7 Foundational Virtues
7.1 Introduction to Virtues
Part 2 is going to focus on the relationship we are capable of developing with God through spiritual practice. These spiritual practices help the soul retain its naturally born nobility by developing our virtues, which help us reflect the names and attributes of God. We will focus on this process of inner transformation by describing innate, foundational, and emergent virtues, and how these virtues emerge from spiritual practice. Throughout each chapter we will use a short fictional story as a vehicle to illustrate how virtues can illuminate the soul of a protagonist in a difficult situation. This story is designed to be used as one example in how God inspires inner transformation, guides God-conscious awareness, and inspires actions which reflect all virtues. The story will be told in this chapter, and illuminated without any plot advancement from Chapters 8 to 13.
When virtues are often discussed, they can often seem to be absolutes. Either you have a virtue or you do not. I don’t necessarily believe that this is the only way to view virtues. Throughout the Kitáb-i-Aqdas, Bahá’u’lláh is often serving the role as Counselor instead of Commander. It is important to be able to distinguish which is a command and which is a counsel. A counselor will use wisdom to advise on the best course of action, but the counsel is not necessarily binding. The person receiving counsel must still decide what the final action will be, given the context of the situation they find themselves in. When it comes to virtues, these are not laws. They are counsels. The Kitáb-i-Aqdas, due to this, is also a book of counsel.
Virtues are not fixed destinations, like train stations along a fixed track. You cannot get on one train and reach a virtue, then go on another train and reach another. I like to view virtues more like stars in the nighttime sky. We are familiar with Polaris, the North Star that was used by ancient people all over the world to know which direction was north. Polaris is also part of the constellation known as Ursa Minor (Little Bear) or the Little Dipper. Imagine a virtue being a star and all virtues being part of a constellation. We can use these stars to navigate daily life, while never reaching them as an absolute destination. We should never just navigate using one star, but use the entire constellation when we consider what actions we should take in a given situation.
Virtues then, help us on our spiritual journey. They help us develop our souls. They help us embody the names and attributes of God within us, and bring us closer to Him. Each star can be reflected within us as we are mirrors. Virtues also do not happen automatically. They appear and develop with practice and patience. It takes considerable wisdom in learning how to navigate the entire constellation of virtues, but we are not alone in this journey. We can develop and refine our virtues through regular spiritual practices which also enhance our relationship with God. As God is independent of us, God counsels us to these practices and virtues solely for us. God desires this relationship for us. This relationship is vital to our liberation.
Reflection: Which virtues feel like guiding stars for you today, and how do they change the way you interpret counsel as something lived rather than something enforced?
The next section defines the five daily practices that make the constellation usable in real life.
7.2 Five Spiritual Practices
There are five regular spiritual practices the next chapters will discuss. These spiritual practices include prayer, remembrance, recitation, reflection, and honoring God. All five of these practices are designed to develop the soul in different ways. If one is missing, we may also be missing opportunities to enhance our virtues and liberate ourselves. Each spiritual practice is as if we are attending these different spiritual schools within the cities and kingdoms of God. Yet, each practice is vital for the other practices. For example, if we do not practice reflection, our prayer may not fully be sincere or honest. Our recitation would not seem personal. The way we honor God might be contrary to our abilities and intentions. Remembrance cannot be fully realized if we are unable to discover how God works within ourselves.
Reflection: If you had to choose one practice that most often gets neglected, what virtues do you think weaken first when it is missing?
To clarify what these practices restore, we begin with the virtues Bahá’u’lláh calls innate.
7.3 Five Innate Virtues
There are some virtues which Bahá’u’lláh describes as being innate.1 These virtues are piety, pure truthfulness, courtesy, loyalty, and trustworthiness. This means all people were born with the ability to have these virtues and apply them in some way within their lives. Being innate, they do not require education as they are a natural part of being human. But because they are integrated into our DNA, it also takes considerable effort to override them. I call these manual overrides.
Being innate does not mean they do not need to be practiced, but it can be trusted every person was born with these initial virtues, whether or not every person you meet is attempting to use them. To a person who views virtue as absolute, these virtues might seem rare. To a person who views virtue as existing on a spectrum, there are signs these virtues are everywhere. The innate virtues can be viewed as foundational virtues, from which other virtues can also emerge. A person who only has these five virtues can accomplish great good in this world. The spiritual practices help restore our noble right in cases we choose to override the virtue born within us.
7.3.1 Piety
Piety is often viewed as being committed to religious practice, especially those who spend considerable effort in promoting an image of religiosity. When looking at the Kitáb-i-Aqdas, it does not feel as though this is the context Bahá’u’lláh defines piety. Let’s look at how piety is used in the Kitáb-i-Aqdas.
In Kitáb-i-Aqdas #64, we are commanded to piety after Bahá’u’lláh forbids oppression and lewdness. These two acts are acts against others. Again in Kitáb-i-Aqdas #71, oppression and wrongdoing is the opposition to piety. In Kitáb-i-Aqdas #88, piety is paired with justice. In Kitáb-i-Aqdas #108, piety is described with sincerity to describe how to do remembrance of God. In Kitáb-i-Aqdas #148, piety is paired with kindness to oppose contention and disputes.
It seems as though for Bahá’u’lláh, piety is not about outward religious appearances. Piety is more about serving one’s obligations and duties towards others. These obligations could be towards parents, children, your work, your community, and to yourself. Piety isn’t a virtue to look good, it is a virtue to guide how we go about our spiritual practice and treat others. How we treat others is also a pathway in how we honor God.
I believe piety is innate, or part of our natural disposition, because we always have a sense of obligation to others, especially when we start our lives as children. Learning what we are supposed to do, how to help our parents, and how to play with our siblings and friends are all ways we naturally seek piety at an early age. It may not seem like spiritual practice as children, but once we reach the age of maturity, piety is important in how we navigate our place within society.
7.3.2 Pure Truthfulness
The Kitáb-i-Aqdas only mentions truthfulness once, and it is combined with the adjective pure. We are not counseled to be merely truthful, but to adorn our tongues with pure truthfulness.2 The common view is truthfulness is a strict adherence to fact or expressing their opinions of a matter. While facts should never be denied, nor opinions be avoided, pure truthfulness expresses a different standard than what is common.
One way to consider this standard is to remain aware the person you are communicating with has a soul which is trying to attain liberation, whether or not this person is aware of it in the moment. Pure truthfulness is a virtue which can guide how we express truth in a way which uplifts and conveys more of the constellation of virtues. Being truthful may seem as if it requires courage, but pure truthfulness is not about courage at all. It is about grace, being able to say what is needed in a way the soul can receive. There are no sharp edges which aim to hurt another. There are no pedestals to place yourself above the person. Pure truthfulness is a warm embrace which lets the person know you are together in a shared experience. This also means it is a truthfulness which is not judgmental.
There are millions of ways to share the truth. Millions of people may also have their own understandings of what is true or untrue. Pure truthfulness helps provide a higher standard which allows a healthy relationship with others regardless of divergent perspectives. Pure truthfulness is innate as every person has a desire to know what is true and real, while learning this in a loving and caring way. Every person deserves this respect.
7.3.3 Courtesy
Bahá’u’lláh describes courtesy with dignity in opposition to freedom.3 In the Lawḥ-i-Dunyá, Bahá’u’lláh says “O people of God, I adjure you by courtesy and good manners, for the supreme seat of ethics is first and foremost. Blessed is the soul that has been illuminated by the light of etiquette and adorned with the trappings of truth. Possessing manners is possessing a high station.”
Courtesy is a virtue which focuses on the consideration and respect of others. Courtesy can be polite and it can also be kind. I like to view courtesy within the act of driving. When I am driving, I have a destination and often a specific time I need to be at the destination. If I am solely focused on my journey, I might do so recklessly and endangering others who are also on the road. If I am driving with courtesy, I am driving with the understanding every person on the road is also attempting to attain a destination at a potentially scheduled time. My journey must never hinder another person’s journey.
When Bahá’u’lláh describes courtesy in opposition to freedom, Bahá’u’lláh is making sure we understand freedom as a virtue can be quite harmful, as it may cause individuals to compete to exert their freedoms at the cost of other individual’s freedom. Courtesy also opposes coercion and aggression. The libertarian nonaggression principle is one way to view courtesy on a large scale nonreligious practice. While everyone desires freedom, everyone deserves courtesy. The Golden Rule to treat others as you desire to be treated is innate to all of us. This is part of the pathway to actual liberation.
7.3.4 Loyalty
Loyalty is a virtue which can purify a soul.4 Bahá’u’lláh often pairs loyalty with love and steadfastness to help express the purpose of loyalty. The first loyalty is to God in servitude.5 Loyalty is also in service to anyone you make a commitment to. Loyalty is not something we demand from others, as we must not oppress. Loyalty is only something we may offer to another. We have opportunities to show loyalty to parents, to those who lead us, whether we voluntarily or involuntarily are led.
Sometimes there are competing loyalties and this can be difficult to navigate or discern. Imagine a scenario where two parents divorce and each are competing in their authority for the child. It can be confusing to navigate when the child shows obedience or loyalty. In the Epistle to the Son of the Wolf, Bahá’u’lláh describes how competing loyalties existed within His family. His future daughter-in-law, Fátimih Khánum expressed her loyalty to her sister, but the sister was trying to prevent Fátimih Khánum from expressing her loyalty to her fiancé, ’Abbás Effendi (The Most Great Branch). Eventually the sister was loyal to Mírzá Yaḥyá (Bahá’u’lláh’s half-brother). In the last year of His life, Bahá’u’lláh asked God to take care of the sister, despite her being disloyal to Him.
Loyalty is a virtue which must be navigated within the full constellation, and not as a star by itself. It takes considerable wisdom to navigate. Loyalty must not violate other virtues. Yet, we should not be scared of offering our loyalty. Loyalty is the expression of devotion, not love. Loyalty is love through time, complete with the acts and long-term service required to ensure a timeless relationship.
7.3.5 Trustworthiness
Bahá’u’lláh describes Himself as the trustworthy counselor.6 This is in opposition to describing those who are wolves in sheep’s garments. He enjoins responsibilities for the trustworthy to act as trustees7 with their obligations.8 Trustworthiness eliminates doubts in the affairs of the world.9 Bahá’u’lláh joins trustworthiness with the lights of certainty, steadfastness, and tranquility.10
Trustworthiness is not exactly about being truthful, but it is a virtue which guides when we must lead. We can be trusted to fulfill our responsibilities and to navigate virtues even when there are no witnesses to our actions. It is a virtue which allows the protection of others, while also providing peace of mind and spirit for the person who is trusting you. These obligations might be tangible, such as honoring an agreement, supervising a team, or being a parent. Some of these obligations may seem intangible, such as a friend sharing information which may leave them vulnerable. A trustworthy person will react to these obligations with a sense of duty, perhaps being guided by the virtues of piety, courtesy, and loyalty. These virtues are also guided by trustworthiness. No virtue can truly exist if a person is not trustworthy.
Trustworthiness is innate because everyone wishes to be trusted, such as the child wanting to do something without supervision. When trustworthiness is compromised, it risks conflict in that moment and into the future. It is a virtue which is difficult to restore. Yet, it is not absolute. Trustworthiness is also based on having realistic expectations, which are also a sign of trustworthiness. These expectations should be steady, which is why steadfastness is often joined with trustworthiness in Bahá’u’lláh’s counsels to us. Shifting expectations are impossible to be fulfilled and cannot be used to express another’s lack of trustworthiness. As we can see, trustworthiness requires a delicate balance to be achieved between two people, as it requires not only the intention of yourself, but the perception of who observes you.
7.3.6 Manual Overrides
Manual overrides are required for a person to stop utilizing their innate virtues. These could be conscious choices we make, but they could also be imposed upon us by others. They hijack the human temple and interfere with our soul’s ability to orient towards the Sun of Truth. Where the Sun provides liberation, these overrides tend to be sources of suffering and self-imprisonment. I will categorize these manual overrides in five ways. These five ways can easily interact with each other, depending on the situation:
Social and Traditional Overrides: These are external structures such as with family, clergy, or societal expectations. Religious and cultural practices such as blind imitation of traditions without any personal investigation overrides pure truthfulness. There could be family authority figures who attempt to govern another’s soul, perpetuating different standards for girls than boys. This overrides courtesy.
Identity and Shame Overrides: These are internal overrides where we adopt a false narrative about ourselves. We may view a past mistake as a permanent stain on our worthiness, rather than opportunities of reconciliation and progress. This overrides piety. We may see others who excel at something we wish to excel at, and feel too ordinary or worse, worthless. This overrides trustworthiness by preventing us to spread our wings and believe we can be more or achieve more.
Sensory and Material Overrides: These are internal overrides often in relationships to external structures. We could choose to remain in emotionally comfortable places, while emotional depths seem too demanding. This overrides our potentials for loyalty. We might choose to constantly overload our senses, refusing moments of silence or self-awareness. This overrides courtesy to ourselves.
Intellectual and Ego Overrides: These are internal overrides focused on the self. We could have an over-reliance on our own senses and experiences as the primary sources of truth or evidence. Not only does this cause self-exaltation, but it overrides pure truthfulness by denying potential sources of truth. We could have cognitive rigidity where we define things in the most narrow way solely to fit narratives or normative views of the world. This overrides trustworthiness.
Relational Overrides: These are often the focus of traditional religious discourse. These overrides occur solely in the space of human connection, both internally and externally. The ego may attempt to dominate that of another. Sometimes we may seek instant gratification of desires, overriding both courtesy and piety. We could withhold difficult truths which prevent others from making knowledgeable and appropriate decisions, overriding pure truthfulness.
I want to provide an example of how these overrides could interplay with each other. Say a person belongs to a very conservative religious community, where absolute chastity is a primary worth of a young woman. Both young men and young women, due to the traditions and rituals of their families and community, may not learn how to form healthy and meaningful bonds out of fear of being led to temptation. They can only see each other fearfully, despite the potential for a soulful connection. This focus on temptation from desire ironically only allows them to see each other as objects of temptation, increasing the taboo desire they feel for each other. Eventually they fulfill their desire, despite their fear of being ruled by demonic forces. Each uses each other purely for an immediate pleasure, even if that soulful connection had not yet been developed. Afterwards, both feel guilt and shame as strongly as they had felt their initial desire. The young woman in particular feels she has lost something she can never recover, worthless not only to her future husband but in the eyes of God and her family. Maybe both can keep their actions a secret, hidden from the eyes of those who judge, but only if a new life was not created.
This situation covers all five manual overrides in various ways. One could wonder if either the woman or man are truly liberated by these manual overrides, which outwardly seem to be born of a belief in a virtue, but at the cost of other virtues. I would argue both individuals suffer greatly from a prison God desires us to be free from. If the manual overrides served as clouds hiding the innate virtues, the five spiritual practices are the ways we can allow the Sun to shine gloriously through.
Reflection: Where do you recognize a manual override in yourself that does not erase an innate virtue, but temporarily clouds it and redirects it?
Having named distortion, we now name the balancing principle that keeps virtue from turning into excess.
7.4 Moderation
All of these virtues require moderation. This moderation can exist within the expression of individual virtues, but the other virtues within the constellation also provide moderating influences to ensure a single virtue does not overpower another. They are all part of the Balance of God.
Bahá’u’lláh alludes to moderation in Kitáb-i-Aqdas #43 when describing a state between despair in calamities nor excessively rejoicing in happiness. Bahá’u’lláh explicitly states “Truly, I say, moderation in all things is beloved. When it is exceeded, it leads to harm.”11 Nothing is excluded within moderation.
Moderation can be seen as both a virtue and a practice. It is a virtue because it is a guiding principle and by definition, can never be absolute. It is a practice because it takes constant work and awareness to discover what is the middle way. As we can observe with the five innate virtues, each helps the others achieve the middle way. The closer we are able to discover moderation, the closer we are able to achieve liberation for ourselves and for others we care about.
Moderation is also a foundational principle for the two final virtues of this chapter. These virtues are the fear of God and the love of God. If one exists without the other, we are unable to have a healthy relationship with God. Our spiritual practices will be unbalanced, our spiritual compass could lead us in the wrong directions, and liberation may seem as oppression from the eyes of the observer.
Reflection: When have you watched a virtue become harmful because it lost moderation and began to overpower the rest of the constellation?
With moderation established, we can now see how fear and love function as paired forces that orient the soul toward God without distortion.
7.5 The Fear and Love of God
Bahá’u’lláh says “all will perish from a single Word from God” without the fear of God.12 Without this virtue, one may become arrogant.13 This arrogance could cause one to place themselves in the position of God or the Manifestation of God. This fear of God is a method to understand God, in all of His names and attributes, is Most Powerful, the Lord of All, and is the Judge. If we do not follow the commands, we may struggle when we pass away from Earth. If we follow the commands but make no attempt at following the counsel of virtues, we also may struggle. The fear of God also comes with the idea not to have fear of others. We should fear only God and God alone.
Fear should not be the cause of anxiety, but instead should be filled with an awe-filled admiration of God’s majesty.14 However, if we only fear God without the love of God, we could be greatly handicapped.
The love of God balances out fear by providing purpose. It helps temper the awareness of might and justice with the confidence of forgiveness, mercy, and grace. Love is the ultimate aim15 and is the ultimate motivation for all good. The Seven Valleys describes love as expansive of all horizons, able to transform agony to ecstasy.
How fear and love complement each other is beautifully portrayed elsewhere in the Seven Valleys.
At last, the tree of his hope bore the fruit of despair, and the fire of his anticipation cooled down. Until one night, weary of life, he left his home and went to the market. Suddenly, a watchman started following him. He began to run, and the watchman gave chase until more watchmen gathered, and from every side, they blocked the path of the restless lover.
The poor man was weeping from his heart and running in fear, thinking to himself, “This watchman is my ’Azrá’íl (angel of death), so hastily pursuing me, or perhaps an avenger, harboring enmity against the devotees.” That man, weary from the arrow of love, kept running and wailing until he reached a garden wall. With great effort and hardship, he managed to climb over the extremely tall wall, sacrificing his very life, and threw himself into the garden.
He saw his beloved holding a lantern, looking for a lost ring. When the heartbroken lover saw his heart-stealing beloved, he sighed and raised his hands in prayer, saying, “O God, grant dignity and wealth to these watchmen and preserve them, for they were like Jabrí’íl, guiding this weak soul, or like Isráfíl, giving life to this lowly one.”
While this story utilizes the fear of being apprehended by a guard to illustrate this story, Bahá’u’lláh refers to God as a Guardian in books such as the Súriy-i-Haykal. The story is a great example in how the very pressure of fear can deliver you to a spiritual reunion with your Beloved. The man’s gratitude towards the guard for causing fear shows how intricately fear and love are meant to exist together, as moderating forces upon the soul of a believer.
Now I want to share a story of my own and thereafter, show how the virtues of the fear and love of God, plus moderation, can illuminate this story.
Reflection: In a moment of moral pressure, what helps you keep fear from becoming anxiety and love from becoming indulgence?
With these two forces in place, we can now watch them operate inside a single moment where power, truth, and responsibility collide.
7.6 The Unknown Sister - A Story
The envelope wasn’t physically heavy, but it made her pause before opening it. The way things feel when they contain more than they should. She set it on the small conference table and adjusted the strap of her bag with her foot, nudging it farther under the chair so her daughter wouldn’t tip it over.
Her brother sat across from her, hands folded, posture careful. He had insisted she read it first. You’re the executor, he had said simply. I trust you. Whatever it is, we’ll handle it. He meant it, and that made it harder, not easier.
Her daughter swung her legs beneath the table, humming to herself, tracing the wood grain with one finger. She had brought her along because childcare had fallen through and because, somehow, it had felt wrong to do this without her. The child’s presence grounded the room, even as it made the moment feel slightly unreal.
The room was cool, the air conditioning running steadily in the background. The lawyer sat at the head of the table, quiet and professional, ready to answer questions when needed but offering nothing unprompted.
She opened the envelope and unfolded the pages. The language was formal, exacting. Names, dates, clauses that flattened a life into orderly sections. She moved through the familiar parts first, personal effects, instructions about the house, the residue of decisions her father had already made peace with. Her eyes scanned automatically, the way they always did when she was responsible for something important.
Then she stopped.
There was a name she didn’t recognize.
She went back, reading it again, slower this time. The name appeared once, then again, tied to a date of birth. Her mind did the math before she could stop it. Fourteen. Born while her parents were still married, years before her mother’s long illness had taken her.
Her daughter leaned over and whispered, “Mama, can I have a snack?”
“In a minute,” she said softly, without looking up, trying to veil the shakiness she felt deep within her.
She continued reading. The remaining assets were to be divided into three equal parts. One to her. One to her brother. One to a sister she had never known.
The room didn’t change, but her body did. Her brother watched her face, reading nothing from it, waiting. He didn’t ask questions. He didn’t lean forward. He simply stayed where he was, steady and present, as if that were the only thing he could responsibly offer.
She turned the page. There was an address. Another woman’s name. No explanation. No letter. No attempt to frame what this meant or why it was here. Just the facts, laid out with the same neutrality as everything else.
Her daughter slid off the chair and crouched on the floor, pulling a small car from her bag and rolling it back and forth beneath the table. “It’s going to the store,” she announced.
“That’s nice,” she said, her voice calm, practiced.
She was aware, suddenly, of how many things were happening at once. The memory of her father’s voice, steady and familiar. The image of a sister she had never known, living an ordinary life somewhere else, believing certain things to be true. The knowledge that she was now responsible for turning this document into reality.
She glanced at her brother. He gave her a small nod, the kind that said take your time, though he couldn’t possibly know what she had just read. Whatever he saw on her face, he didn’t try to interpret it. He trusted her to carry it first.
The air in the room felt thick now, as if the coolness had been replaced by something denser.
She folded the pages carefully, aligning the corners. Her daughter crawled back into her lap, warm and solid, pressing her cheek against her arm. The child smelled faintly of apple slices and vanilla shampoo.
“Are we done?” her daughter asked.
“Almost,” she said.
She placed the will back into the envelope. She glanced at the lawyer, who waited patiently, pen poised over a legal pad, ready to explain whatever needed explaining. But she did not speak. There would be time for questions later, legal ones, practical ones, but not yet. Right now there was only the knowledge itself, newly uncovered, sitting between her and the life she had thought she understood.
Outside the window, the day continued without reference to any of it. Somewhere else, a teenaged girl was moving through her afternoon, unaware that her name had been written into another family’s future. And here, in this room, with her brother waiting patiently and her child tracing imaginary roads along the floor, she held the first quiet moment of a truth that would not stay contained for long.
Reflection: When a truth places power in your hands, what inner posture helps you keep responsibility from turning into control or avoidance?
To see how virtues illuminate action, we now return to the same moment and observe it through fear, love, and moderation.
7.7 Illuminations of the Unknown Sister - Foundational Virtues
7.7.1 Fear of God
The fear of God doesn’t tell her what to do, but it puts her back in proportion. The will has placed power in her hands, and she feels how easily she could confuse permission with righteousness, comfort with justice, silence with peace. Awe steadies her. God alone is Judge, Most Powerful, Lord of all outcomes. That fear is not panic. It is sobriety. It frees her from fearing her brother’s eventual reaction or the lawyer’s gaze, because she is not answering to them first. The fear liberates her from a fear of losing her presumed inheritance, an inheritance to share with her daughter.
7.7.2 Love of God
The love of God softens what fear has steadied. It allows her to look at the will without hardening, to see not only disruption but care reaching beyond death. Love reminds her that justice is not only measured, but meant to heal, and that mercy can exist without erasing truth. It gives purpose to restraint and patience, assuring her that goodness is not proved by control, but by a willingness to let compassion guide whatever must come next. The love of God gives assurances that even when provision is less than desired, provision exists in correct proportion.
7.7.3 Moderation
Moderation steadies her between extremes. She does not collapse into despair at what has been uncovered, nor does she rush toward relief by forcing resolution. She resists the urge to freeze everything in place and the opposite urge to act simply to end the tension. Moderation holds fear and love in balance, keeping either from overpowering the other. It reminds her that neither silence nor action is pure on its own, and that liberation lies in remaining attentive, restrained, and awake to the middle way as it slowly reveals itself.
Reflection: Which virtue in this illumination feels most difficult to embody when your emotions are loud and the consequences are real?
To close the chapter, we now set the trajectory for how each practice in Part 2 will restore an innate virtue and help other virtues emerge.
7.8 Summary
In each chapter from Chapters 8 to 12, we will introduce a new spiritual practice described in the Kitáb-i-Aqdas. An associated innate virtue will be described as being restored by this spiritual practice. For each innate virtue, other virtues will emerge giving the innate virtue further form and application. We will start with prayer and piety, seeing what God counsels us towards, and how piety illuminates the story “The Unknown Sister.” From there, each chapter will deepen the same moral moment, so that by Chapter 13 we can see unity not as an abstract ideal, but as a constellation we learn to navigate when truth arrives with weight and responsibility.
Kitáb-i-Aqdas #120↩︎
Kitáb-i-Aqdas #120↩︎
Kitáb-i-Aqdas #123↩︎
Lawḥ-i-Siráj↩︎
Kitáb-i-Aqdas #120↩︎
Kitáb-i-Aqdas #52↩︎
Kitáb-i-Aqdas #69↩︎
Words of Paradise↩︎
Kitáb-i-Aqdas #134↩︎
Lawḥ-i-Dunyá↩︎
The Words of Paradise, Ninth Leaf↩︎
Kitáb-i-Aqdas #40↩︎
Kitáb-i-Aqdas #148↩︎
Kitáb-i-Badí‘↩︎
Hidden Words in Arabic #5↩︎