To offer a truth and then leave the other person free is one of the hardest generosities. Bahá’u’lláh pictures the teacher as someone holding a jewel that others lack, who shares it in a language of utmost kindliness and, if it is refused, simply leaves the hearer to himself and prays for his guidance. ‘Abdu’l-Bahá adds the image of the wind, which passes over ruined and flourishing places alike, neither gladdened by the one nor saddened by the other, its attention fixed on its task. Such detachment is not coolness. It springs from joy in the remembrance of God, from an intention that teaches for God’s sake alone rather than for love of a particular person or hope of benefit, and from a trust that makes reliance on God the provision for the journey. The Bhagavad Gita’s counsel to act without clinging to the fruits of action opens a kindred conversation about effort without possession of the outcome [1]. From here the path leads into severance and renunciation, into the patience that waits on another’s response, and into the pure intentions that make teaching effective at all.
Beware lest the affairs of the contingent world withhold thee from utterance, or the cares of time prevent thee from the joy that is hidden in the remembrance of thy Lord, the Mighty, the Great.
(Bahá’u’lláh, 1290-05 [1873-Jun], to Dhabih (Haji Muhammad Isma'il Kashani) -- BH03199)
02
The aim is this: The intention of the teacher must be pure, his heart independent, his spirit attracted, his thought at peace, his resolution firm, his magnanimity exalted and in the love of God a shining torch. Should he become as such, his sanctified breath will even affect the rock; otherwise there will be no result whatsoever. As long as a soul is not perfected, how can he efface the defects of others? Unless he is detached from aught else save God, how can he teach severance to others?
(‘Abdu’l-Bahá, Tablet of the Divine Plan (U.S. and Canada III), 1916-Apr-19, to Baha'is of the United States and Canada -- AB00032)
03
Therefore, rest ye assured in the confirmations of the Merciful and the assistance of the Most High; become ye sanctified above and purified from this world and the inhabitants thereof; suffer your intentions to work for the good of all; cut your attachment to the earth and like unto the essence of the spirit become ye light and delicate.
(‘Abdu’l-Bahá, Tablet of the Divine Plan (Southern states II), 1917-Feb-03, to Baha'is of the Southern States -- AB00209)
04
"Such must be the degree of your detachment, that into whatever city you enter to proclaim and teach the Cause of God, you should in no wise expect either meat or reward from its people. Nay, when you depart out of that city, you should shake the dust from off your feet.
(The Báb, Farewell address to the Letters of the Living, 1260-08 ca. -- BBU0001)
05
Grieve not on account of the people and their clamor. Rather, rejoice in the remembrance of the Truth Who remembereth thee from this praiseworthy station.
(Bahá’u’lláh, to Mirza Siyyid Muhammad Nazimul-Hukama -- BH04383)
06
Praise be to God, we acted according to Christ's command: from whatever city or region we passed through, no dust settled upon our shoes or garment, and with complete detachment we spread the divine fragrances and raised up the Word of God.
(‘Abdu’l-Bahá, Words spoken on board the SS Celtic at sea, 1912-Dec-06 -- ABU2999)
07
Among His utterances was this: "Nayyir and Sina are truly engaged in spreading the divine fragrances in various regions with complete detachment."
Whoso ariseth to teach Our Cause must needs detach himself from all earthly things, and regard, at all times, the triumph of Our Faith as his supreme objective.
Should they engage in teaching, they must do so with pure intention, complete detachment, independence, lofty resolve, and innate holiness, turning to all regions with the fragrances of the All-Merciful. It behooveth such souls to make their provision trust in God and their raiment the love of their Lord, the Most Exalted, the All-Glorious, that their words may have effect.
(Bahá’u’lláh, Lawh-i-'Ali, ca. 1289-1290?, to Mulla Ali Akbar Shahmirzadi et al -- BH00718)
10
To conclude, O Jinab-i-Shukuhi, be thou severed from all save God and enraptured by the fragrances of the Divine. Forsaking home and comfort, become a wanderer, roaming the wilderness of the love of God and engaged in the diffusion of His sweet savours. If thou seekest divine assistance, this is the way; if thou yearnest for confirmations, this is the path. By the Ancient Beauty! All else save this will eventually result in manifest loss.
(‘Abdu’l-Bahá, 1905-Apr or <, to Aqa Abdu'l-Husayn Shukuhi -- AB11477)
11
At one time this sublime Word was heard from the Tongue of Him Who is the Possessor of all being and the Lord of the throne on high and of earth below—exalted is the glory of His utterance—: Piety and detachment are even as two most great luminaries of the heaven of teaching. Blessed the one who hath attained unto this supreme station, this habitation of transcendent holiness and sublimity.
(Bahá’u’lláh, 1301-01-19 [1883-Nov-20], to Muhammad Husayn Khan Ba'i Bahai et al -- BH00234)
12
Be like unto the winds in the Cause of the Lord of the Daybreak. Thou observest how the winds, faithful to their task, pass over both the ruined and the flourishing places, neither gladdened by the flourishing nor saddened by the ruined, keeping their attention fixed on their mission. The loved ones of God must likewise keep their gaze upon the essence of the Cause and occupy themselves with its promotion. They must speak and hear for the sake of God. Whoso accepteth, that good shall return unto him, and whoso turneth away, the consequence thereof shall reach him.
(Bahá’u’lláh, Commentary on a verse from Sa'di -- BH00245)
13
If ye be aware of a certain truth, if ye possess a jewel, of which others are deprived, share it with them in a language of utmost kindliness and goodwill. If it be accepted, if it fulfill its purpose, your object is attained. If anyone should refuse it, leave him unto himself, and beseech God to guide him. Beware lest ye deal unkindly with him. A kindly tongue is the lodestone of the hearts of men.
(Bahá’u’lláh, Lawh-i-Ibn-i-Dhi'b (Epistle to the Son of the Wolf), 1308 ? [1891], to Muhammad Taqi Isfahani (son of the Wolf) -- BH00005)
Further quotations · supplied wording and references
14
If one teaches one whom he loves because of his love for him, then he will not teach one whom he loves not; and that is not of God. If he teaches in order to derive the promised benefit to himself, this to is not from God. If he teaches because of God's Will that God may be known--and for that reason only--he will receive knowledge and wisdom, and his words will have effect--being made powerful by the Holy Spirit--and will take root in the souls of those who are in the right condition to receive them.