A prayer for the Feast of Kalimat (Words)

Jun 2006
4,309
California
#1
O my God and my Master! I am Thy servant and the son of Thy servant. I have risen from my couch at this dawn-tide when the Day-Star of Thy oneness hath shone forth from the Day-Spring of Thy will, and hath shed its radiance upon the whole world, according to what had been ordained in the Books of Thy Decree.

Praise be unto Thee, O my God, that we have wakened to the splendors of the light of Thy knowledge. Send down, then, upon us, O my Lord, what will enable us to dispense with any one but Thee, and will rid us of all attachment to aught except Thyself. Write down, moreover, for me, and for such as are dear to me, and for my kindred, man and woman alike, the good of this world and the world to come. Keep us safe, then, through Thine unfailing protection, O Thou the Beloved of the entire creation and the Desire of the whole universe, from them whom Thou hast made to be the manifestations of the Evil Whisperer, who whisper in men's breasts. Potent art Thou to do Thy pleasure. Thou art, verily, the Almighty, the Help in Peril, the Self-Subsisting.

Bless Thou, O Lord my God, Him Whom Thou hast set over Thy most excellent Titles, and through Whom Thou hast divided between the godly and the wicked, and graciously aid us to do what Thou lovest and desirest. Bless Thou, moreover, O my God, them Who are Thy Words and Thy Letters, and them who have set their faces towards Thee, and turned unto Thy face, and hearkened to Thy Call.

Thou art, truly, the Lord and King of all men, and art potent over all things.

~ Baha'u'llah, Prayers and Meditations by Baha'u'llah, p. 232
 
Dec 2010
2,056
Australia
#2
I was gonna chose this as one of the readings ( i am chosing them for the feast). Do you think it is unsuitable for the feast? It is from this site.
Abdu'l-Bahá on Christ and Christianity


'Abdu'l-Bahá: Our belief in regard to Christ is exactly what is recorded in the New Testament; however, we elucidate this matter and do not speak literally [záhir] or in a manner based merely on blind belief. For instance, it is recorded in the Gospel of St. John, "In the beginning was the word, and the word was with God, and the word was God." The majority of Christians accept this as a matter of belief,(4) but we give an explanation which is accepted by reason, an explanation that no one need find occasion to reject.
The Christians have made this statement the foundation of the trinity, but philosophers deny it as mere superstition,(5) stating that the trinity as regards the identity of divinity is impossible;(6) and, in turn, the Christians do not give a satisfactory explanation and interpretation that can be accepted by the philosophers, as the former base their whole exposition of this subject upon the authority of the holy scriptures;(7) the latter do not accept it, saying, "Is it possible to have three in one and one in three?"
We explain this subject as follows: By the "word" we mean that creation with its infinite forms is like unto letters,(9) a letter individually has no meaning, no independent significance, but the station of Christ is the station of the word.(10) That is why we say Christ is the word. By complete significance we mean that the universal bestowal of divinity(11) is manifest in Christ. It is obvious that the evolution(12) of other souls is approximate, or only a part of, the whole, but the perfections of the Christ are universal, or the whole. The reality of Christ is the collective centre of all the independent virtues and infinite significances.(13)
For example, this lamp sheds light, the moon also illumines the night with its silvery beams, but their light is not self created, they receive their light from another source; but His Holiness the Christ is like unto the sun; his light issued forth from his own identity. He has not received it through another person, therefore we give him the comprehensive title of the "word". By this we mean that the all-comprehending reality and the depository of the infinite divine virtues.(14) This "word" has an honor ary beginning,(15) and not a beginning of [in] time. For instance, we say, this person has precedence over all. This precedence comes to him through the station and honour which he now holds in life, but it is not a precedence of [in] time. In reality the "word" has neither a beginning nor ending. It means those perfections which appeared in Christ and not his physical body. Those perfections were from God. It is similar to the rays of the sun which are reflected in a clear mirror. The perfections of Christ were the splendour and bounty of divinity.(16) It is evident that these qualities were ever with God, even at this time they are with him, they are inseparable from him, because divinity is not subject to division. Division is a sign of imperfection, and God is the perfect one.
 
Dec 2010
2,056
Australia
#4
well I used it but I think it went over everyones heads. Too many non-english speakers.
But at least I benefited from it!!!
People really need to learn how to read the Bahai writings out loud at the feast. Poor readers ruin everything.

haha
 

Similar threads