding stages the power of
reason is absent, but the soul existeth and revealeth
itself. The sense of feeling understandeth not the
soul, whereas the reasoning power of the mind
proveth the existence thereof.
In like manner the mind proveth the existence
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of an unseen Reality that embraceth all beings, and
that existeth and revealeth itself in all stages, the
essence whereof is beyond the grasp of the mind.
Thus the mineral world understandeth neither the
nature nor the perfections of the vegetable world;
the vegetable world understandeth not the nature
of the animal world, neither the animal world the
nature of the reality of man that discovereth and
embraceth all things.
The animal is the captive of nature and cannot
transgress the rules and laws thereof. In man, however,
there is a discovering power that transcendeth
the world of nature and controlleth and interfereth
with the laws thereof. For instance, all minerals,
plants and animals are captives of nature. The sun
itself with all its majesty is so subservient to nature
that it hath no will of its own and cannot deviate
a hair's-breadth from the laws thereof. In like manner
all other beings, whether of the mineral, the
vegetable or the animal world, cannot deviate
from the laws of nature, nay, all are the slaves
thereof. Man, however, though in body the captive
of nature is yet free in his mind and soul, and
hath the mastery over nature.
Consider: according to the law of nature man
liveth, moveth and hath his being on earth, yet his
soul and mind interfere with the laws thereof, and
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even as the bird he flieth in the air, saileth speedily
upon the seas and as the fish soundeth the deep and
discovereth the things therein. Verily this is a
grievous defeat inflicted upon the laws of nature.
So is the power of electrical energy: this unruly
violent force that cleaveth mountains is yet imprisoned
by man within a globe! This is manifestly
interfering with the laws of nature. Likewise man
discovereth those hidden secrets of nature that in
conformity with the laws thereof must remain
concealed, and transfereth them from the invisible
plane to the visible. This, too, is interfering with
the law of nature. In the same manner he discovereth
the inherent properties of things that are the
secrets of nature. Also he bringeth to light the past
events that have been lost to memory, and foreseeth
by his power of induction future happenings
that are as yet unknown. Furthermore, communication
and discovery are limited by the laws of
nature to short distances, whereas man, through
that inner power of his that discovereth the reality
of all things, connecteth the East with the West.
This, too, is interfering with the laws of nature.
Similarly, according to the law of nature all shadows
are fleeting, whereas man fixeth them upon
the plate, and this, too, is interference with a law
of nature. Ponder and reflect: all sciences, arts,
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crafts, inventions and discoveries, have been once
the secrets of nature and in conformity with the
laws thereof must remain hidden; yet man through
his discovering power interfereth with the laws of
nature and transfereth these hidden secrets from the
invisible to the visible plane. This again is interfering
with the laws of nature.
In fine, that inner faculty in man, unseen of the
eye, wresteth the sword from the hands of nature,
and giveth it a grievous blow. All other beings,
however great, are bereft of such perfections. Man
hath the powers of will and understanding, but
nature hath them not. Nature is constrained, man
is free. Nature is bereft of understanding, man
understandeth. Nature is unaware of past events,
but man is aware of them. Nature forecasteth not
the future; man by his discerning power seeth that
which is to come. Nature hath no consciousness of
itself, man knoweth about all things.
Should any one suppose that man is but a part
of the world of nature, and he being endowed with
these perfections, these being but manifestations of
the world of nature, and thus nature is the originator
of these perfections and is not deprived therefrom,
to him we make reply and say: the part
dependeth upon the whole; the part cannot possess
perfections whereof the whole is deprived.
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By nature is meant those inherent properties and
necessary relations derived from the realities of
things. And these realities of things, though in the
utmost diversity, are yet intimately connected one
with the other. For these diverse realities an all-unifying
agency is needed that shall link them all one
to the other. For instance, the various organs and
members, the parts and elements, that constitute
the body of man, though at variance, are yet all
connected one with the other by that all-unifying
agency known as the human soul, that causeth
them to function in perfect harmony and with
absolute regularity, thus making the continuation
of life possible. The human body, however, is
utterly unconscious of that all-unifying agency,
and yet acteth with regularity and dischargeth its
functions according to its will.
Now concerning philosophers, they are of two
schools. Thus Socrates the wise believed in the
unity of God and the existence of the soul after
death; as his opinion was contrary to that of the
narrow-minded people of his time, that divine sage
was poisoned by them. All divine philosophers and
men of wisdom and understanding, when observing
these endless beings, have considered that in this
great and infinite universe all things end in the
mineral kingdom, that the outcome of the mineral
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kingdom is the vegetable kingdom, the outcome
of the vegetable kingdom is the animal kingdom
and the outcome of the animal kingdom the world
of man. The consummation of this limitless universe
with all its grandeur and glory hath been man
himself, who in this world of being toileth and suffereth
for a time, with divers ills and pains, and ultimately
disintegrates, leaving no trace and no fruit
after him. Were it so, there is no doubt that this
infinite universe with all its perfections has ended
in sham and delusion with no result, no fruit, no
permanence and no effect. It would be utterly without
meaning. They were thus convinced that such
is not the case, that this Great Workshop with all its
power, its bewildering magnificence and endless perfections,
cannot eventually come to naught. That
still another life should exist is thus certain, and, just
as the vegetable kingdom is unaware of the world
of man, so we, too, know not of the Great Life
hereafter that followeth the life of man here below.
Our non-comprehension of that life, however, is
no proof of its non-existence. The mineral world,
for instance, is utterly unaware of the world of
man and cannot comprehend it, but the ignorance
of a thing is no proof of its non-existence. Numerous
and conclusive proofs exist that go to show that
this infinite world cannot end with this human life.
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Now concerning the Essence of Divinity: in
truth it is on no account determined by anything
apart from its own nature, and can in no wise be
comprehended. For whatsoever can be conceived
by man is a reality that hath limitations and is not
unlimited; it is circumscribed, not all-embracing.
It can be comprehended by man, and is controlled
by him. Similarly it is certain that all human conceptions
are contingent, not absolute; that they
have a mental existence, not a material one. Moreover,
differentiation of stages in the contingent
world is an obstacle to understanding. How then
can the contingent conceive the Reality of the absolute?
As previously mentioned, differentiation of
stages in the contingent plane is an obstacle to
understanding. Minerals, plants and animals are
bereft of the mental faculties of man that discover
the realities of all things, but man himself comprehendeth
all the stages beneath him. Every superior
stage comprehendeth that which is inferior and discovereth
the reality thereof, but the inferior one
is unaware of that which is superior and cannot
comprehend it. Thus man cannot grasp the Essence
of Divinity, but can, by his reasoning power, by
observation, by his intuitive faculties and the revealing
power of his faith, believe in God, discover
the bounties of His Grace. He becometh certain
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that though the Divine Essence is unseen of the eye,
and the existence of the Deity is intangible, yet conclusive
spiritual proofs assert the existence of that unseen
Reality. The Divine Essence as it is in itself is
however beyond all description. For instance, the
nature of ether is unknown, but that it existeth is
certain by the effects it produceth, heat, light and
electricity being the waves thereof. By these waves
the existence of ether is thus proven. And as we
consider the outpourings of Divine Grace we are
assured of the existence of God. For instance, we
observe that the existence of beings is conditioned
upon the coming together of various elements and
their non-existence upon the decomposition of
their constituent elements. For decomposition
causeth the dissociation of the various elements.
Thus, as we observe the coming together of elements
giveth rise to the existence of beings, and
knowing that beings are infinite, they being the
effect, how can the Cause be finite?
Now, formation is of three kinds and of three
kinds only: accidental, necessary and voluntary.
The coming together of the various constituent
elements of beings cannot be accidental, for unto
every effect there must be a cause. It cannot be
compulsory, for then the formation must be an
inherent property of the constituent parts and the
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inherent property of a thing can in no wise be dissociated
from it, such as light that is the revealer of
things, heat that causeth the expansion of elements
and the solar rays which are the essential property
of the sun. Thus under such circumstances the
decomposition of any formation is impossible, for
the inherent properties of a thing cannot be
separated from it. The third formation remaineth
and that is the voluntary one, that is, an unseen
force described as the Ancient Power, causeth these
elements to come together, every formation giving
rise to a distinct being.
As to the attributes and perfections such as will,
knowledge, power and other ancient attributes
that we ascribe to that Divine Reality, these are the
signs that reflect the existence of beings in the
visible plane and not the absolute perfections of the
Divine Essence that cannot be comprehended. For
instance, as we consider created things we observe
infinite perfections, and the created things being in
the utmost regularity and perfection we infer that
the Ancient Power on whom dependeth the existence
of these beings, cannot be ignorant; thus we
say He is All-Knowing. It is certain that it is not
impotent, it must be then All-Powerful; it is not
poor, it must be All-Possessing; it is not non-existent,
it must be Ever-Living. The purpose is to
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show that these attributes and perfections that we
recount for that Universal Reality are only in order
to deny imperfections, rather than to assert the perfections
that the human mind can conceive. Thus
we say His attributes are unknowable.
In fine, that Universal Reality with all its qualities
and attributes that we recount is holy and
exalted above all minds and understandings. As we,
however, reflect with broad minds upon this infinite
universe, we observe that motion without a
motive force, and an effect without a cause are both
impossible; that every being hath come to exist
under numerous influences and continually undergoeth
reaction. These influences, too, are formed
under the action of still other influences. For instance,
plants grow and flourish through the outpourings
of vernal showers, whilst the cloud itself
is formed under various other agencies and these
agencies in their turn are reacted upon by still other
agencies. For example, plants and animals grow
and develop under the influence of what the philosophers
of our day designate as hydrogen and
oxygen and are reacted upon by the effects of these
two elements; and these in turn are formed under
still other influences. The same can be said of other
beings whether they affect other things or be
affected. Such process of causation goes on, and
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to maintain that this process goes on indefinitely
is manifestly absurd. Thus such a chain of causation
must of necessity lead eventually to Him who is
the Ever-Living, the All-Powerful, who is Self-Dependent
and the Ultimate Cause. This Universal
Reality cannot be sensed, it cannot be seen.
It must be so of necessity, for it is All-Embracing,
not circumscribed, and such attributes qualify the
effect and not the cause.
And as we reflect, we observe that man is like
unto a tiny organism contained within a fruit; this
fruit hath developed out of the blossom, the
blossom hath grown out of the tree, the tree is
sustained by the sap, and the sap formed out of
earth and water. How then can this tiny organism
comprehend the nature of the garden, conceive of
the gardener and comprehend his being? That is
manifestly impossible. Should that organism
understand and reflect, it would observe that this
garden, this tree, this blossom, this fruit would in
no wise have come to exist by themselves in such
order and perfection. Similarly the wise and
reflecting soul will know of a certainty that this
infinite universe with all its grandeur and perfect
order could not have come to exist by itself.
Similarly in the world of being there exist forces
unseen of the eye, such as the force of ether previously
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mentioned, that cannot be sensed, that
cannot be seen. However, from the effects it produceth,
that is from its waves and vibrations, light,
heat, electricity appear and are made evident. In
like manner is the power of growth, of feeling, of
understanding, of thought, of memory, of imagination
and of discernment; all these inner faculties
are unseen of the eye and cannot be sensed, yet all
are evident by the effects they produce.
Now as to the infinite Power that knoweth no
limitations; limitation itself proveth the existence
of the unlimited, for the limited is known through
the unlimited, just as weakness itself proveth the
existence of power, ignorance the existence of
knowledge, poverty the existence of wealth. Without
wealth there would be no poverty, without
knowledge no ignorance, without light no darkness.
Darkness itself is a proof of the existence of
light for darkness is the absence of light.
Now concerning nature, it is but the essential
properties and the necessary relations inherent in
the realities of things. And though these infinite
realities are diverse in their character yet they are
in the utmost harmony and closely connected
together. As one's vision is broadened and the matter
observed carefully, it will be made certain that
every reality is but an essential requisite of other
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realities. Thus to connect and harmonize these
diverse and infinite realities an all-unifying Power
is necessary, that every part of existent being may
in perfect order discharge its own function. Consider
the body of man, and let the part be an indication
of the whole. Consider how these diverse parts
and members of the human body are closely connected
and harmoniously united one with the
other. Every part is the essential requisite of all
other parts and has a function by itself. It is the
mind that is the all-unifying agency that so uniteth
all the component parts one with the other that
each dischargeth its specific function in perfect
order, and thereby co-operation and reaction are
made possible. All parts function under certain
laws that are essential to existence. Should that all-unifying
agency that directeth all these parts be
harmed in any way there is no doubt that the constituent
parts and members will cease functioning
properly; and though that all-unifying agency in
the temple of man be not sensed or seen and the
reality thereof be unknown, yet by its effects it
manifesteth itself with the greatest power.
Thus it hath been proven and made evident that
these infinite beings in this wondrous universe will
discharge their functions properly only when
directed and controlled by that Universal Reality,
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so that order may be established in the world. For
example, interaction and co-operation between the
constituent parts of the human body are evident
and indisputable, yet this does not suffice; an all-unifying
agency is necessary that shall direct and
control the component parts, so that these through
interaction and co-operation may discharge in perfect
order their necessary and respective functions.
You are well aware, praised be the Lord, that
both interaction and co-operation are evident and
proven amongst all beings, whether large or small.
In the case of large bodies interaction is as manifest
as the sun, whilst in the case of small bodies, though
interaction be unknown, yet the part is an indication
of the whole. All these interactions therefore
are connected with that all-embracing power
which is their pivot, their centre, their source and
their motive power.
For instance, as we have observed, co-operation
among the constituent parts of the human body is
clearly established, and these parts and members
render services unto all the component parts of the
body. For instance, the hand, the foot, the eye, the
ear, the mind, the imagination all help the various
parts and members of the human body, but all these
interactions are linked by an unseen, all-embracing
power, that causeth these interactions to be produced
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with perfect regularity. This is the inner
faculty of man, that is his spirit and his mind, both
of which are invisible.
In like manner consider machinery and workshops
and the interaction existing among the
various component parts and sections, and how
connected they are one with the other. All these
relations and interactions, however, are connected
with a central power which is their motive force,
their pivot and their source. This central power is
either the power of steam or the skill of the
mastermind.
It hath therefore been made evident and proved
that interaction, co-operation and interrelation
amongst beings are under the direction and will of
a motive Power which is the origin, the motive
force and the pivot of all interactions in the
universe.
Likewise every arrangement and formation that
is not perfect in its order we designate as accidental,
and that which is orderly, regular, perfect in
its relations and every part of which is in its proper
place and is the essential requisite of the other constituent
parts, this we call a composition formed
through will and knowledge. There is no doubt
that these infinite beings and the association of these
diverse elements arranged in countless forms must
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have proceeded from a Reality that could in no
wise be bereft of will or understanding. This is clear
and proven to the mind and no one can deny it.
It is not meant, however, that that Universal
Reality or the attributes thereof have been comprehended.
Neither its Essence nor its true attributes
hath any one comprehended. We maintain, however,
that these infinite beings, these necessary relations,
this perfect arrangement must of necessity
have proceeded from a source that is not bereft of
will and understanding, and this infinite composition
cast into infinite forms must have been caused
by an all-embracing Wisdom. This none can dispute
save he that is obstinate and stubborn, and
denieth the clear and unmistakable evidence, and
becometh the object of the blessed Verse: `They
are deaf, they are dumb, they are blind and shall
return no more'.
Now regarding the question whether the
faculties of the mind and the human soul are one
and the same. These faculties are but the inherent
properties of the soul, such as the power of imagination,
of thought, of understanding; powers that
are the essential requisites of the reality of man,
even as the solar ray is the inherent property of the
sun. The temple of man is like unto a mirror, his
soul is as the sun, and his mental faculties even as
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the rays that emanate from that source of light. The
ray may cease to fall upon the mirror, but it can
in no wise be dissociated from the sun.
In short, the point is this, that the world of man
is supernatural in its relation to the vegetable
kingdom, though in reality it is not so. Relatively
to the plant, the reality of man, his power of hearing
and sight, are all supernatural, and for the plant
to comprehend that reality and the nature of the
powers of man's mind is impossible. In like manner
for man to comprehend the Divine Essence and the
nature of the great Hereafter is in no wise possible.
The merciful outpourings of that Divine Essence,
however, are vouchsafed unto all beings and it is
incumbent upon man to ponder in his heart upon
the effusions of the Divine Grace, the soul being
counted as one, rather than upon the Divine
Essence itself. This is the utmost limit for human
understanding. As it hath previously been mentioned,
these attributes and perfections that we recount
of the Divine Essence, these we have derived
from the existence and observation of beings,
and it is not that we have comprehended the
essence and perfection of God. When we say that
the Divine Essence understandeth and is free, we
do not mean that we have discovered the Divine
Will and Purpose, but rather that we have acquired
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knowledge of them through the Divine Grace
revealed and manifested in the realities of things.
Now concerning our social principles, namely
the teachings of His Holiness &Baha'u'llah spread far
and wide fifty years ago, they verily comprehend
all other teachings. It is clear and evident that without
these teachings progress and advancement for
mankind are in no wise possible. Every community
in the world findeth in these Divine Teachings the
realization of its highest aspirations. These teachings
are even as the tree that beareth the best fruits
of all trees. Philosophers, for instance, find in these
heavenly teachings the most perfect solution of
their social problems, and similarly a true and noble
exposition of matters that pertain to philosophical
questions. In like manner men of faith behold the
reality of religion manifestly revealed in these
heavenly teachings, and clearly and conclusively
prove them to be the real and true remedy for the
ills and infirmities of all mankind. Should these
sublime teachings be diffused, mankind shall be
freed from all perils, from all chronic ills and sicknesses.
In like manner are the &Baha'i economic
principles the embodiment of the highest aspirations
of all wage-earning classes and of economists
of various schools.
In short, all sections and parties have their aspirations
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realized in the teachings of &Baha'u'llah. As
these teachings are declared in churches, in
mosques and in other places of worship, whether
those of the followers of Buddha or of Confucius,
in political circles or amongst materialists, all shall
bear witness that these teachings bestow a fresh life
upon mankind and constitute the immediate
remedy for all the ills of social life. None can find
fault with any of these teachings, nay rather, once
declared they will all be acclaimed, and all will confess
their vital necessity, exclaiming, `Verily this is
the truth and naught is there beside the truth but
manifest error.'
In conclusion, these few words are written, and
unto everyone they will be a clear and conclusive
evidence of the truth. Ponder them in thine heart.
The will of every sovereign prevaileth during his
reign, the will of every philosopher findeth
expression in a handful of disciples during his lifetime,
but the Power of the Holy Spirit shineth
radiantly in the realities of the Messengers of God,
and strengtheneth Their will in such wise as to influence
a great nation for thousands of years and
to regenerate the human soul and revive mankind.
Consider how great is this power! It is an extraordinary
Power, an all-sufficient proof of the truth
of the mission of the Prophets of God, and a conclusive
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evidence of the power of Divine Inspiration.
The Glory of Glories rest upon thee.
Haifa, 21 September 1921.