The “wide embrace of the Plan’s framework”: - The “three simultaneous, overlapping, and coherent areas of action: [1] community-building efforts in clusters; [2] projects and activities for social action; and [3] involvement in the discourses of society”

The friends are called to three simultaneous, overlapping, and coherent areas of action: community-building efforts in clusters; projects and activities for social action; and involvement in the discourses of society, whether in neighborhoods or in personal or professional associations. As the House of Justice highlighted in its Ridván 2015 message to the Bahá’ís of the world, “ultimately, it is systematic, determined, and selfless action undertaken within the wide embrace of the Plan’s framework that is the most constructive response of every concerned believer to the multiplying ills of a disordered society.” In such a context, the friends can gradually address the problems that face them and their surrounding communities.

[social action]

In particular, social action is one means by which capacity can be built within a community to address the social and material needs of humanity, such as those related to agriculture, health, and education. In many instances across the globe, groups of like-minded individuals, having cultivated the habit of studying relevant materials together, including pertinent selections from the Bahá’í writings, come to carry out simple projects aimed at improving an aspect of their collective life. These endeavors can take place with varying degrees of complexity, from the grassroots of a community to the national and international levels, with progress in the area of social action supported by the recently established Bahá’í International Development Organization. The publication For the Betterment of the World… describes, among other things, examples of such initiatives. 

- The Universal House of Justice  (From a letter dated 3 December 2020 written on behalf of the Universal House of Justice to an individual believer; US Baha’i National Administrative website)

The “nature of the Manifestation and His relationship to God”

The Bahá’í Writings contain many passages that elucidate the nature of the Manifestation and His relationship to God. Bahá’u’lláh underlines the unique and transcendent nature of the Godhead. He explains that “since there can be no tie of direct intercourse to bind the one true God with His creation” God ordains that “in every age and dispensation a pure and stainless Soul be made manifest in the kingdoms of earth and heaven”. This “mysterious and ethereal Being”, the Manifestation of God, has a human nature which pertains to “the world of matter” and a spiritual nature “born of the substance of God Himself”. He is also endowed with a “double station”:

The first station, which is related to His innermost reality, representeth Him as One Whose voice is the voice of God Himself... The second station is the human station, exemplified by the following verses: “I am but a man like you.” “Say, praise be to my Lord! Am I more than a man, an apostle?”

Bahá’u’lláh also affirms that, in the spiritual realm, there is an “essential unity” between all the Manifestations of God. They all reveal the “Beauty of God”, manifest His names and attributes, and give utterance to His Revelation. In this regard, He states:

Were any of the all-embracing Manifestations of God to declare: “I am God”, He, verily, speaketh the truth, and no doubt attacheth thereto. For it hath been repeatedly demonstrated that through their Revelation, their attributes and names, the Revelation of God, His names and His attributes, are made manifest in the world...

The Kitáb-i-Aqdas (The Most Holy Book)

…the Kitáb-i-Aqdas (The Most Holy Book), that

• priceless treasury enshrining for all time the brightest emanations of the mind of Bahá’u’lláh,
• the Charter of His World Order,
• the chief repository of His laws,
• the Harbinger of His Covenant,
• the Pivotal Work containing
• some of His noblest exhortations,
• weightiest pronouncements, and
• portentous prophecies…

- Shoghi Effendi  (‘The Promised Day Is Come)

The “flight of the human spirit”

But the flight of the human spirit is through the glad-tidings of God. The flight of the human mind is through the increase of understanding and perception. The flight of the human heart is through the love of God. The divine teachings have been sent down that the human spirit may soar until it reacheth the heights of the most exalted kingdom, and that the human heart may fly through the love of God and attain nearness unto Him. Thus, for everything there is a flight, and whatsoever attaineth its highest degree hath flown in order to attain it. For example, this lamp, when it reacheth its highest degree, hath flown thereto. This flower, when it reacheth its highest degree, hath flown thereto. A human being, too, when attaining the highest station, hath flown to reach there.

• But human flight is through faith.
• Human flight is through the virtues of the world of humanity.
• Human flight is through the acquisition of perfections.
• Human flight is through adherence to the divine teachings.
• Human flight is through service to the oneness of the world of humanity.
• Human flight is through heedfulness to the verses of God.
• Human flight is to become the sign of guidance among the people.
• Human flight is to become a heavenly standard.
• Human flight is to become illumined with the light of truth.
• Human flight is to be detached from all save God.
• Human flight is to turn to the Abhá Kingdom.
• Human flight is to carry out the teachings of Bahá’u’lláh in their entirety.

It is my hope that ye will all take flight; that your spirits, your hearts, and your minds will soar; and all your conditions will fly upwards. Such is my hope. God willing ye will be aided therein. 

- ‘Abdu’l-Baha  (From a Tablet; ‘Additional Tablets, Extracts and Talks’, Online Baha’i Reference Library of the Baha’i World Center)

The reported testimony of the man who shot Mulla Husayn at Fort Tabarsi

“The truth of the matter,” is the answer which ‘Abbás-Qulí Khán-i-Láríjání, whose bullet was responsible for the death of Mullá Husayn, is reported to have given to a query addressed to him by Prince Ahmad Mírzá in the presence of several witnesses, “is that any one who had not seen Karbilá would, if he had seen Tabarsí, not only have comprehended what there took place, but would have ceased to consider it; and had he seen Mullá Husayn of Bushrúyih, he would have been convinced that the Chief of Martyrs (Imám Husayn) had returned to earth; and had he witnessed my deeds, he would assuredly have said: ‘This is Shimr come back with sword and lance…’ In truth, I know not what had been shown to these people, or what they had seen, that they came forth to battle with such alacrity and joy.… The imagination of man cannot conceive the vehemence of their courage and valor.” 

- Shoghi Effendi  (‘God Passes By’)