I'm sorry I mentioned that it was partly a Prayer. I don't know why I wrote
that.
This is the passage in question,
*"But some souls are weak; we must endeavor to strengthen them. Some are
ignorant, uninformed of the bounties of God; we must strive to make them
knowing. Some are ailing; we must seek to restore them to health. Some are
immature as children; they must be trained and assisted to attain maturity.
We nurse the sick in tenderness and the kindly spirit of love; we do not
despise them because they are ill. Therefore, we must exercise extreme
patience, sympathy and love toward all mankind, considering no soul as
rejected. If we look upon a soul as rejected, we have disobeyed the
teachings of God. God is loving to all. Shall we be unjust or unkind to
anyone? Is this allowable in the sight of God? God provides for all. Is it
befitting for us to prevent the flow of His merciful provisions for mankind?
God has created all in His image and likeness. Shall we manifest hatred for
His creatures and servants? This would be contrary to the will of God and
according to the will of Satan, by which we mean the natural inclinations of
the lower nature. This lower nature in man is symbolized as Satan -- the
evil ego within us, not an evil personality outside."*
* (Abdu'l-Baha, The Promulgation of Universal Peace, p. 286)*
**
I want to learn how to recite this passage in Arabic, if it has been
translated into Arabic. I can't pronounce Arabic words well, without
transliteration. So, I was hoping someone could transliterate the Arabic
sounds into English phoenetics. I also insinuated that this book has been
translated into many different languages. I meant to write that the Writings
in general have been translated into many different languages. I've been
having a bad day with mis-writing and speaking things.
peace,
On Fri, Apr 18, 2008 at 2:11 AM, Khazeh <[EMAIL PROTECTED]> wrote:
>
>
> Dear matt and susan
> I will try to find what you are looking for
> Is it a prayer or is it a passage in pup
> That talk in pup is mentioned in zarqani's account of the travels and
> talks
> of the Master [badaayiul athaar] recently summarized in english as
> mahmud's
> diary.
> But the text the full text is not in zarqani.
> If I knew which prayer you are looking for I could possibly help
>
> But there is no prayer in the passage or talk you excerpt from
>
>
> 27 August 1912 3
> Talk at Metaphysical Club
> Boston, Massachusetts
> Notes by Edna McKinney
> Upon the faces of those present I behold the expression of
> thoughtfulness and wisdom; therefore, I shall discourse upon a subject
> involving one of the divine questions, a question of religious and
> metaphysical importance - namely, the progressive and perpetual motion of
> elemental atoms throughout the various degrees of phenomena and the
> kingdoms
> of existence. It will be demonstrated and become evident that the origin
> and outcome of phenomena are identical and that there is an essential
> oneness in all existing things. This is a subtle principle appertaining
> to
> divine philosophy and requiring close analysis and attention.
> The elemental atoms which constitute all phenomenal existence and
> being
> in this illimitable universe are in perpetual motion, undergoing
> continuous
> degrees of progression. For instance, let us conceive of an atom in the
> mineral kingdom progressing upward to the kingdom of the vegetable by
> entering into the composition and fibre of a tree or plant. From thence
> it
> is assimilated and transferred into the kingdom of the animal and finally,
> by the law and process of composition, becomes a part of the body of man.
> That is to say, it has traversed the intermediate degrees and stations of
> phenomenal existence, entering into the composition of various organisms
> in
> its journey. This motion or transference is progressive and perpetual,
> for
> after disintegration of the human body into which it has entered, it
> returns
> to the mineral kingdom whence it came and will continue to traverse the
> kingdoms of phenomena as before. This is an illustration designed to show
> that the constituent elemental atoms of phenomena undergo progressive
> transference and motion throughout the material kingdoms.
> In its ceaseless progression and journeyings the atom becomes imbued
> with the virtues and powers of each degree or kingdom it traverses. In
> the
> degree of the mineral it possessed mineral affinities; in the kingdom of
> the
> vegetable it manifested the augmentative virtue or power of growth; in the
> animal organism it reflected the intelligence of that degree; and in the
> kingdom of man it was qualified with human attributes or virtues.
> Furthermore, the forms and organisms of phenomenal being and existence
> in each of the kingdoms of the universe are myriad and numberless. The
> vegetable plane or kingdom, for instance, has its infinite variety of
> types
> and material structures of plant life - each distinct and different within
> itself, no two exactly alike in composition and detail - for there are no
> repetitions in nature, and the augmentative virtue cannot be confined to
> any
> given image or shape. Each leaf has its own particular identity - so to
> speak, its own individuality as a leaf. Therefore, each atom of the
> innumerable elemental atoms, during its ceaseless motion through the
> kingdoms of existence as a constituent of organic composition, not only
> becomes imbued with the powers and virtues of the kingdoms it traverses
> but
> also reflects the attributes and qualities of the forms and organisms of
> those kingdoms. As each of these forms has its individual and particular
> virtue, therefore, each elemental atom of the universe has the opportunity
> of expressing an infinite variety of those individual virtues. No atom is
> bereft or deprived of this opportunity or right of expression. Nor can it
> be said of any given atom that it is denied equal opportunities with other
> atoms; nay, all are privileged to possess the virtues existent in these
> kingdoms and to reflect the attributes of their organisms. In the various
> transformations or passages from kingdom to kingdom the virtues expressed
> by
> the atoms in each degree are peculiar to that degree. For example, in the
> world of the mineral the atom does not express the vegetable form and
> organism, and when through the process of transmutation it assumes the
> virtues of the vegetable degree, it does not reflect the attributes of
> animal organisms, and so on.
> It is evident, then, that each elemental atom of the universe is
> possessed of a capacity to express all the virtues of the universe. This
> is
> a subtle and abstract realization. Meditate upon it, for within it lies
> the
> true explanation of pantheism. From this point of view and perception
> pantheism is a truth, for every atom in the universe possesses or reflects
> all the virtues of life, the manifestation of which is effected through
> change and transformation. Therefore, the origin and outcome of phenomena
> is, verily, the omnipresent God; for the reality of all phenomenal
> existence
> is through Him. There is neither reality nor the manifestation of reality
> without the instrumentality of God. Existence is realized and possible
> through the bounty of God, just as the ray or flame emanating from this
> lamp
> is realized through the bounty of the lamp, from which it originates. Even
> so, all phenomena are realized through the divine bounty, and the
> explanation of true pantheistic statement and principle is that the
> phenomena of the universe find realization through the one power animating
> and dominating all things, and all things are but manifestations of its
> energy and bounty. The virtue of being and existence is through no other
> agency. Therefore, in the words of Baha'u'llah, the first teaching is the
> oneness of the world of humanity.
> When the man who is spiritually sagacious and possessed of insight
> views the world of humanity, he will observe that the lights of the divine
> bounty are flooding all mankind, just as the lights of the sun shed their
> splendor upon all existing things. All phenomena of material existence
> are
> revealed through the ray emanating from the sun. Without light nothing
> would be visible. Similarly, all phenomena in the inner world of reality
> receive the bounties of God from the source of divine bestowal. This
> human
> plane, or kingdom, is one creation, and all souls are the signs and traces
> of the divine bounty. In this plane there are no exceptions; all have
> been
> recipients of their bestowals through the heavenly bounty. Can you find a
> soul bereft of the nearness of God? Can you find one whom God has
> deprived
> of its daily sustenance? This is impossible. God is kind and loving to
> all,
> and all are manifestations of the divine bounty. This is the oneness of
> the
> world of humanity.
> But some souls are weak; we must endeavor to strengthen them. Some are
> ignorant, uninformed of the bounties of God; we must strive to make them
> knowing. Some are ailing; we must seek to restore them to health. Some
> are
> immature as children; they must be trained and assisted to attain
> maturity.
> We nurse the sick in tenderness and the kindly spirit of love; we do not
> despise them because they are ill. Therefore, we must exercise extreme
> patience, sympathy and love toward all mankind, considering no soul as
> rejected. If we look upon a soul as rejected, we have disobeyed the
> teachings of God. God is loving to all. Shall we be unjust or unkind to
> anyone? Is this allowable in the sight of God? God provides for all. Is
> it befitting for us to prevent the flow of His merciful provisions for
> mankind? God has created all in His image and likeness. Shall we manifest
> hatred for His creatures and servants? This would be contrary to the will
> of God and according to the will of Satan, by which we mean the natural
> inclinations of the lower nature. This lower nature in man is symbolized
> as
> Satan - the evil ego within us, not an evil personality outside.
> Baha'u'llah teaches that the foundations of the divine religion are
> one
> reality which does not admit of multiplicity or division. Therefore, the
> commandments and teachings of God are one. The religious differences and
> divisions which exist in the world are due to blind imitations of forms
> without knowledge or investigation of the fundamental divine reality which
> underlies all the religions. Inasmuch as these imitations of ancestral
> forms are various, dissensions have arisen among the people of religion.
> Therefore, it is necessary to free mankind from this subjection to blind
> belief by pointing the way of guidance to reality itself, which is the
> only
> basis of unity.
> Baha'u'llah says that religion must be conducive to love and unity.
> If
> it proves to be the source of hatred and enmity, its absence is
> preferable;
> for the will and law of God is love, and love is the bond between human
> hearts. Religion is the light of the world. If it is made the cause of
> darkness through human misunderstanding and ignorance, it would be better
> to
> do without it.
> Religion must conform to science and reason; otherwise, it is
> superstition. God has created man in order that he may perceive the
> verity
> of existence and endowed him with mind or reason to discover truth.
> Therefore, scientific knowledge and religious belief must be conformable
> to
> the analysis of this divine faculty in man.
> Prejudices of all kinds - whether religious, racial, patriotic or
> political - are destructive of divine foundations in man. All the warfare
> and bloodshed in human history have been the outcome of prejudice. This
> earth is one home and native land. God has created mankind with equal
> endowment and right to live upon the earth. As a city is the home of all
> its inhabitants although each may have his individual place of residence
> therein, so the earth's surface is one wide native land or home for all
> races of humankind. Racial prejudice or separation into nations such as
> French, German, American and so on is unnatural and proceeds from human
> motive and ignorance. All are the children and servants of God. Why
> should
> we be separated by artificial and imaginary boundaries? In the animal
> kingdom the doves flock together in harmony and agreement. They have no
> prejudices. We are human and superior in intelligence. Is it befitting
> that
> lower creatures should manifest virtues which lack expression in man?
> Baha'u'llah has proclaimed and promulgated the foundation of
> international peace. For thousands of years men and nations have gone
> forth
> to the battlefield to settle their differences. The cause of this has
> been
> ignorance and degeneracy. Praise be to God! In this radiant century
> minds
> have developed, perceptions have become keener, eyes are illumined and
> ears
> attentive. Therefore, it will be impossible for war to continue.
> Consider
> human ignorance and inconsistency. A man who kills another man is punished
> by execution, but a military genius who kills one hundred thousand of his
> fellow creatures is immortalized as a hero. One man steals a small sum of
> money and is imprisoned as a thief. Another pillages a whole country and
> is
> honored as a patriot and conqueror. A single falsehood brings reproach
> and
> censure, but the wiles of politicians and diplomats excite the admiration
> and praise of a nation. Consider the ignorance and inconsistency of
> mankind. How darkened and savage are the instincts of humanity!
> Baha'u'llah has announced that no matter how far the world of humanity
> may advance in material civilization, it is nevertheless in need of
> spiritual virtues and the bounties of God. The spirit of man is not
> illumined and quickened through material sources. It is not resuscitated
> by
> investigating phenomena of the world of matter. The spirit of man is in
> need
> of the protection of the Holy Spirit. Just as he advances by progressive
> stages from the mere physical world of being into the intellectual realm,
> so
> must he develop upward in moral attributes and spiritual graces. In the
> process of this attainment he is ever in need of the bestowals of the Holy
> Spirit. Material development may be likened to the glass of a lamp,
> whereas
> divine virtues and spiritual susceptibilities are the light within the
> glass. The lamp chimney is worthless without the light; likewise, man in
> his
> material condition requires the radiance and vivification of the divine
> graces and merciful attributes. Without the presence of the Holy Spirit
> he
> is lifeless. Although physically and mentally alive, he is spiritually
> dead. Christ announced, "That which is born of the flesh is flesh; and
> that
> which is born of the Spirit is spirit," meaning that man must be born
> again.
> As the babe is born into the light of this physical world, so must the
> physical and intellectual man be born into the light of the world of
> Divinity. In the matrix of the mother the unborn child was deprived and
> unconscious of the world of material existence, but after its birth it
> beheld the wonders and beauties of a new realm of life and being. In the
> world of the matrix it was utterly ignorant and unable to conceive of
> these
> new conditions, but after its transformation it discovers the radiant sun,
> trees, flowers and an infinite range of blessings and bounties awaiting
> it.
> In the human plane and kingdom man is a captive of nature and ignorant of
> the divine world until born of the breaths of the Holy Spirit out of
> physical conditions of limitation and deprivation. Then he beholds the
> reality of the spiritual realm and Kingdom, realizes the narrow
> restrictions
> of the mere human world of existence and becomes conscious of the
> unlimited
> and infinite glories of the world of God. Therefore, no matter how man
> may
> advance upon the physical and intellectual plane, he is ever in need of
> the
> boundless virtues of Divinity, the protection of the Holy Spirit and the
> face of God.
>
> (`Abdu'l-Baha: Promulgation of Universal Peace*, Pages: 284-289)
>
>
>
>
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-----Original Message-----
> From: [EMAIL PROTECTED]
> [mailto:[EMAIL PROTECTED] On Behalf Of Susan Maneck
> Sent: 18 April 2008 05:32
> To: Baha'i Studies
> Subject: Re: Can/will someone transliterate a Passage into Arabic for me?
>
> Matthew,
>
> If it is in PUP it is likely the prayer is in Persian rather than
> Arabic. Unforuntately we don't have all the original transepts for the
> talks contained in PUP. Perhaps Khazeh can tell us if this prayer can
> be found elsewhere.
>
> warmest, Susan
>
> On Thu, Apr 17, 2008 at 10:39 PM, swords-a-flashin'
> <[EMAIL PROTECTED]> wrote:
> > Peace,
> >
> > There is a Passage or Prayer from 'Abdu'l-Baha that I want to memorize
> in
> Arabic. I think it is from the Promulgation of Universal Peace, and has a
> line in there that says something like "Consider no one as rejected"
> >
> > Is there any Arabic reading/speaking people here, or does anyone know
> someone who could transliterate the Arabic with English phoenetics for me,
> so I can learn how to memorize it? I can read some Arabic script, but I
> have
> trouble pronouncing words without transliteration to help me out.
> >
> > This is the Passage in question:
> >
> > "But some souls are weak; we must endeavor to strengthen them. Some are
> ignorant, uninformed of the bounties of God; we must strive to make them
> knowing. Some are ailing; we must seek to restore them to health. Some are
> immature as children; they must be trained and assisted to attain
> maturity.
> We nurse the sick in tenderness and the kindly spirit of love; we do not
> despise them because they are ill. Therefore, we must exercise extreme
> patience, sympathy and love toward all mankind, considering no soul as
> rejected. If we look upon a soul as rejected, we have disobeyed the
> teachings of God. God is loving to all. Shall we be unjust or unkind to
> anyone? Is this allowable in the sight of God? God provides for all. Is it
> befitting for us to prevent the flow of His merciful provisions for
> mankind?
> God has created all in His image and likeness. Shall we manifest hatred
> for
> His creatures and servants? This would be contrary to the will of God and
> according to the will of Satan, by which we mean the natural inclinations
> of
> the lower nature. This lower nature in man is symbolized as Satan -- the
> evil ego within us, not an evil personality outside."
> >
> > (Abdu'l-Baha, The Promulgation of Universal Peace, p. 286)
> >
> > peace,
> >
> >
> >
> >
> >
> > The information contained in this e-mail and any attachments thereto
> ("e-mail") is sent by the Johnson County Community College ("JCCC") and is
> intended to be confidential and for the use of only the individual or
> entity
> named above. The information may be protected by federal and state privacy
> and disclosures acts or other legal rules. If the reader of this message
> is
> not the intended recipient, you are notified that retention,
> dissemination,
> distribution or copying of this e-mail is strictly prohibited. If you have
> received this e-mail in error please immediately notify JCCC by email
> reply
> and immediately and permanently delete this e-mail message and any
> attachments thereto. Thank you.
> >
> >
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