As to him who turneth aside, and swelleth with pride, after that the clear tokens have come unto him, from the Revealer of signs, his work shall God bring to naught.
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 60)
At every juncture We have restated Our theme, that all that hath been recorded in these verses may, by the leave of God, be made clear unto thee, and that thou mayest become independent of those who are plunged in the darkness of self and who tread the valley of arrogance and pride, and be of them that move within the paradise of everlasting life.
(Bahá’u’lláh, Gems of Divine Mysteries, p. 50)
Behold, how a mere shepherd was so carried away by the ecstasy of the words of God that he was able to gain admittance into the habitation of his Best-Beloved, and was united to Him Who is the Lord of Mankind, whilst they who prided themselves on their knowledge and wisdom strayed far from His path and remained deprived of His grace.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 83-84)
Beware that ye allow not … pride and conceit to deter you from turning unto the poor and the desolate.
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 53)
Beware that ye swell not with pride before God, and disdainfully reject His loved ones.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 127)
Blessed are the learned that pride not themselves on their attainments; and well is it with the righteous that mock not the sinful, but rather conceal their misdeeds, so that their own shortcomings may remain veiled to men’s eyes.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 315)
Consequently, such behavior can be attributed to naught save the petty-mindedness of such souls as tread the valley of arrogance and pride, are lost in the wilds of remoteness, walk in the ways of their idle fancy, and follow the dictates of the leaders of their faith. Their chief concern is mere opposition; their sole desire is to ignore the truth.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 18)
Erelong shall your days pass away, as shall pass away the days of those who now, with flagrant pride, vaunt themselves over their neighbor. Soon shall ye be gathered together in the presence of God, and shall be asked of your doings, and shall be repaid for what your hands have wrought, and wretched the abode of the wicked doers!
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 225)
Every man of discernment, while walking upon the earth, feeleth indeed abashed, inasmuch as he is fully aware that the thing which is the source of his prosperity, his wealth, his might, his exaltation, his advancement and power is, as ordained by God, the very earth which is trodden beneath the feet of all men. There can be no doubt that whoever is cognizant of this truth, is cleansed and sanctified from all pride, arrogance, and vainglory.
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 44)
He must never seek to exalt himself above any one, must wash away from the tablet of his heart every trace of pride and vain-glory, must cling unto patience and resignation, observe silence and refrain from idle talk.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 264-265)
Humility exalteth man to the heaven of glory and power, whilst pride abaseth him to the depths of wretchedness and degradation.
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 29)
If a man would seek distinction, he should suffice himself with a frugal provision, seek to better the lot of the poor of the realm, choose the way of justice and fair-mindedness, and tread the path of high-spirited service. Such a one, needy though he be, shall win imperishable riches and attain unto everlasting honour.
(‘Abdu’l-Bahá, The Compilation of Compilations vol II, p. 342-343)
In brief, the pride and vanity of certain of the peoples of the world have made havoc of true understanding, and laid waste the home of justice and of equity.
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 76)
In many of His Tablets Bahá’u’lláh exhorts His followers not to become the bond-slaves of the Kingdom of Names. The well-known Islamic saying, ‘The Names come down from heaven’, has many meanings. In this world every one of God’s attributes is clad with a name, and every such name reveals the characteristics of that attribute. For instance, generosity is an attribute of God, and it manifests itself in human beings. However, a person who has this attribute often becomes proud of it and loves to be referred to as generous. When his generosity is acknowledged by other people, he becomes happy, and when it is ignored, he is unhappy. This is one form of attachment to the Kingdom of Names. Although this example concerns the name ‘generosity‘, the same is true of all the names and attributes of God manifested within the individual. Usually man ascribes these attributes to his own person rather than to God and employs them to boost his own ego. For instance, a learned man uses the attribute of knowledge to become famous and feels gratified and uplifted when his name is publicized far and wide. Or there is the individual whose heart leaps with feelings of pride and satisfaction when he hears his name mentioned and finds himself admired. These are examples of attachment to the Kingdom of Names.
(Adib Taherzadeh, The Covenant of Bahá’u’lláh, p. 25)
It behoveth not, therefore, him who was created from dust, who will return unto it, and will again be brought forth out of it, to swell with pride before God, and before His loved ones, to proudly scorn them, and be filled with disdainful arrogance. Nay, rather it behoveth thee and those like thee to submit yourselves to them Who are the Manifestations of the unity of God, and to defer humbly to the faithful, who have forsaken their all for the sake of God, and have detached themselves from the things which engross men’s attention, and lead them astray from the path of God, the All-Glorious, the All-Praised. Thus do We send down upon you that which shall profit you and profit them that have placed their whole trust and confidence in their Lord.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 231-232)
It is indeed strange that instead of offering thanks for this bounty, which truly derives from the grace of Almighty God, by arising as one in gratitude and enthusiasm and praying that these noble purposes will daily multiply, some, on the contrary, whose reason has been corrupted by personal motives and the clarity of whose perception has been clouded by self-interest and conceit; whose energies are devoted to the service of their passions, whose sense of pride is perverted to the love of leadership, have raised the standard of opposition and waxed loud in their complaints.
(‘Abdu’l-Bahá, The Secret of Divine Civilization, p. 11-12)
Know, moreover, that should one who hath attained unto these stations and embarked upon these journeys fall prey to pride and vainglory, he would at that very moment come to naught and return to the first step without realizing it.
(Bahá’u’lláh, Gems of Divine Mysteries, p. 73)
Pride not yourselves in your glory, and be not ashamed of abasement. By My beauty! I have created all things from dust, and to dust will I return them again.
(Bahá’u’lláh, The Persian Hidden Words 48)
Put away the garment of vainglory, and divest yourselves of the attire of haughtiness.
(Bahá’u’lláh, The Persian Hidden Words 47)
Take heed lest excessive reading and too many acts of piety in the daytime and in the night season make you vainglorious.
(Bahá’u’lláh, The Compilation of Compilations vol II, p. 225)
Take heed lest pride deter you from recognizing the Source of Revelation, lest the things of this world shut you out as by a veil from Him Who is the Creator of heaven.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 211)
The teacher should not consider himself as learned and others ignorant. Such a thought breedeth pride, and pride is not conducive to influence.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 30)
Their pride and haughtiness waxed greater and greater until they denied the power of Thy might and rejected Thy sovereignty and dominion.
(Bahá’u’lláh, Prayers and Meditations by Bahá’u’lláh, p. 139)
Therefore, no one should glorify himself over another; no one should manifest pride or superiority toward another; no one should look upon another with scorn and contempt; and no one should deprive or oppress a fellow creature.
(‘Abdu’l-Bahá, The Promulgation of Universal Peace, p. 62)
These people, however, have turned aside from all this and placed instead their affections upon that which accordeth with their own corrupt inclinations. Thus do they roam in the wilderness of arrogance and pride. I bear witness at this moment that God is wholly quit of them, and likewise are We. We beseech God to suffer Us not to associate with them either in this life or in the life to come.
(Bahá’u’lláh, Gems of Divine Mysteries, p. 59)
They should conduct themselves in such manner that the earth upon which they tread may never be allowed to address to them such words as these: “I am to be preferred above you. For witness, how patient I am in bearing the burden which the husbandman layeth upon me. I am the instrument that continually imparteth unto all beings the blessings with which He Who is the Source of all grace hath entrusted me. Notwithstanding the honor conferred upon me, and the unnumbered evidences of my wealth—a wealth that supplieth the needs of all creation—behold the measure of my humility, witness with what absolute submissiveness I allow myself to be trodden beneath the feet of men.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 7-8)
They should … content themselves with the salaries they are receiving, taking pride, rather, in the degree of sagacity, competence and judgement that they can bring to their work. If a person content himself with a single loaf of bread, and perform his duties with as much justice and fair-mindedness as lieth within his power, he will be the prince of mortals, and the most praiseworthy of men. Noble and distinguished will he be, despite his empty purse!
(‘Abdu’l-Bahá, The Compilation of Compilations vol II, p. 343)
We behold it, in this day, at the mercy of rulers, so drunk with pride that they cannot discern clearly their own best advantage, much less recognize a Revelation so bewildering and challenging as this.
(Bahá’u’lláh, Epistle to the Son of the Wolf, p. 61)
What is it of which ye can rightly boast? Is it on your food and your drink that ye pride yourselves, on the riches ye lay up in your treasuries, on the diversity and the cost of the ornaments with which ye deck yourselves? If true glory were to consist in the possession of such perishable things, then the earth on which ye walk must needs vaunt itself over you, because it supplieth you, and bestoweth upon you, these very things, by the decree of the Almighty. In its bowels are contained, according to what God hath ordained, all that ye possess. From it, as a sign of His mercy, ye derive your riches. Behold then your state, the thing in which ye glory! Would that ye could perceive it! Nay! By Him Who holdeth in His grasp the kingdom of the entire creation! Nowhere doth your true and abiding glory reside except in your firm adherence unto the precepts of God, your wholehearted observance of His laws, your resolution to see that they do not remain unenforced, and to pursue steadfastly the right course.
(Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, p. 252-253)
… for with learning cometh arrogance and pride, and it bringeth on error and indifference to God.
(‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, p. 110)
o sever oneself from the Kingdom of Names may prove to be the most difficult task for a Bahá’í, and the struggle may indeed last a lifetime. If a man can only realize that his virtues are not intrinsically his own, but rather are manifestations of the attributes of God, then he is freed from the Kingdom of Names and becomes truly humble. Such a man will bestow divine perfections upon the world of humanity. This is the loftiest station that God has destined for man. To the extent that a believer succeeds in severing himself from these three forms of attachment, will he be fulfilling his part in the Covenant of God.
(Adib Taherzadeh, The Covenant of Bahá’u’lláh, p. 28)