Bicentenary Meditation Project

يَا ابْنَ الوُجُودِ-59 فُؤادُكَ مَنْزِلِي قَدِّسْهُ لِنُزُولِي، وَرُوحُكَ مَنْظَرِي طَهِّرْها لِظُهُوري. - بهاءالله - “O SON OF BEING! Thy heart is My home; sanctify it for My descent. Thy spirit is My place of revelation; cleanse it for My manifestation.” - Baha'u'llah -

يَا ابْنَ الإِنْسانِ-39 لا تَتْرُكْ أَوامِرِي حُبّاً لِجَمَالِي، وَلا تَنْسَ وَصايايَ ابْتِغاءً لِرِضائِي. - بهاءالله - “O SON OF MAN! Neglect not My commandments if thou lovest My beauty, and forget not My counsels if thou wouldst attain My good pleasure.” - Baha'u'llah -

يَا ابْنَ الإِنْسانِ-36 افْرَحْ بِسُرُورِ قَلْبِكَ، لِتَكُونَ قابِلاً لِلِقائِي وَمِرآةً لِجَمالِي - بهاءالله - “O SON OF MAN! Rejoice in the gladness of thine heart, that thou mayest be worthy to meet Me and to mirror forth My beauty.” - Baha'u'llah -

يَا ابْنَ الوُجُودِ-31 حاسِبْ نَفْسَكَ فِي كُلِّ يَوْمٍ مِنْ قَبْلِ أَنْ تُحَاسَبَ، لأَِنَّ الْمَوْتَ يَأْتِيكَ بَغْتَةً وَتَقُومُ عَلَى الْحِسابِ فِي نَفْسِكَ. - بهاءالله - “O SON OF BEING! Bring thyself to account each day ere thou art summoned to a reckoning; for death, unheralded, shall come upon thee and thou shalt be called to give account for thy deeds.” - Baha'u'llah -

يَا ابْنَ الإِنْسانِ-30 لا تَحْرِمْ وَجْهَ عَبْدِي إِذا سَأَلَكَ فِي شَيْءٍ؛ لأَِنَّ وَجْهَهُ وَجْهِي فَاخْجَلْ مِنِّي. - بهاءالله - “O SON OF MAN! Deny not My servant should he ask anything from thee, for his face is My face; be then abashed before Me.” - Baha'u'llah -

يَا ابْنَ الرُّوحِ- 22 خَلَقْتُكَ عَالِياً، جَعَلْتَ نَفْسَكَ دانِيَةً؛ فَاصْعَدْ إِلى ما خُلِقْتَ لَهُ. - بهاءالله - “O SON OF SPIRIT! Noble have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created.” - Baha'u'llah -

يَا ابْنَ المَنْظَرِ الأَعْلى-19 أَوْدَعْتُ فِيكَ رُوحاً مِنِّي لِتَكُونَ حَبِيباً لِي؛ لِمَ تَرَكْتَنِي وَطَلَبْتَ مَحْبُوباً سِوائِي. - بهاءالله - “O SON OF THE WONDROUS VISION! I have breathed within thee a breath of My own Spirit, that thou mayest be My lover. Why hast thou forsaken Me and sought a beloved other than Me?” - Baha'u'llah -

يَا ابْنَ النُّورِ-16 انْسَ دُونِي وَآنِسْ بِرُوحِي، هذا مِنْ جَوْهَرِ أَمْري فَأَقْبِلْ إِلَيْهِ. - بهاءالله - “O SON OF LIGHT! Forget all save Me and commune with My spirit. This is of the essence of My command, therefore turn unto it.” - Baha'u'llah -

يَا ابْنَ الوُجُود ِ-9 حُبِّي حِصْني مَنْ دَخَلَ فِيهِ نَجا وَأَمِنَ وَمَنْ أَعْرَضَ غَوَى وَهَلَكَ. - بهاءالله - “O SON OF BEING! My love is My stronghold; he that entereth therein is safe and secure, and he that turneth away shall surely stray and perish.” - Baha'u'llah -

ا ابْنَ الإِنْسانِ -4 أَحْبَبْتُ خَلْقَكَ فَخَلَقْتُكَ، فَأَحْبِبْني كَيْ أَذْكُرَكَ، وَفِي رُوحِ الْحَياةِ أُثَبِّتُكَ. - بهاءالله - “O SON OF MAN! I loved thy creation, hence I created thee. Wherefore, do thou love Me, that I may name thy name and fill thy soul with the spirit of life.” - Baha'u'llah -

“人之子啊！ 除非服从我的诫命，在我面 前谦恭，不然，哪怕你驰骋无垠太 空，飞越浩瀚苍穹，也永远找不到 安宁。” - 巴哈欧拉 - “O SON OF MAN! Wert thou to speed through the immensity of space and traverse the expanse of heaven, yet thou wouldst find no rest save in submission to Our command and humbleness before Our Face.” - Baha'u'llah -

“人之子啊！ 你若爱我，就当舍弃自己； 你若渴求我的喜悦，就别顾一己欢 愉；如此，你可消亡于我，而我可 永存于你。” - 巴哈欧拉 - “O SON OF MAN! If thou lovest Me, turn away from thyself; and if thou seekest My pleasure, regard not thine own; that thou mayest die in Me and I may eternally live in thee.” - Baha'u'llah -

“疏失之众啊！ 莫以为心中秘密能藏匿，不， 你们应当确知，它们均以清晰字迹 镌刻，昭然呈现于神圣尊前。” - 巴哈欧拉 - ”O HEEDLESS ONES! Think not the secrets of hearts are hidden, nay, know ye of a certainty that in clear characters they are engraved and are openly manifest in the holy Presence.” - Baha'u'llah -

“荣耀之子啊！ 疾行神圣之道路，进入与我神 交之天堂。用灵光涤净你的心田， 赶赴那至高者之圣庭。” - 巴哈欧拉 - ”O HEEDLESS ONES! Think not the secrets of hearts are hidden, nay, know ye of a certainty that in clear characters they are engraved and are openly manifest in the holy Presence.” - Baha'u'llah -

“大地之子啊！ 你若想拥有我，就莫舍我他 求；你若想一睹我的美，就莫要看 尘世及其一切。因为我的意志和他 人的意志，恰如火与水，无法共处 一心。” - 巴哈欧拉 - “ ”O SON OF EARTH! Wouldst thou have Me, seek none other than Me; and wouldst thou gaze upon My beauty, close thine eyes to the world and all that is therein; for My will and the will of another than Me, even as fire and water, cannot dwell together in one heart.” - Baha'u'llah -

“我的儿女啊！ 我担心：一旦丧失天堂圣鸽 之旋律，你们将重陷全然迷失之阴 影；未曾瞻望玫瑰之美，你们将复 归于水和土。” - 巴哈欧拉 - “ ”O MY CHILDREN! I fear lest, bereft of the melody of the dove of heaven, ye will sink back to the shades of utter loss, and, never having gazed upon the beauty of the rose, return to water and clay.” - Baha'u'llah -

“圣爱之子啊！ 你离上天荣耀高处、离爱之 圣树仅一步之遥。迈出一步，再以 另一步踏入不朽领域，走进万古天 篷。聆听荣光圣笔之启示吧。 - 巴哈欧拉 - “ ”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 -

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha'i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha'u'llah, “ Baha'i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart' by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious'.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá'u'lláh's exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

“尘土之子啊！ 当心！勿与渎神者同行，也勿 寻求与之交谊，因为这种交情会将 心灵之光化为地狱之火。” - 巴哈欧拉 - “ ”O SON OF DUST! Beware! Walk not with the ungodly and seek not fellowship with him, for such companionship turneth the radiance of the heart into infernal fire.” - Baha'u'llah -

“我之子啊！ 与渎神者为伍徒增痛苦；与正 直者交谊可除心锈。凡寻求与上帝 神交者，当全心与祂垂爱者交往； 凡欲闻上帝之言者，当聆听祂拣选 者之话语。” - 巴哈欧拉 - “O MY SON! The company of the ungodly increaseth sorrow, whilst fellowship with the righteous cleanseth the rust from off the heart. He that seeketh to commune with God, let him betake himself to the companionship of His loved ones; and he that desireth to hearken unto the word of God, let him give ear to the words of His chosen ones.” - Baha'u'llah -

“激情之子啊！ 清除财富之秽，恬然步入贫穷 之境；如此，从那超脱之泉，你可 畅饮永生佳酿。” - 巴哈欧拉 - “O SON OF PASSION! Cleanse thyself from the defilement of riches and in perfect peace advance into the realm of poverty; that from the wellspring of detachment thou mayest quaff the wine of immortal life.” - Baha'u'llah -

“世间的富人们啊！ 你们身边的穷人是我的信托。 守护我的信托，莫只图一己安逸。” - 巴哈欧拉 - “O YE RICH ONES ON EARTH! The poor in your midst are My trust; guard ye My trust, and be not intent only on your own ease.” - Baha'u'llah -

“你们这些以凡尘财富为荣的人啊！ 你们当确知，财富是一道巨大藩 篱，隔在寻者与所寻、爱者与所爱 之间。绝大多数富人，既无法到达 祂尊前之庭，也不能进入祂知足顺 命之城。然而，不被财富阻于永恒 王国之外，也不因富有而丧失不灭 领土，这样的富人有福了。以至大 圣名为证，这富人的光芒将照亮天 国居民，犹如太阳照耀地球众生。” - 巴哈欧拉 - “O YE THAT PRIDE YOURSELVES ON MORTAL RICHES! Know ye in truth that wealth is a mighty barrier between the seeker and his desire, the lover and his beloved. The rich, but for a few, shall in no wise attain the court of His presence nor enter the city of content and resignation. Well is it then with him, who, being rich, is not hindered by his riches from the eternal kingdom, nor deprived by them of imperishable dominion. By the Most Great Name! The splendor of such a wealthy man shall illuminate the dwellers of heaven even as the sun enlightens the people of the earth!” - Baha'u'llah -

“大地之子啊！ 确然，你当知晓，心中哪怕残 存一丝嫉妒，就永远到不了我永恒 的领土，也无法嗅闻我神圣天国的 圣洁馨香。” - 巴哈欧拉 - “O SON OF EARTH! Know, verily, the heart wherein the least remnant of envy yet lingers, shall never attain My everlasting dominion, nor inhale the sweet savors of holiness breathing from My kingdom of sanctity.” - Baha'u'llah -

“尘土之子啊！ 天堂与尘间的一切，我已为你 命定，唯有人心，留作我圣美与荣 耀的居所，而你却将我家园和屋宇 让给他人。每当我神圣的显示者寻 找自己的居所，都发现那里住有陌 路人。无处栖身的祂，只好赶赴钟 爱者的庇护所。尽管如此，我仍掩 藏你的秘密，不愿你蒙羞。” - 巴哈欧拉 - “O SON OF DUST! All that is in heaven and earth I have ordained for thee, except the human heart, which I have made the habitation of My beauty and glory; yet thou didst give My home and dwelling to another than Me; and whenever the manifestation of My holiness sought His own abode, a stranger found He there, and, homeless, hastened unto the sanctuary of the Beloved. Notwithstanding I have concealed thy secret and desired not thy shame.” - Baha'u'llah -

“The five-pointed star, or haykal (Arabic: temple‎) is the symbol of the Baháʼí Faith as mentioned by Shoghi Effendi, head of the Baháʼí Faith in the first half of the 20th century: "Strictly speaking the 5-pointed star is the symbol of our Faith, as used by the Báb and explained by Him."[1] The five-pointed star has been used as the outline of special letters or tablets by both the Báb[2] and Baháʼu'lláh.[3] Haykal is a loan word from the Hebrew word hēyḵāl, which means temple and specifically Solomon's Temple in Jerusalem. In Arabic, the word also means the body or form of something, particularly the human body.[4] In the Baháʼí tradition, the haykal was established by the Báb — who told of Baháʼu'lláh's coming — who represented the haykal as a five-pointed star representing the human body as a head, two hands, and two feet.[4][5] The Báb wrote many letters, tablets, prayers and more in the shape of a five-pointed star, including some that included many derivatives of the word Baháʼ (see below).[6][7] In Baháʼu'lláh's writings, specifically the Súriy-i-Haykal (Tablet of the Temple), while the meaning of temple remains present, the haykal is used mainly to mean the human body, but particularly the body of the Manifestation of God — a messenger from God — and the person of Baháʼu'lláh himself.[4] In the Tablet, the haykal is also used to refer to the word of God, which is revealed by the Manifestations of God.[8] He also says in the same Tablet:

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

“The five-pointed star, or haykal (Arabic: temple‎) is the symbol of the Baháʼí Faith as mentioned by Shoghi Effendi, head of the Baháʼí Faith in the first half of the 20th century: "Strictly speaking the 5-pointed star is the symbol of our Faith, as used by the Báb and explained by Him."[1] The five-pointed star has been used as the outline of special letters or tablets by both the Báb[2] and Baháʼu'lláh.[3] Haykal is a loan word from the Hebrew word hēyḵāl, which means temple and specifically Solomon's Temple in Jerusalem. In Arabic, the word also means the body or form of something, particularly the human body.[4] In the Baháʼí tradition, the haykal was established by the Báb — who told of Baháʼu'lláh's coming — who represented the haykal as a five-pointed star representing the human body as a head, two hands, and two feet.[4][5] The Báb wrote many letters, tablets, prayers and more in the shape of a five-pointed star, including some that included many derivatives of the word Baháʼ (see below).[6][7] In Baháʼu'lláh's writings, specifically the Súriy-i-Haykal (Tablet of the Temple), while the meaning of temple remains present, the haykal is used mainly to mean the human body, but particularly the body of the Manifestation of God — a messenger from God — and the person of Baháʼu'lláh himself.[4] In the Tablet, the haykal is also used to refer to the word of God, which is revealed by the Manifestations of God.[8] He also says in the same Tablet:

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

“The five-pointed star, or haykal (Arabic: temple‎) is the symbol of the Baháʼí Faith as mentioned by Shoghi Effendi, head of the Baháʼí Faith in the first half of the 20th century: "Strictly speaking the 5-pointed star is the symbol of our Faith, as used by the Báb and explained by Him."[1] The five-pointed star has been used as the outline of special letters or tablets by both the Báb[2] and Baháʼu'lláh.[3] Haykal is a loan word from the Hebrew word hēyḵāl, which means temple and specifically Solomon's Temple in Jerusalem. In Arabic, the word also means the body or form of something, particularly the human body.[4] In the Baháʼí tradition, the haykal was established by the Báb — who told of Baháʼu'lláh's coming — who represented the haykal as a five-pointed star representing the human body as a head, two hands, and two feet.[4][5] The Báb wrote many letters, tablets, prayers and more in the shape of a five-pointed star, including some that included many derivatives of the word Baháʼ (see below).[6][7] In Baháʼu'lláh's writings, specifically the Súriy-i-Haykal (Tablet of the Temple), while the meaning of temple remains present, the haykal is used mainly to mean the human body, but particularly the body of the Manifestation of God — a messenger from God — and the person of Baháʼu'lláh himself.[4] In the Tablet, the haykal is also used to refer to the word of God, which is revealed by the Manifestations of God.[8] He also says in the same Tablet:

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha'i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha'u'llah, “ Baha'i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart' by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious'.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá'u'lláh's exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

“存在之子啊！ 爱我，我便能爱你。若你不 爱我，我的爱绝无法到达你。明白 吧，仆人啊。” - 巴哈欧拉 - “O SON OF BEING! Love Me, that I may love thee. If thou lovest Me not, My love can in no wise reach thee. Know this, O servant.” - Baha'u'llah -

“灵之子啊！ 万象之间，我眼中至爱乃是正 义；你若渴求我，就勿背离它；你 不忽视它，我便可托信于你。凭正 义之襄助，你能以己之眼视察，而 非借他人之眼；以己之识求知，而 不靠邻人之见。心中深思此言，你 该当如何。确然，正义是我赐予你 的礼物，是我对你慈爱的表征。所 以，你要将正义摆在眼前。” - 巴哈欧拉 - “O SON OF SPIRIT! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of thy neighbor. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.” - Baha'u'llah -

“O SON OF MAN! Sorrow not save that thou art far from Us. Rejoice not save that thou art drawing near and returning unto Us.” - Baha'u'llah -

““O SON OF SPIRIT! My claim on thee is great, it cannot be forgotten. My grace to thee is plenteous, it cannot be veiled. My love has made in thee its home, it cannot be concealed. My light is manifest to thee, it cannot be obscured.” - Baha'u'llah -

The following excerpts are the “Explanation of the Symbol of the Greatest Name” by Abu'l-Qasim Faizi published in Conqueror of Hearts 1968: “Who Designed the Symbol? One of the believers who had the bounty and privilege of attaining the presence of the beloved Master has recorded one of His oral statements which shows that this emblem was initiated by Him. No less a person than 'Abdu'l-Bahá could have designed this emblem, for who else could have condensed so much of the divine mystery into so little space and into so few letters! Some of the mystic divines among the Israelites have emphatically drawn the attention of their followers to the two letters "b" and "h" indicating that they have some idea about the Greatest Name. It has been said that the Greatest Name was the leading decoration of the Temple. The Muslims were better acquainted with it but not in this form and finality. One finds in the Islamic laws governing worship and reverence that whoever possesses a ring bearing the symbol of the Greatest Name must wear the ring on their right hand. The friends are not obliged by Bahá'u'lláh to wear a ring carrying this emblem since there is no specific law by Bahá'u'lláh in the Aqdas or in His Tablets regarding this. The beloved Master told the friends in the West that the ring should be placed on the right hand, which is a perpetuation of the Islamic law referred to above. This part of the symbol comprises three levels, each level indicated by a number. Together they represent the underlying belief which is the basis of all the religions of God. They are as follows: (1) The World of God – The Creator (2) The World of the Prophets or Manifestation – Cause, or Command (3) The World of Man – Creation. The followers of all religions believe that man, left to himself, can never recognize God and attain His presence; nor is man able to fathom the mystery and purpose of his own creation. God, in His unlimited bounty has singled out His Chosen Ones and will continue to do so, sending them to man at different times and ages in order to grant him penetrating insight and to enable him to have a glimpse of the unfading glories of the innumerable worlds beyond. The Prophets accept descent from their realms on high and suffer the abasement of living in human temples, walking amongst men and speaking their languages. The Manifestations are invariably denied, ridiculed, humiliated and even put to death. Were it not for their spiritual upliftment and leadership, man would have continued to live as a wild beast and would have been eternally doomed to deprivation and loss. These functions of the Prophets are clearly demonstrated in the design of the Greatest Name by having the world of the Prophets (shown in horizontal line) repeated in vertical line, thus joining the world of the Creator to that of His creation.

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha'i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha'u'llah, “ Baha'i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart' by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious'.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá'u'lláh's exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

Significance of Repeating The Greatest Name Alláh-u-Abha “`Abdu'l-Bahá teaches how the practice of invocation or repetition of “The Greatest Name” (Alláh-u-Abhá, God is Most Glorious) leads to union with God, illumination and spiritual rebirth. The use of invocation is well developed among the mystics of Islam, the Sufis. The repetition of sacred phrases is called dhikr (promounced zikr, meaning remembrance). This spiritual practice of invocation is praised by `Abdu'l-Bahá. He encourages spiritual seekers to “recite the Greatest Name at every morn, and (to) turn…unto the kingdom of Abhá, until though mayest apprehend the mysteries. Through the invocation fo the Greatest Name, `Abdu'l-Bahá maintains that “the doors of the kingdom of God open, illumination is vouchsafed and divine union results…The use of the Greatest Name, and dependence upon it, causes the soul to strip itself of the husks of morality and to step forth freed, reborn, a new creature.” `Abdu'l-Bahá encourages the use of the sacred phrase Alláh-u-Abhá as a focus for invocation: “The Greatest Name should be found upon the lips in the first awakening moment of early dawn. It should be fed upon by constant use in daily invocation, in trouble, under opposition, and should be the last word breathed when the head rests upon the pillow at night. It is the name of comfort, protection, happiness, illumination, love and unity. “ Pages 57-58 from the Book, Wisdom of the Masters: The Spiritual Teachings of `Abdu'l-Bahá, References 54-56 (The reference in the back of the book is below if you would like further details) “The Greatest Name, Symbol of the Cause”, Baha'i News (Oct 1964), p. 2. Also see Steven Scholl, “The Remembrance of God: An invocation Technique in Sufiism and the Writings of the Bas and Baha'u'llah, “ Baha'i Studies Bulletin (1985). Why say The Greatest Name Alláh-u-Abhá 95 Times? In the book ‘Gate of the Heart' by Nader Saiedi, he explains that the significance of the number 95 originates from the Persian Bayán, where the Báb states that ninety-five stands for the numerical value of "for God" (lillāh), symbolizing the recognition of the manifestation of God and obedience to his laws, which are inseparable from each other, as confirmed by Bahá'u'lláh in the opening paragraph of the Kitáb-i-Aqdas. The 95 Alláh-u-Abhá Meditation audio is a meditation that includes a chanted repetition of the sacred word Alláh-u-Abhá, which means ‘God the All-Glorious'.  According to Note 33 from the The Kitáb-i-Aqdas,  “It hath been ordained that every believer in God … shall, each day … repeat “Alláh-u-Abhá” ninety-five times. “Alláh-u-Abhá” is an Arabic phrase meaning “God the All-Glorious.” It is a form of the Greatest Name of God (see note 137). In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.”  The various derivatives of the word “Bahá” are also regarded as the Greatest Name. Shoghi Effendi's secretary writing on his behalf explains that  “The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ The greeting “Alláh-u-Abhá” was adopted during the period of Bahá'u'lláh's exile in Adrianople.  The repetition of “Alláh-u-Abhá” ninety-five times is to be preceded by the performance of ablutions (see note 34).” Alláh-u-Abhá also appears in the Prayer for the Dead as indicated in Note 11 from the The Kitáb-i-Aqdas,  “The passages that form part of the Prayer for the Dead comprise the repetition of the greeting “Alláh-u-Abhá” (God is the All-Glorious) six times, each followed by nineteen repetitions of one of six specifically revealed verses.”

`“The Greatest Name is the Name of Bahá'u'lláh. “Yá Bahá'u'l-Abhá” is an invocation meaning: “O Thou Glory of Glories!” “Alláh-u-Abhá” is a greeting which means: “God the All-Glorious.” Both refer to Bahá'u'lláh. By Greatest Name is meant that Bahá'u'lláh has appeared in God's Greatest Name, in other words, that He is the supreme Manifestation of God. “ “In Islám there is a tradition that among the many names of God, one was the greatest; however, the identity of this Greatest Name was hidden. Bahá'u'lláh has confirmed that the Greatest Name is “Bahá.” - Note 33 from the The Kitáb-i-Aqdas, The Greatest Name symbol is based on the Arabic root word of “Bahá” meaning Glory, splendor or light.

“灵之子啊！ 我首要的劝谕是：拥有一颗纯 洁、仁慈和光明的心。如此，你能 成为一个亘古不灭、永续长存的王 国。” - 巴哈欧拉 - “O SON OF SPIRIT! My first counsel is this: Possess a pure, kindly and radiant heart, that thine may be a sovereignty ancient, imperishable and everlasting.” - Baha'u'llah -

“存在之子啊！ 莫为此世奔忙，因为我用火检 验黄金，用黄金检验我的仆人。” - 巴哈欧拉 - “O SON OF BEING! Busy not thyself with this world, for with fire We test the gold, and with gold We test Our servants.” - Baha'u'llah -

“人之子呀！ 我的威严是我赐予你的礼物， 我的宏伟是我悲悯你的表征。与我 相称的，无人能理解，无人能描 述。确然，我已将其保存在我的秘 仓，保存在我的诫命宝库，以示我 对我众仆仁爱、对我子民慈悲。” - 巴哈欧拉 - “O SON OF MAN! My majesty is My gift to thee, and My grandeur the token of My mercy unto thee. That which beseemeth Me none shall understand, nor can anyone recount. Verily, I have preserved it in My hidden storehouses and in the treasuries of My command, as a sign of My loving-kindness unto My servants and My mercy unto My people.” - Baha'u'llah -

“人之子呀！ 我的永恒乃是我的创造，我已 为你创造了它，把它当作你殿堂的 衣袍。我的合一乃是我的杰作，我 已为你创制了它，用它作为你自己 的衣饰，使你永为我永恒存在之显 示。” - 巴哈欧拉 - “O SON OF MAN! My eternity is My creation, I have created it for thee. Make it the garment of thy temple. My unity is My handiwork; I have wrought it for thee; clothe thyself therewith, that thou mayest be to all eternity the revelation of My everlasting being.” - Baha'u'llah -

“人之子啊！ 光明已从圣山天际照耀着你， 启迪之灵已在你心中西奈低语。因 此，摆脱无谓幻念之帷幕，进入我 的天庭，你可配得永生并与我相 会。如此，死亡不会降临于你，你 将亦无厌倦和烦恼。” - 巴哈欧拉 - “O SON OF MAN! The light hath shone on thee from the horizon of the sacred Mount and the spirit of enlightenment hath breathed in the Sinai of thy heart. Wherefore, free thyself from the veils of idle fancies and enter into My court, that thou mayest be fit for everlasting life and worthy to meet Me. Thus may death not come upon thee, neither weariness nor trouble.” - Baha'u'llah -